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Vaishnavism Types
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Subject: Vaishnavism Types
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From: jai@mantra.com (Dr. Jai Maharaj)
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Date: 5 Dec 1995 21:09:18 GMT
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Approved: srh <srh@rbhatnagar>
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Article: 649 of soc.religion.hindu
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Newsgroups: soc.religion.hindu
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Organization: Mantra Corporation, USA
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Reply-To: Dr. Jai Maharaj <jai@mantra.com>
In the article <49ss6d$jkm@sifon.cc.mcgill.ca>,
of 3 Dec 1995 19:01:33 UTC,
bkoy@musicb.mcgill.ca (kramar) wrote:
> What are the names and differences amongst the different types
> of Vaishnavas? I know of only two distinct groups. The Shri
> Vaishnavas in South India and the Gauriya Vaishnavas in Eastern
> India and the Hare Krishnas. Any help will be appreciated.
> Thanks. Krishna Ramaraju <bkoy@musicb.mcgill.ca>
Namaskaar!
Here is a very brief summary of the philosophy underlying these
five schools of Vaishnavism, excerpted from the June, 1990 edition
of HINDUISM TODAY:
"RAMANUJA SCHOOL
[...]
"Ramanuja's philosophy of qualified monism, VISHISHTADVAITA
states that although everything is indeed united with God, there
are real differences between God and the souls and the world.
[...]
"MADHVA SCHOOL
[...]
"Madhva's philosophy of DVAITA, dualism, emphatically stresses
the differences between God, the world and the souls. His dualism
is in near direct opposition to Shankara's monism in that he
virtually ignores any concept of oneness. Souls are of different
qualities -- sattva, rajas and tamas. His philosophy is unique in
teaching that not all souls will attain liberation, but that some
will suffer eternal damnation.
[...]
"NIMBARKA SCHOOL
[...]
"Nimbarka was the first to identify the Supreme Brahman as the
divine couple Radha-Krishna. His philosophy was DVAITADVAITA,
'oneness and difference,' a position between Shankara's world-
negating monism and Madhva's radical dualism. Nimbarka treats the
unity of existence and the differentiations as equally true,
without putting emphasis on either aspect. Matter and souls are
considered parts or 'powers' of God which are not distinct or
separate from Him.
[...]
"VALLABHA SCHOOL
[...]
"Vallabha taught SHUDDHADVAITA, 'pure monism.' He did not
identify God and creation with the quality-less and formless
NIRGUNA BRAHMAN, as Shankara did. rather everything in this world
is one with the personal God, who possesses form and qualities,
SAGUNA BRAHMAN. His position is similar to Ramanuja's, except
Vallabha sees everything as Krishna, or intimately and immediately
related to Him. For this school, everything is God and therefore
good.
[...]
"CHAITANYA SCHOOL
[...]
"Chaitanya's immediate followers espoused his doctrine that
everything in this world was simultaneously inconceivably one and
yet different from God, ACHINTYABHEDABHEDA. God's mystical power
allows Him to be simultaneously immanent and transcendent, which in
turn corresponds to the devotee's experience of God's presence and
absence, respectfully. Their view of the world tends to be more
negative than that of the other schools.
[...]"
End of excerpts from HINDUISM TODAY.
HT's Web site: http://www.HinduismToday.kauai.hi.us/ashram/
Jai Maharaj <jai@mantra.com> *-=Om Shanti=-*
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