CONCLUSION
mcnt of Brahman loses its significance.
233 It may however be
Brahman. Nether position is consistent with the nature of S/:pir,d li e- . (5) In Advaita. Brahman as svapcakdsa makes the spiritual discipline leading to the realisation of Brah'emeaufZn"8 In V,s'15?dvaita> t0° much emphasis laid on S n-r 1,1 l sensc thc spimtuality of philosophical kn~~ ow!edge or modifies the spiritual value of knowledge So neither
srurtrs
** Anas
Bratan\nfieereaie
P^losophy ^bH^s
1 ! \:
I
yn reels that neither of these two systems reallv hebs thepintual outlook of man, and propounds Dvaita Vedamn in
individualitv of Sr°uncl °f the real world, safeguards the in a sound Vdo^hical outr h°W SPirituality The Dvaita Philosophy and Its Place in the Vedanta cludedththatSnLn Pr-ious considerations it may be conraised bv the Phll°-s°phy satisfactorily solves the problems
a&iSrs te-*s Jt - “•
more than he does Ramanuj5carya.
This™ perh^X'reason
:
asserts that Brahman necessarily consists of distinctions
elements*0 M 'rke
^ •“ Ca“ed Brahma"
Ac
-c diverse
i ' TH jubstamive aspect characterised by beinv (sa/ya/ya), the state of being knowledge (jhdnatva) and the stare of being bliss (anandatva) and (af the attributive aspecLs-
I
i ■i
1:1
i