Vishishtadvaita

is a highly regarded school of Hindu philosophy belonging to the Vedanta tradition. Vedanta refers to the profound interpretation of the Vedas based on Prasthanatrayi. Vishishta Advaita, meaning "non-duality with distinctions", is a non-dualistic philosophy that recognizes Brahman as the supreme reality while also acknowledging its multiplicity. This philosophy can be characterized as a form of qualified monism, attributive monism, or qualified non-dualism. It upholds the belief that all diversity ultimately stems from a fundamental underlying unity.

Epistemology
=Pramanas= Pramana refers to the correct knowledge, arrived by thorough reasoning, of any object. Pramana ("sources of knowledge", Sanskrit) forms one part of a triputi (trio).

1.Pramatir, the subject; the knower of the knowledge 2.Pramana, the cause or the means of the knowledge 3.Prameya, the object of knowledge In Vishishtadvaita Vedanta, only the following three pramanas are accepted as valid means of knowledge:

Pratyaksa — the knowledge gained by means of perception. Perception refers to knowledge obtained by cognition of external objects based on sensory perception. In modern-day usage this will also include knowledge obtained by means of observation through scientific instruments since they are an extension of perception. Anumana — the knowledge gained by means of inference. Inference refers to knowledge obtained by deductive reasoning and analysis. Shabda — the knowledge gained by means of shruti. Shruti refers to knowledge gained from scriptures - primarily the Upanishads, the Brahma Sutras and the Bhagavad Gita.

Metaphysics
=Ontology= The ontology in Vishishtadvaita consists of explaining the relationship between Ishvara (Parabrahman), the sentient beings (chit-brahman) and the insentient Universe (achit-brahman). In the broadest sense, Ishvara is the Universal Soul of the pan-organistic body consisting of the Universe and sentient beings. The three ontological entities are described below: =Ishvara= Ishvara (denoted by Vishnu (Narayana)) is the Supreme Cosmic Spirit who maintains complete control over the Universe and all the sentient beings, which together also form the pan-organistic body of Ishvara. The triad of Ishvara along with the universe and the sentient beings is Brahman, which signifies the completeness of existence. Ishvara is Parabrahman endowed with innumerable auspicious qualities (Kalyana Gunas). Ishvara is perfect, omniscient, omnipresent, incorporeal, independent, the creator of the universe, its active ruler and also its eventual destroyer. He is causeless, eternal and unchangeable — and is yet the material and the efficient cause of the universe and sentient beings. He is both immanent (like whiteness in milk) and transcendent (like a watch-maker independent of a watch). He is the subject of worship. He is the basis of morality and giver of the fruits of one's Karma. He rules the world with His Maya =Brahman= ere is a subtle difference between Ishvara and Brahman. Ishvara is the substantive part of Brahman, while jivas and jagat are its modes (also secondary attributes), and kalyana-gunas (auspicious attributes) are the primary attributes. The secondary attributes become manifested in the effect state when the world is differentiated by name and form. The kalyana-gunas are eternally manifest. Brahman is the description of Ishvara when comprehended in fullness– i.e., a simultaneous vision of Ishvara with all his modes and attributes. The relationship between Brahman and Jivas, Jagat is expressed by Rāmānujā in numerous ways. He calls this relationship as one of:

sharIra/sharIrI (body/indweller); prakAra/prakArI (attribute or mode/substance); ‌shesha/sheshi (Owned/owner); amsha/amshI (part/whole); AdhAradeya/sambandha (supporter/supported); niyamya/niyanta (controlled/controller); rakshya/rakshaka (redeemed/redeemer); These relationships can be experienced holding Brahman as the father, son, mother, sister, wife, husband, friend, lover and lord. Hence, Brahman is a personal being. What does Nirguna Brahman mean? Ramanuja argues vehemently against understanding Brahman as one without attributes. Brahman is Nirguna in the sense that impure qualities do not touch it. He provides three valid reasons for staking such a claim: Shruti/Shabda Pramana: All shrutis and shabdas denoting Brahman always list either attributes inherent to Brahman or not inherent to Brahman. The shrutis only seek to deny Brahman from possessing impure and defective qualities which affect the world of beings. There is evidence in the shrutis to this regard. The shrutis proclaim Brahman to be beyond the tri-gunas which are observed. However, Brahman possesses an infinite number of transcendental attributes, the evidence of which is given in vakhyas like "satyam jnanam anantam Brahma" (Taittiriya Upanishad). Pratyaksha Pramana: Ramanuja states that "a contentless cognition is impossible". And all cognition must necessarily involve knowing Brahman through the attributes of Brahman. Anumana Pramana: Ramanuja states that "Nirgunatva" itself becomes an attribute of Brahman on account of the uniqueness of no other entity being Nirguna. Ramanuja had simplified relationship between bramha and soul. According to him though soul is integral part of bramha it has independent existence.

Moksha
Moksha means liberation or release from samsara, the cycle of rebirth. In Vishishtadvaita, baddha (bounded) jiva is only self-aware and is in a state of ignorance of sharira-shariri relationship. Karma loaded with countless births and deaths in samsara keeps the jiva from dharma-bhuta-jnana (attributive consciousness) of God. With creation process of Isvara, evolving through different bodies, jiva attains human body in which it puts effort to gain true nature of self and true knowledge of God through Bhakti and attains liberated state with grace of God. Liberation simply means gaining true knowledge of God and serving God in Vaikuntha (God's abode). In liberation, jiva keeps its individuality and has infinte knowledge and bliss like Brahman, but doesn't become one with Brahman. Unlike advaita, liberation is only after death (videhamukti) and there is no concept of jivanmukti.