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Ramanuja - (Sanskrit) Philosopher (1017-1137), saint, great bhakta, founder of one of five major Vaishnava schools, and considered the greatest critic of advaita. In his famous Sri Bhashya on the Brahma Sutras, he countered Shankara''s absolute monism point-by-point with his qualified monism, called Vishishtadvaita Vedanta.
See: shad darshana, Vedanta.
Advaita Vedanta - (Sanskrit) "Nondual end (or essence) of the Vedas." Names the monistic schools, most prominently that of Shankara, that arose from the Upanishads and related texts.
See: Vedanta.
Vedanta - Literally "end of the Vedas"; one of Hinduism''s formal schools of emancipation (darsanas) which draws heavily on the Upanishads and the Brahma Sutras and the doctrine of the Atman Brahman; its two main sub-schools are Sankara''s Advaita Vedanta (monistic Vedanta) and Ramanuja''s Visista-advaita Vedanta (qualified monistic Vedanta).
Vedanta - (Sanskrit) "Ultimate wisdom" or "final conclusions of the Vedas." Vedanta is the system of thought embodied in the Upanishads (ca 1500-600 bce), which give forth the ultimate conclusions of the Vedas.
Through history there developed numerous Vedanta schools, ranging from pure dualism to absolute monism. The first and original school is Advaita Ishvaravada, "monistic theism" or panentheism, exemplified in the Vedanta-Siddhanta of Rishi Tirumular (ca 250 bce) of the Nandinatha Sampradaya in his Tirumantiram, which is a perfect summation of both the Vedas and the Agamas. This is a dipolar reconciliation of monism and dualism which, as philosopher-statesman Dr. S. Radhakrishnan (18881975) declared, best depicts the philosophy of the Upanishads.
After about 700 ce, many other schools developed, each establishing itself through written commentaries on the major Upanishads, the Bhagavad Gita and the Brahma Sutras. The latter text, by Badarayana (ca 400 bce), is the earliest known systematization of Vedanta, but its extremely terse aphorisms are philosophically illusive without commentary. During the "scholastic era" (700-1700), three main variations of the original Vedanta were developed:
Advaita Vedanta, or pure nondualism, exemplified by Shankara (788-820);
Vishishtadvaita Vedanta, or qualified nondualism, most fully expressed by Ramanuja (1017-1137); and
Dvaita Vedanta, expounded by Madhva (1197-1278).
Panentheism is embodied in those qualified nondual Vedanta schools that accept the ultimate identity of the soul and God. Examples are the Vishishtadvaita of Bhaskara (ca 950), the Shuddha Advaita, "pure nondualism," of Vallabha (ca 14751530) and, to a lesser degree, the Vishishtadvaita of Ramanuja.
In summary: Madhva, the dualist, conceives Brahman to be the Personal God. In his philosophy, the universe, souls and God are all separate from one another and real. Ramanuja, the qualified nondualist, also conceives Brahman to be the Personal God. In his philosophy, God must not be considered apart from the world and souls, for the three together form a one whole. The world and souls are real as the body of God, and the individual soul feels himself to be part of God.
Shankara, the strict advaitist, conceives Brahman to be the Impersonal God, the Absolute. Shankara does not deny the existence of the Personal God, known as Ishvara, but declares Ishvara to be equally as unreal as the universe and the individuality of the soul. In truth, the only Reality is the Absolute, and man is that Absolute.
To Rishi Tirumular, the panentheist, there is an eternal oneness of God and man at the level of their inner Being, but a difference is acknowledged during the evolution of the soul. Ultimately even this difference merges in identity. Thus, there is perfectly beginningless oneness and a temporary difference which resolves itself in perfect identity.
Vedanta is one of the six classical philosophies (shad darshanas) along with
Nyaya,
Vaisheshika,
Sankhya,
Yoga and
Mimamsa.
Vedanta is also called Uttara Mimamsa, "upper or later examination," as distinguished from Purva Mimamsa, which concerned itself solely with the earlier portions of the Veda. Other important schools of Vedanta include the Dvaitadvaita, "dual-nondualism,"of Nimbarka (ca 1150), and the Achintya Bhedabheda, "unthinkable difference-nondifference," of Chaitanya (1485-1534).
See: acosmic pantheism, pantheism, Advaita Isvaravada, dvaita-advaita, monistic theism, Madhva, panentheism, Ramanuja, Tirumantiram, Vallabha.
Advaita Vedanta - Non-dualistic school of Hindu philosophy
Shankara - (Sanskrit) One of Hinduism''s most extraordinary monks (788-820) and preeminent guru of the Smarta Sampradaya. Noted for his monistic philosophy of Advaita Vedanta, his many scriptural commentaries, and formalizing ten orders of sannyasins with pontifical headquarters at strategic points across India. He lived only 32 years, but traveled throughout India and transformed the Hindu world in that time.
See: Dashanami, Shankaracharya pitha, shanmata sthapanacharya, Smarta Sampradaya, Vedanta.
Smartism - (Sanskrit) Sect based on the secondary scriptures (smriti).
The most liberal of the four major Hindu denominations, an ancient Vedic brahminical tradition (ca 700 bce) which from the 9th century onward was guided and deeply influenced by the Advaita Vedanta teachings of the reformist Adi Shankara. Its adherents rely mainly on the classical smriti literature, especially the Itihasas (Ramayana and Mahabharata, the latter of which includes the Bhagavad Gita), Puranas and Dharma Shastras. These are regarded as complementary to and a means to understanding the Vedas. Smartas adhere to Shankara''s view that all Gods are but various depictions of Saguna Brahman. Thus, Smartas are avowedly eclectic, worshiping all the Gods and discouraging sectarianism.
The Smarta system of worship, called panchayatana puja, reinforces this outlook by including the major Deity of each primary Hindu sect of ancient days: Ganesha, Surya, Vishnu, Siva and Shakti. To encompass a sixth important lineage, Shankara recommended the addition of a sixth Deity, Kumara. Thus he was proclaimed shanmata sthapanacharya, founder of the six-fold system. One among the six is generally chosen as the devotee''s preferred Deity, Ishta Devata. For spiritual authority, Smartas look to the regional monasteries established across India by Shankara, and to their pontiffs. These are the headquarters of ten orders of renunciate monks who spread the Advaita Vedanta teachings far and wide. Within Smartism three primary religious approaches are distinguished: ritualistic, devotional and philosophical.
See: dashanami, panchayatana puja, Shankara.
Yogatattva Upanishad - (Sanskrit) Scripture of 142 verses based on Advaita Vedanta and yoga practices, ca 1400.
Maya - Hindu term coined by Advaita Vedanta to refer to the illusory or deceptive nature of the world which prompts us to make distinctions.
Shankara - Founder of the best-known and most influential school of Vedanta, known as the non-dualist or advaita Vedanta.
He taught that the teachings of the Upanishads was a self-consistent whole, that the ultimate reality id Brahma or the Self, which is pure reality, pure consciousness, and pure bliss, and that the world has come into being from Brahman and is wholy dependent on it. The criteria of reality is immutibility and permanence. The world is called illusion, or maya.
Vedanta - (Sanskrit) "Ultimate wisdom" or "final conclusions of the Vedas."
Vedanta is the system of thought embodied in the Upanishads (ca 1500-600 bce), which give forth the ultimate conclusions of the Vedas. Through history there developed numerous Vedanta schools, ranging from pure dualism to absolute monism.
The first and original school is Advaita Ishvaravada, "monistic theism" or panentheism, exemplified in the Vedanta-Siddhanta of Rishi Tirumular (ca 250 bce) of the Nandinatha Sampradaya in his Tirumantiram, which is a perfect summation of both the Vedas and the Agamas. This is a dipolar reconciliation of monism and dualism which, as philosopher-statesman Dr. S. Radhakrishnan (18881975) declared, best depicts the philosophy of the Upanishads.
After about 700 ce, many other schools developed, each establishing itself through written commentaries on the major Upanishads, the Bhagavad Gita and the Brahma Sutras. The latter text, by Badarayana (ca 400 bce), is the earliest known systematization of Vedanta, but its extremely terse aphorisms are philosophically illusive without commentary.
During the "scholastic era" (700-1700), three main variations of the original Vedanta were developed:
Advaita Vedanta, or pure nondualism, exemplified by Shankara (788-820);
Vishishtadvaita Vedanta, or qualified nondualism, most fully expressed by Ramanuja (1017-1137); and
Dvaita Vedanta, expounded by Madhva (1197-1278).
Panentheism is embodied in those qualified nondual Vedanta schools that accept the ultimate identity of the soul and God. Examples are the Vishishtadvaita of Bhaskara (ca 950), the Shuddha Advaita, "pure nondualism," of Vallabha (ca 1475-1530) and, to a lesser degree, the Vishishtadvaita of Ramanuja.
In summary: Madhva, the dualist, conceives Brahman to be the Personal God. In his philosophy, the universe, souls and God are all separate from one another and real. Ramanuja, the qualified nondualist, also conceives Brahman to be the Personal God. In his philosophy, God must not be considered apart from the world and souls, for the three together form a one whole. The world and souls are real as the body of God, and the individual soul feels himself to be part of God. Shankara, the strict advaitist, conceives Brahman to be the Impersonal God, the Absolute. Shankara does not deny the existence of the Personal God, known as Ishvara, but declares Ishvara to be equally as unreal as the universe and the individuality of the soul. In truth, the only Reality is the Absolute, and man is that Absolute. To Rishi Tirumular, the panentheist, there is an eternal oneness of God and man at the level of their inner Being, but a difference is acknowledged during the evolution of the soul. Ultimately even this difference merges in identity. Thus, there is perfectly beginningless oneness and a temporary difference which resolves itself in perfect identity.
Vedanta is one of the six classical philosophies (shad darshanas) along with Nyaya, Vaisheshika, Sankhya, Yoga and Mimamsa. Vedanta is also called Uttara Mimamsa, "upper or later examination," as distinguished from Purva Mimamsa, which concerned itself solely with the earlier portions of the Veda. Other important schools of Vedanta include the Dvaitadvaita, "dual-nondualism,"of Nimbarka (ca 1150), and the Achintya Bhedabheda, "unthinkable difference-nondifference," of Chaitanya (14851534).
See: acosmic pantheism, Advaita Isvaravada, dvaita-advaita, monistic theism, Madhva, panentheism, Ramanuja, Tirumantiram, Vallabha.: : : : : : : :
Ramanuja - 11th century CE Hindu founder of Visista-advaita Vedanta (qualified monistic Vedanta) who maintains that God himself is composed of parts; individual souls and the physical world comprise the body of God.
Advaita Siddhanta - (Sanskrit) "Nondual perfect conclusions." Saivite philosophy codified in the Agamas which has at its core the nondual (advaitic) identity of God, soul and world. This monistic-theistic philosophy, unlike the Shankara, or Smarta view, holds that maya (the principle of manifestation) is not an obstacle to God Realization, but God''s own power and presence guiding the soul''s evolution to perfection. While Advaita Vedanta stresses Upanishadic philosophy, Advaita Siddhanta adds to this a strong emphasis on internal and external worship, yoga sadhanas and tapas. Advaita Siddhanta is a term used in South India to distinguish Tirumular''s school from the pluralistic Siddhanta of Meykandar and Aghorasiva. This unified Vedic-Agamic doctrine is also known as Shuddha Saiva Siddhanta. It is the philosophy of this contemporary Hindu catechism.
See: Advaita Ishvaravada, dvaitaadvaita, monistic theism, Saiva Siddhanta.
Vedanta - (Sanskrit) "Ultimate wisdom" or "final
conclusions of the Vedas." Vedanta is the system of
thought embodied in the Upanishads (ca 1500-600 bce),
which give forth the ultimate conclusions of the Vedas.
Through history there developed numerous Vedanta
schools, ranging from pure dualism to absolute monism.
The first and original school is Advaita Ishvaravada,
"monistic theism" or panentheism, exemplified in the
Vedanta-Siddhanta of Rishi Tirumular (ca 250 bce) of the Nandinatha Sampradaya in his Tirumantiram, which is a
perfect summation of both the Vedas and the Agamas.
This is a dipolar reconciliation of monism and dualism
which, as philosopher-statesman Dr. S. Radhakrishnan
(18881975)
declared, best depicts the philosophy of the
Upanishads. After about 700 ce, many other schools
developed, each establishing itself through written
commentaries on the major Upanishads, the Bhagavad
Gita and the Brahma Sutras. The latter text, by
Badarayana (ca 400 bce), is the earliest known
systematization of Vedanta, but its extremely terse
aphorisms are philosophically illusive without
commentary. During the "scholastic era" (7001700),
three main variations of the original Vedanta were
developed: 1) Advaita Vedanta, or pure nondualism,
exemplified by Shankara (788820);
2) Vishishtadvaita
Vedanta, or qualified nondualism, most fully expressed by
Ramanuja (10171137);
and 3) Dvaita Vedanta,
expounded by Madhva (11971278).
Panentheism is embodied in those qualified nondual
Vedanta schools that accept the ultimate identity of
the soul and God. Examples are the Vishishtadvaita
of Bhaskara (ca 950), the Shuddha Advaita, "pure
nondualism," of Vallabha (ca 14751530)
and, to a
lesser degree, the Vishishtadvaita of Ramanuja.
In summary: Madhva, the dualist, conceives
Brahman to be the Personal God. In his philosophy,
the universe, souls and God are all separate from one
another and real. Ramanuja, the qualified nondualist,
also conceives Brahman to be the Personal God. In
his philosophy, God must not be considered apart
from the world and souls, for the three together form
a one whole. The world and souls are real as the
body of God, and the individual soul feels himself to
be part of God. Shankara, the strict advaitist,
conceives Brahman to be the Impersonal God, the
Absolute. Shankara does not deny the existence of
the Personal God, known as Ishvara, but declares
Ishvara to be equally as unreal as the universe and
the individuality of the soul. In truth, the only
Reality is the Absolute, and man is that Absolute. To
Rishi Tirumular, the panentheist, there is an eternal
oneness of God and man at the level of their inner Being, but a difference is acknowledged during the
evolution of the soul. Ultimately even this difference
merges in identity. Thus, there is perfectly
beginningless oneness and a temporary difference
which resolves itself in perfect identity.
Vedanta is one of the six classical philosophies (shad
darshanas) along with Nyaya, Vaisheshika, Sankhya,
Yoga and Mimamsa. Vedanta is also called Uttara
Mimamsa, "upper or later examination," as
distinguished from Purva Mimamsa, which
concerned itself solely with the earlier portions of the
Veda. Other important schools of Vedanta include
the Dvaitadvaita, "dual-nondualism,"of Nimbarka (ca
1150), and the Achintya Bhedabheda, "unthinkable
difference-nondifference," of Chaitanya (14851534).
See: acosmic pantheism, Advaita Isvaravada,
dvaita-advaita, monistic theism, Madhva,
panentheism, Ramanuja, Tirumantiram, Vallabha.
Padartha - (Sanskrit) "Constituent substance."
Primary categories or essential elements of existence, defined differently or uniquely by each philosophical school. For example, in the Sankhya Darshana, the padarthas are purusha (spirit) and prakriti (matter). According to Advaita Vedanta, they are chit (spirit) and achit (nonspirit), which from an absolute perspective are taken as the One padartha, Brahman. In Shakta and Saiva traditions, the padarthas are Pati (God), pashu (soul) and pasha (world, or bonds).
Spanda - ("vibration"): a key concept of Kashmir''s Shaivism according to which the ultimate Reality itself "quivers," that is, is inherently creative rather than static (as conceived in Advaita Vedanta)
Shankara - ("He who is benevolent"): the eighth-century adept who was the greatest proponent of nondualism (Advaita Vedanta) and whose philosophical school was probably responsible for the decline of Buddhism in India
Sankara - Hindu founder of Advaita Vedanta, a monistic (or nondual) interpretation of Vedanta philosophy; Sankara emphasizes the unity of the individual self and the larger world; the deceptive (maya) nature of the world prompts us to erroneously distinguish the two.
Satchidananda - (Sanskrit) "Existence-consciousness-bliss."
A synonym for Parashakti. Lord Siva''s Divine Mind and simultaneously the pure superconscious mind of each individual soul. It is perfect love and omniscient, omnipotent consciousness, the fountainhead of all existence, yet containing and permeating all existence.
It is also called pure consciousness, pure form, substratum of existence, and more. One of the goals of the meditator or yogi is to experience the natural state of the mind, Satchidananda, holding back the vrittis through yogic practices.
In Advaita Vedanta, Satchidananda is considered a description of the Absolute (Brahman). Whereas in monistic, or shuddha, Saiva Siddhanta it is understood as divine form - pure, amorphous matter or energy - not as an equivalent of the Absolute, formless, "atattva," Parasiva. In this latter school, Parasiva is radically transcendent, and Satchidananda is known as the primal and most perfectly divine form to emerge from the formless Parasiva.
See: atattva, Parashakti, tattva.
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