It is difficult to disentangle the different roots of what is now known as Śrīvaiṣṇavism, since this term is usually the label attributed to the religious counterpart of the philosophical-theological school of Viśiṣṭādvaita Vedānta. However, Vaiṣṇavism was apparently an important Continue reading The making of Śrīvaiṣṇavism: A tentative hypothesis about its reconstruction
As frequently observed, free will was not a main topic in Indian philosophy, and discussions about it need rather to be looked for either at partly unexpected places (e.g., within logical discussions about agency) or in texts which are not Continue reading Free will in Rāmānuja
One God, one śāstra: philosophical developments towards and within Viśiṣṭādvaita Vedānta between Nāthamuni and Veṅkaṭanātha In the case of the Viśiṣṭādvaita Vedānta school, one has the advantage of having some basic historical elements to judge about the development of the Continue reading One God, one Śāstra — A panel for the WSC 2015
The term tuccha means in Classical Sanksrit “worthless”, “insignificant”. In Vedānta, however, it gets a more specific technical meaning, to denote the absolute unreality of chimeral entities, such as the khapuṣpa (flower in the air), which will not and cannot Continue reading What is unreal?
Veṅkaṭanātha (traditional dates 1269–1370 (see Neevel 1977 for a convincing explanation of these too long life spans) is a complex figure who can be interpreted in different ways according to the facet one is focusing on. What is sure is Continue reading Veṅkaṭanātha’s contribution to Viśiṣṭādvaita Vedānta
Yāmuna (967–1038 according to Mesquita 1973) is one of the chief figures of the philosophy later known as Viśiṣṭādvaita Vedānta. In fact, to me one of the most intriguing questions regards his role in the formation of this school. It Continue reading Was Yāmuna the real founder of Viśiṣṭādvaita Vedānta? (On Mesquita 1971 and 1973)