About the term 'Vishishtadvaita'

[V Subrahmanian]

Namaste

A friend asked me if the term 'Vishishtadvaita' is found in the works of Sri Ramanujacharya.  References, if any, for such usage in his works may please be provided.  If not, who in the tradition used the term to denote the philosophy for the first time?

Thanks and regards

subrahmanian.v

[Krishna Kashyap]

The term "Vishistadvaita" is not found in the works of Sri Ramanujacharya. It was first used in a laudatory hymn by Sri AndhrapUrNa on Sri Ramanujacharya as a pravartaka of "visistadvaita".  In fact Sri KSV, my teacher argues that the term "Visishtadvaita" is not sufficiently accurate description of this system of thought. It should be "savishEsha advaita". However, historical events made the name of the system famous as "Vishistadvaita".

The words “visista’ and “savisEsa” are synonyms. Hence the term visistadvaita has the same meaning as “savisEsadvaita”. However, the term savisEsa is more appropriate and comprehensive compared to the term visista, which is used in a restricted sense in the phrase “cit-acit-visista”. The term savisEsa can include infinite auspicious attributes, while the term cit-acit-visista addresses attributes related to: cit and acit only. 

   

Best Regards,

Krishna Kashyap

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[V Subrahmanian]

On Wed, Sep 18, 2019 at 10:22 PM Krishna Kashyap <kkashy...@gmail.com> wrote:

The term "Vishistadvaita" is not found in the works of Sri Ramanujacharya. It was first used in a laudatory hymn by Sri AndhrapUrNa on Sri Ramanujacharya as a pravartaka of "visistadvaita".  In fact Sri KSV, my teacher argues that the term "Visishtadvaita" is not sufficiently accurate description of this system of thought. It should be "savishEsha advaita". However, historical events made the name of the system famous as "Vishistadvaita".

Thanks for the reply.  Is there any specific term/s that is used by him to denote his doctrine?  For instance, in Shankara's bhashyas we find the following terms used to denote his school:

 अस्माकमद्वैतदृष्टिरभ्रान्तानाम् ,  Mandukya bhashya.

अद्वैतिनां पुनः,  Gita bhashya

अद्वैतिनो ह्येते अन्योन्यस्य पक्षौ सदसतोर्जन्मनी प्रतिषेधन्तः अजातिम् अनुत्पत्तिमर्थात्ख्यापयन्ति Mandukya bhashya

औपनिषदाः, एकत्ववादी,   etc. 

regards

subrahmanian.v

[Venkata Sriram]

Namaste,

Mahamahopadhyaya Maddulapalli Dattatreya Sarma Garu, a great scholar of Advaita and a great exponent of 'bhagavatam' was awarded the title 'abhinava-shuka'.  I was present in the function.  

He is of the view that there is 'bhagavata-sampradaya' that stresses on sharaNAgati tattva and 'unccha-vritti dharma'.  Those who do the 'unccha-vritti', wear tulasi-mAla and urdhwa-puNdra with gOpi-chandana and devoted to Vishnu are called 'bhagavataar'.  

There arose different branches of traditions and based on vaishNava-agamas, the dikshAs like 'samAshrayaM' which involves tapta-mudrA dhAraNa etc.  

But, the foundation for vaiSNava-siddhAnta is basically the bhAgavata-sampradAya which involves viSNu-bhakti and prapatti and those vaiSNavas were called 'bhAgavatAr' who eke out their living either with unccha-vritti or yAyAvaraM.

rgs,

sriram

[Ramesh Kn]

Namaste,

Those who extoll in bhagavata - Bhagavatar

Those who extoll in Mahabharata - Bharati

Those who extoll in Sastras - Sastri

Those who extoll in Krama patha - kramavit

Thos who extoll in Jada patha - Jada vallabhar

Those who extoll in Ghana patha - Ghanpathi

thus bhagavatar is a title....

namaskarams

[V Subrahmanian]

On Wed, Sep 18, 2019 at 10:22 PM Krishna Kashyap <kkashy...@gmail.com> wrote:

The term "Vishistadvaita" is not found in the works of Sri Ramanujacharya. It was first used in a laudatory hymn by Sri AndhrapUrNa on Sri Ramanujacharya as a pravartaka of "visistadvaita".  In fact Sri KSV, my teacher argues that the term "Visishtadvaita" is not sufficiently accurate description of this system of thought. It should be "savishEsha advaita". However, historical events made the name of the system famous as "Vishistadvaita".

The words “visista’ and “savisEsa” are synonyms. Hence the term visistadvaita has the same meaning as “savisEsadvaita”. However, the term savisEsa is more appropriate and comprehensive compared to the term visista, which is used in a restricted sense in the phrase “cit-acit-visista”. The term savisEsa can include infinite auspicious attributes, while the term cit-acit-visista addresses attributes related to: cit and acit only. 

A friend drew my attention to a discussion on the topic in the link:  https://hinduism.stackexchange.com/a/28805/10413

It is quite informative.

warm regards

subrahmanian.v  

   

Best Regards,

Krishna Kashyap

[Ramanujachar P]

The reference given is  V. Varadachari, "Antiquity of the term Visistadvaita", ALB 26, 1962, 177-181

Can this be traced/accessed?

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Dr. P. Ramanujan
Parankushachar Institute of Vedic Studies (Regd.)

Bengaluru

9449088616

[Dr BVK Sastry]

Namaste

 

A side thought: Can one explore the meaning expansions on the term    विशिष्टाद्वैत  as :

 

a)    विशिष्ट- अद्वैत    = Unique Non-duality

b)    वि  - ( शिष्ट-अद्वैत)   = Reminder of Non-duality approved by the learned    

 

c)    Why वि  -  उपसर्ग , if  शिष्टाद्वैत can give the desired meaning  ?  The upasarga has several meanings. ? savisEsa is more appropriate  is still sa-  vi-  sEsa.

 

d)   What  would be the  plausible meaning of the  term अव -शिष्टाद्वैत in the frame of शेष -शेषि understanding  ?

     Using the reference of Sloka attributed to Acharya Shankara :    

     सत्यपि भेदापगमे नाथ, तवाहं, न मामकीनस्त्वं, सामुद्रो हि तर ङ्गः  क्वचन समुद्रो  न तारङ्गः

Thanks in advance for the clarifications.

 

Regards

BVK Sastry

  

 

From: bvpar...@googlegroups.com [mailto:bvpar...@googlegroups.com] On Behalf Of Ramanujachar P
Sent: Saturday, September 21, 2019 10:17 PM
To: bvpar...@googlegroups.com
Subject: Re: {भारतीयविद्वत्परिषत्} About the term 'Vishishtadvaita'

 

The reference given is  V. Varadachari, "Antiquity of the term Visistadvaita", ALB 26, 1962, 177-181

Can this be traced/accessed?

 

On Sat, Sep 21, 2019 at 7:58 PM V Subrahmanian <v.subra...@gmail.com> wrote:

 

 

On Wed, Sep 18, 2019 at 10:22 PM Krishna Kashyap <kkashy...@gmail.com> wrote:

The term "Vishistadvaita" is not found in the works of Sri Ramanujacharya. It was first used in a laudatory hymn by Sri AndhrapUrNa on Sri Ramanujacharya as a pravartaka of "visistadvaita".  In fact Sri KSV, my teacher argues that the term "Visishtadvaita" is not sufficiently accurate description of this system of thought. It should be "savishEsha advaita". However, historical events made the name of the system famous as "Vishistadvaita".

 

The words “visista’ and “savisEsa” are synonyms. Hence the term visistadvaita has the same meaning as “savisEsadvaita”. However, the term savisEsa is more appropriate and comprehensive compared to the term visista, which is used in a restricted sense in the phrase “cit-acit-visista”. The term savisEsa can include infinite auspicious attributes, while the term cit-acit-visista addresses attributes related to: cit and acit only. 

 

A friend drew my attention to a discussion on the topic in the link:  https://hinduism.stackexchange.com/a/28805/10413

 

It is quite informative.

 

warm regards

subrahmanian.v  

 

   

Best Regards,

 

Krishna Kashyap

--

Dr. P. Ramanujan

Parankushachar Institute of Vedic Studies (Regd.)

Bengaluru

9449088616

--
 

[Venkata Sriram]

Namaste,

The Maharaja Sanskrit College of Mysore has published a journal.  Pls find the link below.  Pg. No. 26 has an article on 'विशिष्टाद्वैतम्'. For advaitins, this philosophy is nothing new as this doesn't fall under अपूर्वता and hence considered as विशिष्टं शुद्धात् नातिरिच्यते. 

.....................

https://archive.org/stream/MaharajaSanskritaCollegepatrika/Maharaj%20Sanskrit%20College%20Jan%201929%20Vol%205%20Part%201#page/n29/mode/2up

..................

rgs,

sriram