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  1. umashankar
  2. Master Gita Master Life
  3. 03 March 2019
Swamiji
As per the vaishnava the verse reaffirms their stand that jivatma and paramatma were always in existence as two different identity.
There is a long explanation to support the theory which i happened to read in the commentary provided on GITA by ISKON.
In this connection i am also confused how realised masters like Ramanuja and Chaitanya Maha prabhu propounded these theories.
In fact reading the commentary from the ISKON Gita has made me extremely sad since they have said " Lord catanya has forbidden us to read commentations made by the mayavadis and warns that one who takes to such an understanding of the mayavadi philosphy loses all power to understand the real mystery of Gita"

Pranams
Comment
  1. Harish
  2. 3 months ago
  3. #49
Hari Om,
here is a good expiation and reference. The last paragraph is the most relevant to your question. As we evolve we move from Dvaita to Visistha Advaita to Advaita.
Usually Advaitins do not have an issue with the other 2 schools.Also Bhakti is very important. Without Bhakti for us sadhaks it would be very hard to stay focused.
Bhakti is the glue that will keep us focused in our spiritual goal.
If we look at Bhagwan Shankracharya even though he is said to be the main proponent of Advait philosophy, he has written many devotional stotras. We see Bhakti in Gurudev, and Guruji and all Swamiji’s .
In my opinion it is best to study and stay focused with one philosophy otherwise confusion will surely occur for us beginners. We are not ready to learn and understand the differences.
All paths lead to the same goal.
I am sure Swamiji will touch on this at some point.

https://www.speakingtree.in/b/664896-320-250-3-1493499552/dvaita-advaita-vishishtadvaitasimpli-fied.img
Dvaita-

Madhvacharya propounded this philosophy . It considers Brahman and Atman as two different entities, and Bhakti as the route to eternal salvation.

According to Dvaita, Jivatma are many and Paramatma is one. Concerning the soul Madhvacharya says that no two souls are alike. They each have different characteristics, different states of happiness/sorrow...the soul becomes similar to God in some respects when it is liberated, yet even in these respects it is much inferior to God.

Advaita-

Adi Shankaracharya is considered the propagator of this philosophy .This is the oldest school of Vedanta, and it states that Brahman is the only reality and the world is illusory (Maya). Ignorance of the reality is what causes suffering, and liberation can be obtained only by true knowledge of Brahman. It states that both the individual self (Atman) and Brahman are the same, and knowing this difference causes liberation. The quintessence of Shankara’s philosophy is “Brahma satya jagat mithya, jivo Brahmaiva na aparah


“. meaning Brahman (the absolute) alone is real; this world is unreal, and the Jiva or the individual soul is non-different from Brahman. The Jiva or the individual soul identifies itself with the body-mind complex due to Avidya (ignorance). Its individuality lasts only as long as it identifies itself with its limiting adjuncts. The moment the Jivatma understands its infinite power by jnana (knowledge), it loses its individuality and realizes its Satchitananda nature (infinite nature).


Vishishtadvaita-

This philosophy was pioneered by Ramanujacharya during the 11th century. Vishishtadvaita literally means the Unique Advaita, that is, Advaita with some amendments. While it accepts Brahman as the unified whole, it states He is characterized by multiple forms. According to Ramanujacharya, souls are intrinsically the same and all souls are alike in their quality. God stands for the whole universe and matter and souls form His body, He being THEIR soul.


God is viewed as the cause and also as the effect. Ramanuja's philosophy is a fusion of the Vedas and the Bhagavata Purana. He was enormously influenced by the Tamil Bhakti Saints called Alvars. Vishishtadvaita is qualified monism, where God alone exists, but it admits plurality of souls. It is midway between Advaita and Dvaita philosophies. God and the individual souls are inseparable, just like the fire and spark. In liberation, the Jivatma understands Paramatma, but do not merge in Paramatma.


In the final analysis, the above three philosophies are the different stages of spiritual evolution. No philosophy is inferior to the other. Majority of Hindus follow the Dvaita philosophy. They feel that God is the controller of their life, God is different from them. Advaita philosophy exactly conveys the meaning of the Upanishads, Brahma Sutra and Bhagavad Gita. However, it is still popular among the highly spiritually evolved people. During my 36 years of spiritual broadcasts I have found that many people are not aware of these three philosophies, but they worship God, in the manner they prefer.

In Shri Guru Smiriti
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