Changes

==== Sadhya in Visistadvaita Sampradaya ====

==== Sadhya in Visistadvaita Sampradaya ====

The Absolute of Visistadvaitam is characterised by its attributes of the sentient and the non-sentient unlike that of the undifferentiated Brahman of Advaita. Desika affirms that the study of vedantic reality as tattva relates to only one Absolute, the, Brahman characterized by its modal expressions of the chit and the achit.<ref name=":2" /><blockquote>अशेषचिदचित्प्रकारं ब्रह्मैकमेव तत्त्वम्। (Nyaya. Sidd. Page 187)</blockquote>Sri. Ramanujacharya comes to the conclusion of one Supreme Reality on different grounds of visistaikya. ‘Brahman is qualified by plurality but is not itself plural. The individual selves as well as matter, though really different from Brahman, the Supreme self, form one with it being its attributes. Ramanuja explains the relationship of the world with Brahman in a realistic way following the parishkrita saktivada according to which the chit and the achit are admitted as the shakti of the Supreme or attributes inseparable and powerful of action. the philosophy of Ramanujacharya is established in the central thought that Brahman is the ground of all existence and that all other entities exist to glorify it.<ref>Srinivasachari, P. N. (1943) ''The Philosophy of Visistadvaita.'' Adyar: The Adyar Library</ref><ref name=":2" />

The Absolute of Visistadvaitam is characterised by its attributes of the sentient and the non-sentient unlike that of the undifferentiated Brahman of Advaita. Desika affirms that the study of vedantic reality as tattva relates to only one Absolute, the, Brahman characterized by its modal expressions of the chit and the achit.<ref name=":2" /><blockquote>अशेषचिदचित्प्रकारं ब्रह्मैकमेव तत्त्वम्। (Nyaya. Sidd. Page 187)</blockquote>Sri. Ramanujacharya comes to the conclusion of one Supreme Reality on different grounds of visistaikya. ‘Brahman is qualified by plurality but is not itself plural. The individual selves as well as matter, though really different from Brahman, the Supreme self, form one with it being its attributes. Ramanujacharya explains the relationship of the world with Brahman in a realistic way following the parishkrita saktivada according to which the chit (चित्) and the achit (अचित्) are admitted as the shakti of the Supreme or attributes inseparable and powerful of action. In the Sribhashyam, Ramanujacharya quotes<blockquote>पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया । यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ॥ ८-२२॥ (Bhag. Gita. 8.22)</blockquote>Meaning: That Highest Purusha, O Partha, is attainable by unswerving Bhakti (devotion to Him) alone, within whom all beings dwell, by whom all this is pervaded.

 

The philosophy of Ramanujacharya is established in the central thought that the Highest Person (पुरुषः, Brahman) is the ground of all existence and that all other entities exist to glorify it.<ref>Srinivasachari, P. N. (1943) ''The Philosophy of Visistadvaita.'' Adyar: The Adyar Library</ref><ref name=":2" />

==== Sadhya in Dvaita Sampradaya ====

==== Sadhya in Dvaita Sampradaya ====