Vishishtadvaita philosophy classifies prameya (what is known) into two main categories as dravya (subject or matter) and adravya. Of these dravya is not only the material cause but also serves as the locus of change.
There are six dravyas – prakriti, kala, dharma bhuta jnana, nityavibhuti, jiva and Ishvara.
Again a dravya as an attribute alone, is subject to change, and, as substantive element, does not undergo any change. Ishwara is a dravya and the world of sentient and insentient matter serves as his attributes.
Ishwara and Jiva viewed as substantive elements are not subject to any modification but prakriti, kala, dharmabhutajnana and nithya vibhuti, as attributive elements, undergo change.
Vishishtadvaita, a major philosophical school within Hinduism, founded by Sri Ramanuja, is one of the non-dualistic (Advaita) schools but with an emphasis on the uniqueness (Vishishta) of the relationship between the soul, the world, and the Supreme Being (Ishwara). The term Vishishtadvaita translates to “qualified non-dualism,” emphasizing the unity of the universe while acknowledging distinctions between the components.
In this school, knowledge (Pramana) is categorized into the knower (Pramata), the process of knowing (Pramana), and the known (Prameya). The classification of Prameya into Dravya (substance) and Adravya (non-substance) is a key conceptual distinction in understanding the nature of reality. Let's explore this idea in more detail:
Categories of Dravya (Substances)
According to Vishishtadvaita, the cosmos is made up of six Dravyas (substances), each having its own role in the structure of existence. These include:
Prakriti (Matter):
- Nature/Material World: Prakriti refers to the physical, insentient matter that constitutes the universe. It is subject to constant change and transformation.
- Attributive Role: Prakriti is often identified with the realm of materiality that undergoes modification, and it is through Prakriti that the process of creation and dissolution occurs.
- Symbolism: It represents Maya (illusion), the force that causes the world of phenomena to appear as real. However, it is a temporary manifestation in contrast to the eternal Ishwara.
Kala (Time):
- Temporal Reality: Kala is the dimension of time. It governs the process of birth, growth, decay, and death. Time is considered a continuous flow that affects all objects of the universe.
- Importance: Although eternal and a determinant of changes, Kala itself is immutable as a concept but experienced as an agent of change.
- Modern Day Relevance: In contemporary discussions, Kala can be seen as embodying the Hindu understanding of cyclical time (Yugas), emphasizing the repetitive nature of cosmic epochs.
Dharma Bhuta Jnana (Attributive Consciousness):
- Attribute of Knowledge: Unlike individual consciousness (Jiva), Dharma Bhuta Jnana refers to the attributive consciousness of the soul. It is the ability of Jiva to perceive and understand.
- Symbolism: It is often compared to light, illuminating objects and ideas for knowledge acquisition.
- Change: Although it is an aspect of Jiva, Dharma Bhuta Jnana can expand or contract depending on the spiritual state of the soul, representing spiritual growth or ignorance.
Nitya Vibhuti (Eternal Universe):
- Spiritual World: This refers to the eternal, divine realm that exists beyond the material universe, often equated with Sri Vaikuntha or the heavenly abode of Vishnu. It is changeless, in contrast to Prakriti.
- Importance: Nitya Vibhuti symbolizes the transcendent, spiritual reality that remains untainted by the temporal changes of the material world.
Jiva (Soul):
- Sentient Beings: Jiva refers to the individual souls that are eternal and distinct from each other and from Ishwara. Jivas are conscious entities but are bound in the cycle of samsara (birth and rebirth).
- Role in Change: While the Jiva itself does not undergo intrinsic change, it experiences different states—birth, death, happiness, suffering—based on its association with Prakriti and karma.
- Modern Relevance: In modern spiritual practices, Jiva’s liberation (Moksha) remains a core focus, with devotees aiming to realize their oneness in purpose with Ishwara.
Ishwara (Supreme Being):
- God/Vishnu-Narayana: Ishwara is the supreme controller, the creator, preserver, and destroyer of the universe. He is both immanent and transcendent, encompassing the universe while being beyond it.
- Role: Ishwara is the ultimate substance, eternal and unchanging, yet
the cause of all change in the universe. In Vishishtadvaita, Ishwara is not merely the creator but also the sustainer, and the universe, both sentient (Jivas) and insentient (Prakriti), exists as his body or attribute. This perspective ensures that Ishwara is always in control of the changes in the universe, while he himself remains unaltered.
Significance of Dravya and Adravya Distinctions
The classification of Dravya (substance) and Adravya (non-substance) plays a significant role in understanding the nature of reality in Vishishtadvaita philosophy. The key distinction here is that Dravyas, or substances, are fundamental components of the universe, which provide the basis for change and transformation. In contrast, Adravya includes attributes, qualities, or phenomena that do not possess independent existence but rely on Dravyas for their manifestation.
Dravya as Material Cause:
- In this philosophy, Dravya serves as both the material cause (the substance from which things emerge) and the locus of change. The material cause (like Prakriti) undergoes transformation but remains the underlying basis for all modifications.
- However, Ishwara (God), although classified as Dravya, does not undergo any intrinsic modification. He remains unchanging, and only his attributes (such as his relation to the world) change.
Substantive vs. Attributive Elements:
- As per Vishishtadvaita, substantive elements like Jiva and Ishwara do not change in their essential nature. Jiva may experience changes in its embodied state due to karma and ignorance, but its core remains eternal.
- Attributive elements like Prakriti (material world), Kala (time), and Dharma Bhuta Jnana (knowledge attribute) are subject to change. These are not independent but exist as the attributes of Ishwara, undergoing modifications in the process of cosmic cycles.
Symbolism and Importance
The interplay of change and permanence in Vishishtadvaita carries deep philosophical symbolism:
- Ishwara and Jiva as substantive elements represent eternal realities, highlighting the unchanging nature of the self (Atman) and the divine (Brahman).
- Prakriti and Kala symbolize the transient, ever-changing world that leads to illusion (Maya) and bondage, from which Jiva must seek liberation (Moksha).
- Nitya Vibhuti (eternal realm) stands as a reminder of the ultimate goal of all souls — reunion with the divine in a state of pure, eternal bliss, untouched by the transitory material world.
Modern-Day Relevance
In modern Hinduism, Vishishtadvaita philosophy continues to have strong relevance, especially within the Sri Vaishnavism tradition. Several aspects of Vishishtadvaita have profound implications for contemporary spiritual and theological discourse:
Devotion and Personal Relationship with God:
- Vishishtadvaita places strong emphasis on Bhakti (devotion) as the primary means to attain Moksha (liberation). This has deeply influenced modern Hindu devotional practices, particularly in the worship of Vishnu, and the idea of God being both transcendent and immanent encourages a deeply personal connection with the divine.
Synthesis of Unity and Diversity:
- In a world that is increasingly interconnected yet diverse, Vishishtadvaita’s assertion that unity (Ishwara) can exist alongside diversity (individual Jivas and the material world) resonates with modern ideals of inclusiveness. It offers a philosophical framework that values individual uniqueness while recognizing a universal underlying reality.
Environmental and Ethical Considerations:
- With Prakriti seen as an integral part of Ishwara’s body, Vishishtadvaita implicitly supports a reverence for nature. In modern environmental discourse, this can be seen as a call for ecological responsibility, where the material world is not dismissed as illusion but regarded as divine and worthy of protection.
Current Status in Hinduism
The Vishishtadvaita school remains a cornerstone of Sri Vaishnavism, particularly in southern India, where it enjoys a significant following. Temples dedicated to Vishnu, especially in Tamil Nadu (like the Ranganathaswamy Temple in Srirangam and Tirupati Venkateswara Temple), serve as major centers of this tradition. The philosophy is studied in academic circles and among spiritual seekers who follow the teachings of Ramanuja.
In modern times, Sri Vaishnavism has also spread internationally due to the efforts of spiritual movements like the International Society for Krishna Consciousness (ISKCON), which, while more aligned with the Gaudiya Vaishnava tradition, also resonates with many principles of Vishishtadvaita, especially in terms of devotion to Vishnu/Krishna.
Lesser-Known Information
Role of Lakshmi in Vishishtadvaita:
- In addition to Vishnu, the role of Lakshmi is central to Vishishtadvaita. She is considered the divine consort of Vishnu and is seen as an intercessor who helps souls attain liberation. Her grace (Sri) is regarded as essential in the process of Moksha, making her role distinct and crucial.
Philosophy of Transformation and Growth:
- The emphasis on the transformation of Dharma Bhuta Jnana (knowledge as an attribute) is a unique contribution of Vishishtadvaita. It suggests that spiritual growth is not just about liberation from the material world but also about the expansion of consciousness and knowledge, which increases as one progresses on the spiritual path.
Vishishtadvaita remains a vibrant and meaningful philosophical tradition within Hinduism. Its sophisticated synthesis of unity and diversity, its emphasis on devotion and knowledge, and its vision of an interconnected universe governed by Ishwara, have left a profound legacy. Its teachings continue to inspire devotees and scholars alike, offering both a spiritual and practical path for navigating the complexities of life in the modern world.