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Vishishtadvaita Vedanta (IAST '; (サンスクリット:विशिष्टाद्वैत)), the philosophy of the Sri Sampradaya , is a sub-school of the Vedanta (literally, ''end or the goal of knowledge'', Sanskrit) school of Hindu philosophy, the other major sub-schools of Vedānta being ''Advaita'', ''Dvaita'', "Dvaitadvaita" and ''Achintya-Bheda-Abheda''. ''VishishtAdvaita'' (literally "Advaita with uniqueness; qualifications") is a non-dualistic school of Vedanta philosophy. It is non-dualism of the qualified whole, in which Brahman alone exists, but is characterized by multiplicity. It can be described as qualified monism or qualified non-dualism or attributive monism. It is a school of Vedanta philosophy which believes in all diversity subsuming to an underlying unity. Ramanuja, the main proponent of Vishishtadvaita philosophy contends that the Prasthana Traya ("The three courses"), namely the Upanishads, the Bhagavad Gita, and the Brahma Sutras are to be interpreted in a way that shows this unity in diversity, for any other way would violate their consistency. Vedanta Desika defines ''Vishishtadvaita'' using the statement: ''Asesha Chit-Achit Prakaaram Brahmaikameva Tatvam''—Brahman, as qualified by the sentient and insentient modes (or attributes), is the only reality. ==Philosophers== The Vishishtadvaitic thought is considered to have existed for a long time, and it is surmised that the earliest works are no longer available. The names of the earliest of these philosophers is only known through Ramanuja's Veda artha Sangraha. In the line of the philosophers considered to have expounded the VisishtAdvaitic system, the prominent ones are Bodhayana, Dramida, Tanka, Guhadeva, Kapardi and Bharuci. Besides these philosophers, Ramanuja's teacher Yamunacharya is credited with laying the foundation for what culminates as the Sri Bhasya. Bodhayana is considered to have written an extensive ''vritti'' (commentary) on the Purva and Uttara Mimamsas. Tanka is attributed with having written commentaries on Chandogya Upanishad and Brahma Sutras. Nathamuni of the ninth century AD, the foremost Acharya of the Vaishnavas, collected the Tamil prabandhas, classified them, made the redaction, set the hymns to music and spread them everywhere. He is said to have received the divine hymns straight from Nammalvar, the foremost of the twelve Alvars, by yogic insight in the temple at Alwar Thirunagari, which is located near Tirunelveli in South India. Yamunacharya renounced kingship and spent his last days in the service of the Lord at Srirangam and in laying the fundamentals of the Vishishtadvaita philosophy by writing four basic works on the subject. Ramanuja is the main proponent of Vishishtadvaita philosophy. The philosophy itself is considered to have existed long before Ramanuja's time. Ramanuja continues along the line of thought of his predecessors while expounding the knowledge expressed in the Upanishads, Brahma Sutras and Bhagavad Gita. Vedanta Desika and Pillai Lokacharya, disciples in the tradition of Ramanuja, had minor disagreements not on the philosophy, but on some aspects of the theology, giving rise to the Vadakalai and Thenkalai schools of thought, as explained below. Swaminarayan, the founder of Swaminarayan Hinduism, also propagated this philosophy and based the Swaminarayan Sampraday (original name is Uddhava Sampraday) on these ideals. Sri Dharma Pravartaka Acharya (1963-), founder of the International Sanatana Dharma Society, is also a follower of Visishtadvaita philosophy. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Vishishtadvaita」の詳細全文を読む スポンサード リンク
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