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SriRangaSri List Archive: Message 00082 Dec 2002

 
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Sir,
To put in simple terms
According to The Dvaita Philosophy both THE PARAMATHMA and THE
JEEVATHMA are real (satyam)
According to The Advaitha Philosophy THE PARAMATHMA alone is real.
The Vichishtathvaitha Philosophy is also Advaitha.The difference
between these two is subtle,nice and superb.As The Vichishtathvaitha also
says that The Paramathma alone is real,it is an Advaitha.However,it is
different from Sankar's Advaitha,in as much as Ramanuja (the propounder of
The Vichishtathvaita Philosophy) has cleverly removed a snag that he saw in
Sankar's Advaita.
Let me explain.Adavitha,Dvaitha and The Vichishtathvaitha are the
three main philosophies-all based on TheHoly Vedas.In fact they are
different interpretations of the same work.The Vedas speak of THE PARAMATMA
and THE JEEVATMA.
.
While The Vedas say ,in some vakyas ,that The
Pramathma alone is real (ie. satyam),in someother vedavakays the same
Veda says that both The Paramathma and The Jeevathma are real.
The Dvaitha Philosophy (propounded by
Modvachariar) accepts that both The Paramathma and The Jeevathma are real.On
the otherhand The Advaita Philosophy (propounded by Sankarachariyar) claims
that The Pramatma alone is real.
It should be apparent that these two
statements contradict eachother..In establishing The Advaita Philosophy,The
Sankarachariar has had to refute and reject the Vedavakyas that say that
both the Paramatma and the Jeevatma are real.
Ramanuja was convinced that The Paramatma
is alone satya and thus established The Advaita Philosophy.However he felt
that it is rather inconvenient to have to reject any vedavakyas-The Holy
Vedas is the very source and the authority of his philosophy and thus must
be wholly accepted.There cannot be and should not be any inconsistency
within the source.Ramanuja clverly removed the snag of Sankara's rejection
of certain portions of the source.Thus Ramanuja's philosophy is termed as
The Vichishtatvaita-the Advaita that is vichista.It is a modification,rather
a glorification of the earlier Advaita philosophy.He has explained through a
lot of illstrations.
This is only a genral outlook.For a clearer
understanding of these,there are a lot of books and articles by scholers.Our
Acharyars also are explaing these inticacies in their discourses and
kalakshepams.
All the 3 phhilosophies are good and sound-each in its
own way.
It may be perplexing for a fresher to hear that
contraductiory statements within a framewok have all been accepted and is
free from any inconsistency.
In a seprate article I would like to attempt to explain
the plausibility of such interpretations.
with
regards,

V.KANNAN

----- Original Message -----
From: <vaidyanathiyer@xxxx>
To: <SriRangaSri@xxxxxxxxxxxxxxx>
Sent: Thursday, December 26, 2002 6:57 PM
Subject: [SriRangaSri] visihtadvata philosophy


> sir
>
> i would like to know what is the philosophy.
> shall be greateful if any one can explain it shortly.
> also in what way it differs from advaita
>
> cdrbvn
>
>
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