The Advaita Vedanta of Shankaracharya and the Vishishtadvaita Vedanta of Ramanujacharya are two prominent schools of Vedanta, a philosophical system within Hinduism that explores the nature of reality (Brahman) and the relationship between the individual soul (Atman) and the ultimate reality.
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While both schools are rooted in the Vedas and share commonalities, they differ significantly in their interpretation of the nature of reality.
Advaita Vedanta (Shankara):
1. Concept of Brahman:
- Non-Dualistic Monism: Shankara’s Advaita Vedanta emphasizes the absolute non-dualistic nature of reality. According to Shankara, Brahman, the ultimate reality, is devoid of any multiplicity or differentiation. It is the one undivided, formless, and attributeless reality.
2. Concept of Atman:
- Identity with Brahman: Shankara asserts that the individual soul (Atman) is identical to Brahman. The apparent diversity in the world is considered an illusion (Maya). Liberation (moksha) is achieved through realizing this identity and transcending the illusion of individuality.
3. Reality of the World (Maya):
- Illusory Nature: The world, according to Advaita Vedanta, is considered as Maya, an illusory manifestation. It does not have ultimate reality but appears real due to ignorance. The goal is to transcend the illusion and recognize the underlying non-dual reality (Brahman).
4. Path to Liberation:
- Jnana Yoga (Path of Knowledge): Shankara emphasizes Jnana Yoga as the primary path to liberation. This involves intellectual inquiry, discrimination between the real and the unreal, and the realization of the non-dual nature of Brahman.
Vishishtadvaita Vedanta (Ramanuja):
1. Concept of Brahman:
- Qualified Non-Dualism: Ramanuja’s Vishishtadvaita Vedanta posits a qualified non-dualism. While Brahman is the ultimate reality, it is not devoid of attributes. Brahman possesses qualities and is characterized by infinite auspicious attributes (Vishishtam).
2. Concept of Atman:
- Distinct yet Related: In Vishishtadvaita, the individual souls (Atman) are considered distinct entities from Brahman, but they are eternally related to Brahman. The relationship is that of the part (individual souls) to the whole (Brahman).
3. Reality of the World (Prakara):
- Real, Yet Dependent: Unlike Advaita, Ramanuja considers the world as real (prakara) and not an illusion. However, the world is dependent on Brahman for its existence. The divine is immanent in the world, and everything has a real connection with Brahman.
4. Path to Liberation:
- Bhakti Yoga (Path of Devotion): Ramanuja emphasizes Bhakti Yoga as the principal means to attain liberation. Devotion to the personal God (Vishnu) is considered crucial for achieving moksha. Knowledge and ethical conduct are also important components of the path.
Comparative Perspective:
- Reality of the World: While Shankara sees the world as an illusion, Ramanuja regards it as real but dependent on Brahman. Both agree on the ultimate supremacy of Brahman, but they differ in their evaluation of the world’s reality.
- Nature of Brahman: Shankara’s Brahman is formless, attributeless, and devoid of qualities, whereas Ramanuja’s Brahman is qualified, possessing divine attributes and qualities.
- Path to Liberation: Shankara emphasizes knowledge (Jnana Yoga), denying any real distinction between the individual soul and Brahman. Ramanuja emphasizes devotion (Bhakti Yoga), recognizing a real yet dependent relationship between the individual soul and Brahman.
In conclusion, while both Shankara’s Advaita Vedanta and Ramanuja’s Vishishtadvaita Vedanta belong to the Vedantic tradition and share common terminology, they differ significantly in their views on the nature of reality, the world, the individual soul, and the paths to liberation. The contrasting perspectives contribute to the richness and diversity within the Vedantic tradition.