Vishishta Advaita, meaning "non-duality with distinctions", is a non-dualistic philosophy that recognizes Brahman as the supreme reality while also acknowledging its multiplicity.
Vedanta Desika, another major scholar who significantly helped expand the philosophy of Vishitadvaita, defines Vishishtadvaita using the statement, Aseṣa Chit-Achit Prakāram Brahmaikameva Tatvam : Brahman, as qualified by the sentient and insentient modes (or attributes), is the Ultimate reality.The Vishishtadvaita philosophy is believed to have a long history, with its earliest works no longer available.
Bodhayana, Dramida, Tanka, Guhadeva, Kapardi, and Bharuci are some of the well-known philosophers in the line of those who are thought to have developed the Vishishtadvaita system.
Nathamuni of the ninth century AD, the foremost Acharya of the Vaishnavas, collected the Tamil prabandhas, classified them, made the redaction, set the hymns to music and spread them everywhere.
He is said to have received the divine hymns straight from Nammalvar, the foremost of the twelve Alvars, by yogic insight in the temple at Alwar Thirunagari, which is located near Tirunelveli in South India.
Yamunacharya renounced kingship and spent his last days in the service of the deity at Srirangam and in laying the fundamentals of the Vishishtadvaita philosophy by writing four basic works on the subject.
[2] Ramanuja continues along the line of thought of his predecessors while expounding the knowledge expressed in the Upanishads, the Brahma Sutras, and the Bhagavad Gita.
Vedanta Desika and Pillai Lokacharya, disciples in the tradition of Ramanuja, had minor disagreements not on the philosophy, but on some aspects of the theology, giving rise to the Vadakalai and Tenkalai schools of thought.
Pramana forms one part of a triputi (trio): In Vishishtadvaita Vedanta, only the following three pramanas are accepted as valid means of knowledge: There are three rules of hierarchy when there is apparent conflict between the three modes of acquiring knowledge: The ontology in Vishishtadvaita consists of explaining the relationship between Ishvara (Parabrahman), the sentient beings (chit-Brahman) and the insentient Universe (achit-Brahman).
Ishvara is perfect, omniscient, omnipresent, incorporeal, independent, the creator of the universe, its active ruler and also its eventual destroyer.
However, Brahman possesses an infinite number of transcendental attributes, the evidence of which is given in vakhyas like "satyam jnanam anantam Brahma" (Taittiriya Upanishad).
Anumana Pramana: Ramanuja states that "Nirgunatva" itself becomes an attribute of Brahman on account of the uniqueness of no other entity being Nirguna.
[citation needed] 1. sarvam khalv idam brahma from Chandogya Upanishad 3.14.1 Translated literally, this means All this is Brahman.
The ontology of Vishishtadvaita system consists of: a. Ishvara is Para-Brahman with infinite superlative qualities, whose substantive nature imparts the existence to the modes b. Jivas are chit-Brahman or sentient beings (which possess consciousness).
If the statement tat tvam asi is taken to mean as only the self is Brahman, then sarvam khalv idam brahma will not make sense.
According to the Vedas, there are four goals namely artha (wealth), kama (pleasure), dharma (righteousness) and moksha (permanent freedom from worldly bondage).
Karma loaded with countless births and deaths in samsara keeps the jiva from dharma-bhuta-jnana (attributive consciousness) of God.
[11] The Vadakalai school accepts the importance of God's grace in gaining liberation alongside individual effort, similar to how a baby monkey must hold onto its mother.
[13] However, Ramanuja accepts Sharanagati, total surrender at the Lord's lotus feet alone as the sole means to moksha.
This is a distinguishing feature of this school of philosophy, as both Adi Shankara's advaita and Anandatirtha's dvaita accept bhakti for two different concepts of moksha.
Ramanuja has supported this opinion with various citations directly from the vedas, and various incidents highlighting sharangathi as means to attain personal stay in the realm of Vaikuntha.
[14] The Sri Vaishnava tradition has two major sub-traditions called Vadakalai (northern) and Tenkalai (southern) in Tamil.
Vedanta Desika is one of the foremost learned scholars and philosophers of medieval India, who has written more than a hundred works in Sanskrit and Tamil, Prakrit and Manipravala.
He is said to have been born as an incarnation of the divine bell of Venkateshwara of Tirupati and also of Ramanuja in the month of Purattasi under the star Thiruvonam (Sravana), in the year 1268 CE.
All of his works are characterized by his versatility, irrefutable reasoning, logic, examination, deep spiritual insight, ethical fervour and excellent expressions of devotional emotion in delightful style.
He was a great teacher, logician, expositor, debater, poet, philosopher, thinker and defender of the faith of Vaishnavism.
"Kavitaarkika Simham" (lion among poets and debaters), "Sarvatantra Svatantrar" (all-knowing and all-powerful), "Vedantacharya" (the master and preceptor of the Vedanta) are some of the titles attributed to him.
Pillai Lokacharya literally meaning "Teacher for the whole world" is one of the leading lights on the Sri Vaishnava Vedanta philosophy.
He is said to have been born as an amsa ("essence") of Kanchi Devaraja (Varadaraja) Perumal to document and immortalize Ramanuja's message in the month of Aippaci under the star Thiruvonam (Sravana), in the year 1205 CE.
A man who has discrimination for his charioteer and holds the reins of the mind firmly, reaches the end of the road; and that is the supreme position of Vishnu.