Philosophy of Vedanta - Vishishta Advaita Vedanta
Sage Ramanujacharya is the
proponent of “Vishishta Advaita Vedanta '' and lived between CE 1017 to 1137.
The other notable thinkers of this thought were Sage Yadava Prakasha, Sage
Yamuna, Sage Periya Nambi and Sage Gosthipurna. Like other schools of thought,
this school also adopts the “Triple foundations of Vedanta '' (“Prasthana
Thraya”) which are Upanishads, Brahma Sutra and Bhagavad Gita. Ramanujacharya
passed away at the age of 120.
Even though Sage
Sankaracharya, Ramanujacharya and Madhvacharya differ in their philosophies,
their religion was “Vaishnavism”. Vaishnavism is the acceptance of Lord Vishnu
as the “Ultimate Supreme Being” or “Paramatman”. They all accept Lord Vishnu as
their Supreme God. The Sages preach the different ways to attain the level of
“Pure Atman” which is immutable and eternal. These philosophies originated from
“Vedas” which are “Apaurusheya” and “Anadi”. Apaurusheya means that it is not
by human work and Anadi means that there is no beginning and end. “Vedas” have
two parts the first part is known as “Poorva Bhaga” and the latter part is
known as “Uttar Bhaga”. “Poorva Bhaga” is known as “Karma Kanda” which
describes the rituals to be performed. “Uttar Bhaga” is known as “Brahma Kanda”
which explains the Upanishads. “Brahma Kanda” which contains Upanishads has
different kinds of text relating to the knowledge of “Brahman”. These texts are
divided into three types namely “Abheda Shruti”, Bheda Shruti” and “Ghataka
Shruti”. “Abheda Shruti” explains non-dualism, “Bheda Shruti” explains Dualism
and “Ghataka Shruti” explains the reconciliation and connection between “Abheda
Shruti” and “Bheda Shruti”. Sage Sankaracharya is the proponent of “Abheda
Shruti”, and Sage Madhvacharya is a proponent of “Bheda Shruti” and Sage
Ramanujacharya is the proponent of “Ghataka Shruti”. Sage Sankaracharya's
explanation about “Abheda Shruti” is known as “Advaita Vedanta” or non-dualism.
Sage Madhvacharya’s explanation about “Bheda Shruti” is known as “Dvaita
Vedanta” or Dualism. Sage Ramanujacharya adapted this knowledge and reconciled
the two between “Abheda Shruti” and “Bheda Shruti” is known as “Vishishta
Advaita Vedanta” or “Qualified Non-Dualism”. Actually “Vishishta Advaita
Vedanta” or “Qualified Non-Dualism” is an offshoot of “Ghataka Sruti”. This is
the picture of diversification and divergence of different philosophies by
great Sages from the same source of Vedas.
Sage Ramanujacharya studied
Vedic texts under Sage Yadava Prakasha who was a disciple of Sage Sankaracharya
and was learning the Advaita philosophy. Sage Ramanujacharya argued with his
teacher by confronting his teachings. He disagreed with the argument that the
reality of this world which we experience is merely an appearance and illusion.
This confrontation led to the expulsion of Sage Ramanujacharya by Sage Yadava
Prakasha. He was confronted by many intellectuals. After that, he studied his
Vedic lessons under Sage Mahapoorna who was his uncle and the disciple of Sage
Yamunacharya. Later he came under Sage Yamunacharya and studied Vedic
scriptures under him.
Contention of “Advaita”
Vedanta:
Sage Sankaracharya established Hinduism from
a proper perspective. “Advaita Vedanta '' says that “Atman '' is “Brahman”
(“Aham Brahmasmi”). This philosophy was running high for more than 300 years.
To cultivate spirituality and bring masses into the mainstream, he put
the idea of worship of “Five Gods' ' (“Pancha devatha”). This was the
simultaneous worship of five deities which are Ganesha, Surya, Vishnu, Shiva
and Devi arguing that all deities are different forms of one Brahman the
“invisible supreme being”. This implied the message that “Advaita Vedanta ''
absorbs all other traditions. This system is still practised in the Hindu
religion. He had written lots of hymns and sutras which are used by many people
even today. It was very tough to understand his philosophy for the common man who
is busy with the daily rituals and worshipping different Gods. For the common
man, the idea of every individual being one with God is sacrilege. Due to these
high-level philosophical teachings, it was not adequately reached out to the
common man. Many mistakenly believed that this is a grand philosophy and
practice and it is meant only for intelligent and capable rational minds.
Therefore, the majority of the people began to think that they are second-grade
citizens.
By this time, Sage Sankaracharya had produced many intellectuals and the majority of the followers were following “Advaita Vedanta philosophy”. A proper understanding of “Brahman '' will develop dry intellectualism and many of the followers of Advaita Vedanta were not kind-hearted. This led to the non-propagation of this philosophy and it was only accessible only to a few upper-level citizens of the society. Simply knowing the philosophy of Advaita will not make anybody great; achieving "Brahman" is most important. Followers of Advaita Vedanta have to educate and propagate the philosophy of Vedanta to the common person who is muddled in the material world.
Firstly, Sage
Sankaracharya’s idea of “Nirguna Brahman '' the Brahman without any attributes
was hard to digest for the common man.
Secondly, Sage
Sankaracharya’s contention was the illusory power (“Maya”) and Sage
Sankaracharya’s followers could not provide sufficient explanation for it in
those days “Advaita Vedanta” was nicknamed the theory of illusion (“Mayavad”).
According to Sage Sankaracharya, Brahman is real and names and forms are “Maya”
and once you have supreme knowledge Maya ceases to exist. He repeatedly states
that once we know the right knowledge then ignorance vanishes away. He mentions
in one place that Brahman is “Vasudev” and “Atman” and “Vasudev” is the
incarnation of Lord “Vishnu”.
The third point of
contention was on “Sathchidanand” the Sanskrit word which can be divided into
Sath “(''Existence”), Chith (“Consciousness”) and “Anand” (Bliss) which means
that “Brahman is existence consciousness bliss” according to “Advaita Vedanta”.
Contributions of Sage
Ramanujacharya:
When he was going to meet
Sage Yamunacharya he passed away a few moments before. When he noticed on his
physical body that only three fingers of his right hand were bent and curled.
With his meditative power, he understood that Sage Yamunacharya might have
attained Samadhi with three visions and pledges. When he imagined in his mind
that I should deliver the message and teach the people “Vaishnavism” the first
finger became straight. Secondly when he thought that I should write a
commentary on “Brahma Sutra” the second finger was also uncurled. Thirdly, when he
took the decision of the idea of writing the glory of “Sage Parashara” who was
the author of “Vishnupurana” the third finger also became straight.
Sage Ramanujacharya was a
very kind-hearted man and wanted to work for the welfare of the common man. He
desired to get a powerful hymn (“mantra”) and was searching for a sacred word
for his meditation that can be useful for him as well as for the common man. So
Sage Ramanujacharya approached a renowned teacher nearby his village and he was
reluctant to pass on the mantra. After repeated attempts he was unwilling and
Sage Ramanujacharya was stubborn and refused to leave his temple until he
taught him the “Mantra”. At last, he offered to give him the mantra with the
assurance that he would not disclose the mantra to anybody. This sacred mantra
was “Om Namo Narayanaya''. He was witnessing the pitiful situation of society
and the common man who was desperate for not having the proper worship of God.
Due to his generosity, after listening to this mantra he ran to the top of the
tower of the temple and uttered the mantra “Om Namo Narayanaya '' the mantra
which praises “Lord Vishnu”. This teacher scolded and rebuked him and said that
he will go to hell due to his disobedience. He replied that if I go to hell and
so many people get liberated I am ready to go to hell. This was the uniqueness
and spotless character of Ramanujacharya who sympathized with the sufferings of
other peoples in the society. Actually, it was through his intense effort that
the philosophy of Vedanta spread to the common man and crossed all the barriers
of caste, creed and sects. Nevertheless, his other contribution is the
standardisation of ritualistic worship in all Hindu temples across the country,
especially Vishnu temples.
Sage Ramanujacharya has
written a commentary on Sage Veda Vyasa’s “Brahma Sutra and it is known as “Sri
Bhasya” this is monumental work and this laid the foundation for his principle
of “Vishishta Advaita Vedanta” or Qualified Monism. The difference between
faith and religion is that principles are known as philosophy while faith is
known as religion.
Actually, the Hindu religion wanted more
stress on devotional aspects that can match with “Advaita Vedanta ''. On this
occasion, Sage Ramanujacharya brought a philosophy at par with “Advaita
Vedanta” that stands well with the wishes of the masses. “Advaita Vedanta '' is
the rational aspect of Vedanta and “Vishishta Advaita Vedanta” is the
devotional (“Bhakti”) aspect of Vedanta. During this period the philosophers
of “Advaita Vedanta'' raised arguments and objections to “Vishishta Advaita
Vedanta”. Sage Ramanujacharya countered their arguments and rejected many
concepts. Debates and discussions between the followers of Sage Sankaracharya
and Sage Ramanujacharya resulted in the loss of the outlook of Advaita Vedanta.
Firstly, Sage
Ramanujacharya confronted the idea of “Nirguna Brahman '' by Sage
Sankaracharya. He contended that Brahman is not an impersonal absolute and it
has personal qualities or “Saguna Brahman ''. Without any attributes, the
Brahman cannot be a reality. He argued that there must be a “Saguna Brahman'' with
a name and with attributes of the highest qualities. For this justification, he
points out some rare Upanishads like “Swethasvathara Upanishad”. This is the
first indifference between Sage Sankaracharya’s “Advaita Vedanta ''.
Secondly, Sage
Ramanujacharya rejected the concept of “Maya” or illusion and argued that the
Brahman is real and the world is not an illusion. If we explain that this world
is “Maya '' then we are diminishing the power of creativity by the “Supreme
Ultimate reality”. He says that Brahman is “Lord Vishnu '' the “Supreme
Ultimate reality”. “Lord Vishnu'' is the personification of “Supreme Ultimate
reality” and this world is the body of “Lord Vishnu”. It is the imminent
manifest form of God and the whole creation is nothing but the body of God.
Brahman is the soul of this universe's creation just as it is the soul
inhabiting our own body. The “Self” is not different from Brahman, however, there is a slight difference in qualities. The colour green is the quality of
plants distinguishable from it but still interfused with the beings. This makes
the differentiation between the essence and the quality of the essence. Every
individual “Selves” are the modes (“Prakara”) of Brahman fully present in each
part but transcend them all. Every “Self” is nothing but the spark of the
divine. Each individual “selves” are a kind part and parcel of Brahman. This
transcendental reality with superlative quality is “Lord Vishnu” or “Narayana”.
Individual souls are part of Brahman and not exactly Brahman. We retain our
unique identity even after liberation (“Moksha”). This is also different from
“Advaita Vedanta” which states when you realize your identity then you are one
with Brahman. Moreover, the “Advaita Vedanta” is the path of knowledge
(“Jnana”) based practice while “Vishishta Advaita Vedanta” or “Qualified
Non-Dualism” is the path of intense pure devotion. The best way of knowing
Brahman is the path of intense devotion and karma yoga. “Upasana” is the
devotional contemplation of “God”. Sage Ramanujacharya stresses the need to
surrender to God’s grace (“Prapthi”). More precisely Vishishta Advaita Vedanta
is the combination of worship of “Supreme Reality” “Lord Vishnu” with “Advaita
Vedanta”. He combined the three vitals of Knowledge ("Jnana"),
Devotion ("Bhakti") and action ("Karma"). The blending of
these three is necessary for the synchronization of the personality of the
human being. If you are highly devotional there are chances to become
emotional. If you are highly intellectual that will erase the simplicity and
generosity and the result will be a loss of inner joy and sweetness. If you are
giving too much stress to "Maya" one can't enjoy the fruits of action
("Karma"). Moreover, the blending of knowledge, action, devotion and
meditation will yield desired results in a human being's life.
Sage Ramanujacharya’s
contention of “Maya”
Sage Ramanujacharya says
that “Maya” is wonderful as “Brahman”. The superimposition of the snake on the rope
is “Maya” and the confusion of snake for rope. Snake is made of the same material
from which the rope is made and there is no illusion involving it. The nature of
“Maya” and its incomprehensibility is to understand our weak points. The power
to feel and realize “Brahman” and the capability of “Brahma Vidhya” to remove
ignorance is also contentious. Sage Ramanujacharya argue that bondage in life
is real and knowledge cannot remove. Even though the bondage is removed there
are chances that it may return again. For this, he gives the example that if our
hands are tied by a string by somebody then only an external agent can untie the
knot. Brahman is Vishnu and there is no reality outside independent of God and the involvement of Maya is absolutely nil. “God” is “Vishnu” and has two aspects
one is “Paraprakriti” and “Apara Prakriti”. This is explained in the Bhagavad
Gita, Chapter 7th verse 4th explains “Material
energy” or “Prakriti” as follows,
“Bhumir apo nalo vayu kham mano bhuddhir eva cha ahamkara
ithiyam me bhinna prakriti asthadha”
This says that “Earth,
Water, Fire, Air and space” are the “Prime elements” or “Pancha bhuthas” with
the combination of mind, intelligence and ego (Sense of Self) are my eight
separated energy and these constitute the entire material creation. Everything
in the world is made of these basic elements and these are the inferior forms
of energy.
Chapter 7 verse 5 explains
about,
“Apareyam itha sthwanyam prakritim vidhi me param
jivabhootam mahabhaho yayedham dharyathe jagath”.
This explains the superior
energy in the living entities, the “Soul”. This superior energy is utilized by
inferior energy. The living entities who are utilizing these inferior energies
for different purposes are superior energies of the “Supreme Lord” and due to
this energy the entire world functions.
Thirdly, Sage Ramanujacharya explained the term “Sathchithanad” and argued that Sath “(''Existence”), Chith (“Consciousness”) and “Anand” (Bliss) are merely qualities. For example, a blue flower has the quality of colour bluishness. According to Sage Ramanujacharya, the world is real and the creation of the world is an act of God who creates the universe with the matter which exists in his own body. In “Advaita Vedanta '' says that this world is not real and creation is an illusion or dreamlike state. He accepts the concept of “Prakriti” in the Philosophy of Sankhya and argues that “Prakriti” is subordinate and controlled by “Creator God ''.
Nevertheless, in the Philosophy of Sankhya, it is completely independent and
insentient and is not controlled by God. He further clarifies that the human body
is controlled by "Atman". God creates the material universe and is the soul of the
universe which holds it accordingly everything is dependent on "Brahman" for
its existence.