Difference between Advaita & Vishishtadvaita?
Vedanta, one of the six orthodox schools of Hindu philosophy, has given rise to several influential sub-schools, each offering unique perspectives on the nature of reality, the self, and the divine. Among these, Vishishtadvaita and Advaita Vedanta stand out for their profound impact on Hindu thought and spirituality.
While both schools draw from the same scriptural sources, their interpretations and conclusions differ significantly. In this article, we'll explore the key differences between these two philosophical systems, focusing on their understanding of the relationship between the individual being (jiva), the universe (jagat), and the ultimate reality (Brahman).
Comparing Advaita and Vishishtadvaita
The absolute main difference between Vishishtadvaita and Advaita Vedanta lies in their understanding of the relationship between the individual being (jiva), the universe (jagat), and the ultimate reality (Brahman):
Vishishtadvaita (Qualified Non-Duality):
This schools maintains the view that Brahman is a personal deity with attributes (saguna Brahman), and that the jivas and the jagat are distinct but inseparable from Brahman.
The jivas are eternally subservient to Brahman and maintain their individuality even after liberation or enlightenment (moksha).
The universe is not apparent, but a real manifestation of Brahman. Thus, Vishishta Advaita presents a qualified monism where Brahman is one, but qualified by the plurality of individual beings and the material world.
The Nature of Brahman
Vishishtadvaita, systematized by the 11th-century philosopher Ramanuja, proposes a qualified non-dualism. In this view:
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- Brahman is understood as a personal deity with attributes (saguna Brahman).
- This Supreme Being is typically identified with Vishnu or Narayana.
- Brahman possesses infinite auspicious qualities (kalyana gunas) such as omniscience, omnipotence, and infinite compassion.
The Relationship between Brahman, Jivas, and Jagat
A key tenet of Vishishtadvaita is that while Brahman is the supreme reality, the individual beings (jivas) and the material universe (jagat) are also real:
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- Jivas and jagat are distinct from Brahman but inseparable from Him.
- The relationship between jiva, jagat and Brahman, can be described using the concept of “sarira – sariri” (body – possessor of the body). Brahman is the sariri (possessor of the body). The jivas (individual beings) and the material world (jagat) together form the sarira (body) of Brahman.
- This analogy emphasizes that:
- The sarira (jivas and jagat) is distinct from the sariri (Brahman) but cannot exist independently of it.
- The sariri (Brahman) pervades and controls the sarira (jivas and jagat).
- The sarira (jivas and jagat) is completely dependent on the sariri (Brahman) for its existence and functioning.
- Despite this intimate connection, the sariri (Brahman) remains distinct and transcendent.
- This sarira-sariri concept better captures the Vishishtadvaita idea of qualified non-dualism, where the jivas and jagat are real and distinct from Brahman, yet inseparably united with and dependent on Brahman. It illustrates Brahman as the inner controller (antaryamin) of all beings and the material world, while still maintaining their distinct reality.
- This analogy emphasizes that:
The Nature of Jivas
In Vishishtadvaita, individual beings have a unique status:
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- Jivas are eternally distinct entities, not merely temporary manifestations of Brahman, as in case of Advaita.
- They are characterized by consciousness and are inherently dependent on Brahman.
- Even after attaining liberation (moksha), jivas retain their individuality.
- Where is In Advaita, the jiva (your physical body and the mind) was like a temporary suit. The suit is dropped away, and you remain as One with yourself as the limitless One. You are all that is. You are full, infinite.
- The essential nature of jivas is to be eternal servants of God.
The Reality of the Universe
Unlike some other Vedantic schools, Vishishtadvaita affirms the reality of the material world:
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- The universe is not an illusion or mere appearance, but a real manifestation of Brahman.
- Whereas in Advaita, world is an appearance of Brahman. It's neither real, nor false. But apparent (mithya).
- It serves as a field for the spiritual evolution of jivas.
- The world undergoes cycles of creation, maintenance, and dissolution according to divine will.
- The universe is not an illusion or mere appearance, but a real manifestation of Brahman.
Advaita Vedanta (Non-Duality):
Advaita posits that Brahman is the only reality, without attributes (nirguna Brahman), and that both the jivas and the jagat are appearances.
In other words, Brahman enjoys an incidental power (called maya) to manifest the universe. Just like you, right now, enjoy a potential power to manifest a complex dream world that's filled with dream time, space, mountains, people, emotions, etc. When the power is activated, the entire dream is made out of you and has no existence apart from you — the one conscious being in whom the entire dream is appearing, being sustained and resolves into.
And because the dream character has never been told about the reality, the focus was always on forms, thereby taking oneself to be one form separate from all other forms. Consequently “I” becomes one small, mortal entity in the vast universe.
Liberation (moksha) in Advaita Vedanta is removing the false notion that I am different from “that”. The “this” and “that” is negated by knowledge, as it was never true to begin with.
Conclusion:
The main difference is that Visistadvaita understands Brahman, sentient beings, and the universe as three distinct realities that are inseparably linked. Whereas Advaita Vedanta posits that Brahman is the only reality, and since you are not apart from reality, you too are Brahman.
Comparison Table:
Below table attempts to outline the key philosophical differences between the two schools:
Aspect | Vishishtadvaita | Advaita Vedanta |
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Ultimate Reality (Brahman) | Personal, with attributes (Saguna Brahman). | Impersonal, without attributes (Nirguna Brahman); pure consciousness. |
Nature of Reality | Qualified non-dualism. Brahman is one, but with internal distinctions: sentient beings (cit), and insentient matter (acit). | Non-dualism. Brahman is the sole reality; the world is apparent (Maya). |
Living Beings (Jivas) | Distinct from Brahman but dependent; they are real and eternal. | Identical with Brahman; the sense of individuality is due to ignorance (Avidya). |
World (Acit) | Real, and a body of Brahman. The physical universe is a real part of Brahman. | Unreal, a manifestation of Maya; doesn't truly exist apart from Brahman. |
Knowledge of Ultimate Reality | Through devotion and surrender to a personal God (Bhakti), combined with knowledge and virtue. | Through self-inquiry and the acquisition of self-knowledge (Jnana), leading to the realization that the self (Atman) is Brahman. |
Liberation (Moksha) | Attainment of an eternal service to and communion with a personal God in Vaikuntha (the abode of Vishnu). | Realization of the non-difference between Atman and Brahman, leading to the cessation of giving “I” a separate reality apart from the whole, and end of rebirth. |
Ethical Conduct | Follows a theistic discipline, emphasizing prescribed duties (Dharma) and devotion. | Emphasizes objectivity (seeing things as they are, rather then imputing one's own subjective values onto objects), Dharma (moral standards) and the pursuit of knowledge. |
Scriptural Interpretation | Interprets the Upanishads, Bhagavad Gita, and Brahma Sutras in a way that supports theism and qualified monism. | Points out the relative or apparent nature of the world and the oneness of Atman and Brahman. |
Role of Grace | Divine grace is essential for liberation; the grace of God is the ultimate means of achieving moksha. | God's grace is earned by following a clean & decent life of ethics, through own self-effort of self-reflection, contemplation and following the Vedantic methodology under the guidance of a qualified teacher. |
Want a much more detailed comparison, including the logical flaws each school sees in the other? See 18 schools of Indian & Western thought systems.
Just as “b and c are withdrawn back to a” so it follows b and c are deposited from Brahman.