Editing Upanishads (section)

===Vishishtadvaita===
[[Ramanuja]] (1017–1137 CE), the main proponent of the Vishishtadvaita philosophy, disagreed with Adi Shankara and the Advaita school.{{sfn|Klostermaier|2007|pp=361–363}} Visistadvaita is a synthetic philosophy bridging the monistic Advaita and theistic Dvaita systems of Vedanta.{{sfn|Chari|1956|p=305}} Ramanuja frequently cited the Upanishads, and stated that Vishishtadvaita is grounded in the Upanishads.<ref name=staffordbetty>Stafford Betty (2010), Dvaita, Advaita, and Viśiṣṭādvaita: Contrasting Views of Mokṣa, Asian Philosophy, Vol. 20, No. 2, pages 215-224, {{doi|10.1080/09552367.2010.484955}}</ref><ref name=fowlerr299>{{cite book|author=Jeaneane D. Fowler|title=Perspectives of Reality: An Introduction to the Philosophy of Hinduism|url=https://books.google.com/books?id=8dRZ4E-qgz8C|year=2002|publisher=Sussex Academic Press|isbn=978-1-898723-93-6|pages=298–299, 320–321, 331 with notes|access-date=3 November 2016|archive-date=22 January 2017|archive-url=https://web.archive.org/web/20170122065042/https://books.google.com/books?id=8dRZ4E-qgz8C|url-status=live}}</ref>

Ramanuja's Vishishtadvaita interpretation of the Upanishads is that of qualified [[monism]].<ref name=williamindichcav1>{{cite book|author=William M. Indich|title=Consciousness in Advaita Vedanta|url=https://books.google.com/books?id=7ykZjWOiBMoC|year=1995|publisher=Motilal Banarsidass|isbn=978-81-208-1251-2|pages=1–2, 97–102|access-date=3 November 2016|archive-date=13 February 2022|archive-url=https://web.archive.org/web/20220213135335/https://books.google.com/books?id=7ykZjWOiBMoC|url-status=live}}</ref><ref name=brucesullivan239>{{cite book|author=Bruce M. Sullivan|title=The A to Z of Hinduism|url=https://books.google.com/books?id=xU4ZdatgRysC|year=2001|publisher=Rowman & Littlefield|isbn=978-0-8108-4070-6|page=239|access-date=3 November 2016|archive-date=15 April 2021|archive-url=https://web.archive.org/web/20210415064539/https://books.google.com/books?id=xU4ZdatgRysC|url-status=live}}</ref> Ramanuja interprets the Upanishadic literature to be teaching a body-soul theory, states Jeaneane Fowler – a professor of Philosophy and Religious Studies, where the Brahman is the dweller in all things, yet also distinct and beyond all things, as the soul, the inner controller, the immortal.<ref name=fowlerr299/> The Upanishads, according to the Vishishtadvaita school, teach individual souls to be of the same quality as the Brahman, but quantitatively distinct.<ref name=staffordbetty215>Stafford Betty (2010), Dvaita, Advaita, and Viśiṣṭādvaita: Contrasting Views of Mokṣa, Asian Philosophy: An International Journal of the Philosophical Traditions of the East, Volume 20, Issue 2, pages 215-224</ref><ref>Edward Craig (2000), Concise Routledge Encyclopedia of Philosophy, Routledge, {{ISBN|978-0415223645}}, pages 517-518</ref><ref>{{cite book|last=Sharma |first=Chandradhar |title=A Critical Survey of Indian Philosophy|year= 1994|publisher= Motilal Banarsidass |isbn=81-208-0365-5 | pages=373–374}}</ref>

In the Vishishtadvaita school, the Upanishads are interpreted to be teaching about [[Ishvara]] (Vishnu), who is the seat of all auspicious qualities, with all of the empirically perceived world as the body of God who dwells in everything.<ref name=fowlerr299/> The school recommends a devotion to godliness and constant remembrance of the beauty and love of a personal god. This ultimately leads one to the oneness with abstract Brahman.<ref name=jabvanbuirhtp/><ref name="Sydnor2012p20">{{cite book|author=Jon Paul Sydnor|title=Ramanuja and Schleiermacher: Toward a Constructive Comparative Theology|url=https://books.google.com/books?id=Ae4FBAAAQBAJ|year=2012|publisher=Casemate|isbn=978-0227680247|pages=20–22 with footnote 32|access-date=3 November 2016|archive-date=3 January 2017|archive-url=https://web.archive.org/web/20170103173247/https://books.google.com/books?id=Ae4FBAAAQBAJ|url-status=live}}</ref><ref name=joeschultz81>{{cite book|author=Joseph P. Schultz|title=Judaism and the Gentile Faiths: Comparative Studies in Religion|url=https://books.google.com/books?id=dchpiP-9YQAC|year=1981|publisher=Fairleigh Dickinson University Press|isbn=978-0-8386-1707-6|pages=81–84|access-date=3 November 2016|archive-date=3 January 2017|archive-url=https://web.archive.org/web/20170103172821/https://books.google.com/books?id=dchpiP-9YQAC|url-status=live}}</ref> The Brahman in the Upanishads is a living reality, states Fowler, and "the Atman of all things and all beings" in Ramanuja's interpretation.<ref name=fowlerr299/>