Courtesy: Sri.G.Balasubramanian
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All the three main schools of Vedanta claim that have a strong logical basis.
According to Dvaita propounded by Madhavacharya, Jivatman and Paramatman are always different, and never the same. According to this school of vedanta, five differences exist viz., difference between (1)jiva and Isvara,(2) insentient and isvara,(3)two souls,(4)insentient and the soul and(5)between any two insentients. Insentient refers to all entities which are not 'chi' or not having consciouness such as matter. including the living bodies of creatures etc. Isvara is a sentient being, and jiva is sentient also. Isvara is totally independent, while the jiva is completely dependent. It is the energization by the Isvara that is responsible for the activity of the jiva. According to Madhava`s school Hari(Vishnu) is supreme and is the only entity described in all Vedas.
Visistadvaita of Ramanuja falls midway between Advaita and Dvaita According to him Reality is one, but there are still differences in it, and that these differences can not be resolved further. It holds that there exists an Ultimate Principle, an Absolute Being that is the source and substratum of all that exists. The immanent spirit is the inner guide and controller of the whole universe with all its diverse animate and inanimate elements. The individual soul is part of Brahman. Communion of the individual soul with this gracious, omnipotent Supreme Being constitutes the ultimate end of existence. Such a communion is attained exclusively through self-surrender and undivided, loving meditation. It highlights the ultimate supremacy of Narayana as Parabrhaman.
According toAdvaita, all the differences can be resolved, and that the so called differences are just illusion and temporary, and that final reality is just one. The basic tenet of Advaiat is Brahma satyam jagan mithya brahmaiva na para: Brahman alone is real; the world is illusory; the individual and universal soul are not different(are one).
Let us take the example of ocean and waves. According to Dvaitins ,wave is always different from ocean. Visishtadvaita holds that though a wave is different from the ocean, it is still part of the same. So there are differences in the oneness. Advaiat says, it is neither about waves, nor about ocean,it is the one reality of water.Waves and ocean are just appearances of the mind. What exists is water alone.
The basic difference between these schools of Vedanta lies in how we understand our self. In Dvaita we look upon our self as one soul among many souls which are all different and separate from God. In Visishtadvaita, we regard our soul as a part of God. In Advaiat, we realize that the Soul or Self is non-different from the Absolute or brahman. One implication of the three philosophies is that there is a progression in the awareness of our spiritual nature culminating in the realization of the non-dual in which the sense of separation and difference fades away and disappears in the Advaitic realization.
According to Dvaita propounded by Madhavacharya, Jivatman and Paramatman are always different, and never the same. According to this school of vedanta, five differences exist viz., difference between (1)jiva and Isvara,(2) insentient and isvara,(3)two souls,(4)insentient and the soul and(5)between any two insentients. Insentient refers to all entities which are not 'chi' or not having consciouness such as matter. including the living bodies of creatures etc. Isvara is a sentient being, and jiva is sentient also. Isvara is totally independent, while the jiva is completely dependent. It is the energization by the Isvara that is responsible for the activity of the jiva. According to Madhava`s school Hari(Vishnu) is supreme and is the only entity described in all Vedas.
Visistadvaita of Ramanuja falls midway between Advaita and Dvaita According to him Reality is one, but there are still differences in it, and that these differences can not be resolved further. It holds that there exists an Ultimate Principle, an Absolute Being that is the source and substratum of all that exists. The immanent spirit is the inner guide and controller of the whole universe with all its diverse animate and inanimate elements. The individual soul is part of Brahman. Communion of the individual soul with this gracious, omnipotent Supreme Being constitutes the ultimate end of existence. Such a communion is attained exclusively through self-surrender and undivided, loving meditation. It highlights the ultimate supremacy of Narayana as Parabrhaman.
According toAdvaita, all the differences can be resolved, and that the so called differences are just illusion and temporary, and that final reality is just one. The basic tenet of Advaiat is Brahma satyam jagan mithya brahmaiva na para: Brahman alone is real; the world is illusory; the individual and universal soul are not different(are one).
Let us take the example of ocean and waves. According to Dvaitins ,wave is always different from ocean. Visishtadvaita holds that though a wave is different from the ocean, it is still part of the same. So there are differences in the oneness. Advaiat says, it is neither about waves, nor about ocean,it is the one reality of water.Waves and ocean are just appearances of the mind. What exists is water alone.
The basic difference between these schools of Vedanta lies in how we understand our self. In Dvaita we look upon our self as one soul among many souls which are all different and separate from God. In Visishtadvaita, we regard our soul as a part of God. In Advaiat, we realize that the Soul or Self is non-different from the Absolute or brahman. One implication of the three philosophies is that there is a progression in the awareness of our spiritual nature culminating in the realization of the non-dual in which the sense of separation and difference fades away and disappears in the Advaitic realization.
knr
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If God brings you to it, He will bring you through it.
Happy moments, praise God.
Difficult moments, seek God.
Quiet moments, worship God.
Painful moments, trust God.
Every moment, thank God
--
If God brings you to it, He will bring you through it.
Happy moments, praise God.
Difficult moments, seek God.
Quiet moments, worship God.
Painful moments, trust God.
Every moment, thank God
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