Relevant bibliographies by topics / Viśiṣṭādvaita

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Academic literature on the topic 'Viśiṣṭādvaita'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Viśiṣṭādvaita"

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Pskhu, Ruzana V. "One more logical subject? Logical and grammatical foundations in viśiṣṭādvaita." Philosophy Journal 16, no. 2 (2023): 47–53. http://dx.doi.org/10.21146/2072-0726-2023-16-2-47-53.

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The article analyzes the aspect of the subject-predicative relationship, the actualization of which is superficially associated with the development of analytical philosophy in the West. This question has an important philosophical deepening (from grammar through logic to ontology) also in the history of Indian thought. In particular, the Sanskrit term sāmānādhikaraṇya, which is commonly translated as ‘correlative predication’, has be­come an important ontological principle in one of the vedānta schools (viśiṣṭādvaita of Rāmānuja). Previously, this term is found in the grammar of Panini and in the related philosophy of the Bhartirhari language In viśiṣṭādvaita, this term denotes (a) a logical and grammatical method of interpreting the sacred texts, according to which all texts of śruti, despite their inconsistency, should be considered by the interpreter as equally authori­tative; (b) the principle justifying and explaining the viśiṣṭādvaitic model of ontology; (c) and the resulting only possible paradigm of liberation of the soul (bhakti, or devo­tional love of God, which is based on karma and jñāna, as a way of salvation). The analy­sis of the material of Indian philosophy is carried out in the context of the developments of Western European philosophy, in particular, Porphyry and a number of analytical philosophers (Frege, Russell, Wittshenstein). Using the example of sāmānādhikaraṇya, a different logical model of the structure of the world is presented, which makes the on­tology proposed in viśiṣṭādvaita understandable and convincing.
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Pskhu, Ruzana. "Understanding of Time in Viśiṣṭādvaita Vedānta." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 6 (2022): 221. http://dx.doi.org/10.31857/s086919080023319-7.

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The work reveals the understanding of the phenomenon of time (kāla) in the viśiṣṭādvaita vedānta – one of the most important philosophical systems of medieval India. Viśiṣṭādvaita system puts the question of time into the more fundamental problem of the relationship between the world and God, where time was considered in the broad context of the “mundane” (jagat). In viśiṣṭādvaita the problem of the relationship between God and the world is solved due to the central logical-grammatical principle of this system – sāmānādhikaraṇya, in the prism of which the problem of time gets its original solution. The article also deals with the outline of representatives of this system and their views on the concept of time, starting with Nāthamuni (824–924) and ending with Meghanādārisūri (abt. 1350) and also presents the philosophical views of Rāmānuja, which outlined in his main philosophical opus – commentaries on the Brahma Sūtras – “Śrībhāṣya” in polemics with Jain ideas about time. On the basis of this, the understanding of the phenomenon of time is constituted within the framework of the viśiṣṭādvaita tradition in the aspect of its philosophical relations with advaita-vedānta and the current modern understanding of time as a linear irreversible (anisotropic) process (on which the concept of progress and futurism is based).
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Safina, Natalia A. "The Doctrine of Śrī (Lakṣmī) and its Origins in Viśiṣṭādvaita-Vedānta." Voprosy Filosofii, no. 7 (2021): 183–90. http://dx.doi.org/10.21146/0042-8744-2021-7-183-190.

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The doctrine of Śrī-tattva (ontology of the goddess Lakṣmī) in the philosophy of viśiṣṭādvaita-vedānta is one of the most disputable. It raises a number of ques­tions within the tradition and from other philosophical schools. The Supreme Re­ality (Brahman) has its personified form, represented as Viṣṇu with his spouse Śrī. However, it is not always clear whether the goddess acts autonomously, or she is completely subordinate to God. Whether it is the potency of God, the metaphysical principle, or she is the Supreme deity along with Viṣṇu. This doc­trine became one of the most disputable between the Tengalai and Vadagalai śrī­vaiṣṇava schools of the South India in the 13th – 14th centuries. The ācāryas criticized various theories about Lakṣmī in the debates and in their works, as to her being the means of liberation (mokṣa), as to her being Paramātmā or just a part of Brahman, as to her being infinite etc. Viśiṣṭādvaita’s philosophers quote the Vedic texts and Pāñcarātra samhitas as the most authoritative sources of knowledge when they explain this doctrine. This article discusses references in these texts to Śrī-Lakṣmī, its nature, attributes and functions, as well as its sta­tus in relation to Nārāyaṇa and the Universe.
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Betty, Stafford. "Dvaita, Advaita, and Viśiṣṭādvaita: Contrasting Views of Mokṣa." Asian Philosophy 20, no. 2 (July 2010): 215–24. http://dx.doi.org/10.1080/09552367.2010.484955.

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Vaidya, Anand Jayprakash. "Analytic Panpsychism and the Metaphysics of Rāmānuja’s Viśiṣṭādvaita Vedānta." Monist 105, no. 1 (January 1, 2022): 110–30. http://dx.doi.org/10.1093/monist/onab026.

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Abstract Analytic Panpsychism has been brought into contact with Indian philosophy primarily through an examination of the Advaita Vedānta tradition and the Yogācāra tradition. In this work I explore the relation between Rāmānuja, the 12th century father of the Viśiṣṭādvaita Vedānta tradition, and analytic panpsychism. I argue that Rāmānuja’s philosophy inspires a more world affirming form of cosmopsychism where there are different kinds of reality, rather than one fundamental reality of pure consciousness and an ordinary wrold that is illusory from the perspective of fundamental reality.
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Freschi, Elisa. "Free Will in Viśiṣṭādvaita Vedānta: Rāmānuja, Sudarśana Sūri and Veṅkaṭanātha." Religion Compass 9, no. 9 (September 2015): 287–96. http://dx.doi.org/10.1111/rec3.12163.

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Safina, N. A. "The Philosophical Contribution of Vedānta Deśika to the Development of the Viśiṣṭādvaita Vedanta." RUDN Journal of Philosophy 22, no. 1 (2018): 39–54. http://dx.doi.org/10.22363/2313-2302-2018-22-1-39-54.

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Freschi, Elisa. "Is the Theory of Karman the Solution to the Problem of Evil? Some Thoughts from Viśiṣṭādvaita Vedānta." Religions 12, no. 10 (October 12, 2021): 862. http://dx.doi.org/10.3390/rel12100862.

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Several scholars have discussed various versions of the theory of karman as offering a convincing solution to the problem of evil. Arthur Herman even thinks that the theory of karman is the ultimate theodicy (1976). Such scholars tend to imagine that a unitary theory of karman can be reconstructed as the backbone of most of Sanskrit philosophy of religion and ethics. In this article, I discuss the role of the theory of karman and the problem of evil in one of the schools of Sanskrit philosophy which is still alive and thriving, namely Viśiṣṭādvaita Vedānta. Is karman really the central key to theodicy in this school? Additionally, does the school’s theory of karman correspond to what Herman, Chadha, Trakakis, Sharma and others discuss?
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Theodor, Ithamar. "The Theology of Avatāra in the Bhāgavata Purāṇa." Religions 11, no. 9 (September 7, 2020): 457. http://dx.doi.org/10.3390/rel11090457.

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The idea of avatāra no doubt presents a philosophical challenge, as it appears to stand in contrast to the Vedāntic principle of non-duality; the Bhāgavata purāṇa (BhP) offers an opportunity to look into this question due to its unique structure, which combines the Vedānta and Rasa traditions. As such, this paper looks into the theology of Avatāra in the Bhāgavata purāṇa; it argues that reading the purāṇic genre in light of Śaṅkara’s Advaita Vedānta is not as conducive to the understanding of the avatāra as reading it in light of Rāmānuja’s Viśiṣṭādvaita Vedānta, which indeed is compatible with the purāṇic genre. Moreover, uncovering the underlying assumptions of Western notions of personhood, it seems that classical ideas of “the person” have to be looked into, and offering an alternative idea of personhood may be necessary in order to better understand the theology of avatāra.
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Colas, Gérard. "God′s Body: Epistemic and Ritual Conceptions from Sanskrit Texts of Logic." Paragrana 18, no. 1 (September 2009): 53–63. http://dx.doi.org/10.1524/para.2009.0004.

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AbstractDiscussions on the nature of the relationship between a god, his body and his material representation are almost non-existent in the Hindu devotional perspective, where such concerns are superfluous. Hindu theological and ritual Sanskrit texts, on the other hand, applied procedures of reasoning with regard to that relationship. This rationalization however accommodated rather than conflicted with the devotional attitude. Their attempt to clarify their stand vis-à-vis god′s body and material image followed from ideological or technical requirements. This was done sometimes systematically, as in the Viśiṣṭādvaita school of philosophy where the ritual image is declared to be “a divine descent (of God) for the purpose of worship”; sometimes incidentally, as in ritual manuals, where the process of changing statues into divine bodies is described.But why should gods have a body at all? While some contend that they do not possess any body, others assert that they possess several at the same time, yet others infer the necessity of a body for God to create the universe, to reveal sacred texts, etc. These are some arguments and counter-arguments found in theological texts. The nature of the hierarchy between divine descents and images (which may or may not be considered as real bodies of gods) is another aspect of the discussion.Another question is the various ways in which ritual texts consider the relation between a god and his image. While immediacy characterizes the relation between the devotee and the image of god, the relation between ritual and image is far from being spontaneous. Rituals insure the presence of a god in an image through a technico-mystical process consisting of successive stages and involving patrons, astrologers, artists, priests and others. The final product, namely a concrete god-cum-image, is fit for devotion, but remains for ever fragile, dependent on the continuity of rites and on the material preservation of the image. Behind the ritual perspective also lies the notion that this process of creating a body for a god is in keeping with “natural” laws. Hindu ritual prescriptions are applicable only to the religious images which, though man-made, are considered as “natural”. Supra-natural divine images, known as “self-manifested” images, must be worshiped, but are beyond the range of these prescriptions.
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Dissertations / Theses on the topic "Viśiṣṭādvaita"

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Abou-Zaki, Nadine. "Dieu personnel et impersonnalité de l'Absolu selon Çankara et dans le Tawhīd." Paris 4, 2005. http://www.theses.fr/2005PA040128.

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" Dieu personnel et impersonnalité de l'Absolu chez Çankara et selon le Tawhīd " se présente comme une étude comparée entre une doctrine philosophique qui se fonde sur les textes de la Révélation et qui vise la délivrance _l'Advaita Vedānta de Çankara_ et une voie philosophique, spirituelle et religieuse, celle du Tawhīd (druze). La comparaison tourne autour de trois axes principaux : le brahman et/ou Dieu, la relation du monde à l'Absolu et la délivrance. Cette étude s'efforce de dégager les points communs, ainsi que les points de divergence entre ces deux doctrines. Celles-ci ressortissent toutes deux au non-dualisme, bien que l'école de Çankara soit celle du non-dualisme pur (Advaita Vedānta), tandis que ce non-dualisme contient de la dualité dans le Tawhīd
" Personal God and impersonality of the Absolute according to Çankara and the Tawhīd " is a comparative study between a philosophical doctrine which is based on the text of the Revelation and which aims for liberation _the Advaita Vedānta of Çankara_ and a philosophical, spiritual and religious path of the (druze) Tawhīd. The comparison turns around three principal axes : the brahman and/or God, the relation of the world to the Absolute and liberation. This study tries to identify the common ground and the points of divergence between these two doctrines. Both of them come under non-dualism, even if this non-dualism contains duality in the Tawhīd
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2

Comans, Michael. "Advaitāmoda : (a study of Advaita and Viśiṣṭādvaita)." Phd thesis, 1986. http://hdl.handle.net/1885/11273.

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This work consists of (a) a translation of the Sanskrit text Advaitamoda and (b) my own supplementary comments to the discussion contained in the text. The work is divided into four chapters, corresponding to the Anandasrama publication of the text. The Sanskrit text has been further divided into sections with the translation following directly under each section in double spacing. My comments upon the text are in 1.5 spacing and have been placed under the translation of the relevant section. The first chapter: "the teaching of Advaita" (Advaitamatam) gives a detailed overview of the philosophy of the Advaita Vedanta. The second chapter: "the teaching of Visistadvaita" (Visistadvaitamatam) outlines the philosophical view of the Visistadvaita Vedanta. At the conclusion of the second chapter, the author summarizes what he considers to be the fundamental differences between Advaita and Visistadvaita. The third chapter: "the logical untenability of the Visistadvai ta teaching" (Visistadvaitamatanupapatti) and chapter four: "the logical tenability of Ignorance" (avidyopapattih) constitute the major part of the text. These chapters consist of a detailed reply to Ramanuja's critique of Advaita in the Laghusiddhanta and the Mahasiddhanta portions of his Sribhasya 1.1.1. The procedure followed in these chapters is that the author firstly cites the Sribhasya passage and then takes up that passage for discussion. In this manner, the major part of the above sections of the Sribhasya are systematically discussed.
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Books on the topic "Viśiṣṭādvaita"

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Rākavan̲, A. Cīnivāca. Viśiṣṭādvaita. Tirupati: Tirumala Tirupati Devasthanams, 1985.

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Shri Kashi Sesha Sastri Religious Trust (Bangalore, India), ed. Essentials of Viśiṣṭādvaita. Bangalore: Shri Kashi Sesha Sastri Religious Trust, 2010.

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Uṇṇikr̥ṣṇan, Em Pī. Advaite Viśiṣṭādvaite ca citsvarupam. Kerala: M.P. Unnikrishnan, 1987.

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Śrīnivāsarāghavācārya. Ramanuja siddhanta sangraha of Chandamaruta Srinivasaraghavacharya. Titupati: Ramanuja Publications, 1992.

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Śrīnivāsapāṭṭarāryamahādeśika, Nāvalpakkaṃ. Śrīrāmānujamatasaṅgrahaḥ. Vārāṇasyām: Sampūrṇānanda-Saṃskr̥ta-Viśvavidyālayasya, 1993.

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Varadācārya. Prameyamālā. Melukoṭe: Saṃskr̥ta-Saṃśodhana-Saṃsat, 2015.

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Śrīnivāsācārya. Ānandatāratamyakhaṇḍanam. Melukoṭe, Yādavādriḥ: Saṃskr̥ta-Saṃśodhana-Saṃsat, 2013.

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Chari, S. M. Srinivasa. Fundamentals of Viśiṣṭādvaita Vedānta: A study based on Vedānta Deśika's Tattva-muktā-kalāpa. Delhi: Motilal Banarsidass, 1988.

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Rākavan̲, A. Cīnivāca. Viśiṣṭādvaita. Tirupati: Tirumala Tirupati Devasthanams, 1985.

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Narasimhachary, M. Contribution of Yāmunācārya to Viśiṣṭādvaita. 2nd ed. Hyderabad: Sri Jayalakshmi Publications, 1998.

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Book chapters on the topic "Viśiṣṭādvaita"

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Freschi, Elisa. "Viśiṣṭādvaita Vedānta." In Hinduism and Tribal Religions, 1–7. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1036-5_197-1.

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Freschi, Elisa. "Viśiṣṭādvaita Vedānta." In Hinduism and Tribal Religions, 1753–59. Dordrecht: Springer Netherlands, 2022. http://dx.doi.org/10.1007/978-94-024-1188-1_197.

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"Viśiṣṭādvaita." In Hinduism and Tribal Religions, 1753. Dordrecht: Springer Netherlands, 2022. http://dx.doi.org/10.1007/978-94-024-1188-1_300734.

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"Viśiṣṭādvaita Vedānta." In An Introduction to Indian Philosophy. Bloomsbury Academic, 2015. http://dx.doi.org/10.5040/9781474243063.0020.

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Freschi, Elisa. "Emotions in Viśiṣṭādvaita Vedānta." In The Bloomsbury Research Handbook of Emotions in Classical Indian Philosophy. Bloomsbury Academic, 2021. http://dx.doi.org/10.5040/9781350167803.ch-002.

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Duquette, Jonathan. "Introduction." In Defending God in Sixteenth-Century India, 1–9. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198870616.003.0001.

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This chapter situates Appaya’s Śaiva works within his broader intellectual oeuvre and career. It introduces Appaya’s central work of Śivādvaita Vedānta, the Śivārkamaṇidīpikā, and explains how its composition established him as a great advocate of Śaiva religion in early modern India. It contextualizes Appaya’s work within the intellectual and religious milieu of the Vijayanagara empire, drawing attention to polemical debates between theologians of Vedānta and the rise in power of Śrīvaiṣṇava religion in Appaya’s time and place. This chapter offers a brief description of the five chapters of the book, and introduces its core argument, namely that Appaya’s Śivādvaita Vedānta work aimed to challenge, for the first time, the interpretation of Vedānta held by tenants of Viśiṣṭādvaita Vedānta, the dominant Vaiṣṇava school of philosophical theology in Appaya’s time.
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Schmücker, Marcus. "Soul and Qualifying Knowledge (Dharmabhūtajñāna) in the Later Viśiṣṭādvaita Vedānta of Veṅkaṭanātha." In The Bloomsbury Research Handbook of Vedānta. Bloomsbury Academic, 2020. http://dx.doi.org/10.5040/9781350063266.ch-002.

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"Thinking God in South India: The Theistic Vedānta of the Viśiṣṭādvaita School." In Naming and Thinking God in Europe Today, 439–51. Brill | Rodopi, 2007. http://dx.doi.org/10.1163/9789004358225_029.

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"5. The Social Life of Vedānta Philosophy: Vyāsatīrtha’s Polemics against Viśiṣṭādvaita Vedānta." In Polemics and Patronage in the City of Victory, 106–29. University of California Press, 2019. http://dx.doi.org/10.1525/9780520965461-009.

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"5. The Social Life of Vedānta Philosophy: Vyāsatīrtha’s Polemics against Viśiṣṭādvaita Vedānta." In Polemics and Patronage in the City of Victory, 106–29. University of California Press, 2019. http://dx.doi.org/10.1515/9780520965461-009.

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