Concept of reality of Samkara’s Advaita Vedanta and Ramanuja’s vishishtadvaitaVedanta

Shankara’s Advaita Vedanta and Ramanuja’s Vishishtadvaita Vedanta are two major schools of Vedanta philosophy within Hinduism, each offering distinct interpretations of the nature of reality (Brahman), the individual self (Atman), and their relationship.

Let’s explore the concept of reality in Shankara’s Advaita Vedanta and Ramanuja’s Vishishtadvaita Vedanta:

Shankara’s Advaita Vedanta:

1. Non-Dualism (Advaita):

• Shankara’s Advaita Vedanta posits an absolute non-dualistic reality, asserting that the ultimate reality (Brahman) is devoid of any distinctions, multiplicity, or attributes. Brahman is described as Sat-Chit-Ananda (Existence-Consciousness-Bliss), beyond all conceptualization and differentiation.
• According to Advaita Vedanta, the phenomenal world of names and forms (Maya) is an illusory manifestation of Brahman, characterized by duality and multiplicity. The apparent diversity of the world is a product of ignorance (Avidya), which obscures the true nature of Brahman.
• Shankara teaches that the individual self (Atman) is identical with Brahman in essence (Atman is Brahman), but due to ignorance, individuals identify themselves with the body-mind complex and perceive a sense of separateness (Jiva) from Brahman.

2. Reality as Absolute Unity:

• In Advaita Vedanta, reality is understood as an absolute, indivisible unity, transcending all dualities and contradictions. Brahman is the only reality, and all distinctions between subject and object, knower and known, are ultimately illusory.
• Liberation (Moksha) in Advaita Vedanta entails the realization of one’s essential identity with Brahman, transcending the limitations of the ego and the dualistic perception of the world. It is the direct apprehension of non-duality (Advaita) beyond all conceptualization and description.

Ramanuja’s Vishishtadvaita Vedanta:

1. Qualified Non-Dualism (Vishishtadvaita):

• Ramanuja’s Vishishtadvaita Vedanta posits a qualified non-dualism, asserting that while Brahman is the ultimate reality, it is characterized by qualities (Visheshanas) and attributes. Brahman is described as possessing infinite auspicious qualities (Gunas) such as knowledge, bliss, and compassion.
• Unlike Shankara’s Advaita, which teaches the absolute non-duality of Brahman, Vishishtadvaita acknowledges a relationship of distinction and qualification (Visheshana) between Brahman, the individual self (Atman), and the phenomenal world. The world is real and has a dependent reality (Sattva), existing within the body of Brahman.

2. Reality as Qualified Unity:

• In Vishishtadvaita Vedanta, reality is understood as a qualified unity, wherein the individual selves (Atman) are eternally dependent on Brahman and intimately connected to the divine through the relationship of qualified non-duality (Sesha-Seshi Bhava).
• Liberation (Moksha) in Vishishtadvaita Vedanta entails the soul’s eternal communion with Brahman, characterized by loving devotion (Bhakti) and participation in the divine qualities (Gunabhakti) of Brahman. It is the realization of one’s inherent relationship with the Supreme Being (Ishvara).

Comparison:

1. Nature of Brahman:

• Advaita Vedanta teaches the absolute non-duality (Advaita) and attributelessness of Brahman, whereas Vishishtadvaita Vedanta posits a qualified non-duality (Vishishtadvaita) and acknowledges the divine qualities (Gunaparipurna) of Brahman.

2. Nature of Reality:

• Advaita Vedanta views the world as an illusory manifestation of Maya, whereas Vishishtadvaita Vedanta regards the world as real and eternally dependent on Brahman.

3. Liberation:

• Liberation in Advaita Vedanta involves the direct realization of one’s identity with Brahman and the transcendence of all duality, whereas liberation in Vishishtadvaita Vedanta entails eternal communion with Brahman through loving devotion and participation in the divine qualities.

In summary, while both Shankara’s Advaita Vedanta and Ramanuja’s Vishishtadvaita Vedanta offer profound insights into the nature of reality and the ultimate goal of human life, they differ in their understanding of the relationship between the individual self, the phenomenal world, and the ultimate reality (Brahman). Shankara emphasizes the absolute non-duality and attributelessness of Brahman, whereas Ramanuja acknowledges a qualified non-duality and affirms the reality of the world within the body of Brahman.