[Advaita-l] prakriya bheda within tri matastha-s

[kuntimaddi sadananda]

Subbuji - PraNams

There are only two subdivisions in VishishTaadvaita - vaDahalai and tengalai - major difference is in sharaNaagati - marjaalanyaaya and markaTaka nyaaya, respectively. The other small differences exit in terms of the role of Mahalakshmi. 

Major philosophical position was drawn out by Vedanta Deshika who also wrote the Shata DhuushaNee on Advaita Vedanta. After Vedanta Deshika there has not been much of philosophical 'position description' in VishiShTaadvatia other than internal squabbles between the two sects, vadahalai and tengalai. Most of the literature on VishishTaadvaita is oriented towards Bhakti aspect. There is also not much interaction with those who follows Ramanuja philosophy. It has got distorted by lack of this interaction as per vishiShTaadvaitins. 

Adhyaatama raamayanam is considered later text even though it is attributed to Veda vyaasa. Ramanaju has not considered as the authentic text - written to infuse the advaita concepts into that as per VishishTaadvaitins.
The Shree Bhasya of Ramanuja is considered to be the best contribution where he takes up Advaita as puurvapaksha. That is where the avidya of Adviata is heavily criticized. Dvaiin's criticism of advaita has many components coming from the Ramanuja Shree Bhashya although dvaitins claim that Madhva was not aware of the criticism of Advaita by Ramanuja.
As per VishiShTaadvaita Shiva is considered as bhakta of the Lord Vishnu only -  Hanuman is considered more as son of Vayu. Hence his bhakata status is not altered even if Hanuman has Shiva amsha.  Hanuman is considered as bhaagavata  - and served Lord Rama with single pointed devotion. Bhaagavata seva is considered as even superior to Bhagavat sava - as per VishiShTaadvaita. 

Could not resist.
Would appreciate if you forward this to the list, if you do not see it posted,  since my yahoo mail is still not getting accepted by the list
Hari Om!Sadananda








      From: V Subrahmanian via Advaita-l <advaita-l at lists.advaita-vedanta.org>
 To: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org> 
Cc: V Subrahmanian <v.subrahmanian at gmail.com>
 Sent: Thursday, March 16, 2017 8:26 AM
 Subject: Re: [Advaita-l] prakriya bheda within tri matastha-s
   
On Thu, Mar 16, 2017 at 12:50 AM, Jaldhar H. Vyas via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> On Wed, 1 Mar 2017, Bhaskar YR via Advaita-l wrote:
>
>  Likewise whether there is any different prakriya (methodology) within the
>> school of rAmAnuja's SrivaishNava sampradAya and its vishishtAdvaita
>> siddhAnta.
>>
>
> I'm not sure if this is exactly what you had in mind but the Ramananda and
> Swaminarayana sampradayas of North India and Gujarat respectively accept
> Ramanuja's Shribhashya as their philosophical basis but differ markedly in
> customs from the Shrivaishnavas you find in the South.


In concurrence with the above, I have heard that such followers of Ramanuja
in the North also hold the Adhyātma Ramayana in very high regard. This is a
text that is shunned by the vaishnavas, both Dvaitins and
Vishishtadvaitins, in the South. To such a follower I once pointed out that
the jahadajahallakshana (that is explicitly expounded in the Adhyatma
ramayana) has been criticized by Ramanuja. Also, those Ramanujites hold the
Ramacharita manas  of Tulasidas as completely admissible to their
philosophy, despite the rope-snake type of analogies, Shiva greatness,
Hanuman as an incarnation of Shiva, etc. so very explicitly espoused in
this text. That the Ramanujites of the South do not accept them into their
fold is another matter, just like the Madhvas of the south do not approve
of the Gaudiyas despite the latter holding Madhva to be their important
Acharya.

regards
subrahmanian.v

>
>
> --
> Jaldhar H. Vyas <jaldhar at braincells.com>
>
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