Advaita, Visishtadvaita, Dvaita

There are three main schools of Vedanta:

1. Dvaita
2. Visitadvaita
3. Advaita

And allof these have a strong logical basis. They do not simply say "this is so". They give strong reasons for the same, and the arguments of each are simply wonderful.

1. Dvaita was propounded by Sri Madhvacharya. Their view is that Jiavatman and Paramatman are always different, and never same. A Jiva can anver become the Narayana, and the difference is eternally maintained.

2. Visitadvaita is a kind of middle between Advaita and Dvaita, and was propunded by Sri Ramanujacharya. They say that the Reality is one, but there are still differences in it, and that these differences cannot be resolved further. They give the example of a Mango fruit. Eventhough the mango is the same, the taste of the mango is different from the smell of mango.

3. The third is Advaita, which was mainly explained by Sri Adi Sankaracharya. According to it, all the differences can be resolved, and that the so called differences are just illusion and temporary, and that final reality is just one.

Take a ocean for example. The Dvaitins say that in a ocean, a wave is always different from a ocean. Visistadvaita says that though a wave is different from a ocean, it is still part of the same. So there are differences in the oneness. Advaita says, it is neither about waves, nor about ocean, it is the one reality of water. waves-ocean are just appearences of the mind. What exists is water alone.

Indian Philosophy 101-

For more detailed information and comparison of the three schools and their much moree, see this link. The posts are made by Krsna in Orkut.

The following are posts made by Bhagava, they also provide an excellent summary of the three schools and also links for additional reading.

dArsanas:

dArsana = way of seeing = school of philosophy

"hindu" philosophy has six major schools called 'shad dArsanAs'.
1)nyAya (gautama)
2)vaiseshika (kaNAda)
3)sAnkhya (kapila)
4)yOga (patanjali)
5)pUrva-mImAmsa (jaimini)
6)uttara-mImAmsa (vyAsa)
advaita, vishishtAdvaita & dvaita are a part of the uttara-mImAmsa school.

all the above dArasaNas are based on vEdas. they all accept sruti (vEda) as a pramANa (valid means of knowledge) - and hence are called "hindu".

The darsanas

ADVAITA/monism:

brahma satyam jagan mithya jIvO brahmAiva na para:
Brahman alone is real; the world is illusory; the individual and universal soul are not different (are one)

more about advaita

advaita FAQ

VISHISHTADVAITA/srIvaishNavam/qualified-monism:

Introduction:
There exists an Ultimate Principle, an Absolute Being that is the source and substratum of all that exists. This immanent spirit is the inner guide and controller of the whole universe with all its diverse animate and inanimate elements. Communion with this gracious, omnipotent Supreme Being constitutes the supreme end of existence. Such communion is attainable exclusively through self-surrender and undivided, loving meditation.

FAQ:
The Brahman supports, controls and owns all chit and achit entities, he is the soul of all chit and achit entities. As all the chit and achit entities are supported, controlled and owned by Brahman and exist for the purpose of Brahman as inseparable attribute of Brahman, all the chit and achit entities are Brahman's body. The Brahman is Purushoththama: Shreeman Narayana: Vishnu: Vasudeva:

Meaning of the term “Visishtadvaita”: It is derived by two ways – “Visishtasya Advaitam – Visishtadvaitam” and “Visishtayoho Advaitam – Visishtadvaitam”.

“Visishtasya Advaitam” means – The Brahman qualified by all chit and achit entities as his Saareeram/Prakaaram/Viseshanam (body/mode/attribute) is without a second entity meaning unparalleled and unsurpassed. This brings out the ultimate supremacy of Shreeman Narayana Para Brahman who is Akila Heya Pratyaneeka: and Ananta Kalyaana Gunaakara:

“Visishtayoho Advaitam” means – The Brahman having the subtle (sukshma) chit and achit entities as his Saareeram/Prakaaram/Viseshanam (body/mode/attribute) before creation is the same Brahman having the expanded (stUla) chit and achit entities as his Saareeram/Prakaaram/Viseshanam (body/mode/attribute) after creation.
hindu

vishishtAdvaita FAQ

DVAITA/dualism:

"five differences" in dvaita:
(i) jîva-Îshvara-bheda, or difference between the soul and Vishnu;
(îi) jaDa-Îshvara-bheda, or difference between the insentient and Vishnu;
(îii) mitha-jîva-bheda, or difference between any two souls;
(iv) jaDa-jîva-bheda, or difference between insentient and the soul;
(v) mitha-jaDa-bheda, or difference between any two insentients.

Here, "insentient" is used to refer to _all_ entities which are not 'chit' or having consciousness, such as matter, energy, etc. -- including so-called "living bodies" of creatures, and also such other insentients as space, linguistic or mathematical entities and their symbols, etc.

To clarify: Îshvara is a sentient Being, and the jîva is sentient also. However, this does not imply that both are fully alike; Îshvara is totally independent, while the jîva is completely dependent. It is the energization by the Îshvara that is the responsible for the activity of the jîva.

Tenets of dvaita::
"In Shrîman Madhva's school, (i) Hari (Vishnu) is supreme; (î) the universe is real; (îi) the [five] differences are real [and are the properties of the differents]; (iv) the leagues of jîvas are cohorts of Hari; (v) and are with superiority and inferiority [among themselves]; (vi) mukti (salvation) is the experience of [the jîva's] own innate joy; (vî) that is achieved by flawless devotion to the Supreme and correct knowledge; (vîi) the three pramâNas are aksha, etc., (pratyaksha, anumâna, âgama - sense-perception, logic, and scripture); (ix) Hari is the only entity [primarily] described in all Âmnâyas (Shrutis or Vedas)."

dvaita FAQ