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Line 100: − + − + + + + + + + + + + + − The chief subject matter of Vedanta in Brahmasutras involves ब्रह्मनिरूपणम् । meaning "revealing Brahman." Advaita Vedanta holds that Shuddha-chaitanya or Pure Consciousness has three forms + + + + + + + + Line 108:
Line 127: − − The schools of Vedanta seek to answer questions about the relation between [[Ātman (Hinduism)|atman]] and Brahman, and the relation between Brahman and the world. − − All schools of Vedanta subscribe to the theory of ''Satkāryavāda'',<ref group="web" name="IEPBheda">[http://www.iep.utm.edu/bhed-ved/#H3 Internet Encyclopedia of Philosophy, ''Bhedābheda Vedānta'']</ref> which means that the effect is pre-existent in the cause. But there are two different views on the status of the "effect", that is, the world. Most schools of Vedanta, as well as Samkhya, support ''[[Parinama-vada (Hindu thought)|Parinamavada]]'', the idea that the world is a real transformation (''parinama'') of Brahman. According to Nicholson, "the ''Brahma Sutras'' also espouse the realist Parinamavada position, which appears to have been the view most common among early Vedantins". In contrast to Badarayana, Adi Shankara and Advaita Vedantists hold a different view, ''[[Vivartavada]]'', which says that the effect, the world, is merely an unreal (''vivarta'') transformation of its cause, Brahman: − ===Common features=== − Even though there are many sub-schools of vedantic philosophy, all these schools share some common features, that can be called the vedantic core: − * Brahman is the supreme cause of the entire universe and is all pervading and eternal, as found in the ''[[Prasthana Trayi (प्रस्थानत्रयी)|Prasthanatrayi]]''—The [[Upanishads]], the [[Brahma Sutras]] and the ''[[Bhagavad Gita]]''. − * Actions are subordinate to knowledge or devotion. Actions are useful only for preparing the mind for knowledge or devotion; and once this is achieved, selfish actions and their rewards must be renounced. − * Bondage is subjection to Saṃsāra, the cycle of death and rebirth. − * Liberation is deliverance from this cycle. − − Traditional Vedānta considers scriptural evidence, or shabda pramāna, as the most authentic means of knowledge, while perception, or [[Perception|pratyaksa]], and logical inference, or anumana, are considered to be subordinate (but valid). Vedanta rejects ritual in favor of renunciation, which makes Vedanta irreconcileable with Mimamsa.
→Common Tenets of All Systems of Vedanta
=== Right Knowledge ===
=== Right Knowledge ===
The great contribution of the Nyaya system is its elaborate and critical theories of investigation. All the problems pertaining to the theory of knowledge have been stated with remarkable clarity in an analytical fashion. The several instruments of knowledge or [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]], together with the possible pitfalls and fallacies have been set forth in a lucid manner. The Nyaya scheme of sixteen [[Padarthas (पदार्थाः)|Padarthas]] or categories has supplied the Indian thinkers, through centuries, with the means of discriminating, quickly and surely the true from the false inferences making it an indispensable shastra to the study of all other systems.<ref name=":2" />
The great contribution of the Nyaya system is its elaborate and critical theories of investigation. All the problems pertaining to the theory of knowledge have been stated with remarkable clarity in an analytical fashion. The several instruments of knowledge or [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]], together with the possible pitfalls and fallacies have been set forth in a lucid manner. The Nyaya scheme of sixteen [[Padarthas (पदार्थाः)|Padarthas]] or categories has supplied the Indian thinkers, through centuries, with the means of discriminating, quickly and surely the true from the false inferences making it an indispensable shastra to the study of all other systems.<ref name=":2" />
Traditional Vedanta considers scriptural evidence, Vedas or shabda pramāna, as the most authentic means of knowledge, while [[perception]], or [[pratyaksa]], and logical inference, or anumana, are considered to be subordinate (but valid). Vedanta rejects ritual in favor of renunciation, which makes it irreconcilable with Mimamsa.
== Schools of Vedanta ==
== Schools of Vedanta ==
Sivananda gives the following explanation:<blockquote>Madhva said: "Man is the servant of God," and established his Dvaita philosophy. Ramanuja said: "Man is a ray or spark of God," and established his Visishtadvaita philosophy. Sankara said: "Man is identical with Brahman or the Eternal Soul," and established his Kevala Advaita philosophy.</blockquote>
Sivananda gives the following explanation:<blockquote>Madhva said: "Man is the servant of God," and established his Dvaita philosophy. Ramanuja said: "Man is a ray or spark of God," and established his Visishtadvaita philosophy. Sankara said: "Man is identical with Brahman or the Eternal Soul," and established his Kevala Advaita philosophy.</blockquote>
=== Common Tenets of All Systems of Vedanta ===
=== Common Tenets of All Schools of Vedanta ===
All the systems believe that the universe is a cosmos, but not a chaos. They postulate a central moral purpose as governing the universe. The universe is a moral order. There is a point in human life and purpose in the heart of the universe. The good that we do in this life is not without its reward. The evil takes its due toll from man. The universe is law abiding to the core. Moral life has its own purpose. As a corollary to this the systems postulate rebirth as well as pre-existence. They subscribe to the inevitable law of karma. [[Karma (कर्म)|Karma]] points out that the individual is responsible for his acts and not a mysterious fate. The conditions of life are determined but not the will of the agent. The law of Karma applies to the conditions that are being determined and not to the agent. Most systems believe in a heaven and a hell where the individual soul gets his rewards and punishments.
All the systems believe that the universe is a cosmos, but not a chaos. They postulate a central moral purpose as governing the universe. The universe is a moral order. There is a point in human life and purpose in the heart of the universe. The good that we do in this life is not without its reward. The evil takes its due toll from man. The universe is law abiding to the core. Moral life has its own purpose. As a corollary to this the systems postulate rebirth as well as pre-existence. They subscribe to the inevitable law of karma. [[Karma (कर्म)|Karma]] points out that the individual is responsible for his acts and not a mysterious fate. The conditions of life are determined but not the will of the agent. The law of Karma applies to the conditions that are being determined and not to the agent. Vedanta envisages the concept of Moksha as the possibility of liberation from bondage in Karma cycle. Each school differs in their presentation of the Supreme Entity and the cause of delusion and attachment of an individual in this world.<ref>Rao, Nagaraja P. (1943) ''The Schools of Vedanta''. Bombay: Bharatiya Vidya Bhavan. p.22</ref>
The chief subject matter of Vedanta in Brahmasutras involves ब्रह्मनिरूपणम् । meaning "revealing Brahman." The schools of Vedanta seek to answer questions about the relation between [[Atman (आत्मन्)|atman]] and [[Brahman (ब्रह्मन्)|Brahman]], and the relation between Brahman and the world.
Even though there are many sub-schools of vedantic philosophy, all these schools share some common features, that can be called the vedantic core:
* Brahman is the supreme cause of the entire universe and is all pervading and eternal, as found in the ''[[Prasthana Trayi (प्रस्थानत्रयी)|Prasthanatrayi]]''—The [[Upanishads]], the [[Brahmasutra (ब्रह्मसूत्र)|Brahma Sutras]] and the ''[[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]]''.
* Actions, knowledge and devotion are three paths to attain knowledge of the self. Actions are useful only for preparing the mind for knowledge or devotion; and once this is achieved, selfish actions and their rewards must be renounced.
* Bondage is subjection to Saṃsāra, the cycle of death and rebirth.
* Liberation is deliverance from this cycle leading to Moksha.
To attain the highest goal of human life, the successive stages in the realization are summarized as<ref name=":5" />:—
* Realization of the distinction between ‘person’ and ‘thing’.
* Realization of the identity between ‘thing' and the Supreme Entity.
* Realization of the identity between ‘person’ and the Supreme Entity.
* Realization of the absolute truth/reality of the Supreme Entity alone, and not ‘person’ or ‘thing’ as such.
All schools of Vedanta subscribe to the theory of ''Satkāryavāda'',<ref name="IEPBheda" group="web">[http://www.iep.utm.edu/bhed-ved/#H3 Internet Encyclopedia of Philosophy, ''Bhedābheda Vedānta'']</ref> which means that the effect is pre-existent in the cause. But there are two different views on the status of the "effect", that is, the world. Most schools of Vedanta, as well as Samkhya, support ''[[Parinama-vada (Hindu thought)|Parinamavada]]'', the idea that the world is a real transformation (''parinama'') of Brahman. According to Nicholson, "the ''Brahma Sutras'' also espouse the realist Parinamavada position, which appears to have been the view most common among early Vedantins". In contrast to Badarayana, Adi Shankara and Advaita Vedantists hold a different view, ''[[Vivartavada]]'', which says that the effect, the world, is merely an unreal (''vivarta'') transformation of its cause, Brahman:
Advaita Vedanta holds that Shuddha-chaitanya or Pure Consciousness has three forms
# as associated with (that is, manifested as) the subject or knower (or Consciousness limited by the mind), the [[Jiva (जीवः)|Jiva]] (pramatr) - Pramatr-chaitanyam
# as associated with (that is, manifested as) the subject or knower (or Consciousness limited by the mind), the [[Jiva (जीवः)|Jiva]] (pramatr) - Pramatr-chaitanyam
Perception of any external object (that is present and capable of being perceived) takes place when these three occupy the same space, by the mental state issuing through the sense organ and spreading over the object so as to assume the same form - like the water of a tank reaching a field through a channel and taking the shape of the field.<ref>Swami Madhavananda. trans., ''Vedanta Paribhasha of Dharmaraja Adhvarindra.'' Howrah: The Ramakrishna Mission Sarada Pitha. pp 14, 15</ref>
Perception of any external object (that is present and capable of being perceived) takes place when these three occupy the same space, by the mental state issuing through the sense organ and spreading over the object so as to assume the same form - like the water of a tank reaching a field through a channel and taking the shape of the field.<ref>Swami Madhavananda. trans., ''Vedanta Paribhasha of Dharmaraja Adhvarindra.'' Howrah: The Ramakrishna Mission Sarada Pitha. pp 14, 15</ref>
==Schools of Vedanta==
==Schools of Vedanta==