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By Sucharita Adluri

Theistic Vedānta originated with Rāmānuja (1077-1157), who used to be one of many ultimate theologians of Viśistādvaita Vedānta and likewise an start up of the Śrīvaisnava sectarian culture in South India. As devotees of the God Visnu and his consort Śrī, the Śrīvaisnavas confirmed themselves via quite a few strategies of legitimation as a strong sectarian culture. one of many strategies in which the authority of the Śrīvaisnavas used to be consolidated was once Rāmānuja’s synthesis of well known Hindu devotionalism with the philosophy of Vedānta.

This publication demonstrates that by means of incorporating a textual content frequently regarded as of secondary significance - the Visnu Purāna (1st-4th CE) - into his examining of the Upanisads, which have been the normal of orthodoxy for Vedānta philosophy, Rāmānuja was once capable of interpret Vedānta in the theistic context of Śrīvaisnavism. Rāmānuja was once the 1st Brahmin philosopher to include devotional purānas into Vedānta philosophy. His artificial theology referred to as Viśistādvaita (unity-of-the-differenced) wielded great impression over the growth of Visnu devotionalism in South India and past. during this e-book, the exploration of the exegetical functionality of this purana in arguments salient to Rāmānuja’s Vedānta allows our figuring out of the techniques of textual lodging and reformulation that let the incorporation of divergent doctrinal claims.

Expanding on and reassessing present perspectives on Rāmānuja’s theology, the booklet contributes new insights to broader concerns in non secular stories equivalent to canon enlargement, commentarial interpretation, tradition-building, and the comparative examine of scripture. it is going to be of curiosity to scholars and students of Indian philosophy and non secular Studies.

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A. a is the main scripture for Ra-ma-nuja on matters of causality. What does Ra-ma-nuja gain by positing such a nature for Brahman? a allows him to affirm the positive nature of reality in contrast to the Advaitin, for whom empirical reality is an illusion. a) is much different from Bha-skara’s Bheda-bheda Veda-nta of the created world as essentially limited or conditioned (aupa-dhika). Ra-ma-nuja uses the VP, to delineate this three-fold character of the essential nature of Brahman: Brahman as the cause, Brahman as inseparable from the world, and Brahman’s lordship over creation.

30 distinguishes liberation utilizing the metaphor of a magnet (Brahman) and pieces of iron (individual selves). 3d 20 The individual self, cosmology, and the divine body the individual self at liberation is drawn to Brahman, but does not become Brahman. 24, is accurate. 94, taken from a discussion on the distinction between the self and the body. 22) In other words, the TD makes it clear that the VP is the source of the vocabulary utilized to discuss the essential nature of the individual self.

U assumes during his incarnations are different from the vigraha, his divine form, which is discussed in the next section. a-dvaita principles more so than s´ruti. 86) Through which this pure, stainless, transcendent, faultless, indivisible, sole reality is known that is true knowledge, all that is contrary to this is ignorance. 3d 38 The individual self, cosmology, and the divine body These VP passages chosen by Ra-ma-nuja, to confirm causality as an aspect of Brahman’s essential nature are a strong refutation of the defnitions of causality held by other schools of Veda-nta.

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