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This source (page 214 (5)), which is also cited in the Wikipedia page for Dharma, says :

In the Yoga system the dharma is real; in the Vedanta it is unreal (vivarta).

What does this mean in the context of Yogic and Vedantic philosophies? What is the analogous interpretation of Ṛta in the Yogic and Vedantic philosophies?

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    Vedantic means they meant only advaitic not other philosophy please dont consider Wiki because may be biased towards only one philosophy – Prasanna R Feb 22 at 7:23
  • Vivartavada is specific to Shankara's Advaita Vedanta which is one school of Vedanta. The stated aim implicit to Advaita was to try and develop an understanding of Dharma commensurate with the Vedas, as it pertains to explaining the import of the Upanishads as characterised by Brahma Sutras. Having said this, there are other schools of thought within fold of Vedanta which establish different conclusions on the import of experience, the nature of reality and how all this plays into one's view of Dharma and flow of Ṛta: for e.g., the systems of VisishtAdvaita, Dvaita, etc,. TL;DR No, it is not. – DirghaChintayanti Feb 22 at 12:33
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Rita means Real as opposed to Unreal and Truth as opossed to False.

According to the Yoga Philosophy, there are twentyfive tatwas and Ishwara.

There are five types of suffering or klesha: Avidya (Mithyaa-jnana),Asmita( The aAbedhapratiti of Purusha and Buddhi which creates the sense of 'I', Raga or attachment to worldly things, dvesha or detachment from suffering,Abhinivesha or the fear of death. Dharma (that results Punya) and Adharma(that results Paapa) are two types of Karma.There are four types of Vipaka -Karmafala, Janma, Aayu and bhoga.Ashaya is Desire caused by Vipaka.The goal is Kaivalya or Moksha and Ishwara is not essential for attaining that.

So neithe the world nor Dharma is unreal.

Ishwara is free from klesha,karma, Vipaka and Aashaya. So they do not bring the concept of vyavahaarika and Paramaarthika Satya in defining Dharma or Ishwra. But Iswhra is free from Avidya which is the Mithya-jnana.

According to the Vedanta of Adi-Sankara,

this world is Vivarta of Brahma.The entire world and all its activities are caused by Maya which is unreal.Only the Nirvishesha Brahma is real. The world is like seeing a snake in a rope.As soon as the knowledge of rope is attained, the snake is lo longer perceived. So the entire world including Dharma is unreal.

Many saints like Sri Ramana Maharshi and Sri Ramakrisna accepted the Advaita Philosophy as the highest experience of an aspirant.The 'real' and 'unreal' have to be realised in life and only then can one understand its true meaning. They have repeatedly mentioned that so long as the feeling of 'I' is there, this world is real.It becomes unreal only in the highest samadhi state where I merges with Brahman.

But the Vedantins of the other schools do not accept Adi-Shankar's view.

(Reference: Gaudiya Vaishnava Darshana, Radhagovinda Nath, Sadhana Prakashani, chapter -1).

The second part of the question seems to be added later and seems to me of having no answer. We can only say that Ishwara -upasana is not not necessary either in yoga or in Advaita-Vedanta for Kaibalya and Moksha respectively even though it is not discouraged for having samadhi in Yoga and chitta-suddhi in Vedanta.

  • Are you deleting my comments? – Prasanna R Feb 22 at 12:15
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    No, he does not have the power to do so .. only Mods can delete, not sure but probably the comments were flagged by users and deleted by a mod @PrasannaR – Rickross Feb 23 at 14:06

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