Key Principles of Vishishtadvaita
There are three key principles of VishishtAdvaita:

* Tattva: The knowledge of the 3 real entities namely, jIvA (the sentient); Jagat (the insentient) and Ishvara (Vishnu-Narayana or Parabrahman)

* Hita: The means of realisation i.e. through Bhakti (devotion) and Prapatti (self-surrender)

* PurushArtha: The goal to be attained i.e. moksha or liberation from bondage.

Epistemology
Pramānas
Pramā, in Sanskrit, refers to the correct knowledge, arrived at by thorough reasoning, of any object. Pramāṇa (sources of knowledge, Sanskrit) forms one part of a tripuṭi (trio), namely,

1. Pramātr, the subject; the knower of the knowledge
2. Pramāna, the cause or the means of the knowledge
3. Prameya, the object of knowledge

In VisishtAdvaita Vedānta, the following three pramānas are alone accepted as valid means of knowledge:

* Pratyaksha — the knowledge gained by means of perception
* Anumāna — the knowledge gained by means of inference
* śabda — the knowledge gained by means of Śruti

Perception refers to knowledge obtained by cognition of external objects based on sensory perception. In the modern day usage this will also include evidence obtained by means of observation through scientific instruments since they are only an extension of perception.

Inference refers to knowledge obtained by deductive reasoning and analysis.

Sruti refers to knowledge obtained from scriptures which primarily are Upanishads, Brahma Sutras and Bhagavad Gita
 

Rules of Epistemology
There are three rules of hierarchy when there is apparent conflict between the 3 modes of acquiring knowledge:

* śabda or Śruti Pramāna occupies the highest position in matters which cannot be settled or resolved by Pratyaksha or Anumāna.

* Anumāna occupies the next position. When an issue cannot be settled through sensory perception alone, it is settled based on Anumāna i.e. whichever argument is more logical.

* When Pratyakṣa yields a definitive position on a particular issue, such a perception cannot be ignored to interpret śabda in a way which violates that perception.

[edit] Metaphysics
[edit] Ontology

The ontology in VishishtAdvaita consists of explaining the relationship between Ishvara (Parabrahman), the sentient beings (chit-brahman) and the insentient Universe (achit-brahman). In the broadest sense, Ishvara is the Universal Soul of the pan-organistic body consisting of the Universe and sentient beings. The description of the three ontological entities is given below:
 

Ishvara
Ishvara (denoted by Vishnu-Narayana) is the Supreme Cosmic Spirit who maintains complete control over the Universe and all the sentient beings, which together also form the pan-organistic body of Ishvara. The triad of Ishvara along with the universe and the sentient beings is Brahman, which signifies the completeness of existence. Ishvara is Parabrahman endowed with innumerable auspicious qualities (Kalyana Gunas). Ishvara is perfect, omniscient, omnipresent, incorporeal, independent, creator of the universe, its active ruler and also the eventual destroyer. He is causeless, eternal and unchangeable — and is yet the material and the efficient cause of the universe and sentient beings. He is both immanent (like whiteness in milk) and transcendent (like a watch-maker independent of a watch). He is the subject of worship. He is the basis of morality and giver of the fruits of one's Karma. He rules the world with His Māyā — His divine power.

Ishvara is considered to have a 2-fold characteristic: he is the indweller of all beings and all beings also reside in Ishvara.[citation needed]
 

Antarvyāpi
When Ishvara is thought of as the indweller of all beings, he is referred to as the paramātmān, or the innermost self of all beings.

He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within—He is your Self, the Inner Controller, the Immortal.

He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within—He is your Self, the Inner Controller, the Immortal - Brihadaranyaka Upanishad 3.7.4-14

Bahuvyāpi
When Ishvara is thought of as the all encomposing and the residence of all beings i.e. all beings reside in Ishvara, he is referred to as the paramapurusha. The sentient beings and the insentient universe which form part of the pan-organistic body of Ishvara are encapsulated by Ishvara.[original research?]

Sarvam khalvidam Brahma Chandogya Upanishad

Isavasyam idam sarvam Isa Upanishad
 

Chit
Chit is the world of sentient beings, or of entities possessing consciousness. It is similar to the Purusha of Samkhya system. The sentient beings are called Jīvās and they are possessors of individual consciousness as denoted by "I". The scope of Chit refers to all beings with an "I" consciousness, or more specifically self-consciousness. Therefore all entities which are aware of their own individual existence are denoted as chit. This is called Dharmi-jnana or substantive consciousness. The sentient beings also possess varying levels of Dharma-bhuta-jnana or attributive consciousness

The jivas possess three different types of existence:

* Nityas, or the eternally free Jivas who were never in Samsara
* Muktas, or the Jivas that were once in Samsara but are free
* Baddhas, or the Jivas which are still in Samsara

Achit
Achit is the world of insentient entities as denoted by matter or more specifically the non-conscious Universe. It is similar to the Prakriti of Samkhya system
 

Brahman

There is a subtle difference between Ishvara and Brahman. Ishvara is the substantive part of Brahman, while jivas and jagat are its modes (also secondary attributes), and kalyanagunas(auspicious attributes) are the primary attributes. The secondary attributes become manifested in the effect state when the world is differentiated by name and form. The kalyanagunas are eternally manifest.

Brahman is the description of Ishvara when comprehended in fullness i.e. a simultaneous vision of Ishvara with all his modes and attributes.

The relationship between Brahman and Jivas, Jagat is expressed by Rāmānujā in numerous ways. He calls this relationship as one of:

* Sarira/Sariri (body/indweller);
* Prakara/Prakari (attribute or mode/substance);
* Sesha/Seshi (Owned/owner);
* Amsa/Amsi (part/whole);
* Adharadeya/Sambandha (supporter/supported);
* Niyamya/Niyanta (controlled/controller);
* Rasksya/Raksaka (redeemed/redeemer);

These relationships can be experienced holding Brahman as the father, son, mother, sister, wife, husband, friend, lover and lord. Hence, Brahman is a personal being.

* What does Nirguna Brahman mean?

Ramanuja argues vehemently against understanding Brahman as one without attributes. Brahman is Nirguna in the sense that impure qualities do not touch it. He provides three valid reasons for staking such a claim:

Sruti/ Sabda Pramana: All sruti and sabda's denoting Brahman always list either attributes inherent to Brahman or not inherent to Brahman. The Sruti's only seek to deny Brahman from possessing impure and defective qualities which affect the world of beings. There is evidence in the Sruti's to this regard. The Sruti's proclaim Brahman to be beyond the tri-gunas which are observed. However, Brahman possess infinite number of transcendental attributes, the evidence of which is given in vakhyas like "satyam jnanam anantam Brahma"

Pratyaksha Pramana: Ramanuja states that "a contentless cognition is impossible". And all cognition must necessarily involve knowing Brahman through the attributes of Brahman.

Anumana Pramana: Ramanuja states that "Nirgunatva" itself becomes an attribute of Brahman on account of the uniqueness of no other entity being Nirguna.
[edit] Theory of Existence

The three ontological entities i.e. Ishvara, Chit and Achit are fundamentally real. It upholds the doctrine of Satkaryavada as against Asatkaryavada.

Briefly,

* Satkaryavada is pre-existence of the effect in the cause. It maintains that karya (effect) is sat or real. It is present in the karana (cause) in a potential form, even before its manifestation.

* Asatkaryavada is non-existence of the effect in the cause. It maintains that karya (effect) is asat or unreal until it comes into being. Every effect, then, is a new beginning and is not born out of cause.

More specifically, the effect is a modification of what exists in the cause and doesnot involve new entities coming into existence. This is called as parinamavada or evolution of effect from the cause. This doctrine is common to the Samkhya system and VishishtAdvaita system. The Samkhya system adheres to Prakriti-Parinama vada whereas Vishishtadvaita is a modified form of Brahma-Parinama vada.

Kārya and kārana

The kārana (cause) and kārya (effect) in Vishishtadvaita is different form other systems of Indian Philosophy. Brahman is both the kāraṇa(cause) and the kārya(effect). Brahman as the cause does not become the Universe as the effect.

Brahman is assigned two kāranatvas (ways of being the cause):

1. Nimitta kāranatva — Being the Efficient/ Instrumental cause. For example, a goldsmith is assigned Nimitta kāranatva as he acts as the maker of jewellery and thus becomes the jewellery's Instrumental cause.
2. Upādāna kāranatva — Being the material cause. For example, the gold is assigned Upādāna kāranatva as it acts as the material of the jewellery and thus becomes the jewellery's material cause.

According to Vishishtadvaita, the Universe and Sentients always exist. However, they begin from a subtle state and undergo transformation. The subtle state is called a causal state, while the transformed state is called the effect state. The causal state is when Brahman is internally not distinguishable by name and form.

It can be said that Vishishtadvaita follows Brahma-Prakara-Parinama Vada. That is to say, it is the modes (Jivas and Jagath) of Brahman which is under evolution. The cause and effect only refer to the pan-organistic body transformation. Brahman as the Universal Self is unchanging and eternal.

Brahman having the subtle (sūkshma) chit and achit entities as his Saareeram/Prakaaram(body/mode) before manifestation is the same Brahman having the expanded (stūla) chit and achit entities as Saareeram/Prakaaram(body/mode) after manifestation.

The essential feature is that the underlying entity is the same, the changes are in the description of that entity.

For e.g. Jack was a baby. Jack was a small kid. Jack was a middle-aged person. Jack was an old man. Jack is dead

The body of a single personality named Jack is described as continuously changing. Jack doesnot become "James" because of the change.
 

 Ethics

Souls and Matter are only the body of God. Creation is a real act of God. It is the expansion of intelligence. Matter is fundamentally real and undergoes real revelation. The Soul is a higher mode than Matter, because it is conscious. It is also eternally real and eternally distinct. Final release, that comes, by the Lord's Grace, after the death of the body is a Communion with God. This philosophy believes in liberation through one's Karmas (actions) in accordiance with the Vedas, the Varna (caste or class) system and the four Ashramas (stages of life), along with intense devotion to Vishnu. Individual Souls retain their separate identities even after moksha. They live in Fellowship with God either serving Him or meditating on Him. The philosophy of this school is SriVaishnavism, a branch of Vaishnavism.

Interpretation of Mahāvākyas

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). They are the modes of Brahman which show consciousness.

c. Jagat is achit-brahman or matter/Universe (which are non-conscious). They are the mode of Brahman which are not conscious.

Brahman is the composite whole of the triad consisting of Ishvara along with his modes i.e. Jivas and Jagat.

2. ayam ātmā brahma from Mandukya Upanishad 1.2

Translated literally, this means the Self is Brahman. From the earlier statement, it follows that on account of everything being Brahman, the self is not different from Brahman.

3. Tat tvam asi from Chandogya Upanishad 6.8.7

Translated literally, it means Thou art that

that here refers to Brahman and thou refers to jiva

Rāmānujā chooses to take the position of universal identity. He interprets this passage to mean the subsistence of all attributes in a common underlying substratum. This is referred to as samānādhikaranya. Thus Rāmānujā says the purport of the passage is to show the unity of all beings in a common base. Ishvara (Parabrahman) who is the Cosmic Spirit for the pan-organistic body consisting of the Universe and sentient beings, is also simultaneously the innermost self (Atmān) for each individual sentient being (Jīvā). All the bodies, the Cosmic and the individual, are held in an adjectival relationship (aprthak-siddhi) in the one Isvara.

Tat Tvam Asi declares that oneness of Isvara.

When multiple entities point to a single object, the relationship is established as one of substance and its attributes.

For e.g. in a statement:

Jack is a tall and intelligent boy

The descriptors tall-ness,intelligence and boy-ness all refer to a common underlying Jack

Similarly, when the upanishads declare Brahman is the Universe, Purusha, Self, Prana, Vayu, and so on, the entities are attributes or modes of Brahman.

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.
 

 Understanding Neti-Neti
This is an upanishadic concept which is employed while attempting to know Brahman. The purport of this exercise is understood in many different ways and also influences the understanding of Brahman. In the overall sense, this phrase is accepted to refer to the indescribable nature of Brahman who is beyond all rationalizations.

The typical interpretation of Neti-Neti is not this, not this or neither this, nor that. In VisishtAdvaita, the phrase is taken in the sense of not just this, not just this or not just this, not just that. This means that Brahman cannot be restricted to one specific or a few specific descriptions. Consequently, Brahman is understood to possess infinite qualities and each of these qualities are infinite in extent.
 

Purpose of Human Existence
The purpose or goal of human existence is called as PurushArtha. According to the Vedas, there are four goals namely Artha (wealth), kAma (pleasure), Dharma (righteousness) and Moksha (permanent freedom from worldly bondage). According to this philosophy, the first three goals are not an end by themselves but need to be pursued with the ideal of attaining Moksha.

Moksha
Moksha is a state where the jiva achieves one-ness with Brahman in terms of all knowership and possessing qualities free from all worldly evils and defects.[citation needed]
[edit] Bhakti as the means to attain Moksha

Bhakti Yoga is the sole means of liberation in Visishtadvaita. Through Bhakti (devotion), a Jiva ascends to the realm of the Lord, where it continues to delight in His service. Karma Yoga and Jnana Yoga are natural outcomes of Bhakti, total surrender, as the devotee acquires the knowledge that the Lord is the inner self. A devotee realizes his own state as dependent on, and supported by, and being led by the Lord, who is the Master. One is to lead a life as an instrument of the Lord, offering all his thought, word, and deed to the feet of the Lord. One is to see the Lord in everything and everything in Him. This is the unity in diversity achieved through devotion.[1]
 

Thenkalai and Vadakalai schools of thought

Vedanta Desikan, one of the foremost learned scholars of medieval India, wrote more than a hundred works in Sanskrit and Tamil. All are characterised by their versatility, deep spiritual insight, ethical fervour and excellent expressions of devotional emotion in delightful style. His Paduka-sahasram is a classic example. He was a great teacher, expositor, debater, poet, philosopher, thinker and defender of the faith of Vaishnavism. The Vadakalai sect of Sri Vaishnavism associate themselves with Vedanta Desikan.

Pillai Lokacharya is associated with the Tenkalai sect of Sri Vaishnavism. He was a contemporary of Vedanta Desika. He is said to have 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.[citation needed]. He is said to have lived for 106 years, during which time, he also helped to safeguard the idol of Ranganatha at Srirangam from Muslim invaders[citation needed]. Pillai Lokacharya confirmed the basics of the Sri Vaishnava system in his 18 works popularly known as Ashtadasa Rahasyangal ("the eighteen secrets") also called the Rahasya granthas ("doctrines that explain the inner meanings"). Manavala Mamuni expanded on and popularized Lokacharya's teachings arguments in Tamil.

The following are some of the differences between the two schools of thought [2]:
 

 Regarding Lord's mercy

Vadakalai View Some positive gesture is necessary on the part of the jeevatma to deserve the grace of God, because He can be deemed partial if He grants Moksha to all both deserving and undeserving.

Thenkalai View Lord's grace is spontaneous. He grants Moksha to anyone who accepts Him alone as the means to attain it and has the ripened desire to attain it.
 

Regarding the status of Lakshmi

(i) as to her being the means
(ii) as to her being infinite
(iii) as to her being Paramatma

Vadakalai View

(i) She is the means for attaining salvation as much as the Lord Himself and also has the role of a mediator (Purushakara)
(ii) She is infinite in nature (Vibhu) like the Lord Himself
(iii) She is also Paramatma as much as the Lord Himself

Thenkalai View

(i) Do not accept this position though they accept her recommendatory role as held by Vadakalais
(ii) She is atomic in nature like other Jeevatmas
(iii) She is a Jeevatma like any of us.

 Regarding Kaivalya

Vadakalai View

(i) Kaivalya is inferior to Paramapada
(ii) Kaivalya is not eternal
(iii) Kaivalya is situated Outside Paramapada

Thenkalai View

(i) Accepted
(ii) Kaivalya is eternal
(iii) Kaivalya is within Paramapada but in its outermost parts.

Regarding the means of Bhakti and Prapatti

Vadakalai View Accept both as the direct means but Bhakti is more difficult and dilatory while Prapatti is easy and immediate

Thenkalai View Do not accept any means because Jeevatma is so utterly dependent as to be incapable of adopting either Bhakti or Prapatti as a means.
 

Regarding Prapatti

Vadakalai View Prapatti has to be a positive specific act of surrender by the jeevatma to the Paramatma

Thenkalai View No positive, specific act is necessary. All that is required is

(i) the knowledge of the Svarupa of the Jeevatma and
(ii) mental acceptance of the Lord's grace in granting salvation

Regarding sins

Vadakalai View When a jeeva surrenders, the Lord forgives the sins committed by the jeevatma and grants Moksha.

Thenkalai View The sins of a jeevatma is a source of joy for the Lord who relishes the same like a cow licking off the dirt on the body of its calf
 

Regarding performance of Compulsory duties like Sandhyavandanam

Vadakalai View As compulsory duties are laid down by the Sastras which are the Lord's commandments, non- performance will tantamount to transgression of His commands (Ajna adhilangana) and will render the Prapanna liable for punishment

Thenkalai View To a highly evolved soul, non-performance of the compulsory duties is not an offence. But, they should continue to do them more for setting an example to the less evolved souls.
 

Regarding the interpretation of the words "Sarva Dharman Parityajya"

Which occur in the Charama sloka

Vadakalai View The Dharmas actually refer to the 32 Vidyas attaching to Bhaktiyoga which had already been given up by the jeeva due to incapacity and delay involved in observing them and the Lord offers to stand in their place.

Thenkalai View This is literally interpreted to mean 'First, give up your duties and then take refuge in the Lord'
 

Regarding the Lord's grief at the suffering of the souls

Vadakalai View One can have grief only when one cannot remove suffering of another. But, the Lord is capable of removing suffering. So, there is no need for Him to grieve. As Sri Rama , He shows to the World how a human would feel and how one should react on seeing the misery of others.

Thenkalai View They hold that the Lord actually feels sorry on seeing the sufferings of souls and cite examples from Srimad Ramayana where Sri Rama is depicted as grieving over the misery of others.

Regarding the Lord's being

Also atomic as well as gigantic in size as mentioned in the Vedas.

Vadakalai View He is smaller than the atom in beings that are atomic in size. This is called 'Antar Vyapti' ( Immanence). He is also greater than the greatest in the sense He pervades and surrounds everything. This is called ' Bahir Vyapti'. (Transcendence)

Thenkalai View His being atomic in atoms and enveloping even the biggest are all, done by what is known as 'Agatitha Ghatana Saamartya' - special powers enabling accomplishment of even the impossible.

Traditions following Vishshtadvaita

* Sri sampradaya of south India.
* Swaminarayan Sampraday of Gujarat.

VisishtAdvaita and Sri Vaishnavism

The Absolute Supreme Reality referred to as Brahman, is a Transcendent Personality. He is Narayana, also known as Lord Vishnu.

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. - 1.3.9 Katha Upanishad

Beyond the senses are the objects; beyond the objects is the mind; beyond the mind, the intellect; beyond the intellect, the Great Atman; beyond the Great Atman, the Unmanifest; beyond the Unmanifest, the Purusha. Beyond the Purusha there is nothing: this is the end, the Supreme Goal.- 1.3.10,11 Katha Upanishad

In terms of theology, Ramanujacharya puts forth the view that both the Supreme Goddess Lakshmi and Supreme God Narayana together constitute Brahman - the Absolute. Sri Lakshmi is the female personification of Brahman and Narayana is the male personification of Brahman, but they are both inseparable, co-eternal, co-absolute and are always substantially one. Thus, in reference to these dual aspects of Brahman, the Supreme is referred to in the Sri Vaishnava Sampradaya as Sriman Narayana.
 

Comparison with Western Non-dualism

Baruch Spinoza, the 17th century Dutch rationalist philosopher, in his magnum work Ethics establishes the nature of God. Spinoza's pan-organistic God (i.e. God revealed as orderly nature) is comparable to Brahman (having the individual selves' and Universe as its body)

Spinoza makes the following propositions on the nature of God in his work "Ethics". These positions closely reflect the VishistAdvaitic position on the nature of Brahman:

PROPOSITION XI. God, or substance consisting of infinite attributes, of which each expresses eternal and infinite essentiality, necessarily exists.
PROPOSITION XV. Whatsoever is, is in God, and without God nothing can be, or be conceived.
PROPOSITION XVII. God acts solely by the laws of his own nature and is not constrained by anyone.
PROPOSITION XVIII. God is the indwelling and not the transient cause of all things.
PROPOSITION XIX. God and all the attributes of God are eternal.
PROPOSITION XXX. Intellect, in function finite, or in function infinite, must comprehend the attributes of God and the modifications of God, and nothing else.

Conclusion

Narayana is the Absolute God. The Soul and the Universe are only parts of this Absolute and hence, Vishishtadvaita is panentheistic. The relationship of God to the Soul and the Universe is like the relationship of the Soul of Man to the body of Man. Individual souls are only parts of Brahman. God, Soul and Universe together form an inseparable unity which is one and has no second. This is the non-duality part. Matter and Souls inhere in that Ultimate Reality as attributes to a substance. This is the qualification part of the non-duality.