All About Bharatiya Sanatana Dharmam otherwise known as Hinduism :CHAPTER 12 HINDU PHILOSOPHY—II (THE SCHOOLS OF VEDANTA) - Swami Sivananda.

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Thursday,November 25, 2021. 6:00. AM.

All About Bharatiya Sanatana Dharmam otherwise known as Hinduism

CHAPTER 12

HINDU PHILOSOPHY—II

(THE SCHOOLS OF VEDANTA)

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Previous :

THE THREE MAIN SCHOOLS OF METAPHYSICAL THOUGHT

Dvaita, Visishtadvaita and Advaita


Continued from previous Post on Saturday, September 18, 2021. 6:00. AM


People have different temperaments and different capacities. So, different schools of philosophy are also necessary. The highest rung is Advaita philosophy. A dualist or qualified monist eventually becomes a Kevala Advaitin.

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DIFFERENT CONCEPTIONS OF BRAHMAN ONLY DIFFERENT APPROACHES TO THE REALITY :


Nimbarkacharya reconciles all the different views regarding the Lord taken up by Sankara, Ramanuja, Madhva and others, and proves that their views are all true with reference to the particular aspect of Brahman dealt with by them, each in his own way. Sankara has taken Reality in Its transcendental aspect, while Ramanuja has taken It in Its immanent aspect, principally; but, Nimbarka has adjusted different views taken by the different commentators.


Sri Sankaracharya, Sri Ramanujacharya, Sri Madhvacharya, Sri Vallabhacharya and Sri Nimbarkacharya—all were great souls. We cannot say that Sri Sankara was greater than Sri Ramanuja, or Sri Vallabha was greater than Nimbarka, etc. All were Avatara Purushas. Each one incarnated himself on this earth to complete a definite mission, to preach and propagate certain doctrines which were necessary to help the growth of a certain type of people, who flourished at a certain period, who were in a certain stage of evolution. All schools of philosophy are necessary.


Each philosophy is best suited to a certain type of people. The different conceptions of Brahman are but different approaches to the Reality. It is extremely difficult, rather impossible, for the finite soul to get—all at once—a clear conception of the Illimitable or Infinite Soul, and more so, to express it in adequate terms. All cannot grasp the highest Kevala Advaita philosophy of Sri Sankara all at once. The mind has to be disciplined properly before it is rendered as a fit instrument to grasp the tenets of Sri Sankara’s Advaita Vedanta.


Salutations and adorations to all Acharyas! Glory to the Acharyas! May their blessings be

upon us all.

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THE ADVAITA PHILOSOPHY OF SRI SANKARA :


INTRODUCTION :


The first systematic exponent of the Advaita is Gaudapada, who is the Parama-Guru (preceptor’s preceptor) of Sri Sankara. Govinda was the disciple of Gaudapada. He became the preceptor of Sankara. Gaudapada has given the central teaching of Advaita Vedanta in his celebrated Mandukya Karikas. But it was Sankara who brought forth the final beautiful form of Advaita philosophy, and gave perfection and finishing touch to it. Carefully go through Sri Sankara’s commentaries on the principal Upanishads, the Brahma Sutras and the Bhagavad-Gita.


You will clearly understand his Advaita philosophy. The commentary on the Vedanta Sutras by Sankara is known as Sariraka Bhashya. 


The teachings of Sankara can be summed up in half a verse: “Brahma Satyam Jagan Mithya Jivo Brahmaiva Na Aparah—Brahman (the Absolute) is alone real; this world is unreal; and the Jiva or the individual soul is non-different from Brahman.” This is the quintessence of his philosophy.


The Advaita taught by Sri Sankara is a rigorous, absolute one. According to Sri Sankara, whatever is, is Brahman. Brahman Itself is absolutely homogeneous. All difference and plurality are illusory.


To be continued....


NEXT : BRAHMAM—THE ONE WITHOUT A SECOND



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