[Advaita-l] Advaita-The Vedanta.
sunil_bhattacharjya at yahoo.com
Mon Aug 6 11:01:35 CDT 2012
I too feel that the word Vishistadvaita was coined later on when the concept Dvaita Vedanta (the non-Vedanta misinterpreted as Vedanta) was propagated. That could have been more to distinguish it from the Dvaita than to distinguish it fron the Advaita. May be Madhacharya himself or his followers coined that term to distinguish his ideas from those of Ramanujacharya. In such a case, may the Dvaita school will be able to tell us the historicity of the term "Vishishtadvaita".
Can it be said that in a simple form that the term Vishistadvaita signifies that the Visheshatva (distinctivevness) of the Jeeva is not lost even though the Jeeva has unity with the Brahman? In Advaita the Jeeva is no different from the Brahman (ie.,the Jeeva has no such distinctiveness) in the Paramarthika sense.
From: kuntimaddi sadananda <kuntimaddisada at yahoo.com>
To: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
Sent: Monday, August 6, 2012 3:42 AM
Subject: Re: [Advaita-l] Advaita-The Vedanta.
From: Srikanta Narayanaswami <srikanta.narayanaswami at yahoo.com>
>He has not also explained how the "cith,acith and Ishwara"exist in one place with there diversities and yet find unity,to establish their "Vishistaddwaita"concept.More over,what is their "Vishishta"?This is not resolved in Ramanuja's explanation.His succesor Vedanta Desika in his "Tattva mukta kalapa"borrows some words from Advaita terminology,why the nature of "Brahman'is hidden,just like the Advaita analysis.
If I understand correctly vishiTaadvaita is not the word coined by Bhagavan Ramanuja. It is the discription of later commentators.
The word is used specifially the visheShaNa visheShya sambandha of paramaatma with jiiva-jagat. In accounting the Chandogya statement - sat eva idam agra asiit - the adivaita is pointed but that advaitic sat, according to Bhagavan Ramanuja, has internal differences or swagata bhedaas with jiiva and jagat as parts of that sat. chita and achit are considered as attributes of that sat, where internal divisions are accepted while the Paramaatma is antaryamin pervading both chit (jiivas) and achit(jagat) with organic relationship with the later two. avidya of jiiiva is not knowing one's depedence on paramaatma (sheSha-sheShee bhaava). Sharanaagati becomes a means for liberation with the recognition of ones dependence on Iswara and recognition of its role as service to Iswara. Knowledge of this dependence and surrender is the means of liberation - in explaining the charama sloka - sarva dharmaan....
Most of the purvapaksha in the Shree bhaashya addresses the seven untenables of avidya as described by Advaita.
I was not aware where Ramanuja addreses about the aagama prakaraNa kaarika part.
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