Sanatana Dharma - Aka Hinduism (1st Bin)

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Summary of (incl. other lesser known) Philosophical Systems.

Any mis-representations, mis-characterizations, solely mine <!--emo&--><img src='style_emoticons/<#EMO_DIR#>/tongue.gif' border='0' style='vertical-align:middle' alt='tongue.gif' /><!--endemo--> .

Feel free to correct them.

<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><b>(i)  Mimamsa of Prabhakara </b>(700 A.D. --?? ): Vedic sacrifices and rituals are supposed to purify the souls and redeem them from the cycle of births and deaths. A substance or entity known as "apurva" appears
at the end of the sacrifice for this purpose. Sacrifices, however, can also be performed for the attainment of lesser objectives.

<b>(ii) Kevala Adwaitha of Shankaracarya</b> (788 -820 A.D. ----??) : The most popular af the Advaitha schools, based on the abheda or identity texts in the Upanishads, affirming Brahman as the sole reality which is veiled, however by Maya or illusion. It prescribes jnana or knowledge as the means of piercing this veil and apprehending the nature of the Brahman.

<b>(iii)  Advaitha of Mandana Mishra</b> also known as Sureshvaracharya, contemporary and disciple of Sankaracharya :  Existence and nonexistence, and even the negation of the difference between Brahman and everything else are real. Avidya or ignorance, and jnana and knowledge are regarded as parts or different aspects of the same reality. Individual cognitions are also real and are part of the Sphota or the whole. It follows from this that, sublimation and not the elimination or the destruction of error is the process, by which mukthi or release is obtained. This release or realization is possible even in one's life; and this jeevan-mukthi is not inferior to Videha-mukthi, or release from bondage after death.  

<b>(iv) Advaitha of Vachaspathi Mishra</b>:  Expounded in the famous Bhamathi, regards avidya or ignorance as an indesribable entity, which endures even in mahapralaya, or the ultimate dissolution of creation. There is a continuity between the paramarthika or ultimate, and transcendental and, vyavaharika or
emperical worlds. The emperical world is not to be ignored. There is merely a transition from one kind of reality to another kind, when one begins to comprehend and understand the Brahman.

<b>(v) Bheda-abheda of Bhaskara</b> (900 A.D.):  This is the one of the earliest of the many schools, which affirm both monism and dualism. Brahman, when it undergoes a transformation in part by upadhi or disguise both in
time and space, becomes tainted by buddhi or intelligence, the indriyas or the sense and motor organs and the sariras and bodies ; and it then brings the jivas or souls into existence. These souls and their experiences are real. Bhakthi, dhyana or meditation by a jiva is the key to knowledge and the
understanding of the nature of reality, that is, of the nisprapancha or formless Brahman. 

<b>(vi) Bheda-abheda of Yadava Prakasa</b> (1050-1100 A.D.): Brahman is both different and non-different. Essentially He is formless, but He is the abode of Asubha or evil also. By reason of impurities, He becomes a jiva or soul. Karmanushtana or the performance of works, which are enjoined by the
sastras, and upasana or meditation leads to the realization that the difference is false, and that the jiva is the same as brahman.

<b>(vii)  Vishistadvaitha of Yamunacharya or Alavandar</b> (918-1038 A.D.): Yamunacharya, predecessor of Ramanuja, prepared the ground for settling the outline of the philosophy of Vishistadvaitha. His contributions were firstly, the rehabilitation of Pancharatra agama, as an orthodox and acceptable
system; secondly, the identification of the Gods of the Upanishads with  Vishnu as Vaasudeva; and thirdly , a detailed description of the soul as an independant entity. The soul according to Yamuna, is separate from the body . It is distinct from the senses, the mind the vital air and the intellect. It is lower than the
atman but is svayam-prakasa or self-luminous. It is by nature subtle, eternal and blissful. This was further elaborated subsequently.

<b>(viii)Bheda-abheda of Nimbarka</b> (13th century): Affirms both difference and non-difference are real. Brahman is not predicate-less and the universe is not an illusion. The pure nature of the soul is obscured by Karma. Bhakti is not mere meditation, but the expression of love and devotion to Krishna and
Radha as His consort. Prapatti or surrender to the Supreme being delivers the soul from the bondage of karma. 

<b>(ix) Suddha advaitha of Vallabhacharya</b> (1479 -1531 A.D.): This system regards Sankaracharya's advaitha as not being pure advaita, on the ground that it allows for the existence of maya or illusion as an entity separate from the Brahman at certain lower levels of comprehension and understanding. The lower entities
according to Vallabha are kaala or time [???]. God is above them all,( time, prakriti, jiva and maya.)  He is not without attributes, as jnana and kriya are combined in Him. Pushti or God's grace can be experienced by all the jivas. While karma or one's duties and functions will have to be performed, devotion to Krishna as the supreme being; and participation in His sports, as distinguished from mere mukti or release, is the only desirable goal.

<b>(x) Achintya bheda-abheda of Chaitanya </b>(1485--1533 A.D.) :  Accepts both monism and dualism  (non-difference and difference) The ultimate reality is Vishnu, the personal God of love and grace. He is both nirguna and saguna. In his saguna form, He ia SAt, Chit and Ananda. Krishna is His highest or supreme
form. The highest manifestation of chit of Krishna is power of delight, ( hladini). Radha is the essence of this delight giving power. He is brahman when He is viewed in himself and Bhagwan when viewed in relation to the world. There is an assurance of grace for all.

<b>(xi)  Visista Siva Advaita of Srikantha</b> ( 11th or 12th century) : essentially same as Ramanuja's. However regarded the difference subordinate to non-difference and God as being both nirguna and saguna. God is Siva, with infinite attributes and inconcievable powers, free from all taints and is auspicious.  --- When Siva is the material cause through his maya or icha sakti, He is called Narayana or Vishnu, and Hiranyagarbha is subordinate to Vishnu. Meditation on the Supreme as, sentient or non-sensitient leads one first to Narayana and then to Siva, whereas the meditation on the Lord in His own nature leads to liberation dirctly and immediately. The released soul becomes omniscient, free from all defects, possessing all the auspicious qualities of God, but not becoming part of Him, or participating in hiscreative activity.  He prefers the saguna brahman to nirguna brahman, and dasa marga relationship (master and servant) in relation to Siva.

<b>(xii) Saiva Siddhanta of Meykanda thevar</b> and others (12th century) : This s a theistic school, based on the concept of Siva as pure consciousness and sakthi as His suddha maya. The pasus or souls are energies of Siva, who is the pati or lord. They are bound to him by pasa or the bond.  The soul progresses from salokya, samipya and then on to sayujya.  But all these states of liberation are
less important and satisfying than loving service to God.

<b>(xiii) Vijnana Bhikshu's school</b> ( 16th century): It is based on the recognition of brahman as the absolute entity, which is akhanda or whole, pervasive and impartible. And has many qualities including Shakti, but by itself is pure consciousness and is unchangeable.
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