Hi Viewer,
This blog is dediated to those, who wish to understand the differences behind the three major categories of Hindu philosophies, namely, (1) Advaitham, (2) Dvaitham and (3) Visishtadvaitham.
Though all three of them agree on the basic concepts of existence of Brahman on the one hand and Jiva, on the other, there are subtle differences in their views on how Jiva is connected with Brahman, during and after the life time.
Let us now proceed to understand each one of them first:
(1) Advaitham (Non-Dualism) by Adi Sankara
Advaitham, articulated by Adi Shankaracharya, focuses on the non-dual essence of existence. Advaita is a major school of Vedanta, a philosophical tradition based on the Upanishads. Core principles include:
1. Brahman: The ultimate unchanging reality, omnipresent and infinite, without any form or attributes. Lord Shiva is considered as the Supreme Brahman, who further manifests as Sadashiva, Rudra, Vishnu and Brahma, thus taking care of the pancha-krithyam, Revealing (Liberating), Veiling(Maya), Destruction (Rudra), Preservation (Vishnu) and Ceation (Brahma) respectively. Goddess Lalitha is considered as the Mother Supreme. Example of revelation is the mistaken silver lining on a sea-shell, which when approached near, proves to be false. When we reach Brahman, it starts revealing itself.
2. Atman or Jiva: The individual soul, which is fundamentally the same as Brahman but which appears separate from Brahman due to illusion.
3. Maya: The deceptive force that leads to the illusion of separation between Atman and Brahman. The usual example is that of a rope, which is mistaken as a snake while in darkness.
4. Moksha: Liberation from the cycle of rebirth, attained by realizing the inherent non-duality of existence.
According to advaita siddhAnta, the jIva is identical to Ishvara in substance and essence. The jagat is a changing and mesmerizing manifestation of Ishvara that binds the jIva in its limited existence. The analogy is of the air inside an earthen pot. As long as the pot exists, the air inside it appears separated. But as soon as the pot breaks, the true nature of the air as a continuum is evident, and there is no more separation.
In the case of the jIva which is a pure consciousness, the layers of the gross body, with its 5 internal layers (vital breath or nervous system, etc.), and the various modes of the mind all come together to cause an apparent isolation. Hence each jIva considers itself separate and autonomous from other jIvas. Once it realizes its true nature as pure consciousness, it is no longer a limited, isolated entity but rather a cosmic reality. Or at the very least, the notion of association with temporary identities should be gone.
(2) Visishtadvaitham (Qualified Non-Dualism)
Visishtadvaitham, developed by Ramanujacharya, also recognizes a non-dual reality, but with certain qualifications. Its key ideas are:
1. Brahman: The ultimate reality characterized by attributes and forms. Lord Vishnu is considered as the Supreme Brahman.
2. Atman or Jiva: The individual soul, which is a part of Brahman but maintains its distinct individuality.
3. Prakriti: The material world, which is real yet contingent upon Brahman.
4. Moksha: Liberation from rebirth, achieved through devotion, worship, and understanding one's relationship with Brahman.
Qualified non-dualism (vishiShTAdvaita) is a bit complicated. The three eternal entities Ishvara, jIva and jagat are not completely different, but with caveats. There are 4 key terms used to describe their relationship that is unique to vishiShTAdvaita siddhAnta:
- amsha — amshin : part — whole: The jIvas and jagat are incomplete parts, and Ishvara is the one that brings them together as an integral whole.
- sheSha — sheShin : remnant — original: This is somewhat similar to the first relationship.
- sharIra — sharIrin : body — owner of body: The jIvas and jagat form the body of Ishvara, who is the owner.
- antaryAmya — antaryAmin : controlled from within — inner controller: The jIvasand jagat being the body, Ishvara is the Atman controlling them.
The last two of these relationships do find support in the Upanishads, for example in the antaryAmi brAhmaNam of Brihadaranyaka Upanishad 3.7
Of course, as is well-known, this system also fortified the concept of complete spiritual surrender to the highest deity, called sharaNAgati or prapatti. This idea does not really find support in the Vedas and Upanishads, where the individual is really considered to be of the same substance as the deity, and it is only a matter of 'realizing' that. However, scholars do quote the verse from Katha and Mundaka Upanishad in support of the surrender idea:
“नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन।
यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूं स्वाम् ॥”
“This Atman is not achieved by listening to lectures, nor by intellectual activity, nor by too much Vedic learning. Only he who is selected by the Atman can achieve it, as the Atmanreveals himself.”
This “selection by Atman” is interpreted as evidence that if an individual completely surrenders himself to the deity, then the deity has no choice but to select and approve the individual for mokSha (liberation). The deity in this system is Vishnu or Narayana.
The Bhagavad Gita clearly has Arjuna surrendering his intellect to Krishna for guidance — as he says in the very beginning: “shiShyaste aham, shAdhi mAm tvAm prapannam.” This is a new idea that is not clearly present in the Vedas or Upanishads. Although Arjuna’s surrender was only circumstantial, this may have been a strong source of inspiration for the prapatticoncept.
The vishiShTAdvaita siddhAnta also delineates the modes of mokSha (liberation):
- sAlokyam: “same-world-ness” — the quality of being in the same world as the deity, in this case, Vishnu’s vaikuNTha. This can be considered to be the lowest grade.
- sAmIpyam: “proximity” — the quality of being close to the deity. Second grade.
- sArUpyam: “same form” — the quality of having the same form (I guess spiritual form?) as the deity. Third grade.
- sAyujyam: “union” — the quality of being completely joined with the deity. Highest grade. Note that this still does not imply elimination of the individuality of the soul, because if the experience of union must happen then the soul must still retain some separateness.
Or maybe there are no gradations in the mokSha. In any case, the liberated soul still experiences its individual existence.
Key Differences between Advaitham and Visishtadvaitham
1. Nature of Brahman: In Advaitham, Brahman (Lord Shiva) is formless and devoid of attributes, whereas Visishtadvaitham affirms that Brahman (Lord Vishnu) has qualities and forms.
2. Jivatma-Brahman Relationship: Advaitham posits that Jiva and Brahman are identical and that jiva ultimately merges with Brahman, while Visishtadvaitham views Jiva as a part of Brahman but with preserved individuality without totally merging - Jeeva is stand-alone.
3. Role of Maya: Advaitham sees Maya as an illusion causing separation, while Visishtadvaitham treats Prakriti (equivalent of Maya) as a real yet dependent manifestation of Brahman and hence Prakruti is not an illusion but a real existence.
Māyā is the empirical reality that entangles consciousness. Māyā has the power to create a bondage to the empirical world, preventing the unveiling of the true, unitary Self – the Cosmic Spirit also known as Brahman. The theory of māyā was developed by the ninth-century Advaita Hindu philosopher Adi Shankara.
4. Path to Moksha: Advaitham emphasizes self-knowledge as the path, while Visishtadvaitham promotes devotion and worship as essential for liberation.
These distinctions highlight profound differences in perceiving reality, the self, and the ultimate objectives of human life.
(3) Dvaitam (Dualism)
Dvaitam, (also known as 'Tattvavada'), is another significant school of Vedanta founded by Madhvacharya (1238-1317 CE). The term "Dvaitam" translates to "dualism" or "twoness." Here’s a succinct examination of its central principles:
1. Brahman: The supreme reality, identified as Vishnu, the ultimate deity. He is the creator, perserver and destoryer.
2. Jiva: The individual self, distinctly separate from Brahman.
3. Prakriti: The material universe, which exists independently of Brahman.
Dvaitam argues that the universe consists of two fundamental realities: Brahman and Jiva, which are unique and separate entities.
Madhvacharya articulated five essential distinctions (Pancha Bheda) among Brahman, Jiva, and Prakriti:
1. Brahman and Jiva are inherently different.
2. Jiva and Prakriti differ significantly.
3. Brahman and Prakriti are distinct.
4. Individual Jivas are unique from one another.
5. Objects within Prakriti are inherently distinct.
Liberation is achieved through devoation to Vishnu and understading the nature of Jiva.
Dualism (dvaitam) is of course quite clear. The three eternal entities that co-exist forever are Ishvara (the Supreme Soul paramAtman who in this case is strictly Vishnu), jIva (the individual souls) and jagat (the material universe or mAyA).
Although these three are eternal, Ishvara is called svatantra (independent) and both jIvaand jagat are called paratantra (dependent on the para, i.e. higher one, Ishvara). However, there is no ultimate similarity between any two of them, nor between any two individual souls (jIvas). So the goal of spiritual practice or worship according to dvaita siddhAnta is to reach one’s own highest potential. My highest achievement may not be the same as your highest achievement, but apparently there is no one standard. Since there is no common standard, there is no common salvation for all souls. Some of them are eternally damned to non-stop cycle of rebirth, as well as “lower” births. Such souls cannot attain mokSha or liberation because that is their individual inherent capacity.
It is quite hard to find direct and explicit support for this doctrine in Vedas & Upanishads. The only similarity between advaita anddvaita philosophies is the concept of Bhakti which is considered essential for liberation.
ISKCON, also known as the Hare Krishna movement, is primarily rooted in the teachings of Gaudiya Vaishnavism, which aligns more closely with the principles of Dvaita.
