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# What would “global justice” look like?

# What would “global justice” look like?

The essential point in the above first four questions is that these questions are directly connected with consciousness.  

The essential point in the above first four questions is that these questions are directly connected with consciousness.

==व्युत्पत्तिः ॥ Etymology==

==व्युत्पत्तिः ॥ Etymology==

- '''svarupa lakshana''' where one may directly state the essential characteristics or nature of an object (permanent nature)  

- '''svarupa lakshana''' where one may directly state the essential characteristics or nature of an object (permanent nature)  

- t'''atastha lakshana''' where one may distinguish an object from the rest by mentioning its accidental attributes (temporary nature)  

- '''tatastha lakshana''' where one may distinguish an object from the rest by mentioning its accidental attributes (temporary nature)  

For example, we can describe the essential nature of a house which is present in it so long as it lasts and distinguishes it from the rest. A house may also be demarcated from the rest by the accidental qualification of a crow perching on its roof, an attribute that marks the house only for a specific time and distinguishes it from the rest for a temporary period of time. The search for reality in the Upanishads and other texts, rests on the concept and characteristics of Brahman. <ref name=":9">Mahadevan, T. M. P. (1957) ''The Philosophy of Advaita with special reference to Bharatitirtha Vidyaranya'' Madras: Ganesh & Co., Pvt. Ltd.</ref>  

For example, we can describe the essential nature of a house which is present in it so long as it lasts and distinguishes it from the rest. A house may also be demarcated from the rest by the accidental qualification of a crow perching on its roof, an attribute that marks the house only for a specific time and distinguishes it from the rest for a temporary period of time. The search for reality in the Upanishads and other texts, rests on the concept and characteristics of Brahman. <ref name=":9">Mahadevan, T. M. P. (1957) ''The Philosophy of Advaita with special reference to Bharatitirtha Vidyaranya'' Madras: Ganesh & Co., Pvt. Ltd.</ref>  

All the darshanik 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>  

All the darshanik 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 Brahma sutras 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 Jagat, 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:   

The chief subject matter of Vedanta in Brahma sutras 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 Jagat, the world. Even though there are many sub-schools of vedantic philosophy, all these schools share common features, that can be called the vedantic core:   

* '''Concept of [[Brahman (ब्रह्मन्)|Brahman]]''' - Brahman is the supreme cause of the entire universe and is all pervading and eternal, as found in the ''[[Prasthana Trayi (प्रस्थानत्रयी)|Prasthanatrayi]].'' It involves an understanding of Reality, the ultimate Truth, knowledge of Brahman (Self), experience of consciousness, relationship and causality of man and universe, Avidya (ignorance), Maya (illusion) etc. All schools support this Supreme Entity though they differ in the way they express the qualities regarding Brahman.

* '''Concept of [[Brahman (ब्रह्मन्)|Brahman]]''' - Brahman is the supreme cause of the entire universe and is all pervading and eternal, as found in the ''[[Prasthana Trayi (प्रस्थानत्रयी)|Prasthanatrayi]].'' It involves an understanding of Reality, the ultimate Truth, knowledge of Brahman (Self), experience of consciousness, relationship and causality of man and universe, Avidya (ignorance), Maya (illusion) etc. All schools support this Supreme Entity though they differ in the way they express the qualities regarding Brahman.

* '''Concept of [[Atman (आत्मन्)|Atman]]''' - Atman is the transcendental background of both individual self and non-self, expressed as self or consciousness. The same reality is called from the subjective side as Atman and from the objective side as Brahman and both terms are used as synonyms.<ref name=":3" /> All systems explain Atman, Jivatman, to support plurality of beings.

* '''Concept of [[Atman (आत्मन्)|Atman]]''' - Atman is the transcendental background of both individual self and non-self, expressed as self or consciousness. The same reality is called from the subjective side as Atman and from the objective side as Brahman and both terms are used as synonyms.<ref name=":3" /> All systems explain Atman, Jivatman, to support plurality of beings.

* Realization of the absolute truth/reality of the Supreme Entity alone, and not ‘person’ or ‘thing’ as such.

* 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'', 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 ''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.   

All schools of Vedanta subscribe to the theory of ''Satkāryavāda'', 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 ''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.<ref name=":5" />  

=== Differences Among Vedanta Sampradayas ===

=== Differences Among Vedanta Sampradayas ===

The concept of Brahman, its nature and its relationship with Atman and the observed universe, is a major point of difference between the various sub-schools of the Vedanta school of Hinduism. The concepts of Nirguna and Saguna Brahman, underwent profound development with the thoughts of Adi Shankaracharya's Advaita Vedanta, Ramanujacharya's Vishishtadvaita Vedanta, and Madhvacharya's Dvaita Vedanta.

The concept of Brahman, its nature and its relationship with Atman and the observed universe, is a major point of difference between the various Sampradayas or sub-schools of the Vedanta Darshana. The critique of various Acharyas about Vedanta philosophy may broadly be grouped under eight headings: 

 

# The nature of Consciousness

# The Nirguna Brahman (Attributeless/unqualified Absolute)

# The doctrine of Avidya

# Sadhana and Mukti

 

Each sampradaya differed from others in having specific viewpoints about one or more of the above concepts.  

====Bhedābheda====

====Bhedābheda====

====Vishishtadvaita====

====Vishishtadvaita====

Vishishtadvaita was propounded by Rāmānuja (1017–1137 CE) and says that the ''jīvātman'' is a part of Brahman, and hence is similar, but not identical. The main difference from Advaita is that in Visishtadvaita, the Brahman is asserted to have attributes (Saguna brahman), including the individual conscious souls and matter. Brahman, matter and the individual souls are distinct but mutually inseparable entities. This school propounds Bhakti or devotion to God visualized as Vishnu to be the path to liberation. Māyā is seen as the creative power of God.

Visishtadvaita was propounded by Rāmānuja (1017–1137 CE) who says that the ''jīvātman'' is a part of Brahman, and hence is similar, but not identical. The main difference from Advaita is that in Visishtadvaita, the Brahman is determinate and asserted to have attributes (Saguna or savisesha). All knowledge involves distinctions and there is no undifferentiated pure consciousness, identity is always qualified by difference. Brahman, matter and the individual souls are distinct but mutually inseparable entities. This school propounds Bhakti or devotion to God visualized as Vishnu to be the path to liberation. Māyā is seen as the creative power of God.

====Dvaita====

====Dvaita====