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411
VISISTĀDVAITA implies also love. It is not a mere austere concentration of the mind on Reality, but a loving contemplation of a personal God. There is also another implication in it which is equally the result of the conception of the jiva characteristic of the doctrine, viz. the feeling of one's absolute dependence (seşatva) upon God as the sole power in the universe. Bhakti-yoga also thus consists in meditation like jñāna-yoga; but it is meditation that is suffused with feelings of love and dependence. Success in this part of the discipline results in the attainment of what may be described as divine vision, actual mokşa resulting when the soul is severed from the probation of flesh. This is in accordance with the ancient ideal of finding release in a life hereafter, and no jivan-mukti as such (p. 19) is recognized here as in Samkara's Advaita.
Another important difference from the Advaita is that the obligation to perform karma is not a feature of the preparatory stage only. It continues even when one enters upon bhaktiyoga, so that the ideal of karma-samnyása as known to the Advaita (p. 339) is rejected here. Man should never abandon karma of the nitya variety or unconditional duties, for he will then become sinful and miss salvation on account of neglecting what is enjoined in the Veda. So far Rāmānuja agrees with Kumārila. But there is here the positive purpose that bhakti, which has been described as 'salvation in becoming,' might grow through karma and ripen into intuition. Adherence to karma in this stage is not therefore for subjective purification as in the earlier one, but for advancing further and further in the life of the spirit. And karma, with its purpose thus transformed, will continue till the very end, for the immediate experience of God is not believed to arise until the moment before departing this life. The discipline for mokşa thus consists of both jñāna and karma; yet it is the former alone that is regarded as the direct cause of release, the latter being taken to be only an accessory and not a co-ordinate aid. Hence, though insisting upon the performance of karma throughout life, the Visiştādvaita like
Cf. Sneha-purvam anudhyānam bhaktih. Quoted in SB. P. 35 (com.).
* IP. vol. ii. p. 705.
| SR No. | 007308 |
| Book Title | Outlines of Indian Philosophy |
| Original Sutra Author | N/A |
| Author | M Hiriyanna |
| Publisher | George Allen and Unwin Ltd |
| Publication Year | 1932 |
| Total Pages | 419 |
| Language | English |
| Classification | Book_English |
| File Size | 40 MB |