The Philosophy of Visistadvaita Vedanta (A Study Based on Vedanta Desika’s Adhikarana-Saravali)

The school of Vedanta designated as Visistadvaita was expounded by Sri Ramanuja in the classic Sri-Bhasya, which were developed by Sri Vedanta Desika in his two philosophical treatises titled Tattva-mukta-kalapa and Adhikrana-saravali.

This scholarly work of Dr. S.M.S. Chari deals with the Adhikarana- saravali. The variety of theories related to Vedanta which are discussed in the 156 Adhikaranas of the Vedanta—sutras are consolidated and presented in a sequential order under five major headings: the doctrine of Brahman, the doctrine of universe and Brahman, the doctrine of jiva and Brahman, the doctrine of sadhana and the doctrine of Paramapurusartha. In the concluding chapter on General Evaluation, Dr. Chari discusses dispassionately the differing views of Samkara, Ramanuja and Madhva on the fundamental controversial theories of Vedanta. This volume along with the author's other books on Vedanta would be invaluable for a fuller understanding of Visistadvaita in all its aspects.

S.M. Srinivasa Chari is a distinguished scholar trained up by eminent teachers. He did his Ph.D. from the University of Madras.

The Brahma-sutra Bhasya of Sri Ramanuja, traditionally revered as Sri—Bhasya, is a monumental commentary on the Vedanta-sutras of sage Badarayana. In this work, Ramanuja has expounded in detail the doctrines of Visistadvaita Vedanta with adequate support of the Upanisads. Vedanta Desika, an illustrious successor to Ramanuja wrote two independent philosophical treatises, Tattva—mukta—kalapa and Adhikaraa—saravali with the main objective of establishing Visistadvaita as a sound and most acceptable system of Vedanta. Both these works are written in the form of verses containing 500 and 562 verses respectively, composed in the rhythmic sragdhara metre.

he Tattva—mukta-kalapa discusses comprehensively all the theories of Visistadvaita — epistemological, ontological, cosmological and eschatological — and establishes their soundness by examining critically the corresponding theories of rival schools of thought including Advaita Vedanta. The Adhikarana-saravali, on the other hand, is confined to the study of the Brahma—sutra Bhasya of Ramanuja and it presents the essential teachings of each adhikarana, or section dealing with specific topics of Brahma- sutra, as interpreted by Ramanuja. In the Tattva—mukta— kalapa, Vedanta Desika does not enter into the discussion of the Scriptural texts for the obvious reason that he wanted to prove the soundness of the Visistadvaita theory more on a logical basis than on the Scriptural authority. But in the Adhikarana-saravali, which directly deals with the Sri- Bhasya, he attempts to establish that the doctrines of Visistadvaita are in full accord with the Upanisadic teachings and the Vedanta-sutras. These two classics are complementary and are comparable, in the words of Vedanta Desika, to the two hands supporting each other (anyonyahastapradam). A study of both these works is considered essential for a fuller understanding of Visistadvaita Vedanta in all its aspects.

My book "Fundamentals of Visistadvaita", published earlier covers the study of the Tattva—mukta-kalapa and attempts to show that Visistadvaita is a sound philosophical system. In order to justify that Visistadvaita Vedanta also conforms fully to the Upanisads and Vedanta-sutras, unlike Advaita Vedanta, I have now undertaken the present work on the basis of an in—depth study of Adhikarulya—saravali.

This book does not attempt to render into English the 562 verses with explanatory notes nor does it deal with the 156 adhikaranas in the same order as it is found in the original text. Its scope is confined to enunciate the doctrines of Visistadvaita Vedanta as outlined in the adhikaranas of the Brahma-sutras. For this purpose the selected adhikaranas which have direct bearing on the philosophical doctrines of Visistadvaita are discussed in a logical sequence and presented as a coherent system of philosophy.

In the preparation of this book, I have drawn material mostly from the original texts ‘Adhikarana-saravali and the two learned commentaries on it titled Adhikarana-cintamani contributed by Sri Kumara Varadacarya, the son of Vedanta Desika and Padayojana, written by 5ri Satakopa Ramanuja— yati, the 34 pontiff of Ahobila Matham. Among the contemporary traditional scholars, Sri Uttamur Veeraraghavacharya has also written a detailed commentary named Sariraka Rutnaprabha. Another book under the title Sarirka Adhikarana Ratnamala by Mm. Kapisthalam Desikacharya presents in lucid Sanskrit the essential teachings of the adhikaranas with a statement of purvapaksa and siddhanta. I have made use of these works. For purposes of elucidation, wherever necessary, I have also taken material from the Sri—Bhasya of Ramanuja and the earned commentary on it titled Srutaprakasika, by Sudarsana Suri and also Vedanta Desika’s Tattva—mukta— kalapa and Satadusani.

It is for the first time, such an attempt is made to publish in English an authentic treatise on Visistadvaita Vedanta based on original source books. It is hoped that this volume will be found useful for an in-depth study of Visistadvaita Vedanta as expounded in the Sri—Bhasya and the Adhikarana-saravali.

I must pay my respects to my revered Acharya, the late Sri Gostipuram Sowmyanarayanacharya Swami to whom I owe my knowledge of Vedanta. I must also pay my respects to the late Sri Madhurantakam Veeraraghava— charya Swami and the late Mm. Saragur Madabhushi Varadacharya Swami, under whom I studied Sri-Bhasya, Tattva-mukta-kalapa and Adhikarana—saravali in the traditional manner. I am deeply indebted to them. I have derived help and guidance for understanding the crucial adhikaranas of the Vedanta-sutras from traditional scholars Mm. N.S. Ramanuja Tatacharya, Mm. V. Srivatsankacharya and Mm. K.S. Varadacharya. I express my grateful thanks to them. I should also thank my esteemed friends Sri Ananthanarasimhachar, Dr. N.S. Anantharangachar and Sri S. Srinivasachar who have gone through the major part of the typescript and offered useful suggestions for improvement. I also express my grateful thanks to the eminent scholar Mm. K.S. Varadacharya for writing a foreword to the book.