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Encyclopedia > Advaita Vedanta
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Part of a series on
Hindu philosophy
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Schools
Samkhya · Yoga
Nyaya · Vaisheshika
Purva Mimamsa · Vedanta
Schools of Vedanta
Advaita · Vishishtadvaita
Dvaita ·
Ancient figures
Kapila · Patañjali
Gotama · Kanada
Jaimini · Vyasa
Medieval figures
Adi Shankara · Ramanuja
Madhva · Madhusudana
Tukaram · Namadeva
Modern figures
Ramakrishna · Ramana Maharshi
Vivekananda · Narayana Guru
Nataraja Guru · N.C. Yati ·
Aurobindo ·Sivananda
Nisargadatta Maharaj ·Anandamurti
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Pandurang Shastri Athavale
Swami Chidvilasananda
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Advaita Vedanta (IAST Advaita Vedānta; Sanskrit अद्वैत वेदान्त; IPA /əd̪vait̪ə veːd̪ɑːnt̪ə/) is a sub-school of the Vedānta (literally, end or the goal of the Vedas, Sanskrit) school of Hindu philosophy. Other major sub-schools of Vedānta are Dvaita and Viśishṭādvaita. Advaita (literally, non-duality) is often called a monistic system of thought. The word "Advaita" essentially refers to the identity of the Self (Atman) and the Whole (Brahman)[1]. The key source texts for all schools of Vedānta are the Prasthanatrayi – the canonical texts consisting of the Upanishads, the Bhagavad Gita and the Brahma Sutras. The first person to explicitly consolidate the principles of Advaita Vedanta was Adi Shankara. Image File history File links Example. ... The Brahmic family is a family of abugidas (writing systems) used in South Asia, Southeast Asia, Tibet, Mongolia, Manchuria. ... Hindu philosophy - Wikipedia, the free encyclopedia /**/ @import /skins-1. ... Image File history File links Aum. ... Samkhya, also Sankhya, (Sanskrit: सांख्य, IAST: Sāṃkhya - Enumeration) is one of the six schools of classical Indian philosophy. ... Raja Yoga (lit. ... (Sanskrit ni-āyá, literally recursion, used in the sense of syllogism, inference)) is the name given to one of the six orthodox or astika schools of Hindu philosophy—specifically the school of logic. ... Vaisheshika, also Vaisesika, (Sanskrit: वैशॆषिक)is one of the six Hindu schools of philosophy (orthodox Vedic systems) of India. ... The main objective of the Purva (earlier) Mimamsa school was to establish the authority of the Vedas. ... This article includes a list of works cited but its sources remain unclear because it lacks in-text citations. ... VishishtAdvaita Vedanta (IAST ;Sanskrit: विशिष्टाद्वैत)) is a sub-school of the Vedānta (literally, end or the goal of the Vedas, Sanskrit) school of Hindu philosophy, the other major sub-schools of Vedānta being Advaita and Dvaita. ... Dvaita (Devanagari:द्बैत, Kannada:ದ್ವೈತ) (also known as Tattvavada and Bheda-vada), a school of Vedanta (the most widespread Hindu philosophy) founded by Madhvacharya, stresses a strict distinction between God (Vishnu) and the individual living beings (jivas). ... This article does not cite its references or sources. ... Patañjali as an incarnation of Adi Sesha Patañjali (DevanāgarÄ« पतञ्जलि) is the compiler of the Yoga Sutra, a major work containing aphorisms on the philosophical aspects of mind and consciousness, and also the author of a major commentary on Paninis Ashtadhyayi, although many scholars do not consider... It has been suggested that this article or section be merged with saptarshi. ... Kanada (also transliterated as Kanad and in other ways; Sanskrit कणाद) was a Hindu sage who founded the philosophical school of Vaisheshika. ... To meet Wikipedias quality standards, this article or section may require cleanup. ... Veda Vyasa(Contemporary painting) Vyāsa (DevanāgarÄ«: व्यास) is a central and much revered figure in the majority of Hindu traditions. ... Adi Shankara (Malayalam: ആദി ശങ്കരന്‍, DevanāgarÄ«: , , IPA: ); c. ... Ramanuja Tamil: ,  [?] (traditionally 1017–1137) was a theologian, philosopher, and scriptural exegete. ... This article or section does not adequately cite its references or sources. ... MadhusÅ«dana SarasvatÄ« (c. ... Sant Tukaram (तुकाराम) (c. ... Namdev, Nam Dev, or Saint Namdev (1270-1350) born to a low-caste tailor named Damasheti and his wife, Gonabi in the village of Naras-Vamani, in the district of Maharashtra, India. ... Sri Ramakrishna Paramahamsa (Bangla: রামকৃষ্ণ পরমহংস Ramkrishno Pôromôhongsho), born Gadadhar Chattopadhyay (Bangla: গদাধর চট্টোপাধ্যায় Gôdadhor Chôţţopaddhae) [1], (February 18, 1836–August 16, 1886) was a Hindu religious teacher and an influential figure in the Bengal Renaissance of the Nineteenth century. ... Sri Ramana Maharshi (December 30, 1879 – April 14, 1950) was a Hindu[1][2] Sage who lived on the sacred mountain Arunachala in India. ... Swami Vivekananda (Sanskrit: , Svāmi Vivekānanda) (January 12, 1863 – July 4, 1902), whose pre-monastic name was Narendranath Dutta (Bengali: , Nôrendrônath Dôt-tô), was one of the most famous and influential spiritual leaders of the philosophies of Vedanta and Yoga. ... Narayana Guru It has been suggested that the section Sri Narayana Guru from the article Ezhava be merged into this article or section. ... Nataraja Guru (P. Natarajan) was a direct disciple of Narayana Guru, a great sage and social reformer of India. ... Nitya Chaitanya Yati (Nithya Chaithanya Yati) (2 November 1923 - May 14, 1999) was an Indian philosopher. ... Sri Aurobindo (Bangla: শ্রী অরবিন্দ Sri Ôrobindo, Sanskrit: श्री अरविन्द SrÄ« Aravinda) (August 15, 1872–December 5, 1950) was an Indian/Hindu nationalist, scholar, poet, mystic, evolutionary philosopher, yogi and guru [1]. After a short political career in which he became one of the leaders of the early movement for the freedom of India... Swami Sivananda Saraswati (Sep 8, 1887—Jul 14, 1963), was a Hindu spiritual leader and a well known proponent of Yoga and Vedanta. ... Nisargadatta Maharaj near the end of his life. ... Prabhat Rainjan Sarkar was born in Bihar, India on a full moon day in May of 1921 to a family belonging to the intellectual caste of Brahmins. ... Swami Satyananda (born in Almorah, Uttar Pradesh, India in 1923), a disciple of Swami Sivananda, is a modern yoga master and guru. ... Image:Swami Chinmayananda. ... Ayya Vaikundar (Tamil: அய்யா வைகுண்டர்), according to Akilattirattu Ammanai, a scripture of the Ayyavazhi, was a Manu (father, sovereign) avatar (the incarnation of a deity) of Narayana. ... Pandurang Shastri Vaijnath Athavale (Gujarati: , Marathi: ) (October 19, 1920 – October 25, 2003), known as dada (Gujarati: , Marathi: ), meaning elder brother in marathi) A philosopher and social reformer who gave discourses upon Srimad Bhagawad Geeta and Upnishads. ... Swami Chidvilasananda (born June 24, 1955) is an Indian who, as of 2007, is the guru of the Hindu KaÅ›mir Åšaivite lineage (parampara), Siddha Yoga. ... Dr. A.K. Coomaraswamy // Life of Dr. A.K. Coomaraswamy Ananda Kentish Coomaraswamy (22 August 1877 Colombo - 9 September 1947 Needham, Massachusetts) was the son of the famous Sri Lankan legislator and philosopher Sir Mutu Coomaraswamy and his English wife Elizabeth Beeby. ... IAST, or International Alphabet of Sanskrit Transliteration is the academic standard for writing the Sanskrit language with the Latin alphabet and very similar to National Library at Calcutta romanization standard being used with many Indic scripts. ... The Sanskrit language ( , for short ) is a classical language of India, a liturgical language of Hinduism, Buddhism, Sikhism, and Jainism, and one of the 23 official languages of India. ... Articles with similar titles include the NATO phonetic alphabet, which has also informally been called the “International Phonetic Alphabet”. For information on how to read IPA transcriptions of English words, see IPA chart for English. ... Vedanta (Vedānta, वेदान्त, pronounced as ) is a principle branch of Hindu philosophy and is a form of Jnana Yoga (one of the four basic yoga practices in Hinduism; the others are: Raja Yoga, Bhakti Yoga, Karma Yoga), a form of yoga which involves an individual seeking the path of intellectual... Veda redirects here. ... The Sanskrit language ( , for short ) is a classical language of India, a liturgical language of Hinduism, Buddhism, Sikhism, and Jainism, and one of the 23 official languages of India. ... Hindu philosophy - Wikipedia, the free encyclopedia /**/ @import /skins-1. ... Vedanta (Vedānta, वेदान्त, pronounced as ) is a principle branch of Hindu philosophy and is a form of Jnana Yoga (one of the four basic yoga practices in Hinduism; the others are: Raja Yoga, Bhakti Yoga, Karma Yoga), a form of yoga which involves an individual seeking the path of intellectual... Dvaita (Devanagari:द्बैत, Kannada:ದ್ವೈತ) (also known as Tattvavada and Bheda-vada), a school of Vedanta (the most widespread Hindu philosophy) founded by Madhvacharya, stresses a strict distinction between God (Vishnu) and the individual living beings (jivas). ... VishishtAdvaita Vedanta (IAST ;Sanskrit: विशिष्टाद्वैत)) is a sub-school of the Vedānta (literally, end or the goal of the Vedas, Sanskrit) school of Hindu philosophy, the other major sub-schools of Vedānta being Advaita and Dvaita. ... The term nondual is a literal translation of the Sanskrit term advaita. ... For other uses, see Monist (disambiguation). ... The Atman or Atma (IAST: Ä€tmā, sanskrit: आत्म‍ ) is a philosophical term used within Hinduism and Vedanta to identify the soul. ... This page deals with the Hindu concept of The Supreme Reality. ... Prasthanatrayi, literally, three points of departure, (IAST ) refers to the three canonical texts of Hindu philosophy, especially the Vedanta schools. ... The Upanishads (Devanagari: उपनिषद्, IAST: upaniá¹£ad) are part of the Vedas and form the Hindu scriptures which primarily discuss philosophy, meditation, and the nature of God; they form the core spiritual thought of Vedantic Hinduism. ... Bhagavad Gīta भगवद्गीता, composed ca the fifth - second centuries BC, is part of the epic poem Mahabharata, located in the Bhisma-Parva chapters 23–40. ... The Brahma sÅ«tras, also called Vedānta SÅ«tras, constitute the Nyāya prasthāna, the logical starting point of the Vedānta philosophy (Nyāya = logic/order). ... Adi Shankara (Malayalam: ആദി ശങ്കരന്‍, DevanāgarÄ«: , , IPA: ); c. ...

Contents

Adi Shankara

For more details on this topic, see Adi Shankara.
Adi Shankara (centre) with the Four Disciples; Sureshwaracharya, Hastamalaka, Padmapada, and Totakacharya. Adi Shankara placed each of the disciples in charge of a matha (a monastery or religious order), one of which was located in each of the cardinal directions.

Adi Shankara consolidated the Advaita Vedanta, an interpretation of the Vedic scriptures that was approved and accepted by Gaudapada and Govinda Bhagavatpada siddhānta (system). Continuing the line of thought of some of the Upanishadic teachers, and also that of his own teacher's teacher Gaudapada, (Ajativada), Adi Shankara expounded the doctrine of Advaita — a nondualistic reality. Adi Shankara (Malayalam: ആദി ശങ്കരന്‍, DevanāgarÄ«: , , IPA: ); c. ... Adi Sankara File history Legend: (cur) = this is the current file, (del) = delete this old version, (rev) = revert to this old version. ... Adi Sankara File history Legend: (cur) = this is the current file, (del) = delete this old version, (rev) = revert to this old version. ... A maÅ£ha (also written math, matha or mutt) is a term for monastic and similar religious establishments of the Hindu and Jain traditions. ... Adi Shankara (Malayalam: ആദി ശങ്കരന്‍, DevanāgarÄ«: , , IPA: ); c. ... Gaudapada (c. ... The Upanishads (Devanagari: उपनिषद्, IAST: upaniá¹£ad) are part of the Vedas and form the Hindu scriptures which primarily discuss philosophy, meditation, and the nature of God; they form the core spiritual thought of Vedantic Hinduism. ... The Sanskrit term Ajativada can be translated as non-creation. Ajativada is one of several alternately-held creation theories in Hindu Advaita Vedanta philosophy. ... Nonduality is the absence or belief in the absence of dualism or dichotomy. ...


He wrote commentaries on the Prasthana Trayi. A famous quote from Vivekacūḍāmaṇi, one of his Prakaraṇa graṃthas (philosophical treatises) that succinctly summarises his philosophy is:[2] Prasthanatrayi, literally, three points of departure, (IAST ) refers to the three canonical texts of Hindu philosophy, especially the Vedanta schools. ... The two Epics and the Prasthana thraya—the triple foundation of the Vedanta school of philosophical and spiritual system, namely the Upanishads, Brahma Sutras (Vedanta Sutras) and the Bhagavad-Gita—are the perennial sources of ethical and spiritual knowledge and wisdom, inspiring thousands of earnest seekers of truth. ... Adi Shankara (Malayalam: ആദി ശങ്കരന്‍, DevanāgarÄ«: , , IPA: ); c. ...

Brahma satyaṃ jagat mithyā, jīvo brahmaiva nāparahBrahman is the only truth, the world is illusion, and there is ultimately no difference between Brahman and individual self This page deals with the Hindu concept of The Supreme Reality. ...

This widely quoted sentence of his is also widely misunderstood.[citation needed] In his metaphysics, there are three tiers of reality with each one sublating the previous. The category illusion in this system is unreal only from the viewpoint of the absolutely real and is different from the category of the Absolutely unreal. His system of vedanta introduced the method of scholarly exegesis on the accepted metaphysics of the Upanishads, and this style was adopted by all the later vedanta schools. Another distinctive feature of his work is his refusal to be literal about scriptural statements and adoption of symbolic interpretation where he considered it appropriate. In a famous passage in his commentary on the Brahmasutra's of Badarayana, he says "For each means of knowledge{PramaNam} has a valid domain. The domain of the scriptures {Shabda PramaNam} is the knowledge of the Self. If the scriptures say something about another domain - like the world around us - which contradicts what perception {Pratyaksha PramaNam} and inference{Anumana PramaNam} (the appropriate methods of knowledge for this domain) tells us, then, the scriptural statements have to be symbolically interpreted..."


Adi Shankara's contributions to Advaita are crucial. His main works are the commentaries on the Prasthanatrayi (Brahma Sūtras, Bhagavad Gītā and the Upanişads) and the Gaudapadiya Karikas. He also wrote a major independent treatise, called Upadeśa Sāhasrī, expounding his philosophy. The Brahma sÅ«tras, also called Vedānta SÅ«tras, constitute the Nyāya prasthāna, the logical starting point of the Vedānta philosophy (Nyāya = logic/order). ... Bhagavad Gīta भगवद्गीता, composed ca the fifth - second centuries BC, is part of the epic poem Mahabharata, located in the Bhisma-Parva chapters 23–40. ... The Upanishads (Devanagari: उपनिषद्, IAST: upaniá¹£ad) are part of the Vedas and form the Hindu scriptures which primarily discuss philosophy, meditation, and the nature of God; they form the core spiritual thought of Vedantic Hinduism. ...


Prerequisites

The necessity of a Guru

Advaita vedānta requires anyone seeking to study advaita vedānta to do so from a Guru (teacher).[3] The Guru must have the following qualities (see Mundaka Upanishad 1.2.12): For other uses, see Guru (disambiguation). ... Mundaka Upanishad is an Upanishad of the Atharva Veda. ...

  1. Śrotriya — must be learned in the Vedic scriptures and sampradaya
  2. Brahmaniṣṭha — literally meaning established in Brahman; must have realised the oneness of Brahman in everything and in himself

The seeker must serve the Guru and submit questions with all humility in order to remove all doubts (see Bhagavad Gita 4.34). By doing so, advaita says, the seeker will attain moksha (liberation from the cycle of births and deaths). Hindu scriptures Hindu scripture is overwhelmingly written in Sanskrit. ... In Hinduism, a Sampradaya is a tradition of disciplic succession serving as a spiritual channel and encompassing a common philosophy embraced by many schools, groups, or guru lineages (called parampara). ... This page deals with the Hindu concept of The Supreme Reality. ... This page deals with the Hindu concept of The Supreme Reality. ... Bhagavad Gīta भगवद्गीता, composed ca the fifth - second centuries BC, is part of the epic poem Mahabharata, located in the Bhisma-Parva chapters 23–40. ... Moksha - Wikipedia, the free encyclopedia /**/ @import /skins-1. ...

See also: Guru-shishya tradition

The guru-shishya tradition (also guru-shishya parampara or lineage, or teacher-disciple relationship) is a spiritual relationship found within traditional Hinduism which is centered around the transmission of teachings from a guru (teacher, ) to a (disciple, ). The term shishya roughly equates to the western term disciple, and in some...

Sādhana Chatuṣṭaya

Any mumukṣu (one seeking moksha) has to have the following four sampattis (qualifications), collectively called Sādhana Chatuṣṭaya Sampatti (the four-fold qualifications): Moksha - Wikipedia, the free encyclopedia /**/ @import /skins-1. ...

  1. Nityānitya vastu viveka — The ability (viveka) to correctly discriminate between the eternal (nitya) substance (Brahman) and the substance that is transitory existence (anitya).
  2. Ihāmutrārtha phala bhoga virāga — The renunciation (virāga) of enjoyments of objects (artha phala bhoga) in this world (iha) and the other worlds (amutra) like heaven etc.
  3. Śamādi ṣatka sampatti — the six-fold qualities of śama (control of the antahkaraṇa[4][5]), dama (the control of external sense organs), uparati (the refraining from actions; instead concentrating on meditation), titikṣa (the tolerating of tāpatraya), śraddha (the faith in Guru and Vedas), samādhāna (the concentrating of the mind on God and Guru).
  4. Mumukṣutva — The firm conviction that the nature of the world is misery and the intense longing for moksha (release from the cycle of births and deaths).

Advaita vedānta categorically states that moksha, or liberation, is available only to those possessing the above-mentioned fourfold qualifications. Thus any seeker wishing to study advaita vedānta from a teacher must possess these. This page deals with the Hindu concept of The Supreme Reality. ... Tāpatraya refers to the three sources of Tāpa (literally, heat, or suffering) recognised in Hindu philosophy: Ä€dhyātmika — the suffering caused by internal factors like diseases Ä€dhibhoutika — the suffering caused by physical forces such as earthquakes etc. ... For other uses, see Guru (disambiguation). ... Veda redirects here. ... Moksha - Wikipedia, the free encyclopedia /**/ @import /skins-1. ... Moksha - Wikipedia, the free encyclopedia /**/ @import /skins-1. ...


Epistemology

Pramāṇas

Pramā, in Sanskrit, refers to the correct knowledge, arrived at by thorough reasoning, of any object. Pramāṇa (sources of knowledge, Sanskrit) forms one part of a tripuṭi (trio), namely, The Sanskrit language ( , for short ) is a classical language of India, a liturgical language of Hinduism, Buddhism, Sikhism, and Jainism, and one of the 23 official languages of India. ... Pramana (IAST ) (sources of knowledge, Sanskrit) is an epitemological term in Hindu philosophy. ...

  1. Pramātṛ, the subject; the knower of the knowledge
  2. Pramāṇa, the cause or the means of the knowledge
  3. Prameya, the object of knowledge

In Advaita Vedānta, the following pramāṇas are accepted:

  • Pratyakṣa — the knowledge gained by means of the senses
  • Anumāna — the knowledge gained by means of inference
  • Upamāna — the knowledge gained by means of analogy
  • Arthāpatti — the knowledge gained by superimposing the known knowledge on an appearing knowledge that does not concur with the known knowledge
  • Āgama — the knowledge gained by means of texts such as Vedas (also known as Āptavākya, Śabda pramāṇa)

Veda redirects here. ...

Ontology

Kārya and kāraṇa

The kārya (effect) and kāraṇa (cause) form an important area for investigation in all the systems of Vedanta. Two kāraṇatvas (ways of being the cause) are recognised: This article includes a list of works cited but its sources remain unclear because it lacks in-text citations. ...

  1. Nimitta kāraṇatvaBeing the instrumental cause. For example, a potter is assigned Nimitta kāraṇatva as he acts as the maker of the pot and thus becomes the pot's instrumental cause.
  2. Upādāna kāraṇatvaBeing the material cause. For example, the mud is assigned Upādāna kāraṇatva as it acts as the material of the effect (the pot) and thus becomes the pot's material cause.

Advaita assigns Nimitta kāraṇatva to Brahman vide the statements from the Vedas (only two are given below): Veda redirects here. ...

Sarvāṇi rūpāṇi vicitya dhīraḥ. Nāmāni kṛtvābhivadan yadāste — That Lord has created all the forms and is calling them by their names (Taitiiriya Aranyaka 3.12.7) The Aranyakas (Sanskrit आरण्यक ) are part of the Hindu Å›ruti; these religious scriptures are written in early Classical Sanskrit, and form part of either the Brahmanas or Upanishads. ...

Sa īkṣata lokānnu sṛjā iti — He thought, “Let Me create the worlds” (Aitareya Upanishad[6] 1.1.1) The Aitareya Upanishad is one of the older, primary Upanishads commented upon by Shankara. ...

Advaita also assigns Upādāna kāraṇatva to Brahman vide the statements from the Vedas (only two are given below): Veda redirects here. ...

Yathā somyaikena mṛtpinḍena sarvaṃ mṛnmayaṃ vijñātaṃ syādvācāraṃbhaṇaṃ vikāro nāmadheyaṃ mṛttiketyeva satyaṃ — Dear boy, just as through a single clod of clay all that is made of clay would become known, for all modifications is but name based upon words and the clay alone is real (Chandogya Upanishad[7] 6.1.4) The Chandogya Upanishad is one of the main ten Upanishads of Hinduism. ...

Sokāmayata bahu syāṃ prajāyeti — (He thought) Let me be many, let me be born (Taittiriya Upanishad[8] 2.6.4) The Taittiriya Upanishad is one of the Upanishads associated to the taittiriya samhita of the Black Yajurveda. ...

The Chandogya Upanishad[7] 6.2.1 states The Chandogya Upanishad is one of the main ten Upanishads of Hinduism. ...

Ekamevādvitīyaṃ — It is One without a second

Thus, based on these and other statements found in the Vedas, Advaita concludes that Brahman is both the instrumental cause and the material cause. Veda redirects here. ...

Kārya-kāraṇa ananyatva

Advaita states that kārya (effect) is non-different from kāraṇa (cause). However kāraṇa is different from kārya. This principle is called Kārya-kāraṇa ananyatva (the non-difference of the effect from the cause). To elaborate,

  • If the cause is destroyed, the effect will no longer exist. For example, if from the effect, cotton cloth, the cause, threads, are removed, there will be no cloth, i.e., the cloth is destroyed. Similarly if in the effect, thread, the cause, cotton, is removed, there will be no thread, i.e., the thread is destroyed. This is brought out by Adi Shankara in the Brahmasūtra Bhāṣya , commentary on the Brahma sutra,[9] 2.1.9, as:

    Ananyatve'pi kāryakāraṇayoḥ kāryasya kāraṇātmatvaṃ na tu kāraṇasya kāryātmatvaṃ — Despite the non-difference of cause and effect, the effect has its self in the cause but not the cause in the effect. The effect is of the nature of the cause and not the cause the nature of the effect. Therefore the qualities of the effect cannot touch the cause. The Brahma sutra is the nyaya prasthana, the logical text that sets forth the philosophy systematically (nyaya - logic/order). ...

  • During the time of its existence, one can easily grasp that the effect is not different from the cause. However that the cause is different from the effect is not readily understood. As to this, it is not really possible to separate cause from effect. But this is possible by imagining so. For example, the reflection of the gold ornament seen in the mirror is only the form of the ornament but is not the ornament itself as it (the reflection) has no gold in it at all. Adi Shankara says in the Chāṃdogya Upaniṣad Bhāṣya, commentary on the Chandogya Upanishad, 6.3.2:

    Sarvaṃ ca nāmarūpādi sadātmanaiva satyaṃ vikārajātaṃ svatastu anṛtameva — All names and forms are real when seen with the Sat (Brahman) but are false when seen independent of Brahman. The Chandogya Upanishad is one of the main ten Upanishads of Hinduism. ...

This way Advaita establishes the non-difference of effect from cause. To put it in a nutshell,

Kārya is not different from kāraṇa; however kāraṇa is different from kārya

In the context of Advaita Vedanta,

Jagat (the world) is not different from Brahman; however Brahman is different from Jagat

Salient features of Advaita Vedanta

Three levels of truth

  • The transcendental or the Pāramārthika level in which Brahman is the only reality and nothing else;
  • The pragmatic or the Vyāvahārika level in which both Jiva (living creatures or individual souls) and Ishvara are true; here, the material world is completely true, and,
  • The apparent or the Prāthibhāsika level in which even material world reality is actually false, like illusion of a snake over a rope or a dream.

In Hinduism and Jainism, a jiva is the immortal essence of a living being, subject to maya. ... Ishvara (Sanskrit lord, master, from an adjective capable) is a philosophical concept in Hinduism, similar to the Abrahamic concept of God. ...

Brahman

According to Adi Shankara, God, the Supreme Cosmic Spirit or Brahman (pronounced as /brəh mən/; nominative singular Brahma, pronounced as /brəh mə/) is the One, the whole and the only reality. Other than Brahman, everything else, including the universe, material objects and individuals, are false. Brahman is at best described as that infinite, omnipresent, omnipotent, incorporeal, impersonal, transcendent reality that is the divine ground of all Being. Brahman is often described as neti neti meaning "not this, not this" because it cannot be correctly described as this or that. It is the origin of this and that, the origin of forces, substances, all of existence, the undefined, the basis of all, unborn, the essential truth, unchanging, eternal, the absolute. How can it be properly described as something in the material world when itself is the basis of reality? Brahman is also beyond the senses, it would be akin a blind man trying to correctly describe color. It (grammatically neutral, but exceptionally treated as masculine), though not a substance, is the basis of the material world, which in turn is its illusionary transformation. Brahman is not the effect of the world. Brahman is said to be the purest knowledge itself, and is illuminant like a source of infinite light. In Hinduism, and in particular Jnana Yoga and Advaita Vedanta, neti neti is a chant or mantra, meaning not this, not this, or neither this, nor that ( is sandhi from not so). Adi Shankara was one of the foremost Advaita philosophers who advocated the neti-neti approach. ... Senses Senses are a UK based alternative rock band from Coventry. ...


Due to ignorance (avidyā), the Brahman is visible as the material world and its objects. The actual Brahman is attributeless and formless (see Nirguna Brahman). It is the Self-existent, the Absolute and the Imperishable (not generally the object of worship but rather of meditation). Brahman is actually indescribable. It is at best "Sacchidananda" (merging "Sat" + "Chit" + "Ananda", ie, Infinite Truth, Infinite Consciousness and Infinite Bliss). Also, Brahman is free from any kind of differences. It does not have any sajātīya (homogeneous) differences because there is no second Brahman. It does not have any vijātīya (heterogeneous) differences because there is nobody in reality existing other than Brahman. It has neither svagata (internal) differences, because Brahman is itself homogeneous. Nirguna Brahman, (literally, the attributeless Brahman, Devanagari: निर्गुण ब्रह्म) refers to Supreme Reality which pervades through the universe. ...


Though Brahman is self-proved, Adi Shankara also proposed some logical proofs:

  • Shruti — the Upanishads, the Bhagavad Gita and the Brahma Sutras describe Brahman in almost exact manner as Adi Shankara. This is the testimonial proof of Brahman.
  • Psychological — every person experiences his soul, or atman. According to Adi Shankara, Atman = Brahman. This argument also proves the omniscience of the Brahman.
  • Teleological — the world appears very well ordered; the reason for this cannot be an unconscious principle. The reason must be due to the Brahman.
  • Essential — Brahman is the basis of this created world.
  • Perceptible feeling — many people, when they achieve the turīya state, claim that their soul has become one with everything else.

Māyā

Māyā (/mɑːjɑː/) According to Adi Shankara, Māyā is that complex illusionary power of Brahman which causes the Brahman to be seen as the distinct material world. It has two main functions — one is to "cover up" Brahman from the human minds, and the other is to present the material world in its stead. Māyā is also indescribable. It is neither completely real nor completely unreal—hence indescribable. Its shelter is Brahman, but Brahman itself is untouched by the profanity of Māyā, just like a magician is not tricked by his own magic. Māyā is temporary and is destroyed with "true knowledge". It has been suggested that this article or section be merged with Maya (illusion). ...


Since according to the Upanishads only Brahman is real, but we see the material world to be real, Adi Shankara explained the anomaly by the concept of this illusionary power Māyā.


Status of the world

Adi Shankara says that the world is not true, it is an illusion, but this is because of some logical reasons. Let us first analyse Adi Shankara's definition of Truth, and hence why the world is not considered true.

  • Adi Shankara says that whatever thing remains eternal is true, and whatever is non-eternal is untrue. Since the world is created and destroyed, it is not true.
  • Truth is the thing which is unchanging. Since the world is changing, it is not true.
  • Whatever is independent of space and time is true, and whatever has space and time in itself is untrue.
  • Just as one sees dreams in sleep, he sees a kind of super-dream when he is waking. The world is compared to this conscious dream.
  • The world is believed to be a superimposition of the Brahman. Superimposition cannot be true.

On the other hand, Adi Shankara claims that the world is not absolutely false. It appears false only when compared to Brahman. In the pragmatic state, the world is completely true—which occurs as long as we are under the influence of Maya. The world cannot be both true and false at the same time; hence Adi Shankara has classified the world as indescribable. The following points suggest that according to Adi Shankara, the world is not false (Adi Shankara himself gave most of the arguments, Sinha, 1993):

  • If the world were false, then with the liberation of the first human being, the world would have been annihilated. However, the world continues to exist even if a human attains liberation.
  • Adi Shankara believes in Karma, or good actions. This is a feature of this world. So the world cannot be false.
  • The Supreme Reality Brahman is the basis of this world. The world is like its reflection. Hence the world cannot be totally false.
  • False is something which is ascribed to nonexistent things, like Sky-lotus. The world is a logical thing which is perceived by our senses.

Consider the following logical argument. A pen is placed in front of a mirror. One can see its reflection. To one's eyes, the image of the pen is perceived. Now, what should the image be called? It cannot be true, because it is an image. The truth is the pen. It cannot be false, because it is seen by our eyes.


Īshvara

Īshvara (pronounced as /iːʃvərə/, literally, the Supreme Lord) — According to Advaita Vedanta, when man tries to know the attributeless Brahman with his mind, under the influence of Maya, Brahman becomes the Lord. Ishvara is Brahman with Maya — the manifested form of Brahman. Adi Shankara uses a metaphor that when the "reflection" of the Cosmic Spirit falls upon the mirror of Maya, it appears as the Supreme Lord. The Supreme Lord is true only in the pragmatic level — his actual form in the transcendental level is the Cosmic Spirit. Ishvara (Sanskrit lord, master, from an adjective capable) is a philosophical concept in Hinduism, similar to the Abrahamic concept of God. ...


Ishvara is Saguna Brahman or Brahman with innumerable auspicious qualities. He is all-perfect, omniscient, omnipresent, incorporeal, independent, Creator of the world, its ruler and also destroyer. He is causeless, eternal and unchangeable — and is yet the material and the instrumental cause of the world. He is both immanent (like whiteness in milk) and transcendent (like a watch-maker independent of a watch). He may be even regarded to have a personality. He is the subject of worship. He is the basis of morality and giver of the fruits of one's Karma. However, He himself is beyond sin and merit. He rules the world with his Maya — His divine power. This association with a "false" knowledge does not affect the perfection of Ishvara, in the same way as a magician is himself not tricked by his magic. However, while Ishvara is the Lord of Maya and she (ie, Maya) is always under his control, the living beings (jīva, in the sense of humans) are the servants of Maya (in the form of ignorance). This ignorance is the cause of the unhappiness and sin in the mortal world. While Ishvara is Infinite Bliss, humans are miserable. Ishvara always knows the unity of the Brahman substance, and the Mayic nature of the world. There is no place for a Satan or devil in Hinduism, unlike Abrahamic religions. Advaitins explain the misery because of ignorance. Ishvara can also be visualized and worshipped in anthropomorphic form as deities such as Vishnu, Krishna or Shiva. Saguna Brahma, in Hindu philosophy, is God or Supreme Consciousness with gunas (qualities or attributes). ... Immanence, derived from the Latin in manere to remain within, refers to philosophical and metaphysical theories of the divine as existing and acting within the mind or the world. ... In religion, transcendence is a condition or state of being that surpasses, and is independent of, physical existence. ... For other uses, see Karma (disambiguation). ... This article is about the concept of Satan. ... Satan frozen at the center of Cocytus, the ninth circle of Hell in Dantes Inferno. ... An Abrahamic religion (also referred to as desert monotheism) is any religion derived from an ancient Semitic tradition attributed to Abraham, a great patriarch described in the Torah, the Bible and the Quran. ... Anthropomorphism, also referred to as personification or prosopopeia, is the attribution of human characteristics to inanimate objects, animals, forces of nature, and others. ... Vishnu (IAST , Devanagari ), (honorific: Sri Vishnu) also known as Narayana is the Supreme Being or Ultimate Reality for Vaishnavas and a manifestation of Brahman in the Advaita or Smarta traditions. ... This article is about the Hindu deity. ... For other uses, see Siva (disambiguation). ...


Now the question arises as to why the Supreme Lord created the world. If one assumes that Ishvara creates the world for any incentive, this slanders the wholeness and perfection of Ishvara. For example, if one assumes that Ishvara creates the world for gaining something, it would be against His perfection. If we assume that He creates for compassion, it would be illogical, because the emotion of compassion cannot arise in a blank and void world in the beginning (when only Ishvara existed). So Adi Shankara assumes that Creation is a sport of Ishvara. It is His nature, just as it is man's nature to breathe.


The sole proof for Ishvara that Adi Shankara gives is Shruti's mentions of Ishvara, as Ishvara is beyond logic and thinking. This is similar to Kant 's philosophy about Ishvara in which he says that "faith" is the basis of theism. However, Adi Shankara has also given few other logical proofs for Ishvara, but warning us not to completely rely on them: The Vedas are part of the Hindu Shruti; these religious scriptures form part of the core of the Brahminical and Vedic traditions within Hinduism and are the inspirational, metaphysical and mythological foundation for later Vedanta, Yoga, Tantra and even Bhakti forms of Hinduism. ... Immanuel Kant Immanuel Kant (April 22, 1724 – February 12, 1804) was a Prussian philosopher, generally regarded as one of Europes most influential thinkers and the last major philosopher of the Enlightenment. ...

  • The world is a work, an effect, and so must have real cause. This cause must be Ishvara.
  • The world has a wonderful unity, coordination and order, so its creator must have been an intelligent being.
  • People do good and sinful work and get its fruits, either in this life or after. People themselves cannot be the giver of their fruits, as no one would give himself the fruit of his sin. Also, this giver cannot be an unconscious object. So the giver of the fruits of Karma is Ishvara.

Status of God

To think that there is no place for a personal God (Ishvara) in Advaita Vedanta is a misunderstanding of the philosophy. Ishvara is, in an ultimate sense, described as "false" because Brahman appears as Ishvara only due to the curtain of Maya. However, as described earlier, just as the world is true in the pragmatic level, similarly, Ishvara is also pragmatically true. Just as the world is not absolutely false, Ishvara is also not absolutely false. He is the distributor of the fruits of one's Karma. In order to make the pragmatic life successful, it is very important to believe in God and worship him. In the pragmatic level, whenever we talk about Brahman, we are in fact talking about God. God is the highest knowledge theoretically possible in that level. Devotion (Bhakti) will cancel the effects of bad Karma and will make a person closer to the true knowledge by purifying his mind. Slowly, the difference between the worshipper and the worshipped decreases and upon true knowledge, liberation occurs. Bhakti (Devanāgarī: भक्ति) is a word of Sanskrit origin meaning devotion and also the path of devotion itself, as in Bhakti-Yoga. ...


Ātman

The swan is an important motif in Advaita. It symbolises two things: first, the swan is called hamsah in Sanskrit (which becomes hamso if the first letter in the next word is /h/). Upon repeating this hamso indefinitely, it becomes so-aham, meaning, "I am That". Second, just as a swan lives in water but its feathers are not soiled by water, similarly a liberated Advaitin lives in this world full of maya but is untouched by its illusion.
The swan is an important motif in Advaita. It symbolises two things: first, the swan is called hamsah in Sanskrit (which becomes hamso if the first letter in the next word is /h/). Upon repeating this hamso indefinitely, it becomes so-aham, meaning, "I am That". Second, just as a swan lives in water but its feathers are not soiled by water, similarly a liberated Advaitin lives in this world full of maya but is untouched by its illusion.

The soul or the self (Atman) is identical with Brahman. It is not a part of Brahman that ultimately dissolves into Brahman, but the whole Brahman itself. Now the arguers ask how the individual soul, which is limited and one in each body, can be the same as Brahman? Adi Shankara explains that the Self is not an individual concept. Atman is only one and unique. Indeed Atman alone is {Ekaatma Vaadam}. It is a false concept that there are several Atmans {Anekaatma Vaadam}. Adi Shankara says that just as the same moon appears as several moons on its reflections on the surface of water covered with bubbles, the one Atman appears as multiple atmans in our bodies because of Maya. Atman is self-proven, however, some proofs are discussed—eg., a person says "I am blind", "I am happy", "I am fat" etc. The common and constant factor, which permeates all these statements is the "I" which is but the Immutable Consciousness. When the blindness, happiness, fatness are inquired and negated, "I" the common factor which, indeed, alone exists in all three states of consciousness and in all three periods of time, shines forth. This proves the existence of Atman, and that Consciousness, Reality and Bliss are its characteristics. Atman, being the silent witness of all the modifications, is free and beyond sin and merit. It does not experience happiness or pain because it is beyond the triad of Experiencer, Experienced and Experiencing. It does not do any Karma because it is Aaptakaama. It is incorporeal and independent. Image File history File linksMetadata Download high-resolution version (1430x1073, 855 KB) Beskrivelse Copied from the English Wiki: Source: en:Image:Swans. ... Image File history File linksMetadata Download high-resolution version (1430x1073, 855 KB) Beskrivelse Copied from the English Wiki: Source: en:Image:Swans. ...


When the reflection of atman falls on Avidya (ignorance), atman becomes jīva — a living being with a body and senses. Each jiva feels as if he has his own, unique and distinct Atman, called jivatman. The concept of jiva is true only in the pragmatic level. In the transcendental level, only the one Atman, equal to Brahman, is true.


Adi Shankara exposed the relative and thus unreal nature of the objective world and propounded the truth of the Advaita {One without a second} by analysing the three states of experience of the atman — waking (vaishvanara), dreaming (taijasa), and deep sleep (prajna).


Salvation

Liberation or Moksha (akin to Nirvana of the Buddhists) — Advaitins also believe in the theory of reincarnation of souls (Atman) into plants, animals and humans according to their karma. They believe that suffering is due to Maya, and only knowledge (called Jnana) of Brahman can destroy Maya. When Maya is removed, there exists ultimately no difference between the Jiva-Atman and the Brahman. Such a state of bliss when achieved while living is called Jivan mukti. While one is in the pragmatic level, one can worship God in any way and in any form, like Krishna or Ayyappa as he wishes, Adi Shankara himself was a proponent of devotional worship or Bhakti. But Adi Shankara believes that while Vedic sacrifices, puja and devotional worship can lead one in the direction of jnana, true knowledge, they cannot lead one directly to Moksha. Moksha - Wikipedia, the free encyclopedia /**/ @import /skins-1. ... This article is about the Buddhist concept. ... Reincarnation, literally to be made flesh again, is a doctrine or mystical belief that some essential part of a living being (in some variations only human beings) survives death to be reborn in a new body. ... The Atman or Atma (IAST: Ä€tmā, sanskrit: आत्म‍ ) is a philosophical term used within Hinduism and Vedanta to identify the soul. ... For other uses, see Karma (disambiguation). ... Jnana is the Sanskrit term for knowledge. ... Moksha - Wikipedia, the free encyclopedia /**/ @import /skins-1. ... This article is about the Hindu deity. ...   The Hindu god Ayyappan is one of southern India’s most revered deities. ... Bhakti (DevanāgarÄ«: भक्ति) is a word of Sanskrit origin meaning devotion and also the path of devotion itself, as in Bhakti-Yoga. ... A puja as performed in Ujjain during the Monsoon on the banks of the overflowing river Shipra. ... Moksha - Wikipedia, the free encyclopedia /**/ @import /skins-1. ...


Theory of creation

In the relative level, Adi Shankara believes in the Creation of the world through Satkaryavada. It is like the philosophy of Samkhya, which says that the cause is always hidden into its effect—and the effect is just a transformation of the cause. However, Samkhya believes in a sub-form of Satkaryavada called Parinamavada (evolution) — whereby the cause really becomes an effect. Instead, Adi Shankara believes in a sub-form called Vivartavada. According to this, the effect is merely an apparent transformation of its cause — like illusion. eg., In darkness, a man often confuses a rope to be a snake. But this does not mean that the rope has actually transformed into a snake. Samkhya, also Sankhya, (Sanskrit: सांख्य, IAST: Sāṃkhya - Enumeration) is one of the six schools of classical Indian philosophy. ...


At the pragmatic level, the universe is believed to be the creation of the Supreme Lord Ishvara. Maya is the divine magic of Ishvara, with the help of which Ishvara creates the world. The serial of Creation is taken from the Upanishads. First of all, the five subtle elements (ether, air, fire, water and earth) are created from Ishvara. Ether is created by Maya. From ether, air is born. From air, fire is born. From fire, water is born. From water, earth is born. From a proportional combination of all five subtle elements, the five gross elements are created, like the gross sky, the gross fire, etc. From these gross elements, the universe and life are created. This series is exactly the opposite during destruction.


Some people have criticized that these principles are against Satkaryavada. According to Satkaryavada, the cause is hidden inside the effect. How can Ishvara, whose form is spiritual, be the effect of this material world? Adi Shankara says that just as from a conscious living human, inanimate objects like hair and nails are formed, similarly, the inanimate world is formed from the spiritual Ishvara. Ishvara (Sanskrit lord, master, from an adjective capable) is a philosophical concept in Hinduism, similar to the Abrahamic concept of God. ...


Status of ethics

Some claim that there is no place for ethics in Advaita, because everything is ultimately illusionary. But on analysis, ethics also has a firm place in this philosophy—the same place as the world and God. Ethics, which implies doing good Karma, indirectly helps in attaining true knowledge. The basis of merit and sin is the Shruti (the Vedas and the Upanishads). Truth, non-violence, service of others, pity, etc are Dharma, and lies, violence, cheating, selfishness, greed, etc are adharma (sin). Åšruti (Sanskrit श्रुति, what is heard) is a canon of Hindu scriptures. ... For other uses, see Dharma (disambiguation). ...


Advaita Vedanta in a summary

Adi Shankara's treatises on the Upanishads, the Bhagavad Gita and the Brahma Sutras are his principal and almost undeniably his own works. Although he mostly adhered to traditional means of commenting on the Brahma Sutra, there are a number of original ideas and arguments. He taught that it was only through direct knowledge of nonduality that one could be enlightened. Adi Shankara (Malayalam: ആദി ശങ്കരന്‍, DevanāgarÄ«: , , IPA: ); c. ... The Upanishads (उपनिषद्, Upanişad) are part of the Hindu Shruti scriptures which primarily discuss meditation and philosophy and are seen as religious instructions by most schools of Hinduism. ... Bhagavad Gīta भगवद्गीता, composed ca the fifth - second centuries BC, is part of the epic poem Mahabharata, located in the Bhisma-Parva chapters 23–40. ... The Brahma sutra is the nyaya prasthana, the logical text that sets forth the philosophy systematically (nyaya - logic/order). ... Nonduality is the absence or belief in the absence of dualism or dichotomy. ...


Adi Shankara's opponents accused him of teaching Buddhism in the garb of Hinduism. However, while the Later Buddhists arrived at a changeless, deathless, absolute truth after their insightful understanding of the unreality of samsara, historically Vedantins never liked this idea. Although Advaita also proposes the theory of Maya, explaining the universe as a "trick of a magician", Adi Shankara and his followers see this as a consequence of their basic premise that Brahman is real. Their idea of Maya emerges from their belief in the reality of Brahman, rather than the other way around. For other uses, see Samsara (disambiguation). ... Maya (illusion) - Wikipedia, the free encyclopedia /**/ @import /skins-1. ... This page deals with the Hindu concept of The Supreme Reality. ...


Adi Shankara was a peripatetic orthodox Hindu monk who traveled the length and breadth of India. The more enthusiastic followers of the Advaita tradition claim that he was chiefly responsible for "driving the Buddhists away". Historically the decline of Buddhism in India is known to have taken place long after Adi Shankara or even Kumarila Bhatta (who according to a legend had "driven the Buddhists away" by defeating them in debates), sometime before the Muslim invasion into Afghanistan (earlier Gandhara). St. ... Kumarila Bhatta (Sanskrit: कुमािरल भट्ट, fl. ... There is also a collection of Hadith called Sahih Muslim A Muslim (Arabic: مسلم, Persian: Mosalman or Mosalmon Urdu: مسلمان, Turkish: Müslüman, Albanian: Mysliman, Bosnian: Musliman) is an adherent of the religion of Islam. ...


Although today's followers of Advaita believe Adi Shankara argued against Buddhists in person, a historical source, the Madhaviya Shankara Vijayam, indicates that Adi Shankara sought debates with Mimamsa, Samkhya, Nyaya, Vaisheshika and Yoga scholars as keenly as with any Buddhists. In fact his arguments against the Buddhists are quite mild in the Upanishad Bhashyas, while they border on the acrimonious in the Brahma Sutra Bhashya. The main objective of the Purva (earlier) Mimamsa school was to establish the authority of the Vedas. ... Samkhya, also Sankhya, (Sanskrit: सांख्य, IAST: Sāṃkhya - Enumeration) is one of the six schools of classical Indian philosophy. ... (Sanskrit ni-āyá, literally recursion, used in the sense of syllogism, inference)) is the name given to one of the six orthodox or astika schools of Hindu philosophy—specifically the school of logic. ... Vaisheshika, also Vaisesika, (Sanskrit: वैशॆषिक)is one of the six Hindu schools of philosophy (orthodox Vedic systems) of India. ... For other uses, see Yoga (disambiguation). ...


The Vishistadvaita and Dvaita schools believe in an ultimately saguna Brahman. They differ passionately with Advaita, and believe that his nirguna Brahman is essentially not different from the Buddhist Sunyata (wholeness or zeroness) — much to the dismay of the Advaita school. A careful study of the Buddhist Sunyata will show that it is in some ways metaphysically similar as Brahman. Whether Adi Shankara agrees with the Buddhists is not very clear from his commentaries on the Upanishads. His arguments against Buddhism in the Brahma Sutra Bhashyas are more a representation of Vedantic traditional debate with Buddhists than a true representation of his own individual belief.[10] Śūnyatā, शून्यता (Sanskrit, Pali: suññatā), or Emptiness, is a term for a concept or set of concepts playing an important role in some versions of the Buddhist metaphysical critique, but also having important implications for Buddhist epistemology and phenomenology. ...


The Buddha as a non-dualist

The Amarakosha-grantha, the Sanskrit dictionary, written by Amarasimha one of the nine gems of the Gupta court, lists many of the names and epithets by which the Buddha is traditionally known: Ranjith ... The Amarakosha (from amara immortal and kosha casket, pail, collection, dictionary; also Namalinganushasana nama-linga-anu-shasana instruction concerning the gender of nouns) of Amarasimha is a thesaurus of Sanskrit. ... Navaratnas (Sanskrit dvigu nava-ratna- nine gems) was a term applied to a group of nine extraordinary people in a kings court in India. ... Media:Example. ...

sarvajñas sugato buddho dharmarājas tathāgatah
samastabhadro bhagavān mārajil-lokajij-jinah
şadabhijño daśabalo ’dvayavādī vināyakah
munīndraś śrīghanaś śāstā muniś śākyamunis tu yah

All-knowing, transcendental, awakened, king of righteousness, he who has come, beneficent, all-encompassing, lord, conqueror of the god of love-mara, victorious of three worlds, he who controls his senses, protector from the six enemies, possessor of the ten powers, speaker of non-dualism, peerless, lord of the sages, embodiment of splendor, teacher, the saint known as Śākyamuni.


David Loy of the National Univ. of Singapore writes, "The similarities between Mahayana and Advaita Vedanta have been much noticed; they are so great that some commentators conceive of the two as different stages of the same system. Curiously, both Shankara and his predecessor Gaudapada were accused of being crypto-Buddhists, while on the other side, Theravadins criticized Mahayana for being a degeneration back into Hinduism."[11]


The impact of Advaita

Advaita rejuvenated much of Hindu thought and also spurred debate with the two main theistic schools of Vedanta philosophy that were formalized later: Vishishtadvaita (qualified nondualism), and Dvaita (dualism). Advaita further helped to merge the old Vedic religion with popular south-asian cults/deities, thus making a bridge between higher types of practice (such as jnana yoga) and devotional religion of ordinary people. VishishtAdvaita Vedanta (IAST ;Sanskrit: विशिष्टाद्वैत)) is a sub-school of the Vedānta (literally, end or the goal of the Vedas, Sanskrit) school of Hindu philosophy, the other major sub-schools of Vedānta being Advaita and Dvaita. ... Dvaita (Devanagari:द्बैत, Kannada:ದ್ವೈತ) (also known as Tattvavada and Bheda-vada), a school of Vedanta (the most widespread Hindu philosophy) founded by Madhvacharya, stresses a strict distinction between God (Vishnu) and the individual living beings (jivas). ... Jnana yoga is one of the four basic paths in yoga (jnana, [[Bhakti yoga|bhakti, raja and karma. ...


Advaita and science

According to some followers of Advaita, it may very well be a place where the scientific world intersects with the spiritual world. They point to the relationships between mass, frequency, and energy that 20th century physics has established and the Advaitic 'Unity of the Universe' as the common ground. They feel that these relationships, formalized as equations by Planck and Einstein, suggest that the whole mesh of the Universe blend into a One that exhibits itself as many (namely, mass, energy, wave etc), and that this follows Advaita's view that everything is but the manifestation of an omnipresent, omniscient and omnipotent "One".[citation needed] For the scientific journal named Science, see Science (journal). ... Spirituality, in a narrow sense, concerns itself with matters of the spirit. ... This article is about Planck, the German physicist. ... “Einstein” redirects here. ...

See also: Buddhism and science#Buddhism and physics

Buddhism and science are generally considered to be compatible with each other, especially compared to the conflict between science and the Abrahamic religions. ...

Mahavakya

Mahavakya, or "the great sentences", state the unity of Brahman and Atman. There are many such sentences in the vedas, but one sentence from each veda is usually chosen. They are shown below The Mahavakyas are the four Great Sayings of the Upanishads, the foundational religious texts of Hinduism. ...

Sr. No. Vakya Meaning Upanishad Veda
1 प्रज्नानम ब्रह्म (Prajñānam brahma) Supreme Knowledge is Brahman aitareya Rig Veda
2. अहम ब्रह्मास्मि (Aham brahmāsmi) I am Brahman brihadāranyaka Yajur Veda
3. तत्त्त्वमसि (Tattvamasi) That thou art chhandogya Sama Veda
4. अयमात्मा ब्रह्म (Ayamātmā brahmā) This Atman is Brahman mandukya Atharva Veda

The Aitareya Upanishad is one of the older, primary Upanishads commented upon by Shankara. ... The Rig Veda ऋग्वेद (Sanskrit ṛc praise + veda knowledge) is the earliest of the four Hindu religious scriptures known as the Vedas. ... The Upanishad is believed to be one of the older, primary (mukhya) Upanishads. ... The Yajur Veda यजुर्वेद is one of the four Hindu Vedas; it contains religious texts focussing on liturgy and ritual. ... The Chandogya Upanishad is one of the main ten Upanishads of Hinduism. ... The Sama Veda (सामवेद), or Veda of Holy Songs, is third in the usual order of enumeration of the four Vedas, the ancient core Hindu scriptures. ... MāndÅ«kya Upanishad is one of the shortest Upanishads, that form of the revealed, so called metaphysical, parts of the Vedic texts, the Vedas. ... The Atharva Veda is a sacred text of Hinduism, part of the four books of the Vedas. ...

List of texts

See also: Works of Adi Shankara
Prasthānatrayī

Advaita Vedānta, like other Vedanta schools of Hindu philosophy, recognises the following three texts (known collectively as the Prasthānatrayī) of the Hindu tradition: Vedas- especially the Upanishads, Bhagavad Gita and Brahma Sutras. Many advaitin authors, including Adi Shankara, have written Bhashyas (commentaries) on these texts. These texts are thus considered to be the basic texts of the advaita tradition. Adi Shankara, a Hindu philsospher of the Advaita Vedanta school, wrote many works[1] in his life-time of thirty two years; however, many works thought to be of his authorship are debated and questioned as to their authorship today. ... This article includes a list of works cited but its sources remain unclear because it lacks in-text citations. ... Hindu philosophy - Wikipedia, the free encyclopedia /**/ @import /skins-1. ... Prasthanatrayi, literally, three points of departure, (IAST ) refers to the three canonical texts of Hindu philosophy, especially the Vedanta schools. ... Veda redirects here. ... The Upanishads (उपनिषद्, Upanişad) are part of the Hindu Shruti scriptures which primarily discuss meditation and philosophy and are seen as religious instructions by most schools of Hinduism. ... Bhagavad Gīta भगवद्गीता, composed ca the fifth - second centuries BC, is part of the epic poem Mahabharata, located in the Bhisma-Parva chapters 23–40. ... The Brahma sÅ«tras, also called Vedānta SÅ«tras, constitute the Nyāya prasthāna, the logical starting point of the Vedānta philosophy (Nyāya = logic/order). ... Adi Shankara (Malayalam: ആദി ശങ്കരന്‍, DevanāgarÄ«: , , IPA: ); c. ...

Other texts

Other texts include, Advaita Siddhi,[12] written by Madhusudana Saraswati, Shankara Digvijaya — Historical record of Adi Shankara's life accepted by scholars worldwide. Among other ancient advatic texts, two of the most prominent are Avadhuta Gita and Ashtavakra Gita. MadhusÅ«dana SarasvatÄ« (c. ... This article does not cite any references or sources. ...

Adi Shankara wrote Bhāṣya (commentaries) on
  • Brahmasūtra
  • Aitareya Upaniṣad (Rigveda)
  • Bṛhadāraṇyaka Upaniṣad (Śukla Yajurveda)
  • Īśa Upaniṣad (Śukla Yajurveda)
  • Taittirīya Upaniṣad (Kṛṣṇa Yajurveda)
  • Kaṭha Upaniṣad (Kṛṣṇa Yajurveda)
  • Chāndogya Upaniṣad (Samaveda)
  • Māṇḍūkya Upaniṣad (Atharvaveda) and Gauḍapāda Kārika
  • Muṇḍaka Upaniṣad (Atharvaveda)
  • Praśna Upaniṣad (Atharvaveda)
  • Bhagavadgīta (Mahabhārata)
  • Vishnu Sahasranama (Mahabhārata)
  • Gāyatri Maṃtra
Adi Shankara wrote the following treatises
  • Vivekacūḍāmaṇi (Crest-Jewel of Discrimination)
  • Upadeśasāhasri (A thousand teachings)
  • Śataśloki
  • Daśaśloki
  • Ekaśloki
  • Pañcīkaraṇa
  • Ātma bodha
  • Aparokṣānubhūti
  • Sādhana Pañcakaṃ
  • Nirvāṇa Śatakaṃ
  • Manīśa Pañcakaṃ
  • Yati Pañcakaṃ
  • Vākyasudha
  • Tattva bodha
  • Vākya vṛtti
  • Siddhānta Tattva Vindu
  • Nirguṇa Mānasa Pūja

In fact, the consensus now among scholars is that only Upadeśasāhasri can be securely attributed to Shri Shankara himself.

Adi Shankara composed many hymns on Shiva, Vishnu, Devi, Ganesha and Subrahmanya[2]
  • Bhaja Govindaṃ, also known as Mohamuḍgara
  • Śivānandalahiri
  • Saundaryalahiri
  • Śrī Lakṣmīnṛsiṃha Karāvalamba Stotraṃ
  • Śāradā Bhujangaṃ
  • Kanakadhāra Stotraṃ
  • Bhavāni Aṣṭakaṃ
  • Śiva Mānasa Pūja

List of teachers

Advaita Vedanta has had many teachers over the centuries in India and other countries. Advaita Vedanta has had many teachers over the centuries in India and other countries. ...


See also

An index of articles related to Advaita Vedanta can be found at List of Advaita Vedanta-related topics The term nondual is a literal translation of the Sanskrit term advaita, (meaning not two). ... Jnana yoga is one of the four basic paths in yoga (jnana, [[Bhakti yoga|bhakti, raja and karma. ... The company of the highest knowledge and Truth; the company of a Guru; contact with a person or an assembly of persons who listen to, talk about, and assimilate the Truth. ... Dvaita (Devanagari:द्बैत, Kannada:ದ್ವೈತ) (also known as Tattvavada and Bheda-vada), a school of Vedanta (the most widespread Hindu philosophy) founded by Madhvacharya, stresses a strict distinction between God (Vishnu) and the individual living beings (jivas). ... VishishtAdvaita Vedanta (IAST ;Sanskrit: विशिष्टाद्वैत)) is a sub-school of the Vedānta (literally, end or the goal of the Vedas, Sanskrit) school of Hindu philosophy, the other major sub-schools of Vedānta being Advaita and Dvaita. ... The term Indian philosophy may refer to any of several traditions of philosophical thought, including: Hindu philosophy Buddhist philosophy Jain philosophy Sikh philosophy Carvaka atheist philosophy Lokayata materialist philosophy Tantric religious philosophy Bhakti religious philosophy Sufi religious philosophy Ahmadi religious philosophy Political and military philosophy such as that of Chanakya... Logic (from Classical Greek λόγος logos; meaning word, thought, idea, argument, account, reason, or principle) is the study of the principles and criteria of valid inference and demonstration. ... This section may require cleanup to meet Wikipedias quality standards. ... For the Celtic Frost album, see Monotheist (album) In theology, monotheism (from Greek one and god) is the belief in the existence of one deity or God, or in the oneness of God. ... “Atheist” redirects here. ... It has been suggested that this article or section be merged with Euthyphro dilemma. ... Hindu philosophy - Wikipedia, the free encyclopedia /**/ @import /skins-1. ... Samkhya, also Sankhya, (Sanskrit: सांख्य, IAST: Sāṃkhya - Enumeration) is one of the six schools of classical Indian philosophy. ... (Sanskrit ni-āyá, literally recursion, used in the sense of syllogism, inference)) is the name given to one of the six orthodox or astika schools of Hindu philosophy—specifically the school of logic. ... Vaisheshika, also Vaisesika, (Sanskrit: वैशॆषिक)is one of the six Hindu schools of philosophy (orthodox Vedic systems) of India. ... Raja Yoga (lit. ... The main objective of the Purva (earlier) Mimamsa school was to establish the authority of the Vedas. ... This article includes a list of works cited but its sources remain unclear because it lacks in-text citations. ... VishishtAdvaita Vedanta (IAST ;Sanskrit: विशिष्टाद्वैत)) is a sub-school of the Vedānta (literally, end or the goal of the Vedas, Sanskrit) school of Hindu philosophy, the other major sub-schools of Vedānta being Advaita and Dvaita. ... Dvaita (Devanagari:द्बैत, Kannada:ದ್ವೈತ) (also known as Tattvavada and Bheda-vada), a school of Vedanta (the most widespread Hindu philosophy) founded by Madhvacharya, stresses a strict distinction between God (Vishnu) and the individual living beings (jivas). ... Nastika is a Sanskrit term meaning: It is the antonym of astika, or one who asserts. ... Carvaka (also spelled Charvaka, Sanskrit ) is a system of Indian philosophy that assumed various forms of philosophical skepticism and religious indifference. ... The holiest Jain symbol is the right facing swastika, or svastika, shown above. ... Anekantavada is a basic principle of Jainism dealing with the fact that reality may be percieved diferently from different points of views. ... Buddhist philosophy is the branch of Eastern philosophy based on the teachings of Gautama Buddha, a. ... Śūnyatā, शून्यता (Sanskrit), Suññatā (Pāli), stong pa nyid (Tibetan), Kuu, 空 (Japanese) qoÉ£usun (Mongolian), generally translated into English as Emptiness or Voidness, is a concept of central importance in the teaching of the Buddha, as a direct realization of Sunyata is required to achieve liberation from the cycle of... Madhyamaka (Also known as Åšunyavada) is a Buddhist Mahayāna tradition popularized by Nāgārjuna and AÅ›vaghoá¹£a. ... Yogācāra (Sanskrit: yoga practice), also spelled yogāchāra, is an influential school of philosophy and psychology that developed in Indian Mahayana Buddhism starting sometime in the fourth to fifth centuries C.E., also commonly known as consciousness-only or mind-only (Sanskrit: cittamātra) (although scholars increasingly... The Sautrāntika school of Buddhism split from the Sarvāstivādins sometime between 50 BCE and c. ... The Svatantrika Madhyamaka school of Buddhism is a form of Madhyamaka in which reasoning is used to establish that phenomena (dharmas) have no self-nature, and further arguments to establish that the true nature of all phenomena is emptiness. ... This is a list of topics related to Advaita Vedanta, a Hindu philosophy whose doctrine was first first established by Adi Shankara, 788 – 820 CE. // Advaita Vedanta Hindu philosophy Hinduism Smartism Vedanta Dashanami Sampradaya Sringeri Sharada Peetham List of teachers of Advaita Vedanta Adi Shankara Yoga Vasishtha Works of Adi...


Notes

  1. ^ Brahman is not to be confused with Brahma, the Creator and one third of the Trimurti along with Shiva, the Destroyer and Vishnu, the Preserver.
  2. ^ The authorship of this work is disputed. Most 20th-century academic scholars feel it was not authored by Sankara, and Swami Sacchidanandendra Saraswathi of Holenarsipur concurs.
  3. ^ Chāndogya Upanishad - ācāryavān puruşo veda. Also see the first prose chapter of Śankara's Upadeśasāhasrī.
  4. ^ Antahkarana- Yoga (definition)
  5. ^ In the vedāntic literature, the antahkaraṇa (internal organ) is organised into four parts:
    • Manas (mind) — the part that controls sankalpa (will or resolution)
    • Buddhi (intellect) — the part that controls decision taking
    • Chitta (memory) — the part that deals with remembering and forgetting
    • Ahamkāra (ego) — the part that identifies the Atman (the Self) with the body as 'I'
  6. ^ Aitareya Upanishad at celextel.org
  7. ^ a b Chandogya Upanishad
  8. ^ Taittiriya Upanishad
  9. ^ Brahma Sutras by Swami Sivananda
  10. ^ Shankara's arguments against Buddhism
  11. ^ Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?
  12. ^ Advaitasiddhi.org

This article does not cite any references or sources. ... This article is about the Hindu gods. ... For other uses, see Siva (disambiguation). ... Vishnu (IAST , Devanagari ), (honorific: Sri Vishnu) also known as Narayana is the Supreme Being or Ultimate Reality for Vaishnavas and a manifestation of Brahman in the Advaita or Smarta traditions. ... Sri Sacchidanandendra Saraswati Swamiji was the founder of the Adhyatma Prakashana Karyalaya in Holenarasipura, Mandya district, Karnataka, Bharat. ... The Atman or Atma (IAST: Ātmā, sanskrit: आत्म‍ ) is a philosophical term used within Hinduism and Vedanta to identify the soul. ...

References

  • Madhukar, The Simplest Way, Editions India, USA & India 2006, ISBN 81-89658-04-2
  • Madhukar, Erwachen in Freiheit, Lüchow Verlag, German, 2.Edition, Stuttgart 2004, ISBN 3-363-03054-1
  • Mishra, M., Bhāratīya Darshan (भारतीय दर्शन), Kalā Prakāshan.
  • Sinha, H. P., Bharatiya Darshan ki ruparekha (Features of Indian Philosophy), 1993, Motilal Benarasidas, Delhi–Varanasi.
  • Swāmi Paramānanda Bhārati, Vedānta Prabodha (in Kannada), Jnānasamvardhini Granthakusuma, 2004
  • Madhava Vidyaranya, Sankara-Digvijaya, translated by Swami Tapasyananda, Sri Ramakrishna Math, 2002, ISBN 81-7120-434-1. Purchase online at www.sriramakrishnamath.org
  • Karl H. Potter (ed.), Advaita Vedanta up to Sankara and his Pupils: Encyclopedia of Indian Philosophies, vol. 3, Princeton University Press, Princeton, 1981.
  • Karl H. Potter, Austin B. Creel and Edwin Gerow, Guide to Indian philosophy, G. K. Hall, Boston, 1988.
  • Eliot Deutsch and J. A. B. van Buitenen, A source book of Advaita Vedanta, University Press of Hawaii, Honolulu, 1971.
  • Eliot Deutsch, Advaita Vedanta: a philosophical reconstruction, East-West Center Press, Honolulu, 1969
  • Raghunath D. Karmarkar, Sankara's Advaita, Karnatak University, Dharwar, 1966.
  • S. G. Mudgal, Advaita of Sankara, a reappraisal: Impact of Buddhism and Samkhya on Sankara's thought, Motilal Banarsidass, Delhi,
  • A. Ramamurti, Advaitic mysticism of Sankara, Visvabharati, Santiniketan, 1974.
  • Kapil N. Tiwari, Dimensions of renunciation in Advaita Vedanta, Motilal Banarsidass, Delhi, 1977.
  • Kokileswar Sastri, An introduction to Adwaita philosophy : a critical and systematic exposition of the Sankara school of Vedanta, Bharatiya Publishing House, Varanasi, 1979.
  • A. J. Alston, A Samkara source-book, Shanti Sadan, London, 1980-1989.
  • Satyapal Verma, Role of Reason in Sankara Vedanta, Parimal Publication, Delhi, 1992.
  • Arvind Sharma, The philosophy of religion and Advaita Vedanta : a comparative study in religion and reason, Pennsylvania State University Press, 1995.
  • M. K. Venkatarama Aiyar, Advaita Vedanta, according to Sankara, Asia Publishing House, New York, 1965.
  • Sangam Lal Pandey, The Advaita view of God, Darshana Peeth, Allahabad, 1989.
  • Rewati Raman Pandey, Scientific temper and Advaita Vedanta, Sureshonmesh Prakashan, Varanasi, 1991.
  • Adya Prasad Mishra, The development and place of bhakti in Sankaran Vedanta, University of Allahabad, 1967.
  • Natalia V. Isaeva, Shankara and Indian philosophy, SUNY, New York, 1993.
  • V. Panoli, Upanishads in Sankara's own words : Isa, Kena, Katha, and Mandukya with the Karika of Gaudapada : with English translation, explanatory notes and footnotes, Mathrubhumi, Calicut, 1991-1994.

“Kannada” redirects here. ... Vidyaranya is variously known as being a king maker, patron saint and high priest to Hakka and Bukka, the founders of the Vijayanagar empire. ... Also see: 2002 (number). ...

External links


  Results from FactBites:
 
Advaita Vedanta - Integral Wiki (1235 words)
Advaita Vedanta is the generic name for philosophic teachings of Bramanistic/Hinduistic origin that offer a nondual stance regarding the ultimate relationship between the human and the divine.
Advaita Vedanta is commonly misapprehended as an intellectual philosophy, whereas it is quite practical, seeking to mould the body and mind back into a purer state of being.
Advaita Vedanta philosophy had a tremendous impact on the Hindu system of Tantra and also served to bolster Yogic (see Yoga) ideas of the ultimate Self, Brahman/Atman, being One.
INFO : advaita vedAnta - FAQ (3176 words)
Since the philosophy of advaita is rooted in the upanishads, which are part of the eternal vedas, the advaita tradition does not trace itself to a historical personality.
However, if it is held that advaita vedAnta is essentially the same as madhyamaka buddhism, it must be pointed out that such a view stems from a misunderstanding of the important tenets of both advaita vedAnta and madhyamaka buddhism.
Within advaita, mAyA has a technical significance as the creative power of brahman, which also serves to occlude, due to which the universe is perceived to be full of difference, and the unity of brahman is not known.
  More results at FactBites »

 
 

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