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Line 237: − + − + − + − + − + − + − The vagueness of Upanishadic teaching is particularly in reference to the relation of Brahman to the individual soul and the physical universe on the other hand. According to Advaita siddhanta of Sri Shankaraacharya + − + − + − * The theory of causation is called Vivartavada, where the variety seen is only an appearance or change of the ultimate source, the Brahman, as the illusory serpent os of the rope. + − * The evolving principle Brahman is sentient and all-comprehensive and undergoes changes (thus differing from Samkhya where the evolving principle Prkrti is insentient). + − + +
→Uttara Mimamsa or Vedanta: adding content
The final systematization of the teachings of Upanishads, called Vedanta, signify the settled conclusions of the Vedas taken as a whole. This philosophy thus combines in one harmonious whole the results attained by all previous orthodox thinkers, and is therefore looked upon as the most perfect expression of Indian thought. The oldest form is seen as Sutras of Badarayana called commonly as Vedanta Sutras, is cryptic and it consists of four chapters, each divided into four padas (sections). In the current view the Upanishads, the Bhagavadgita, and Vedanta Sutras of Badarayana constitute the triple basis of the Vedanta. Due to its cryptic nature and ambiguity several interpretations of it have arisen.
The final systematization of the teachings of Upanishads, called Vedanta, signify the settled conclusions of the Vedas taken as a whole. This philosophy thus combines in one harmonious whole the results attained by all previous orthodox thinkers, and is therefore looked upon as the most perfect expression of Indian thought. The oldest form is seen as Sutras of Badarayana called commonly as Vedanta Sutras, is cryptic and it consists of four chapters, each divided into four padas (sections). In the current view the Upanishads, the Bhagavadgita, and Vedanta Sutras of Badarayana constitute the triple basis of the Vedanta. Due to its cryptic nature and ambiguity several interpretations of it have arisen.
Broadly the schools of Vedanta may be classed as either Absolutistic (representing Brahman, the Ultimate Reality, an impersonal principle) or theistic (representing a personal God). The chief of these schools are three known as
Broadly the schools of Vedanta may be classed as either Absolutistic (representing Brahman, the Ultimate Reality, an impersonal principle) or theistic (representing a personal God). The vagueness of Upanishadic teaching is particularly in reconciling statements that identify Brahman with the individual soul and with the physical universe. Although many thoughts have been presented regarding this topic, the chief of these schools are three known as
* Advaita Siddhanta (non-dualism) given by Sri Shankaracharya
* Advaita Siddhanta (non-dualism) given by Sri Shankaracharya (Absolutistic)
* Visishta Dvaita Siddhanta advocated by Sri Ramanuja
* Visishta Dvaita Siddhanta advocated by Sri Ramanuja (Theistic)
* Dvaita Siddhanta given by Sri Madhvacharya
* Dvaita Siddhanta given by Sri Madhvacharya (Theistic)
A few important concepts of each of these siddhantas are presented here along with the general Absolutistic interpretation of the Upanishads.
A few important concepts of each of these siddhantas are presented here along with the general Absolutistic interpretation of the Upanishads. According to Advaita siddhanta of Sri Shankaraacharya (absolutism)
* All physical world is only an appearance (mithya or maya) and this is the fundamental difference from Samkhya-Yoga systems. The real (sat) is that of the eternal being and Brahman is the sole reality of that type. The unreal (asat) is that of absolute nothing. The world, in all its variety, is neither of the one type nor of the other (real or unreal).
* The world is an actual change of Maya or that it is a change, as it were, of the Brahman. However, while Maya is conceived as really undergoing change in the process of manifesting the world, Brahman here is conceived as remaining changeless.
* All diversity is an illusion (mithya). The real (sat) is that of the eternal being and Brahman is the sole reality of that type. The unreal (asat) is that of absolute nothing. The world, in all its variety, is neither of the one type nor of the other (real or unreal).
* All the six pramanas are accepted in this philososphy.
* Brahman is the sole reality and it appears both as the world and as the individual self (jiva). The former is an illusory manifestation of Brahman, while the later is Brahman itself appearing under the limitations which form part of that illusory universe.
* Brahman is the sole reality and it appears both as the world and as the individual self (jiva). The former is an illusory manifestation of Brahman, while the later is Brahman itself appearing under the limitations which form part of that illusory universe.
* Creation is effected by transformation and not by evolution, thus agreeing with the philosophy of Samkhya to a certain extent. Brahman is the material cause and source of all.
* Creation is effected by transformation and not by evolution, thus agreeing with the philosophy of Samkhya to a certain extent. Brahman is the material cause and source of all. The theory of causation is called Vivartavada, where the variety seen is only an appearance or change of the ultimate source, the Brahman, as the illusory serpent is of the rope.
* The means to liberation is neither adherence to moral and religious duty (to cultivate detachment or vairagya) alone nor acquisition of right knowledge alone (jnana) but a combination of both. Thus Vedanta integrates jnana and karma (jnana-karma-samucchaya) for achieving self-perfection and moksha.
* When the truth is realized, one attains moksha which is not merely knowing Brahman, but being Brahman. The person who has reached this stage is a jivamukta or a free man, although he may continue to be associated with his several physical accompaniments. When a jivanmukta casts off his physical body at death, he becomes freed in the final sense of the term (videha mukti).
* The means to liberation is neither adherence to moral and religious duty alone nor acquisition of right knowledge alone but a combination of both. Thus Vedanta integrates jnana and karma (jnana-karma-samucchaya) for achieving self-perfection and moksha.
According to the Vishishta Advaita Siddhanta of Ramanuja
* The Brahman, the soul and the physical world are all different and equally eternal, they are at the same time quite inseparable.
== Unity in Indian Sadhana ==
== Unity in Indian Sadhana ==