1185_Vedant-Darshan_m

वेदान्तप्रस्थान के उपर अद्यावधि उपलब्ध दार्शनिक सम्प्रदायों की सूची / Enumeration of the various theological doctrines so far available on Vedānta.

समग्रवेदान्तप्रस्थानस्य मूलाचार्या: कृष्णद्वैपायना: सात्यवतेया: बादरायणा: महामुनय: वेदव्यासा: उत्तरमीमांसात्मकब्रह्मसूत्राविर्भावका:।

 

 

 

(वेदान्तप्रस्थाने षोडशसिद्धान्ता: मुख्यरूपेण – तदितरविलुप्ताष्टादशवेदान्तसिद्धान्ता:) –

 

वैष्णवसम्प्रदायेष्वैतानि सप्तमतानि वेदान्तप्रस्थानोपरि —

 

 

क) रामानुजीय: विशिष्टाद्वैतवाद: अनन्यहर्युपासनात्मकं भक्तिमार्गमतम् — श्रीलक्ष्मणदेशिकानां श्रीभाष्यमनेकटीकोपटीकाभिः समलङ्कृतम् — परवर्ती काल में तेङ्गलाई व वाडकलाई शाखाओं में विभक्त  (रामानन्दीय: आनन्दाद्वैत: काशीश्रीमठप्रवर्तकानामाद्यरामानन्दाचार्याणामानन्दभाष्यम् प्राचीनम् + चित्रकूटतुलसिपीठाधिपतीनां रामभद्राचार्याणां राघवकृपाभाष्यमाधुनिकम्, औद्धवीयः स्वामिनारायणीय: अक्षरविशिष्टाद्वैत: — अनादिमुक्तराजमुक्तानन्दस्वामिनां ब्रह्मसूत्रभाष्यरत्नम् प्राचीनम् + नवस्वामिनारायणीयानां भद्रेशस्वामिनां स्वामिनारायणभाष्यमाधुनिकम्) – १२वीं शताब्दी ईशपश्चात् से २१वीं शताब्दी तक ।

 

ख) माध्व: केवलद्वैतवाद: — श्रीआनन्दतीर्थयतिराजानां पूर्णप्रज्ञभाष्यमनेकटीकोपटीकाभिः समलङ्कृतम् (१३ शताब्दी ईशपश्चात्) ।

 

ग) निम्बार्कीय: स्वाभाविकद्वैताद्वैतवाद: — श्रीनिम्बादित्यानां वेदान्तपारिजातसौरभभाष्यम् वेदान्तकौस्तुभप्रभाद्यनेकटीकोपटीकाभिः समलङ्कृतम् (१४ शताब्दी ईशपश्चात् — मतान्तरमपि प्रवर्त्तनकालविषये) ।

 

घ) वल्लभीयः शुद्धाद्वैतवाद: वा विष्णुस्वामिनां विशुद्धाद्वैतवाद: — श्रीवल्लभाचार्याणामणुभाष्यम् टीकोपटीकाभिः समलङ्कृतम् (१६ शताब्दी ईशपश्चात्) + विष्णुस्वामिनां सर्वज्ञसूक्तभाष्यम् (१३वीं शताब्दी ईशपश्चात् – वैकल्पिक समय निर्द्धारण) ।

 

ङ) गौडीय: अचिन्त्यशक्तिमद्युगपद्भेदाभेदसम्बन्धवाद: (न तु सामान्यरूपेणाचिन्त्यभेदाभेदवाद:) वा श्रीमद्भागवतसिद्धान्तवादः — श्रीमद्बलदेवविद्याभूषणपादानां गोविन्दभाष्यम् प्राचीनम् सूक्ष्माटीकाभि: ब्रह्मसूत्रकारिकोपभाष्यगोविन्दभाष्यपीठकात्मकसिद्धान्तरत्नाभ्यां च समलङ्कृतम् (१६वीं शताब्दी – श्रीजीवगोस्वामिपादा: षट्सन्दर्भे+ १८ शताब्दी ईश पश्चात् – विद्याभूषणपादाः गोविन्दभाष्ये) + अर्वाचीनम् रसिकानन्दभाष्यम् श्रीमदानन्दगोपालवेदान्ततीर्थानाम् (२१वीं शताब्दी ईश पश्चात्) + ब्रह्मसूत्रव्रजवासिभाष्यम् श्रीकृष्णबलरामस्वामिमहाभागानामत्यन्तमाधुनिकमेव । गौडीयसम्प्रदाये ब्रह्मसूत्रोपरि भाष्यत्रयम् वर्त्तते संप्रतौ  ।

 

च) श्रीशुकाचार्याणां भेदवादः – भाष्यमनुपलब्धम् (१६वीं शताब्दी ईश पश्चात् जयपुरनगरे) ।

 

छ) बघेलखण्डस्थरीवानरेशानां श्रीविश्वनाथसिंहजूदेवानां राधावल्लभीयमतप्रकाशकं सिद्धाद्वैतवादपरकं भाष्यम् ब्रह्मसूत्रोपरि (१९वीं शताब्दी ईश पश्चात्) ।

 

 

 

सर्ववैष्णवेतरसम्प्रदायेष्वैतानि नवमतानि वेदान्तोपरि —

 

 

क) शांकर: (शैवाद्भिन्नम्) निर्विशेषकेवलाद्वैतवाद (विरूद्धसम्प्रदायिनां मते ‘मायावादः’ अपि) : — आद्यशङ्कराचार्याणां शारीरकमीमांसाभाष्यम् शताधिकटीकोपटीकाभिः समलङ्कृतम् – स्मार्त्तषण्मतोपासकज्ञानमार्गमतम् (८वीं शताब्दी ईशपश्चात् — मतान्तरमपि प्रवर्त्तनकालविषये) (पुनः द्विभेद: — विवरणप्रस्थानम् भामतीप्रस्थानञ्च) ।

 

ख) विज्ञानभैक्षव: आत्मब्रह्मैक्यभेदवाद: वा अविभागाद्वैतवाद: — विज्ञानभिक्षुस्वामिनां विज्ञानामृतभाष्यम्  (१६ शताब्दी ईशपश्चात् काश्याम् – कालान्तरे शाङ्कराद्वैतसम्प्रदायाद्पृथग्भूता: विज्ञानभिक्षुयतिचरणा:) ।

 

ग) श्रीकण्ठीय: शैवविशिष्टाद्वैतवाद: — श्रीकण्ठाचार्याणां श्रीकण्ठभाष्यम् — (११वीं शताब्दी ईश पश्चात्) – श्रीअप्पयदीक्षितानां शिवाद्वैतवादः — शिवार्कमणिदीपिका शिवाद्वैतपरका ब्रह्मसूत्रटीका अपि च दृश्यते   (१६वीं शताब्दी ईश पश्चात्) ।

 

घ) भट्टभास्करीय: औपचारिक/औपाधिक-द्वैताद्वैतवाद: — श्रीभास्कराचार्याणां भास्करभाष्यम् (९वीं शताब्दी ईशपश्चात्) ।

 

ङ) शाक्तसम्प्रदायस्य शक्तिभाष्यमर्वाचीनम् ।

 

च) यादवप्रकाशीय: ब्रह्मपरिणामभेदाभेदवादः — श्रीयादवप्रकाशानां ब्रह्मपरिणामभाष्यमनुपलब्धम् (११वीं शताब्दी ईश पश्चात्) ।

 

छ) श्रीपत्याचार्याणां वीरशैवात्मकम् विशेषाद्वैत-द्वैताद्वैताभिधानम् – श्रीकरभाष्यम्  (१४वीं शताब्दी ईश पश्चात्) ।

 

ज) आर्यसमाजीय: आर्यसगुणनिर्गुणोभयविशिष्टब्रह्मजीवद्वैतवाद: दयानन्दमतावलम्बिनां विद्यानन्दानामार्यवैदिकभाष्यम् विद्यामार्त्तण्डब्रह्ममुनिपरिव्राजकस्वामिनामपि भाष्यम् (१९-२०वीं शताब्दी) ।

 

झ) शाक्तखण्डनवाद: — शक्तिनिरासवैदिकभाष्यम् – श्रीहरिदाससिद्धान्तवागीशभट्टाचार्याणां (१९वीं-२०वीं शताब्दी ईसा पश्चात् – बङ्गदेश) एवं तदुपरि उदासीनसम्प्रदायस्य वैदिकवृत्ति: उदासीनस्वामिनां हरिदासवैदिकमुनीनामिति ।

 

 

 

— भक्तिरसवेदान्तपीठाधीश्वरा: गुरुपादाचार्या: रामकृष्णस्वामिन: आम्नायवाचस्पतय: अचिन्त्यभेदाभेदवेदान्तवादिन: गौडीयवैष्णवसाम्प्रदायिन:

 

 

 

 

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Primeval Mentor of the whole Vedānta system is Mahāmuni Kṛṣṇa-dvaipāyana Vedavyāsa Bādarāyaṇa Satyavatīsuta, the revealer of the Brahmasūtra.

 

 

 

(16 main doctrines on Vedānta philosophy – eliminating the 18 ancient schools on Vedānta which are extinct now) –

 

7 Vaiṣṇava denominations/schools on Vedānta philosophical system —

 

 

A) Rāmānujācārya’s Viśiṣṭa-advaita-vādaḥ (the path of bhakti characterized by exclusive devotion to Hari/Vāsudeva) or the Doctrine of Specified/Qualified Non-dualism – as expounded upon in the Śrī-bhāṣyam adorned with manifold classical Sanskrit commentaries & sub-commentaries – sect later divided two fold into Tengalāi and Vādakalāi branches (Ānandādvaita or the Doctrine of Blissful Non-dualism of Rāmāvata/Rāmānandīya Sampradāya as depicted in the Ānanda-bhāṣyam old commentary by Ādi Rāmānandācārya – the Founder of Śrī-maṭha in Kāśī + in Rāghava-kṛpā-bhāṣyam new commentary by the Founder of Citrakūṭa-tulasī-pīṭham Rāmabhadrācārya Svāmī & Akṣara-viśiṣtādvaita or the Doctrine of Specified Non-dualism of the Akṣara-brahma of Uddhavīya/Svāmīnārāyaṇa Sampradāya as depicted in the old commentary by Anādi-muktarāja Muktānanda Svāmī’s Brahma-sūtra-bhāṣya-ratnam + in the new commentary by Bhadreśa Svāmī in the Svāmīnārāyaṇa-bhāṣyam) – From 12th Century CE to 21st Century AD.

 

B) Madhvācārya’s Kevala-dvaita-vādaḥ or the Doctrine of Absolute Dualism as expounded upon in the Pūrṇa-prajña-bhāṣyam by Ānandatīrtha Bhagavatpāda and adorned with manifold classical Sanskrit commentaries & sub-commentaries (13th Century CE).

 

C) Nimbārkācārya’s Svābhāvika-dvaita-advaita-vādaḥ or the Doctrine of Spontaneous Distinction cum Non-distinction as expounded upon by Nimbādityācārya in Vedānta-pārijāta-saurabha-bhāṣyam adorned with manifold classical commentaries/sub-commentaries like Vedānta-kausutbha-prabhā (14th Century CE – alternate opinion on the establishment period of the sect).

 

D) Vallabhācārya’s Śuddha-advaita-vādaḥ or the Doctrine of Pure Non-dualism / Viṣṇusvāmī’s Viśuddha-advaita-vādaḥ or the Doctrine of Unadulterated Non-dualism – as expounded in the Aṇu-bhāṣyam of Vallabhācārya with commentaries/sub-commentaries (16th Century CE) & as depicted in the Sarvajña-sūkta-bhāṣyam by Viṣṇusvāmī (13th Century CE – alternate opinion on the period).

 

E) Gauḍīyas’/Caitanyaites’ Acintya-śakti-mad-yugapad-bheda-abheda-sambandha-vādaḥ (not the same as the regular Acintya-bheda-abheda-vādaḥ or the Doctrine of Unimaginable Difference & Non-difference) or the Doctrine of Concurrently Inconceivable Potent Relation of Distinction cum Non-distinction, also, known as Śrīmad-bhāgavata-siddhānta-vādaḥ or the Doctrine of the Conclusions of Śrīmad-bhāgavatam (Establishers of the doctrine are Śrīla Jīva Gosvāmipāda in the Bhāgavata-sandarbhaḥ in the 16th Century CE & Śrī Vidyabhūṣaṇapādaḥ in the 18th Century CE) – as depicted by Bhāṣyakāra Śrīla Baladeva Viyābhūṣaṇapāda in the old commentary ‘Govinda-bhāṣyam’ adorned with Sūkṣmā-ṭikā + Brahma-sūtra-kārikā-upabhāṣyam + Govinda-bhāṣya-pīṭhakam/Siddhānta-ratnam. The recent commentaries on this doctrine are the ‘Rasikānanda-bhāṣyam’ by Śrīmad Ānanda-gopāla Vedāntatīrtha (21st Century AD) & ‘Vraja-vāsi-bhāṣyam’ by Śrī Kṛṣṇa-balarāma Svāmī (21st Century AD). Total three major commentaries on Brahma-sūtram in the Gauḍīya school.

 

F) Śrī Śukācārya’s Bheda-vādaḥ or the Doctrine of Distinction – Not available. (16th Century CE – Jaipur/Amer/Amber).

 

G) Siddhādvaita-vādaḥ or the Doctrine of Perfect Non-dualism on the Rādhāvallabhīya Sampradāya (commenced by Gosvāmī Hitaharivaṁśa – 16th Century CE – Śrīdhāma Vṛndāvanam) established by the erstwhile Late His Highness Rīvānareśa (Baghel-khanda, Central Bhārata – 19th Century) Mahārāja Viśvanātha Singh Jūdeva in his Rādhāvallabha-bhāṣyam commentary.

 

 

 

All 9 Non-Vaiṣṇava denominations on Vedānta —

 

 

A) Ādya Śaṅkarācārya’s Nirviśeṣa-kevala-advaita-vādah – (śaivād bhinnam – different from Śaivism) (māyāvādaḥ api – virūddha-sampradāyināṁ vacanaiḥ or the Doctrine of Illusion – as labelled by the antagonistic sects) or the doctrine of Absolute Monism/Ṣaṇ-matopāsaka-jñāna-mārga-matam + Smārtta-matam (8th Century CE – period of historical commencement debated) (Divided twofold — vivaraṇa-prasthānam and bhāmatī-prasthānam) – as depicted in the Ādya Śaṅkara Bhagavatpāda’s Śārīraka-mīmāṁsā-bhāṣyam adorned by hundreds of commentaries & sub-commentaries.

 

B) Ācārya Vijñānabhikṣu’s Ātma-brahmaikya-bheda-vādaḥ (the Doctrine of the Division of the Identity of Ātmā & Brahma) or Avibhāga-advaita-vādaḥ (the Doctrine of the Non-Division of the Advaita – in the context of Yoga/Sāṅkhya + Nyāya/Vaiśeṣika + Pūrva-mīmāṁsā) (16th Century CE – Kāśī/Vārāṇasī/Benares) as depicted in the Vijñānāmṛta-bhāṣyam. Vijñānabhikṣu Yati diverged from the Advaita of Śaṅkara to form his new doctrine.

 

C) Śrīkaṇṭhācārya’s Śaivāite Śaiva-viśiṣṭādvaita-vādaḥ (the Doctrine of Qualified Monism with Śiva) (11th Century CE) by Śrīkāṇṭhācārya + Śrī Appaya Dīkṣita’s Śivādvaīta-vādaḥ (the Doctrine of Monism with Śiva – same as Śrīkaṇṭha’s with minor modification) as depicted in the Śivārka-maṇi-dīpikā commentary (16th Century CE) on the Śrī-kaṇṭha-bhāṣyam.

 

D) Bhaṭṭa-bhāskarācārya’s Aupacārika/Aupādhika-dvaita-advaita-vādaḥ or the Doctrine of Provisionally Conditional Distinction cum Non-distinction (9th Century CE) as depicted in Bhāskarācārya’s Bhāskara-bhāṣyam (the first dissident on Advaita to declare Advaita-vādaḥ as Māyāvādaḥ is Bhāsakara — the Bhāmatī-prasthānam of Advaita arose under the inspiration of Vācaspati Miśra ‘Maithila’ to refute the said allegations by Bhāskarācārya; originally, Advaita, had only one prasthāna viz., vivaraṇa-prasthānam of Pañcapādikākāraḥ).

 

E) Śakti-bhāṣyam of the Śāktas (very recent).

 

F) Śrī Yādava-prakāśa’s (the vidyā-guru of Rāmānujācārya) Brahma-pariṇāma-bhedābheda-vādaḥ (the Doctrine of Distinction cum Non-distinction in relation to the transformation/mutation of Brahma/Absolute) as depicted in the Yādavaprakāśa’s Brahma-pariṇāma-bhāṣyam (not available) – 11th Century CE.

 

G) Vīra-śaivātmakaḥ Viśeṣādvaita-dvaitādvaita-abhidhānam (Unique Monism & Dualism/Non-dualism in relation to the Vīra-śaivism) by Śrīpatyācārya in the Śrī-kara-bhāṣyam (14th Century CE).

 

H) Ārya-samāja’s Ārya-saguṇa-nirguṇa-ubhaya-viśiṣṭa-brahma-jīva-dvaita-vādaḥ (the Doctrine of Ārya promulgating the dualism between jīva and para-brahma Who is characterised with the absence and presence of attributes) as advocated by the Vidyānānda Svāmī’s & Vidyā-mārttaṇḍa Svāmī Brahmamuni Parivrājaka’s & Ārya-vaidika-bhāṣyams on the lines of Maharṣi Dayānanda Sarasvaṭi (Founder of Ārya-samāja & disciple of Virajānanda Daṇḍīśa of Mathurā – 19th & 20th Century CE).

 

I) Śākta-khaṇḍana-vādaḥ or the Doctrine of confutation of the Śakti-vādaḥ — as depicted in the Śakti-nirāsa-vaidika-bhāṣyam by Late Śrī Haridāsa Siddhāntavāgīśā Bhaṭṭācārya (19th-20th Century – Bengal) – Commentary establishing the doctrine of Śāktism as non-Vedic & the sub-commentary of the Udāsīna Sampradāya on it named as ‘Vaidika-vṛttiḥ’ by Udāsīna Svāmī Haridāsa Vaidika Muni (20th Century AD).

 

 

 

— Bhaktirasavedāntapīṭhādhīśvara Gurupādācārya Rāmakṛṣṇa Svāmī Āmnāya-vācaspati Acintya-bheda-abheda-vedāntī Gauḍīya-vaiṣṇava-sampradāyī

 

 

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