[Advaita-l] {भारतीयविद्वत्परिषत्} Advaita vs Visistadvaita summary by Vasudeva Abhyankar Shastri

[Sudhanshu Shekhar]

Hari Om Subbu ji.

Here are some question: In advaita the difference across jivas are due to the
> difference in shtula sukshma sharira of jivas. Since the shāstra says that
> these bodies are not of the Atman, at the Atman level there is no difference
> across jivas.  In Vishishtadvaita, what differentiates one Atman from
> another Atman as they too do not admit the sthula sukshma sharira for the
> Atman?
>

In VishidhTAdvaita, it is accepted that there are two types of bheda
between any two jIvAs. One, aupAdhika-bheda (created due to upAdhi such as
body/mind). Two, swarUpa-bheda.

The aupAdhika-bheda is karma-krita (caused due to karma) and is not
inherent to jIva. This aupAdhika-bheda is removed in mOksha when karma is
removed.

The swarUpa-bheda is always present. This swarUpa-bheda is inexpressible in
words as it is not an object of speech. However, this swarUpa-bheda is
self-luminous. One knows it by itself. Nothing else is required to know
this difference between two jIvAs.

On account of this swarUpa-bheda, one mukta-AtmA does not address another
mukta-AtmA as "I". It addresses oneself as "I", whereas other mukta-AtmA as
"you".

जीवात्मस्वरूपं देवमनुष्यादिप्रकृतिपरिणामविशेषरूपनानाविधभेदरहितं
ज्ञानानन्दैकगुणम् । तस्यैतस्य कर्मकृतदेवादिभेदेऽपध्वस्ते स्वरूपभेदो
वाचामगोचरः स्वसंवेद्यः, ज्ञानस्वरूपमित्येतावदेव निर्देश्यम् । तच्च
सर्वेषामात्मनां समानम् ।

Reference is VedArtha Sangrah, page 14 onwards of Hindi VyAkhyA by Swami
Neelameghacharya ji.

Also, what is meant by  prakārādvaitam here?
>

Despite there being mutual differences (swarUpa-bheda) between jIvAs, there
is identity among them in so far as their prakAra (visheshaNa) is
concerned. All jIvAs are all jnAna-Anada-swarUpa. However , this jnAna is
dharmI-jnAna which is different from a dharma-jnAna which situates in jIva.
This dharma-jnAna continues in mukti.

So, like one rice grain is different from another rice grain. There is
swarUpa-bheda between two rice-grains, but there is prakAra-advaita through
the identity of prakAra, rice-hood, between these two grains.

Further, though visheshaNa-jIva is different from
visheshya-kUTastha-nirvikAra-Brahman, the visheshaNa-jIva is not different
from vishishTa-Brahman. There is singular vishishTa-Brahman. Nothing, which
is not vishishTa-Brahman, exists. This is prakArI-advaita. That is, there
is only one prakArI-Brahman, vishishTa-Brahman.

Reference: AdvaitAmOda.  यद्ब्रह्मणः शरीरभूतं न भवति तादृशं
ब्रह्मव्यतिरिक्तं किंचिदपि नास्तीति तात्पर्यम् । एतदेव विशिष्टाद्वैतं
*प्रकार्यद्वैतमिति* चोच्यते ।.... जीवाः परस्परं वस्तुतो भिन्ना एव । किं तु
भिन्नानामपि तेषां ज्ञानस्वरूपेणैकजातीयत्वाज्जीवैक्यमिति व्यवहारो भवति ।
ऐक्यं तुल्यत्वम् । स चायं च व्रीहिरेक एव तवेदं
चौषधमेकमेवेत्यत्रैवात्राप्येकशब्दस्तुल्यार्थकः । जीवाद्वैतमिति
व्यवहारस्याप्येतदेव तात्पर्यम् | *जीवानां मिथो भेदेऽपि
तद्वतप्रकारस्यैक्यात् । एतदेव प्रकाराद्वैतमित्युच्यते* ।

Another question is: In the Ramajuja system the jivas (Atma) are aNu as opposed
> to vibhu (all pervading) in Advaita.  By ANu is it meant that the Atman
> is of atomic size? If the meaning sukshma is given to aNu, even advaita
> admits the Atman to be sukshma, subtle and not of any size. Could you
> please clarify?
>

As per Sri Bhashya 2.3.19-32, jIva is aNu (atomic size) and is located in a
specific place in body.

Regards.
Sudhanshu Shekhar.

-- 
Commissioner of Income-tax,
Delhi.