![\"ramakant](\"https:\/\/patriotsforumindia.com\/wp-content\/uploads\/2020\/07\/ramakant-tiwari.jpg\")
<\/a><\/b><\/p>\nVedanta<\/i><\/b>\u00a0(Ved\u0101nta<\/i>) or\u00a0Uttara M\u012bm\u0101\u1e43s\u0101<\/i>\u00a0\u00a0is one of the six schools of\u00a0Sanatana Darsana<\/i>.\u00a0Vedanta<\/i>\u00a0literally means “end of\u00a0Veda<\/i>-s” bouquet of\u00a0Prayatksa Pramana<\/i>\u00a0\u00a0based on\u00a0Sadhana<\/i>-s undertaken by\u00a0Rsi<\/i>-s and\u00a0Maharsi<\/i>-s.\u00a0Vedanta\u00a0<\/i>\u00a0has never been a single doctrine of one\u00a0Rsi\u00a0<\/i>\u00a0or\u00a0Maharsi<\/i>, rather it has been doctrines reverberating around one fundamental concept comprising of\u00a0Param<\/i>\u00a0Brahmatma<\/i>,\u00a0Atma<\/i>\u00a0\u00a0\/\u00a0Jivatma<\/i>\u00a0\u00a0and\u00a0Prakriti<\/i>.\u00a0Param Brahmatma<\/i>\u00a0\u00a0is the Supreme Absolute,\u00a0Atma<\/i>\u00a0\u00a0\/\u00a0Jivatma<\/i>\u00a0\u00a0emanate from\u00a0Param Brahmatma<\/i>\u00a0\u00a0and merge into Him while\u00a0Prakriti<\/i>\u00a0\u00a0is the gross empirical aspect available to\u00a0Atma<\/i>\u00a0\u00a0\/\u00a0Jivatma\u00a0<\/i>\u00a0as a means to strive and merge into\u00a0Param<\/i>\u00a0Brahmatma<\/i>. Several doctrines woven around the three, are all restricted to expound inter-relationships among these three entities. Seers discovered it to be impossible to describe\u00a0Param<\/i>\u00a0Brahmatma<\/i>\u00a0\u00a0or\u00a0Atma\u00a0<\/i>\u00a0as narrations thereof are accessible only in the absolute state of\u00a0Cetana<\/i>\u00a0\u00a0when no\u00a0Jnanendriya<\/i>\u00a0\u00a0or\u00a0Karmendriya<\/i>\u00a0\u00a0is able to function from that supreme state of existence. Out of several, only three are prominent ones around which all deliberations and arguments revolve.<\/b><\/p>\n
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Enunciated by\u00a0Jagadguru<\/i>\u00a0Adi Samkaracarya<\/i>,\u00a0Advaita Ved\u0101nta<\/i>\u00a0\u00a0espouses monism i.e. non-dualism. Param\u00a0Brahmatma\u00a0\u00a0<\/i>is regarded to be the absolute, immutable metaphysical reality and abode of\u00a0Atma<\/i>-s.\u00a0Maya\u00a0<\/i>\u00a0is the cosmic dance of\u00a0Prakriti<\/i>, entirely empirical and eternally mutable, exists within the Being of\u00a0Param Brahmatma<\/i>\u00a0\u00a0alone. To summarise, whatever exists in the name of existence, is the Supreme Entity i.e.\u00a0Param Brahmatma<\/i>\u00a0\u00a0Himself alone. It is the ultimate state of\u00a0Cetana\u00a0<\/i>\u00a0after which nothing else is left to be realised.\u00a0Advaita Vedanta<\/i>\u00a0\u00a0beholds, every other entity is in reality,\u00a0Param Brahmatma<\/i>\u00a0\u00a0Himself.<\/b><\/p>\n
\u00a0<\/sup><\/b><\/p>\n Propounded by\u00a0Maharsi Madhavacarya<\/i>,\u00a0Dvaita<\/i>\u00a0\u00a0is the stream of\u00a0Vedanta Darsana<\/i>\u00a0\u00a0that espouses the doctrine of dualism. Herein\u00a0Param Brahmatma<\/i>\u00a0\u00a0and\u00a0Atma<\/i>\u00a0\u00a0are assumed to be eternally different and individually identifiable. While\u00a0Param Brahmatma<\/i>\u00a0\u00a0is perfect in all respects and immutable, it is\u00a0Atma\u00a0<\/i>\u00a0that must strive to attain perfection and strive to remain perfect eternally, then entirely dedicate itself unto\u00a0Param Brahmatma<\/i>\u00a0\u00a0for ultimate emancipation from\u00a0Maya<\/i>\u00a0\u00a0of\u00a0Prakriti<\/i>\u00a0\u00a0i.e.\u00a0Moksa<\/i>. This complete dedication unto Him is the institution of\u00a0Bhakti<\/i>. It is only by the pleasure and sanctification of\u00a0Param Brahmatma<\/i>\u00a0\u00a0that one attains\u00a0Bhakti<\/i>,\u00a0<\/i>then\u00a0Moksa<\/i>. In other words,\u00a0Bhakti\u00a0<\/i>\u00a0leads to\u00a0Moksa<\/i>\u00a0\u00a0i.e. devotee superimposes Supreme\u00a0Cetana<\/i>\u00a0\u00a0of\u00a0Param<\/i>\u00a0Brahmatma\u00a0<\/i>\u00a0upon his own\u00a0Cetana<\/i>\u00a0\u00a0to be a\u00a0Bhakta<\/i>. While remaining different from\u00a0Param Brahmatma<\/i>,\u00a0Bhakta\u00a0<\/i>\u00a0continues to exist within Him eternally. The erudite Seer maintained both qualitative and quantitative pluralism of\u00a0Atma<\/i>-s in the doctrine of\u00a0Dvaita<\/i>\u00a0\u00a0albeit the Seer always referred to it as\u00a0Tattvavada\u00a0<\/i>\u00a0i.e.\u00a0Darsana<\/i>\u00a0\u00a0of Reality.\u00a0\u00a0<\/b><\/p>\n \u00a0<\/b><\/p>\n Expounded by\u00a0Maharsi Ramanujacarya<\/i>,\u00a0Visistadvaita<\/i>\u00a0\u00a0is essentially a modified version of the\u00a0Darsana<\/i>\u00a0\u00a0of\u00a0Advaita\u00a0<\/i>\u00a0with unique manifests. Herein\u00a0Param Brahmatma<\/i>\u00a0\u00a0has attributes albeit illusory and transient albeit all attributes converge into\u00a0Param Brahmatma<\/i>\u00a0\u00a0i.e. The Absolute One. Even\u00a0Saguna Brahma<\/i>\u00a0\u00a0is vested in\u00a0Nirguna Brahma<\/i>\u00a0\u00a0being one of attributes.\u00a0Visistadvaita\u00a0\u00a0<\/i>concurs with\u00a0Samkhya<\/i>\u00a0\u00a0doctrine when it comes to relationship of\u00a0Param Brahmatma<\/i>\u00a0\u00a0with\u00a0Prakriti<\/i>. Like\u00a0Param Brahmatma<\/i>,\u00a0Prakriti<\/i>\u00a0\u00a0and it\u2019s modifications too are eternal and real endowed with a sense of absoluteness in constancy of modifications.\u00a0Prakriti\u00a0<\/i>\u00a0and it\u2019s\u00a0Maya\u00a0<\/i>\u00a0may be regarded as body of\u00a0Param Brahmatma<\/i>\u00a0\u00a0analogous to\u00a0Jivatma<\/i>.\u00a0Bhakti\u00a0<\/i>\u00a0of\u00a0Saguna Brahma<\/i>\u00a0\u00a0is the path for a\u00a0Jivatma<\/i>\u00a0\u00a0to be ultimately emancipated from shackles of\u00a0Maya<\/i>\u00a0\u00a0and\u00a0Prakriti<\/i>. Through\u00a0Visistadvaita<\/i>, the great Seer consecrated qualitative monism and quantitative pluralism of\u00a0Atma<\/i>-s while in\u00a0Dvaita<\/i>, it is qualitative and quantitative pluralism of\u00a0Atma<\/i>-s that are sacrosanct.<\/b><\/p>\n \u00a0<\/b><\/p>\n Narrated by\u00a0Maharsi Vallabhacarya<\/i>, doctrine of\u00a0Suddhadvaita<\/i>\u00a0\u00a0resolves, entire universe is real in the manifest of\u00a0Sri Krsna<\/i>. Even\u00a0Prakriti\u00a0<\/i>\u00a0is yet another manifestation of\u00a0Param Brahmatma<\/i>\u00a0\u00a0i.e.\u00a0Sri<\/i>\u00a0Krsna<\/i>. Only path to\u00a0Sri Krsna<\/i>\u00a0\u00a0is unqualified, seamless\u00a0Bhakti\u00a0<\/i>\u00a0as a potent measure of dissolution of\u00a0Ahamkara<\/i>.<\/b><\/p>\n \u00a0<\/b><\/p>\n What we behold among these doctrines is that these revolve around\u00a0Bhedabheda<\/i>\u00a0\u00a0i.e. difference and absence of it.\u00a0Bhagirathi\u00a0<\/i>\u00a0of\u00a0Vedanta\u00a0<\/i>\u00a0continued surging ahead and influenced streams of\u00a0Vaisnavism<\/i>,\u00a0Saivism<\/i>\u00a0\u00a0\u00a0and\u00a0Saktism<\/i>\u00a0\u00a0too.\u00a0Upanisad<\/i>-s constitute centrality of the wisdom of\u00a0Vedanta<\/i>\u00a0\u00a0also known as\u00a0Uttara Mimamsa<\/i>\u00a0\u00a0with\u00a0Purva Mimamsa<\/i>\u00a0\u00a0being narration of\u00a0Karmakanda<\/i>. Later,\u00a0Brahma Sutra<\/i>-s and\u00a0Srimadbhagvadgita<\/i>\u00a0\u00a0too were included into the core of\u00a0Vedanta<\/i>.\u00a0Brahma<\/i>–Sutra Darsana<\/i>\u00a0\u00a0journeyed through infinity of time to be regarded as the main text of\u00a0Vedanta<\/i>\u00a0\u00a0though it does not propose or expose either\u00a0Advaita<\/i>\u00a0\/\u00a0Visistadvaita<\/i>\u00a0\u00a0or even\u00a0Dvaita<\/i>.\u00a0<\/b><\/p>\n \u00a0<\/b><\/p>\n Advaita<\/i>\u00a0\u00a0and\u00a0Visitadvaita\u00a0<\/i>\u00a0differ only in one aspect, beholding the Reality from two ends of the same telescope !!\u00a0Advaita\u00a0\u00a0<\/i>asserts, it is One and One alone irrespective of any attribute or manifest whatsoever while\u00a0Visistadvaita\u00a0<\/i>\u00a0asserts, whatever attributes and manifests exist, are again, already included in the One and One alone. Contrarian view of\u00a0Advaita<\/i>\u00a0\u00a0is that the Absolute Truth is binary in structure and one is means to attain the other albeit both are independent entities and eternal. Doctrine of\u00a0Dvaita<\/i>\u00a0\u00a0provides definition of religion with exactitude of the highest order i.e. all activities directed towards attainment of\u00a0Param Brahmatma<\/i>\u00a0\u00a0with the means \/ instrumentality of\u00a0Jada<\/i>, is in fact, religion. Other than these, may be dubbed merely as life-styles !!\u00a0\u00a0<\/b><\/p>\n \u00a0<\/b><\/p>\n Question likely to agonise\u00a0\u00a0a\u00a0Mumuksu<\/i>\u00a0\u00a0i.e. seeker is, which doctrine out of these may be regarded as stating the truth and upto what extent. In reality, the complex issue cannot afford an absolute state of position with respect to doctrines of\u00a0Dvaita<\/i>,\u00a0Advaita\u00a0<\/i>\u00a0and\u00a0Visistadvaita<\/i>\u00a0\u00a0or even\u00a0Suddhadvaita\u00a0<\/i>\u00a0for that matter. All these doctrines are deeply interconnected, intensely intertwined and inseparably discernible. Analogy with a vibrant ocean very well drives home the rigmarole to it\u2019s logical conclusion. If\u00a0Param Brahmatma<\/i>\u00a0\u00a0is like an ocean holding infinite quantum of\u00a0Cetana<\/i>, He is absolutely serene and tranquil at the core while on surface, turbulent with attributes and manifests. All these attributes and manifests merge and emerge eternally with respect to the infinite cosmic ocean of\u00a0Cetana<\/i>\u00a0\u00a0like waves and surfs on surface of an ocean and seashore. Now whether He appears as the Absolute One or Absolute One with attributes and manifests, is a matter of wisdom, cognition or conjecture of the beholder aspiring to dive into it to attain the core of serene absoluteness transcending turbulence on surface. And with both possibilities, beholder of the cosmic phenomenon shall be precisely accurate as with an ocean replete with acric water. Now a proponent of\u00a0Dvaita<\/i>\u00a0\u00a0would dive into the cosmic ocean of\u00a0Cetana\u00a0<\/i>\u00a0to arrive at the core of Supreme Absoluteness adorned with accou\u2019tremont bare enough to survive and achieve the goal. Thus we conclude, all streams of\u00a0Vedanta Darsana<\/i>\u00a0\u00a0are inseparably intertwined, mutually inclusive and all encompassing.<\/b><\/p>\n \u00a0<\/b><\/p>\n Those three\u00a0Rsi<\/i>-s\u00a0Adi Samkaracarya<\/i>,\u00a0Ramanujacarya<\/i>\u00a0\u00a0and\u00a0Madhavacarya<\/i>\u00a0\u00a0are one of the greatest Seers in world history. Together they were analogous to three tines of\u00a0Bhagavana Siva<\/i>\u2019s\u00a0Trisula<\/i>\u00a0\u00a0(Trident) converging into\u00a0Siva<\/i>, The Absolute One.\u00a0<\/b><\/p>\n","protected":false},"excerpt":{"rendered":" ALL STRANDS OF\u00a0VEDANTA\u00a0\u00a0ARE INTENSELY INTERTWINED By Ramakant Tiwari Vedanta\u00a0(Ved\u0101nta) or\u00a0Uttara M\u012bm\u0101\u1e43s\u0101\u00a0\u00a0is one of the six… more