Veadant
Veda(a)nta
Sanskrit does not have a 'w'; however, the letter 'vakara' is here softened, with the lips more together and less tooth on lip, giving something approximate to 'wvuh'.
As it has been the underlying philosophy of these A-Z explorations, it seems appropriate to define the subject a little more specifically. Vedanta, as was mentioned previously, is translated as 'end of knowledge'. One learns, however, that it is actually an all-pervasive knowledge when researched to the fullest. In reaching that 'end', it all comes round to the beginning...if one subscribes to Advaita.There are six schools of philosophy in Sanatana Dharma (the more correct name for what is generally referred to as Hinduism), of which Vedanta is one. Within Vedanta, there are further variances of understanding.
DVAITA; Dualism. We are we, and God is God, and the two remain separate. The senior guru of this school of thought is Madhavaachaarya. Even on reaching moksha, the jiivas remain separate from perfection, which is the Paramaatman. Divinity can only be Brahman's.
ADVAITA; Non-Dualism. All this is That, and That is All this. Adi Shankaracharya is the acknowledged propagator of this philosophy. This is the oldest school of Vedanta, and it states that Brahman is the only reality and the world is illusory (Maya). Ignorance of this Reality causes suffering, and liberation can be obtained only by True Knowledge of Brahman. It states that both the individual self and Brahman are the same, and knowing this causes liberation. The quintessence of Shankara’s philosophy is Brahman alone is real; this world is unreal, and the individual soul is non-different from Brahman. At no time are we anything but Brahman; we just have to rediscover this for ourselves. We are Divinity.
VISHISTAADVAITA; "Unique" non-Dualism - version falling between dvaita and Advaita. Ramanuja acharya proposed this model. It is a qualified monism; God and the individual souls are inseparable, just like the fire and spark. In liberation, though the jiiva understands Paramatman, it does not merge into It, thus keeping Brahman separate at the final stage. The Divine Life can be lived, but Divinity is Brahman's alone.
This post makes the classifications so clear. This is the first time I've come across: VISHISTAADVAITA.
ReplyDeleteThank you Yamini.
The three variances are well defined here. Very interesting!
ReplyDeleteHow interesting. Any talk of divinity v humanity is deeply interesting to me. There is so much and nothing at all I want to say here, except something I often want to say to my monotheist brethren: if God is entirely separate from us, then how do we know God? If we truly know God, then don't we have God-likeness inside of our knowing selves? I kind of want to walk through this garden and smile at all the plants but then say what if it is God's will and part of the essential nature of divinity to be dramatically, extremely so both known and unknown, to precede what is created but at the same time revealed in what is created as the creator of everything else as something uncreated. I think it is in that movement, in the desire to mutually co-exist that we embrace God who embraces us. That's how I see it anyway. It's important to me because God has thoughts on things and makes those thoughts known. It's more of a dance than a static this or that. I read a paper on this once, about how we perceive the transcendent like a neo-Platonic snapshot (here in the west) because we can barely perceive Forever as Unchanging, like some room that goes on and on. Our minds don't have to capacity to perceive the Forever as Alive and multifaceted. So, all three of those nuances at the same time? Maybe? Very much so all and more, like a dancer that steps in and out of frame and joins with the dance and then steps out while never really entering or leaving. And then, even that is just my human mind capturing the metaphor. In my spirit, I feel as if divinity smiles at my attempts to capture Her, you know? It's so interesting! I love these words. Have a great day!
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