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JULY 2014
PRABUDDH JEEVANS
THE GLORIOUS DARŠANAS
BY: ATISUKHSHANKAR TRIVEDI
CHAPTER - VI : VEDĀNTA (Cont.)
MONISM
Appendix I CLASSIFICTION OF THE DIFFERENT VEDĀNTIC VIEWS The different theorises are classified as under: DUALISM
MONISM-DUALISM
(è ciga) Madhva
Bhāskara's (3 418)
Nimbārka's (Fatifa UGTC)
Bhartsprapancha Śankara Rāmanujā 'and Srikantha Vallabha Vijnanabhikṣu Collectivism Absolute Monism Qualified Monism
Pure Monism (31famiga) (44401) (andriga) (fafgreiga)
(ygièa)
Appendix II CONTRASTS, COMPARISONS AND CHIEF POINTS IN VARIOUS VEDĀNTA VIEWS (A) Sankara's Monism :
ing as something else wrongly. 1. Brahman has no attributes.
(C) In Madhva the points in relief are: 2. Brahman can have no contradictory attributes. 1. Matter and Spirit are different: there is no Monistic 3. World is due to Vivarta in the Brahman, and is un- reality. real.
2. Brahman has attributes, always. 4. The individual souls are like the parts of Brahman; 3. It has no contradictions in it. for they are not real existences.
4. Praksti is the material cause of Jagat, Brahman its 5. The souls are all-pervading.
Instrumental. 6. The Jivas and Ātman are different; Jivas being due 5. Jiva is anu.
to an illusory knowledge imposed on Ātman. 6. Error is due to Anyathākhyāti. 7. Salvation is the destruction of Avidyā.
(D) In Vallabha, the points which strike are: 8. Māyā is not a Sakti.
1. Brahman is with and without attributes. 9. That art thou; i.e., there is identity between Brah- 2. It bears contradictory attributes.
man and the Self when the empirical limitations of 3. Jagat is not the Vivarta (perversion) but unchanged the latter are removed.
development (34fdcayfUTH) of Brahman. 10. The Khyātivāda accepted is Anirvachani- 4. Jivas are parts of Brahman.
yakhyāivāda, i.e., Ignorance or Error is inexplicable. 5. Jivas are anu. (B) In Rāmnujā's Vişiştādvaita the following are the 6. Jivas and Ātman are identical.
chief points by way of contrast with the above: 7. Salvation is union with Brahman. 1. Brahman has attributes.
8. Māyā is a power, controlled by Brahman. 2. It can have contadictory attributes.
9. That art thou: i.e., Thou art a part of that (ard = 3. Brahman is the material cause of the world.
ce ), there is identification between the empiri4. The अभेद of चित् is with चित्, and of जड is with जड. cal Self and the Brahman. Therefore it is a dualistic system.
10. Error can be explained by Akhyāti or Anyathākhyāti. 5. The Jivas are anu, infinitely small.
11. Brahman possesses contradictory attributes 6. Error is due to Anyathākhyāti: something appear- (fanguifputa).
