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CHAPTER III
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whereas an absolute or bare identity (sanmātrabrahmavādam) excludes difference as a delusive appearance'. In terms of modern philosophy while Rāmānuja upholds both the 'that' and the 'what’, Sankara adheres to the 'that' only.
The "what’in Rāmānuja's philosophy is described as the attribute, or the mode (prakāra) which is related to the
that’or the substance (prakārin). Acit, or the principle of material objects, and cit, or the principle of individual spirits constitute the modes of the substance which is God (iśvara) in this philosophy. The three together, viz., acit, cit, and iśvara, form the ultimate triad of Viśistādvaitism.
The individual or the finite selves and the world of matter etc., are also said to form the body (śarīra) of īśvara, who is their indwelling (antaryāmin)", supporting (ādhāra) and
with Advaitic monism (which recognises the concept of višeşya but not of viseşaņa) on the other, P.N. Srinivasachari writes : "The Buddhistic view of quality without substance is countered by the monistic view of substance without qualities and these extremes find their reconciliation in the Viśiştādvaitic theory of the world as the višeşana of Brahman". Višistadvaita, p. 230 f, Cf. The Vedānta-Sūtras, pp. 38-39 and the comments beginning with : brahma ca sanmātrarūpam / astītyeva kevalam vaktum sakyate na tu idyśam tādssam iti etc., in Srimadbhagavadgita (with Rāmānuja's bhāsya and Venkatanātha's Gloss thereon, ed. V. G. Apte, Poona, 1923), p. 20. Tattvatrayam cidacidiśvaraś ca / Lokācārya's Tattvatrayam with Varāvaramuni's Bhäşya, ed. Swami Bhagavatacharya, Benares, 1899, p. 3. See also SDSC, p. 66. See the opening verse of Vedāntasāra. Sakalācārya observes : sarvāvasthacidacidvastunaḥ paramātmaśarīratvam! Sakalācāryamatasangraha, ed. Ratna Gopala Bhatta, Benares, 1907, p. 6. See Rāmānuja's Vedārthasangrahah, with Sudarśanasūri's Tātparyadīpikā (ed. Sridharanidhara Sastry, Brindavan, Sam. 1978) p. 11 f., and Tattvatrayam and the Bhāşya, p. 89.
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