Vedanta is one of the six main teachings of Hinduism. The word
"Vedanta" means the end of the Vedas. The philosophy of this school
is mainly derived from the Vedas, especially the Upanishads, the Brahma Sutras
(also known as the Vedanta), and the Bhagavad Gita. Together they are called
the triple foundation (prasthana trapa) of the Vedanta school.Vedanta is not a
homogeneous school.
However, due to differences in interpretation and understanding,
it has been divided into different types, from non-dualism to non-proper
dualism to pure dualism. All of them clearly define Brahmanic reality and
reality. Below are the main schools of Vedanta.
Advaita Vedanta
Advaita Vedanta is the oldest branch of Vedanta. The word Advaita
is a Vedanta name meaning "non-dualism" or "monoism". It
differs from the concept of monotheism. The founder or main representative of
this school (ie philosophy) is SHANKARACHARYA (8th century AD). Shankaracharya
systematized the writings of previous philosophers and largely transformed them
into a theory of philosophy.
His commentary on the unity of Prasthanatraya, Upanishads,
Bhagavad Gita and Brahman Sutras defined Advaita philosophy.
In its philosophical structure, Vedanta Advaita, with its theory
of freedom, interprets these texts in a non-dualistic way. VishishtAdvaita
(literally "unique advaita; attribute") is a non-dualistic school of
Vedanta philosophy. It is the non-dualism of absolute being, where only Brahman
exists, but which is characterized by many aspects. It can be defined as proper
monism or lack of proper dualism or personality monism.
He thought that the real self - self-soul without understanding,
was the same as Atman - Supreme Being - Brahman. The extraordinary world is
described as an illusion (Maya) manifestation of Brahman and is therefore not
real. Sankara saw Brahman as the only true and transcendent reality. It is
knowledge, knowledge, knowledge. Brahman is the essence of all things, the only
truth, absolute, self-fulfilling.
As such, it is non-dual, unqualified, but transcendent in nature.
Advaitins, followers of advaita darsana, thus seeking Jivanmukti -
freedom, independence or freedom gained by the knowledge (vidya) that Atman and
Brahman are the same in this life.
Vishishtadvaita
Vishishtadvaita is one of the most popular schools of the Vedanta
school of Hindu philosophy. VishishtAdvaita (pronounced "Unique Advaita;
quality") is a non-dualistic school of Vedanta philosophy. It is the
non-dualism of absolute being, where only Brahman exists, but which is
characterized by many aspects. It can be defined as proper monism or lack of proper
dualism or personality monism. Ramanuja was a big supporter of Vishishtadvaita
philosophy.
According to Vishishtadvaita Brahman (Vishnu/Narayana) is the
supreme spirit of the universe like a soul. Cosmos and Jivatma have physical
and spiritual relationship with Brahman. Both are integral parts of Brahman.
This world is not real, it is a transformation of Brahman, and Brahman (in its
pure form) resides in it. Jivatma (spirit) and Brahman (supreme soul) are
different and Brahman resides in Jivatma.
They are not the same, but they are different.
There are three key principles of
Vishishtadvaita:
Tattva: knowledge of 3 real beings who are jiva (living being;
sentient); ajiva (perceived) and Ishvara (Vishnu-Narayana).
Hita: processes of attainment such as bhakti (devotion) and
prapatti (self-surrender).
Purushartha: A goal to be achieved, such as moksha or liberation
from slavery.
Vishishtadvaita expresses/represents complete surrender to Vishnu
(Sharanagati).
Dvaita
Dvaita is a Sanskrit word meaning "duality, dualism". The
Dvaita Vedanta school holds that God (Vishnu, the Supreme Spirit) and the soul
(jīvātman) exist as separate and distinct entities. A branch of Dvaita Vedanta
was founded by the 13th century scholar MADHVACHARYA. Like Ramanuja,
Madhwacharya also practiced Vaishnavaism. Madhvacharya argues that God, like
the saguna, is personal, endowed with benefits and qualities. According to
Madhvacharya, the metaphysical concept of Brahman in the Vedas is Vishnu.
Because according to him, Vishnu is not another god, but only the
highest being.
Madhvacharya differs from traditional Hinduism because of the
concept of eternal evil. For example, he divided souls into three groups. The
mukti-yogins, a class of souls, are worthy of freedom; another class, the
nitya-samsarins, are subject to eternal rebirth or eternal rebirth; and the
third class tamo-yogins are condemned to hell (andhatamasa). No other Hindu
scholar or school of Hinduism holds such a belief.
In contrast, most Hindus believe in universal salvation, the
ultimate salvation of all souls even after millions of rebirths. Chapter
The Dvaita school defines five fundamental, eternal and true
differences: Chapter
is between Spirit (or jīvātman) and God (Brahmātmeśvara or
Vishnu).
Between matter (inanimate, inanimate) and God.
Between individual souls (jīvātman)
Between matter and jīvatman.
Between different types of matter.
Jain ethics:
There is no doubt that Jaina's Code of Ethics is very strict
on the agent's ideas. The right work of the self is to purify and cultivate
oneself to be liberated, to get rid of the karma that causes people to suffer.
For Jain monks and nuns, the process of purification involves
observing five "great vows" (mahāvrata): non-violence (ahiṃsā),
truthfulness (satya), non-stealing (asteja), celibacy (brahmacarya), and
non-attachment. (aparigraha).
The first vow is a commitment to complete abstinence in thought,
word, and deed from harming all forms of life.
The second is the commitment to refrain from lying and to be
careful not to use violent or hurtful speech.
The third is a general promise, and those who do not make it will
not accept it.
The fourth is the commitment to lead a life of complete sexual
abstinence.
The fifth is the commitment to relinquish attachment to the
objects of the world, i.e. to relinquish ownership of possessions.
In any case, the purpose of the vow is to promote the state of
inner purification necessary to achieve liberation.
Although these five Great Vows capture the ethical ideal of
Jainism, Jains recognize them as applicable only to ascetics. A less strict
code of conduct is expected for lay people. The lay vows are twelvefold, with
five "minor vows" (aṇuvrata) at their core, which parallel the five
ascetic great vows both in their content and the lifelong commitment they
require. The main difference between the two sets of vows is that, for lay
people, the last two of the Great Vows are replaced by vows of purity and
contentment, or a strict restriction on the accumulation of possessions. The
most fundamental of both sets of five vows is ahiṃsā, a unique and fundamental
virtue in Jaina ethics.
According to Jain metaphysics, the class of conscious beings
(jīva) includes not only humans and animals, but also countless nigas
(innumerable single-sense beings that inhabit almost every part of the
universe). So Jains are not only strict vegetarians but also avoid all
occupations that harm living creatures. Moreover, this ideal of nonviolence is
famously extended to include intellectual life, and is sometimes even claimed
to have influenced the development of Jain pluralistic logical theory
(syādvāda).
Since ahiṃsā is central to Jain ethics, it is important to
understand that the harm (hiṃsā) to be avoided is not only harm to others, but
also the harm caused by such violent action to oneself.
Syadvada: Syādvāda (literally 'doctrine of syāt) holds that every
statement is made from some perspective, and therefore should indeed be
introduced by the conditional operator syat. In ordinary Sanskrit the word
means perhaps or perhaps, but Jain logicians give it the more variable technical
use of something, rather as in a certain respect, from a certain point of view,
or conditionally.
Jain Metaphysics: The word for matter, pudgala is derived from puṁ
meaning "to come together" and gala meaning "to separate",
revealing the Jain concept of matter being formed by the aggregation of atoms
and destroyed by their separation. There are an infinite number of these
invisible and indivisible atoms, each possessing properties that make it
possible to see, taste, touch, and feel when the atoms are aggregated into the
form of an existing thing. These atoms of matter combine to form all
perceptible objects of experience. Most significantly, it also shapes the
senses, mind and speech, which form the subtle body of the soul through which
experience is possible. The matter making up the senses, mind, speech, and
volitional faculties is considered particularly minute and subtle (compared to
the gross matter making up the physical objects in the world) and is called
karmic matter.
Exemption
But the human embodiment is special because it presents a
wonderful opportunity to achieve liberation. Liberation can only be achieved
through human actions, and therefore Jains, like all other Indian thinkers,
consider human life as a precious gift. But this gift carries with it the
responsibility to use it well, for in the struggle for liberation there is no
divine grace or superhuman aid to turn the tide; nothing less than human effort
is calculated to stop the cycle of suffering. Human beings must therefore
understand the forces and effects of slavery in order to chart a path to
freedom. Elaborate theories have been developed about how karmic slavery works,
describing the karmic process in great detail, because understanding the
process of slavery is the first step to removing it.
0 Comments