The Hindu View of Existence
by Hindus see two forms of existences. These are Brahman, which is described as pure reality, a formless unit that is sometimes called the source or pure consciousness, and Atman, the inner controller, the self that creates karma that perpetuates life and are discussed here.
With both of these Vedanta philosophies words have to be translated differently to prove their individual ideas. This causes conflicts in their theories when a word can be defined in many ways. Then one must look at the reliability of the words they are using when a name just stands for an idea. For the Visistadvaitans they use words as name tags for items, co-ordinate predication, to describe different modes in their similarities and differences. They say that their theories can still be true even if they refer to modes which are given their names by co-ordinate predication, allowing them to use different translations to prove their points.
117. It may be asked, “What is your final position? Do you uphold unity or plurality or both unity and plurality? Which of these three forms the substance of the Vedanta on your interpretation?” We reply that we uphold all the three as they are all affirmed in the Veda. We uphold unity because Brahman alone exists, with all other entities as its modes. We uphold both unity and plurality, as the one Brahman itself, has all the spiritual and physical substances as its modes and thus exists qualified by a plurality. We uphold plurality as the three categories, sentient selves and non-sentient existents and the supreme Lord, are mutually distinct in their substantive nature and attributes ant here is no mutual transposition of their characteristics. (A Summary of Vedic Teachings: Ramanuja’s Vedartha Samgraha)
This is the final statement that Ramanuja makes concerning his philosophy to show how it is a qualified non-dualistic philosophy. They believe that all things, including all Atman, are modes of Brahman and can be shown to be thus through the use of prakrti. They say that creation, the beginning of ignorance does not exist. Samkhya shows how they believe that creation from a form of ignorance as well, the ignorance of purusa when she saw action and was altered by it, forming prakrti which perpetuated samsara with further actions and substances affected by the three gunas. The Advaita Vedantans saw that Atman was Brahman due to another ignorance that we are really individuals. In this system when we realize that we are Brahman, pure consciousness we become enlightened, realizing that there is really no difference between Atman and Brahman and we continue life as normal with a new understanding. These are three very different philosophies of creation and existence though they are all Hindu, based in the texts of the Vedas and Upanisads and believing in Atman and Brahman though they use their existence in different ways to form their own philosophies that meet their needs.
* all quotes from Koller, John M. and Patricia. A Sourcebook in Asian Philosophy. Prentice Hall, Upper Saddle River, New Jersey. Pgs. 52-59, 93-104, 115-128.
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