In Vedartha-sangraha, Ramanujacharya states that the Upanishads, which lay down the desirable principles to be followed by mankind, advocate three fundamental notions:
A seeker must acquire valid knowledge (आध्यानाय) of the Jeeva and the Paramatman;
The Jeeva must try to cut off Its bondage by devoting Itself to meditation, worship and the adoration of the Paramatman (उपासना), which is easier than other paths.
Such knowledge (ज्ञानम्) with discipline (क्रिया) lead to the realization of Paramatman.
The first condition affirms the nature of Reality (तत्त्वम् – आप्रलयं यत्तिष्ठति सर्वेषां भोगदायि भूतानाम्. तत्तत्त्वमिति प्रोक्तं न शरीरघटादि तत्त्वमतः) discussed in the first two chapters of Brahmasootram (नानारूपाणां वाक्यानाम् अविरोधः), the second condition declares the means (हितम् or साधनम्) discussed in the third chapter, and the last states the four essential goals of all living beings (पुरुषार्थः or साध्यः or फलम्) described in the last chapter. An analysis of the views of all schools of Vedanta shows that they are describing the same thing differently – not like the description of the elephant by the six blind men, but like teachers teaching students of different classes on the same subject. The starting point and end points of their description and emphasis on certain aspects are different. But all are guiding in the same direction (भिन्न-प्रवृत्ति-निमित्तानां शब्दानाम् एकस्मिन्नर्थे वृत्तिः सामानाधिकरण्यम् – पतञ्जलि. Also ब्रह्मसूत्रम् 3-3-1). Ramanujacharya advocated meditation, worship and the adoration (उपासना) of Parambrahman, because we cannot remain without action (Gita 3-5), and it is difficult for logical minds to be blindly devoted to Krishna. But if we make Purushottama Narayana (a derivative of Vishnu or Krishna) as a medium for achieving the goal – engaging the mind selflessly – it becomes easier. The other schools posit themselves in between these. The synthesis of all approaches can be proved by a comparative analysis of their views on different aspects.
REGARDING THE ABSOLUTE UN-MANIFEST CONCEPT (परतत्त्वम्):
A1. Shankara Bhagavatpada says; the only (एकम्) indistinguishable (अद्वितीयम्), without any attributes (निर्विशेषः), immutable (निर्गुणः), inactive (निष्क्रियः) Satchidananda Brahman is the Absolute Un-manifest Concept. Though in Absolute interpretation It appears as without any attributes (निर्गुणः), in the Operational interpretation, It appears as with all attributes (सगुणः).
A2. Ramanujacharya describes It as the only cause (एकमात्रहेतुभूतः) for the creation-sustenance-annihilation chain (जन्म-स्थिति-भङ्ग संसारनिवर्त्तनम्); devoid of deficiency or negligence (हेयताशून्यः); eternally blissful (अनन्त कल्याणष्पदम्); infinitely essential (अशेष उपादेयतायुक्तम्); reflecting all features except Itself (स्वेतर समस्त वस्तुविलक्षणस्वरूपम्); possessing unparallel utmost infinite blissful and constructive attributes (असमोर्द्ध्व-अतिशयित-असंख्य-कल्याणगुणविशिष्टः). It is the Ultimate cause of all (सर्वात्मा) and the ultimate source of all (परमात्मा), causing everything perceptible (परतत्त्वम्) in Its reflection (परज्योतिः). It is the Purushottama Narayana propagated by the Vedas (सदादि-शब्दभेद द्वारा निखिलवेदान्तैकप्रतिपाद्यम्).
A3. Madhwaachaarya says; Vishnu alone is the Unmanifest Concept. He is Absolute (सर्वतन्त्रस्वतन्त्रतत्त्वम्), without deficient attributes (अनन्त निर्दोषगुणवान्), and the repository of all positive attributes (अनन्त-निर्दोष-कल्याणगुणैकनिलयः). He is Omnipotent (सर्वशक्तिमान्), Self-radiating (स्वराट्), controller of the sentient-inert universe (नियामकः), and spread out everywhere and in everything in His own Unmanifest Self (आनखकेशाग्रस्वरूपज्ञानात्मकः). He is Satchidananda and without any differentiation (स्वगतभेदरहितम्). He is eternal, Lord of all other Lords (ईश्वरतमः).
A4. Vishnuswamy says: the Satchidananda form embracing Its enchanting (ह्लादिनी) and Omniscience nature (संविच्छक्तिः), is the Unmanifest. He is eternally free (नित्यमुक्तः), not associated with any adjectives or qualifications (उपाधिरहितम्), natural (अप्राकृतगुणविशिष्टः), Omniscient, controller of the universe (नियामकः), praised by all (सर्वोपास्य), regulator of all effects (सर्वनियन्ता), and the repository of all positive attributes (अनन्त-कल्याणगुणनिलयः).
A5. Nimbaaditya says: It is faultless (निर्दोषः), devoid of illusion (मोहः), lassitude (तन्द्रा), perplexity (भ्रमः), etc. Repository of Infinite benevolence (अशेषकल्याणराशिः), Krishna is the Parambrahman. It is the repository of all beauty (सौन्दर्यम्) and pleasantry (माधुर्यम्). It is the totality (अङ्गी) of the four radiating arrays (गोलोकचतुर्ब्यूहः – planets, stars, galaxies and universe), their corresponding four extensions (परव्योमचतुर्ब्यूहः – magnetosphere, heliosphere etc), and all other quadrilateral arrays (चतुष्टयं वा इदं सर्वम् – शान्ख्यायनब्राह्मणम्). It is inseparably coupled with the Energy personified (स्वरूपशक्तिः) offspring of a million incoming radiations (वृषभानुजा) and Its infinite derivatives (सहस्र कायाब्यूहस्वरूपा) to continue the eternal flow (नित्यधारा) of creation. Since It is devoid of physical forms, It appears as formless. But since It has unphysical forms, It appears like that to the Siddhas (सिद्धः). It is boundless, Omnipotent, Lord of all other Lords.
A6. Vallabhacharya says: The Absolute Un-manifest Concept is Shri Krishna, who is the repository of infinite virtues and was manifestly brought up by Yasoda as a child.
A7. Chaitanya Mahaprabhu says; It is the eternal Absolute Un-manifest Concept, who locally manifests Itself as Krishna. It is foremost among all (सर्वादिः), the totality of all (सर्व अंशी), eternal existence and determinism personified (चिदानन्ददेहः), substratum of all (सर्वाश्रयः), Lord of all other Lords, who is also known as Govinda and who is eternally posited in Its own manifestation in the ever affluent and ever sovereign radiating sphere (सर्वैश्वर्य परिपूर्ण गोलोकः – गोभिस्तेजोभिरूपलक्षितो लोकः). He is none other than Vishnu – the Omniscience and absolutely free.
REGARDING THE CONCEPT OF INDIVIDUAL SOULS (जीवःतत्त्वम्);
B1. Shankara Bhagavatpada follows the Chhandogya Upanishad and Bhagavatam–11-28-21 (न यत् पुरस्तादुत यन्न पश्चान्मध्ये च तन्न व्यपदेशमात्रम्) and says; whatever did not exist before and will not exist afterwards, is merely a name in the interim. The golden necklace did not exist before the goldsmith created it. It will not exist for ever as such. But the gold existed before it and will remain after the necklace ceases to exist. Thus, necklace is only a name – a temporary adjective (उपाधिः) of gold – and Gold is the reality. Similarly, our body did not exist for ever or will not exist for ever. But our Soul (जीवः) will continue to exist. Hence, the body is a temporary adjective (उपाधिः) of the Soul giving misleading notions about it (भ्रान्तब्रह्मः). The Soul is a reflection of Parambrahman. As long as the Soul is coupled to the mind and intelligence, It is attached to the body. The perception of the body as the Soul is like treating the reflection as real – it is due to ignorance (अविद्या). In the operational sense, the Soul appears to be many (असंख्यत्व), limited in bodies (परिच्छिन्नत्व), is the doer (कर्तृत्व) and enjoyer (भोक्तृत्व), but in the absolute sense, It is Sat-chid-ananda, without any attributes (निर्गुणः), and immutable (निर्विकारः).
B2. Ramanujacharya describes It (जीवः) as the digital equivalent of analog Parambrahma. It is like an adjunct (विशेषणः) of the Parambrahman (विशेष्य). In spite of this, they are related like the part with the whole (अंशाशिंभावसम्बन्धः), showing different characteristics (स्वभाववैलक्षणम्). The Soul (जीवः) is eternal (नित्यः), without a beginning (अनादिः), is a transformation of Paramatma (ब्रह्मपरिणामः), is knowledge personified (ज्ञानस्वरूपम्), the knower (ज्ञाता), the doer (कर्ता), the enjoyer (भोक्ता), with indiscernible dimension (अणुः), but numerous (असंख्यः), infinite (अनन्तः), both confined (वद्धम्) and liberated (मुक्तः). In liberation, it has two divisions: liberated from bondage (वद्धात् मुक्तः) and eternally liberated (नित्यमुक्तः).
B3. Madhwaachaarya says the Souls are eternal consorts (नित्यसहचरः) of Shri Hari or Vishnu. Of the two types of subordination (परतन्त्रतत्त्वम्), the Soul (जीवः) is conscious (चेतनस्वरूपः). It is eternally different from Parambrahman, infinite (अनन्तः) with indiscernible dimension (अणुः). The confined Souls (वद्धजीवः) are of three types: knowledgeable (सात्विकः), active (राजसिकः) and inertial (तामसिकः). The liberated Soul (नित्यजीवः) is without adjuncts (निरुपाधिकः) and is like a reflection (प्रतिविम्बस्वरूपः) of Vishnu.
B4. Vishnuswamy says, the Soul (जीवः) is a part of Parambrahman. Due to the confinement induced by Maya, It becomes the repository of great sufferings (संक्लेशनिकराकरः). Even though It is Self-illuminating (स्वप्रकाशः), it becomes the base for sufferings. It has two divisions as confined (वद्धः) and liberated (मुक्तः). The liberated are many and serve the Parambrahman due to Its grace.
B5. Nimbaaditya says: the Soul (जीवः) is related to the Parambrahman, like a part to the whole (अंशाशिभावसम्वन्धः or भेदाभेदसम्वन्धः). Though the Soul (जीवः) is Knowledge personified (ज्ञानस्वरूपम्), It is also the Knower (ज्ञातृस्वरूपम्). The Soul (जीवः) is limited Consciousness (अणुचैतन्यः), while the Parambrahman is Supreme Consciousness (वृहच्चैतन्यः). The Soul (जीवः) are many in number. They belong to three categories: Liberated (मुक्तः), Semi-Liberated (वद्धमुक्तः) and Confined (वद्धः). The liberated are those who serve Shri Hari as His attendants. They belong to several categories (पार्षदः and पार्षदानुगतः) each. Those who have got the right knowledge due to the grace of Saints belong to the middle category. They also belong to several categories (पार्षदः and साधकः) each. Those who indulge in enjoying the worldly comfort and consequently suffer belong to the last category. They have many categories (विषयी, विवेकी and मुमुक्षुः) each. Without the grace of Parambrahman, the Soul (जीवः) cannot be liberated, because It becomes confined by Maya only when the Parambrahman Observes outward (वर्हिमुखतावशतः).
B6. Vallabhacharya says: the Soul (जीवः) is a part of Parambrahman (चिदंशः), when His blissful aspect desires to spread out (वहुभवनेच्छुः). It is eternal, three-fold (सत्यम् – त्रिण्यक्षराणि सतीयमिति), have imperceptible dimension (अणुः), infinite (भूमा), having different states (उच्चनीचभावापन्नम्), the Doer (कर्ता), the Knower (ज्ञाता), limited by Maya due to locally diminishing freedom (आनन्दांशतिरोभावात्). Only when this freedom is regained due to His grace, the Soul can be liberated to become one with Parambrahman.
B7. Chaitanya Mahaprabhu says; the nature of Soul (जीवः) is eternal devotee (नित्यदासः) of Krishna. His confining strength (तटस्था शक्तिः) creates the differentiation (भेदाभेद प्रकाशः). Such Soul (जीवः) are of two types: eternally free (नित्यमुक्तः) and eternally worldly (नित्य-संसारम्). The eternally free always tends to (उन्मुखः) unite with Krishna and as His Counsel (कृष्णपारिषदः), enjoys eternal bliss. The eternally confined world and the Souls confined in them (नित्यवद्धः) suffer because they look away from Krishna. The Soul (जीवः) is essentially not different from Parambrahman (ब्रह्मात्मकः), but it is a part (अंशः) of Him as its effective manifestation (शक्तिः).
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