Sri:
Adwaiti SriVaishnava still exists? Aadi Shankara Bhagavad paada was one who accepted Sriman Narayana.
Adiyen don’t find that kind of discussions anywhere. Either it’s Shaivites adwaities or Srivaishnavites vishistAdwaitis.
Did all adwaiti changed to vishistAdvaitam after Swami Ramanuja and embraced Srivaishnavism in that context?
Adiyen till today find madhwa Srivaishnavites online not from Advaitam in SriVaishnavism though.
Please clarify
Kshamikkanum
Adiyen
Swamy. Namaskarams of Adiyen Srinivasan Pranesh.
Adiyen just registered today. Don’t know how this forum operates. However, let me give an understanding from my small brain. Please forgive if it is wrong.
Lord Sriman Narayana was accepted by Adishankara Bagavad Padar as Parabrahma in his various granthas. However, he framed six systems of belief namely, Shaivam (Lord Shiva), Vaishnavam (Lord Narayana), Ganapathyam (Lord Ganapathy), Saktam (Lordess Sakthi), Kaumaran (Lord Murugan) and Sauram (Sun God). So, people who follows Adishankara Bagavad Padar may pray any God from these six. However, where ever Moksha is spoken, it is attributed to Lord Sriman Narayana as I understand and Lord Krishna is favourite God of Adishankara Bagavad Padar. This, we can understand from his works like Aparoksha Anubhuti, where he says one should please Lord Krishna to succeed in Sadhana Chatushtayam. Bhaja Govindam is also an example.
Who ever the God they pray, may be Advaitins or Visishtadvaitins or Dvaitins, Lord Sriman Narayana is pradhanam for them, whether they are aware or not.
I heard Kanchi Mahaperiyavar chanted, “Narayana! Narayana!” if some one falls at his feet. Advaitins also do Ekadasi Vratam to please Lord Sriman Narayana. At the end of Sandhya Vandhanam, irrespective of whether they are Shaivaites or Vaishnavites, they offer all their fruits of karma to Lord Sriman Narayana by saying, “Sakalam paraismai Sriman Narayanayethi Samarpayami”. So, every body prays Lord Narayana irrespective of their division and we can see some Vaishnavite touch in Shaivaites also, which no one can deny.
Purandara Daasar, an avatara of Narada Maharishi sings, Lord Shiva as Parama Vaishnavite.
Philosophies people follow may be different. But, there is no doubt that everyone believes Lord Sriman Narayana as granter of Moksha, whether they belong to Shaivam or Vaishnavam. Shaivites by their religious belief, pray Lord Shiva with great importance, which is not wrong. Krishna says in Bagavad Gita that, He is Antaryami of all. Among Rudras, He claim to be Shankara. So, Lord Sriman Narayana is antharyami of even Gods.
Further, in his Brahma Sutra Bashya, Adishankara Bagavad Padar clearly states difference between Jiva and Brahmam. He directly states that, “Jiva is comparable to Brahmam only in terms of bliss or enjoyment. When it comes to Srishti, Stithi and Samhara, Vedas attribute these only to Ishvara (Brahmam) and hence Jiva is not comparable with Brahmam in terms of power. Hence, a Jiva attains equanimity with Brahmam only in terms of enjoyment and is not comparable in other aspects, even in state of Moksha.”, which matches with explanations of Bagavad Ramanujar and Shri Madhvacharyar also to an extent. So, in the base line, I don’t see any big differences between Philosophies. I feel that terms like, “Aham Brahmasmi” stated by Adishankara Bagavad Padar is mis-understood by people of modern age, after reading his Brahma Sutra Bashyas.
So, I understand that all Acharyas tried to explain same Vedanta and followed similar approach with little differences may be, in their own way of explaining them. There is no doubt that Lord Narayana is granter of Moksha, whichever God we pray based on one’s religion. Only our mis-interpretations cause a huge difference between Philosophies.
Otheriwse, I would say, whenever there was a mis-understanding in Vedanta, an Avatara Purusha cleared it. As time progressed, there was mis-understanding even in the sub-philosophy of Vedanta like Advaita and hence the truth propounded by previous Acharya was brought back into light by other Acharyas.
Kindly pardon if you feel my understanding is grossly wrong.
Hare Krishna! Aneka koti namaskaram!
Thanks Swami for all the details shared.
Sarvam Krishnaarpanam!
Dhanyosmi Swamy
Good write up
My father used to say, Shankaracharya while signing letter will write Narayana Narayana.
My question was about the siddhAntham. Many misunderstand Advaitis as Shaivites. Technically Advaitam is a philosophy nothing to do with Shiva.
Dasanudasan
Dhanyosmi for elaborate answer
Thanks for joining dharma sandeha
Please keep sharing knowledge
Dasanudasan
Srimathe Ramanujaya Namaha,
Advaita = 1 + 0 + 0 = 1,
Dvaita = 1 + 1 + 0 = 2,
VishishtaAdvaita = 1 + 1 + 1 = 1^3 = 1.
It’s easy to understand Advaita and Dvaita as it even matches the common mathematics rules, but VishishtaAdvaita is considered sum as ‘3’ materialistically, but technically it’s still summed as ‘1’ TOGETHER spiritually as explained by Swami RamanujAchayAr lineage Acharyad,. That’s why it’s Vishista of the the basic Advaita philosophy and termed as VishishtaAdvaita.
It may appear complicated to understand, but easy to understand with RamanujAchayAr Krupa.
Adiyen (ElayaAlwar) Srinivasa (DhoddayacharyAr) Dasan.
So in VishishtaAdvaita, there is no ‘0’ and the ‘+’ is changed to ‘x’ with three unique concept 1’s as
1 x 1 x 1 =1^3 = 1 = VishishtaAdvaita, where as other two philosophies use ‘+’ & ‘1’ & ‘0’.
Present day advaitis accept “vyAvahArika Sathyam”. What’s devareer’s opinion?
Srimate Raamanujaye namaha,
Interesting analogy Elaaylwaar swamy.
But if we see the actual philosophies…
In adwaita there is no 1 and no zero there are no two things not even zero..everything is 1.
In dwaita 1 and 0 are incomparable..they cannot be added.
In vishista adwaita..there if we write a ‘ 1 ‘ the different parts and strokes of the number constitute different parts.
Adiyen
