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Basics of the three schools of Vedanta

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Mani Varadarajan • July 2, 2002 


Dear Members,

I am often asked what, briefly, are the differences between the
three principal schools of Vedanta. I wrote the following in
response to this question.  This is a broad overview and
obviously there are oversimplifications. For example, I have not
mentioned 'prapatti' in the section on Visishtadvaita because it
is considered an esoteric teaching and because it is not
mentioned by Ramanuja in his doctrinal works.

Since I am a Visishtadvaitin I have elaborated a little more
on that school.

--

Dvaita -- the world, the individual self and supreme Self are
fundamentally real and different from one another and can never
be considered "One" in any sense. The Supreme Self is
independent, and all individual selves are dependent on the
Supreme Self. They are related externally. The Supreme Self is
full of innumerable auspicious qualities.  There is a five-fold
difference in reality that must be understood.  Different types
of matter are fundamentally different from one another. Matter is
different from the individual selves as well as the Supreme
Self. Each individual self is different from the Supreme Self.
Finally, the individual selves are different from one another
quantitatively and qualitatively. Each self is inherently
superior or inferior to another. There is no question of
equality. Knowledge of this basic multiplicity and hierarchy is
essential. With this in mind, consequent devotion to the Supreme
Self and the subsequent grace bestowed by that Self lead to
liberation from samsara, which consists in the destruction of the
individual's ignorance which is manifested as karmic
bondage. Liberation consists of the blissful experience of one's
own individual self which is fully manifest to the extent
possible, and which is a reflection of God's bliss, but which is
nothing comparable to God's bliss. Each individual's bliss will
differ based on the individual's inherent superiority or
inferiority.

Advaita -- the individual self and supreme Self are only
different by convention. This convention is brought about by
beginningless ignorance, which clouds a true awareness of
reality. In actuality, only a single, undifferentiated Self
exists, which is absolutely bereft of all distinctions and
attributes and which is bare consciousness. It is neither subject
nor object. Nothing can be predicated of it. To say it exists is
only to deny its non-existence. To say it is blissful is only to
deny its non-blissfulness. To say it is consciousness is only to
deny that it is unconscious.  In reality, the individual self and
Supreme Self are identical. The world and all individuality are
false projections upon the real, indivisible Self.  Ultimately,
only true knowledge of this state of reality is liberation, which
is nothing but the realization of absolute, undifferentiated
unity in the Self. Many things can be helpful to achieve this
knowledge -- devotion, good works, etc., but all these must
ultimately transcended as one approaches the knowledge that the
Self *simply* exists. The Self is not an object to be achieved
through any physical or mental act, so, ultimately all action
must be shunned as being antithetical to awareness of reality.

Visishtadvaita -- the individual self and supreme Self are
fundamentally different yet the former finds its source in the
latter, and is therefore one with the supreme Self.  The
individual is not merely dependent on the latter externally; its
very existence is predicated by the supreme Self's conscious
emanation. The individual is therefore a mode of the supreme
Self. Just as the body and the individual self are different, yet
the individual self is the very basis for the life of the body
and pervades and controls it in all possible ways, the Supreme
Self is the source, substratum, and very essence of the
individual self and pervades and controls it in all possible
ways.  Since the Supreme Self consciously chooses to create and
emanate, both the individual self and the world are undoubtedly
real. As the body and soul are united in one whole, the former
being subsidiary to the latter, the individual selves and the
world are subsidiary, totally pervaded, and derive their essence
from the Supreme, and are therefore united in the Supreme. Each
individual self is in essence an eternal, infinitesimal, active
center of bliss and consciousness, and is fundamentally alike,
yet is quantitatively different from another individual self.
The Supreme Self is fundamentally and eternally true, consists of
knowledge, infinite, blissful, and pure.  It is also the host of
innumerable perfections and all auspiciousness and grace.  The
very nature of the individuals is to turn to this Supreme Self in
loving devotion. This devotion is informed by a proper
understanding of the individual and its relation to the world and
the Supreme.  Knowledge of the Supreme consisting of devout,
loving meditation on the Supreme as the auspicious Self of
all. This meditation is enriched by selfless action and service,
as well as common devotional activity, leads to liberation from
samsara and attainment of that Self through the Self's
grace. Samsara is brought about by beginningless ignorance of the
form of karma.  Liberation consists of the expansion of the
individual's knowledge to infinity, equal to the Supreme Self in
this respect, and the total experience of the bliss of the
Supreme Self. The experience of this bliss overflows into divine
service of the Supreme.


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           - SrImate rAmAnujAya namaH -
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