Meaning Of Vishisthadvait (Qualified Monotheism)
In the Shikshapatri, Lord Swaminarayan has said, “I believe in Unique non-duality”
(Matam Vishisthadvait me”)
What is the meaning of this word “VISHISTHADVAIT”?
To appreciate the meaning of the above question, one should look into the history of Indian philosophy. All Sampradayas try to explain, of course, in their own way, the nature, the form and the relation which exist between Jivas, Jagat or Maya and Jagdishwar, God Supreme. Of this Sampradayas in Indian Philosophy, five Schools are considered as the foremost:
1. Kewaladvait Mat – meaning “Only non-duality”
2. Vishisthadvait Mat – meaning “Unique non-duality”
3. Dvaitadvait Mat – meaning “Duality in non-duality”
4. Shuddhadvait Mat – meaning “Pure non-duality”
5. Dvait Mat – meaning “ Dualism”
Shri Shankracharya, Shri Ramanujacharya, Shri Nimbarkacharya, Shri Vallabhacharya and Shri Madhavacharya propagate these Five Mats respectively.
Except Shri Madhavacharya, the other four have all used the word “Advait” (non-duality) to explain the nature, form and relations, existing between the above trios. But in order to distinguish their belief from the other, they have qualified it by prefixing different adjectives viz. Kewal, Vishistha, Dvait and Shudhha before the word Advait. In short, Advait means non-duality. Shri Shankracharya advocates that the Advait existing between Jiva, Jagat, and Jagdishwar is Kewal, i.e. absolute or complete.
Against this Shri Ramanujacharya contends that it is not Kewal but is qualified (Vishistha); while Shri Vallabhacharya asserts that it is neither Kewal nor Vishistha, but it is Shudhha (Pure): While Shri Nimbarkacharya maintains that it is Dvait (duality) and Advait (non-duality) both together. Against all these four, Shri Madhavacharya firmly says that there is no Advait of any kind between Jiva, Jagat and Jagdishwar, but there is duality (Dvait) forever. Lord Swaminarayan said that it is not proper to use this word Advait to explain the nature, form and relations between Jiva, Jagat and Jagdishwar. He said that Jiva, Ishwar, Maya, Brahm and Parbrahm, all these five are Anaditatvas i.e. objects to which no beginning can be ascribed. But God Supreme alone is Ek Meva Dwitiya i.e. one and one only without a second. All sentient beings (Satt and Chitt objects), including even the Aksharbrahm are all pervaded, sustained and controlled by God Supreme. The word Advait, therefore, should be used only to explain the nature, form and power of God Supreme. It should not be used to explain the relation between the above trios.
Word Vishisthadvait is a technical term of philosophy used by three Dharmacharyas viz. Shri Ramanujacharya, Shri Kaullhaacharya and Shri Bagvacharya. Jiva (Soul), which are by nature sentient and immortal reside in the body, which is non-sentient and mortal and perform various kind of acts and enjoys fruits thereof. Jiva are therefore, described as Sharir of the mundane body. Similarly, all sentient beings which include all Jiva, all Ishwar (divinities engaged in the work of creation etc. of the world), Maya, Aksharbrahm Purushas (i.e. Muktas) and Aksharbrahm as well as all non-sentient objects which include Maya also. (Maya is described in the Shastras both as sentient and non-sentient objects). All are described as body of the God Supreme, whereas God Supreme, who is respect of nature, form, quality, power etc., is quite different and independent of all the sentient beings and non-sentient objects, is described as their Sharir. In other words, God Supreme is thus qualified (Vashisht) by two adjectives in the form of sentient being and non-sentient objects. Thus qualified, God Supreme is only one without a second. This, in short, is the substance of the word Vishisthadvait Mat.
As said above, three Dharmacharyas have preached Vishisthadvait Mat in order to distinguish one from the other. They are known in the history of Bhatiya Philosophy as Vaishnav, Shaiv Shakta and Shaiv Vishisthadvait Mat respectively. It will be seen from the above discussion that doctrine of Sharir Sharirbhav between Jiva, Jagat and Jagdishwar is the essence of Vishisthadvait Mat.
Lord Swaminarayan has no doubt accepted the Vishisthadvait Mat of Shri Ramanujacharya as his own; independent definition of Sharir. Shri Ramanujacharya has defined the word in his commentary of the Sutra “Na Tu Drastant Bhavat” of the Brahmsutras (2-1-9). In this translation of Shri Bhasya of Shri Ramanujacharya, Dr. George Thibau has translated it in the following words: -
“Any substance, which a soul is capable of completely controlling and supporting for its own purposes and which stands to the soul entirely in subordinates relation, is the body of soul. In this sense all sentient and non-sentient beings together constitute the body of supreme person for they are completely controlled and supported by Him, for His own aims are entirely sub-ordinate to Him”.
But this definition of Sharir is not proper. Even Dr. Thibau himself and other learned scholars like Dr. Radha Krishnan, Dr. Das Gupa have criticized this definition. It may be noted that Lord Supreme has no personal aims to gain by becoming Sharir of various sentient and non-sentient beings. Again Jiva, Ishwar and Brahm are all Anaditatvas. It, therefore, cannot be said that they own their existence to God Supreme. Lord Swaminarayan, therefore, has defined the words in different way. He has said that God Supreme is the Sharir of all sentient and non-sentient bodies on account of their being, Adhin and Asamarth, whereas God Supreme alone is Vyapya, Sarva Vyapak, Sarvatantra Swatantra and Sarva Samarth. God Supreme is the only Omnipresent, Omniscient, and Omnipotent person. There are some other points also, in which He has different from Shri Ramanujacharya. It is thus clear that Vishisthadvait Mat propounded by Lord Swaminarayan differs in some major aspects from the one preferred by Shri Ramanujacharya.