The term “VisishtAdvaita” has the form “visishtasya advaitam” and
“visishtayO: advaitam”. Visishtadvaita is a term employed to indicate the
philosophical system enunciated by preceptors Nathamuni, Yamunacharya and
Ramanujacharya.
“Visistasya Advaitam” means – The Brahman qualified by all chit and achit
entities as his Saareeram/Prakaaram/Viseshanam (body/ mode/ attribute) is
without a second entity meaning unparalleled and unsurpassed
“Visistayoho Advaitam” means – The Brahman having the subtle (sukshma)
chit and achit entities as his Saareeram/Prakaaram/Viseshanam
(body/mode/attribute) before creation is the same Brahman having the expanded
(stUla) chit and achit entities as his saareeram / Prakaaram / Viseshanam
(body/mode/attribute) after creation. This brings out the fact that Shreeman
Narayana Para Brahman is the only material cause and efficient cause of the
universe.
Sri Krishna says in Bhagavad GitA
na thvEvAham jAthu nAsam na thvam mamE janAdhipA: |
na chaiva na bhavishyAma: sarvE vayamatha: param. ||
There was and never will be any time when we shall cease to exist. I, the
Supreme self, and the Lord am eternal and ever existing. In the same way, you,
arjunA and the others too who are all here, are all eternal. Just as I am
beginningless and eternal, you (jiVas) are also. You were all existing and will
continue to exist.
The Divine principle (the Lord)- Paramathman- Iswaran- Sriya: Pathi Sriman
Narayanan is the material cause of the manifested worlds as well as the nimitta
and Sahakari (instrumental and auxiliary) causes. The entire position of
Cosmology is explained in SarIra SarIri relationship. The Paramathman is the
SarIri and teh sarIra is the Universe or the worlds and jIvas/ The relationship
is inseparable at anytime.
Each of these jIvas is eternal and persists independently in its own nature even
in the state of praLaya. Each new srishthi is a repetition of earlier order at a
higher level. The cyclic spriral evolution carries on till the peak is touched.
Thus praLaya and srshti become enfolding and unfolding of the process.
Thirumazhisai AzhwAr writes:
Thirucchandha viruttham (10)
thannuLE thiraitthezhun tharanga veN thadankadal
thannulE thiraitthezhundhu adanguginRa thanmai pOl
ninnuLE piRandhu iRandhu niRpavum thiribavum
ninnulE adanguginRa neermai ninkaN ninRandhE..
தன்னுளே திரைத்தெழும் தரங்க வெண் தடங்கடல்
தன்னுளே திரைத்தெழுந்து அடங்குகின்ற தன்மை போல்
நின்னுளே பிறந்து இறந்து நிற்பவும் திரிபவும்
நின்னுளே அடங்குகின்ற நீர்மை நின்கண் நின்றந்தே மாம் -திரு சந்த விருத்தம்-10
The deep vast sea which has the entire gamut of waves in them, brings the waves
out to a huge heights and takes it back to itself.. Similarly, in You, the
movable and the non movable (the chith and
achith) are born out of You and then ultimately go back to You during
praLaya.
Bhattar also refers this to peacock spreqading its beauitful feathers out while
dancing and takes it back.
Aalvaar Emberumaanaar Jeeyar Thiruvadikaley Saranam.
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