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homogeneous, but in the diversity of the world about us he is truly manifested. Çankara's m[=aly[=a/is R[ra]m[=a]nuja's body of(brahma) the Lord. Çankara's personal god exists only by collusion with illusion, and hence is illusory. The brahma of R[=a]m[=a]nuja is a personal god, the omnipotent, omniscient, Lord of a real world. Moreover, from an eschatological point of view, Çankara explains salvation, the release from re-birth, sams[=alra, as complete union with this unqualified brahma, consequently as loss of individuality as well as loss of happiness. But R[ra]m[=a]nuja defines salvation as the departure from earth forever of the individual spirit, which enters a heaven where it will enjoy perennial bliss[65].
R[ra]m[=a]nuja's doctrine inspires the sectarian pantheism of the present time. In this there is a metaphysical basis of conduct, a personal god to be loved or feared, the hope of bliss hereafter. In its essential features it is a very old belief, far older than the philosophy which formulates it[66]. Thus, after the hard saying "fools desire heaven," this desire reasserted itself, and under R[=a]m[=a]nuja's genial interpretation of the Ved[=a]nta S[=u]tras the pious man was enabled to build up his cheerful hope again, withal on the basis of a logic as difficult to controvert as was that of Çankara himself[67].
Thus far the product of Vedantism is deism. But now with two steps one arrives at the inner portal of sectarianism. First, if brahma is a personal god, which of the gods is he, this personal All-spirit? As a general thing the Vedantist answers, 'he is Vishnu'; and adds, "Vishnu, who embraces as their superior those other gods, Çiva, and Brahm[ra].' But the sectary is not content with making the All-god one with Vishnu. Vishnu was manifested in the flesh, some say as Krishna, some say as R[=a]ma[68]. The relation of sectary to Vishnuite, and to the All-spirit deist, may be illustrated most clearly by comparison with Occidental religions. One may not acknowledge any personal god as the absolute Supreme Power; again, one may say that this Supreme Power is a personal god, Jehovah; again, Jehovah may or may not be regarded as one with Christ. The minuter ramifications of the Christian church then correspond to the sub-sects of Krishnaism or Ramaism.[69]
