vedanta the development of hindu theism in the medieval period: 8 th to 13 th century ce
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Vedanta (veda, knowledge; anta, end):
“End of the Vedas”
Vedanta refers to various schools of Hindu philosophy that originated in the medieval period (beginning in the 8th
century CE) that aimed at systematizing the ideas of the scriptures of the Upanishads,
Bhagavad Gita, and Brahma Sutras.
Each school of Vedanta aims to systematically explain the nature of reality and the goal of
human life in accordance with the teachings of the Upanishads.
All schools of Vedanta maintain that the goal of human life is to realize Brahman (the ultimate reality), to be united with the transcendental
ground of the universe.
Schools of Vedanta differ with respect to how they conceive of Brahman, what realization of
and union with Brahman involves, and how this is achieved.
Vedanta: Advaita vs. Bhakti
The main division between schools of Vedanta is between
the Advaita Vedanta school (developed by Sankara) in the 9th century
and
the various dissenting schools of Bhakti Vedanta beginning in the 12th century.
Sankara’s Advaita Vedanta (1)Brahman – construed as the impersonal Absolute – alone is real.(2)The true self of each person (atman) is the same reality and it is
identical with Brahman(3)Moksha involves the absorption of individual consciousness into
Brahman by way of the path of knowledge (jnana yoga).
Bhakti Vedanta (1)Brahman is a real personal being endowed with auspicious
attributes.(2)The true self of each person is distinct from the true self of
others, and each is distinct from Brahman.(3)Bhakti (love of God) brings about union of the individual soul
with the personal Supreme God. Moksha.
The representatives of Bhakti Vedanta are Vaishnavas in their religious orientation.
Vaishnavas worship Vishnu or any of the avatars associated with Vishnu (such as Rama or Krishna)
as the Supreme being.
Six Schools of VedantaSri
Sampradaya
Ramanuja 12th
Century
Sri Samprad
aya
Ramanuja 12th
Century
Hamsa Samprad
aya
Nimbarka13th
century
Hamsa Samprad
aya
Nimbarka13th
century
BrahmaSamprad
aya
Madhva13th
Century
BrahmaSamprad
aya
Madhva13th
Century
RudhaSamprad
aya
Vallabha15th and
16th Century
RudhaSamprad
aya
Vallabha15th and
16th Century
CaitanyaSamprad
aya
Caitanya16th
Century
CaitanyaSamprad
aya
Caitanya16th
Century
Advaita Vedanta
Sankara9th Century
Advaita Vedanta
Sankara9th Century
Philosophy of Non-Duality
Gaudapada (circa 7th Century)
Advaita Vedanta may be traced to the teachings of
Gaudapada, the legendary guru of Adi Sankara’s guru.
Advaita: not two, non-duality.Vedanta: End of the Vedas.
The culmination of the teachings of the Upanishads in the philosophy of non-duality.
“Brahman–the absolute existence,
knowledge, and bliss–is real. The universe is not real. Brahman and
atman are one.” ~ Adi Sankara
Brahman, satchitananda (being-consciousness-bliss) is the impersonal
absolute, not a personal being.
The “gods” are all finite, provisional
manifestations of the impersonal Brahman in
the realm of maya.Brahman in itself
(nirguna Brahman) has no qualities that could
make it a personal being.
Sankara denies the reality of maya, the physical universe, and the individual jiva
soul, for if reality is non-dual (Brahman), then nothing other than Brahman can be real.
The Status of the Universe
Maya (the universe) is the result of a superimposition on the Brahman reality by the human mind. Reality is one
(Brahman), but we experience it as many.
Just as the mind superimposes a snake on a coil of rope (avidya), so it superimposes maya on Brahman (avidya).
When the superimposition is dissolved, Brahman is known and the identity between the self and Brahman is known.
Clarifying Sankara’s View
By “reality” (sat) Sankara means “that which is unchanging” or “permanent.”
This stands in contrast to both what does not exist at all (asat) and what exists in a relative,
temporary way (mithya).
SAT (Unchanging, Eternal, Independent Being)
Brahman
SAT (Unchanging, Eternal, Independent Being)
Brahman
ASAT (The Non-Existent)ASAT (The Non-Existent)
All individual states of consciousness are subject to modification and therefore
cannot be real.
In avidya, the universe is experienced.
Therefore, the universe exists.
In avidya, the universe is experienced.
Therefore, the universe exists.
In the state of enlightenment, the universe is not experienced.
Therefore, the universe does not exist.
In the state of enlightenment, the universe is not experienced.
Therefore, the universe does not exist.
Relation between Atman (the true, inner self) and Brahman
Tat tvam asi: “That Thou Art” statement of the Chandogya
Upanishad.
Sankara’s Interpretation:“You (Atman) are identical with that
Brahman.”
How to dissolve the superimposition of the apparent world on Brahman
2. Practice detachment from sense objects and worldly pleasures (renunciation) and
discrimination between the eternal and non-eternal. Discrimination requires meditation on
teachings of the Upanishads and their application to experience.
1. Acquire a guru to guide one into enlightenment.
3. Cultivate the Six Virtues: Tranquility
(Seeing imperfection in sense objects)
Self-Control(detaching and non-reactive stance)
Forbearance(freedom from complaint or lament)
Faith (firm conviction based on understanding the teachings of
the scriptures and one’s guru)
Self-Surrender (concentration on Brahman)
Longing for Liberation(seeking to be free from avidya)
The Goal: Brahman Realization
The ego-effacing practices aim at uncovering the divinity within by means of jnana (gyana),
knowledge:seeing the identity of one’s inner self and
Brahman.
Moksha is liberation from samsara (cycle of death and rebirth) and thus release from suffering, which is rooted in the false ego.
According to Sankara, in moksha the individual consciousness, seeing its
identity with Brahman, merges into the universal consciousness of Brahman.
No individual consciousness remains.
Moksha (The State of Liberation)
“Now, finally and clearly, I know that I am Atman, whose nature is eternal joy. I see nothing, I hear
nothing, I know nothing that is separate from me.”
“The spiritual seeker who is possessed of tranquility, self-control, mental poise, forbearance, devotes himself to the practice of contemplation, and meditates upon the
Atman within himself as the Atman within all beings. Thus he completely destroys the sense of separateness
which arises from the darkness of ignorance, and dwells in joy, identifying himself with Brahman, free from
distracting thoughts and selfish occupations.”
Sankara