Vedanta

The Development of Hindu Theism in the Medieval Period:

8th to 13th century CE

Vedanta (veda, knowledge; anta, end):

“End of the Vedas”

Vedanta refers to various schools of Hindu philosophy that originated in the medieval period (beginning in the 8th

century CE) that aimed at systematizing the ideas of the scriptures of the Upanishads,

Bhagavad Gita, and Brahma Sutras.

Each school of Vedanta aims to systematically explain the nature of reality and the goal of

human life in accordance with the teachings of the Upanishads.

All schools of Vedanta maintain that the goal of human life is to realize Brahman (the ultimate reality), to be united with the transcendental

ground of the universe.

Schools of Vedanta differ with respect to how they conceive of Brahman, what realization of

and union with Brahman involves, and how this is achieved.

Vedanta: Advaita vs. Bhakti

The main division between schools of Vedanta is between

the Advaita Vedanta school (developed by Sankara) in the 9th century

and

the various dissenting schools of Bhakti Vedanta beginning in the 12th century.

Sankara’s Advaita Vedanta (1)Brahman – construed as the impersonal Absolute – alone is real.(2)The true self of each person (atman) is the same reality and it is

identical with Brahman(3)Moksha involves the absorption of individual consciousness into

Brahman by way of the path of knowledge (jnana yoga).

Bhakti Vedanta (1)Brahman is a real personal being endowed with auspicious

attributes.(2)The true self of each person is distinct from the true self of

others, and each is distinct from Brahman.(3)Bhakti (love of God) brings about union of the individual soul

with the personal Supreme God. Moksha.

The representatives of Bhakti Vedanta are Vaishnavas in their religious orientation.

Vaishnavas worship Vishnu or any of the avatars associated with Vishnu (such as Rama or Krishna)

as the Supreme being.

Six Schools of VedantaSri

Sampradaya

Ramanuja 12th

Century

Sri Samprad

aya

Ramanuja 12th

Century

Hamsa Samprad

aya

Nimbarka13th

century

Hamsa Samprad

aya

Nimbarka13th

century

BrahmaSamprad

aya

Madhva13th

Century

BrahmaSamprad

aya

Madhva13th

Century

RudhaSamprad

aya

Vallabha15th and

16th Century

RudhaSamprad

aya

Vallabha15th and

16th Century

CaitanyaSamprad

aya

Caitanya16th

Century

CaitanyaSamprad

aya

Caitanya16th

Century

Advaita Vedanta

Sankara9th Century

Advaita Vedanta

Sankara9th Century

Sankara’s Advaita Vedanta

Adi Sankaracarya (9th Century)

Philosophy of Non-Duality

Gaudapada (circa 7th Century)

Advaita Vedanta may be traced to the teachings of

Gaudapada, the legendary guru of Adi Sankara’s guru.

Advaita: not two, non-duality.Vedanta: End of the Vedas.

The culmination of the teachings of the Upanishads in the philosophy of non-duality.

“Brahman–the absolute existence,

knowledge, and bliss–is real. The universe is not real. Brahman and

atman are one.” ~ Adi Sankara

Brahman, satchitananda (being-consciousness-bliss) is the impersonal

absolute, not a personal being.

The “gods” are all finite, provisional

manifestations of the impersonal Brahman in

the realm of maya.Brahman in itself

(nirguna Brahman) has no qualities that could

make it a personal being.

Sankara denies the reality of maya, the physical universe, and the individual jiva

soul, for if reality is non-dual (Brahman), then nothing other than Brahman can be real.

The Status of the Universe

In a sense the universe is illusory, in that it is something superimposed on Brahman.

Maya (the universe) is the result of a superimposition on the Brahman reality by the human mind. Reality is one

(Brahman), but we experience it as many.

Just as the mind superimposes a snake on a coil of rope (avidya), so it superimposes maya on Brahman (avidya).

When the superimposition is dissolved, Brahman is known and the identity between the self and Brahman is known.

Clarifying Sankara’s View

By “reality” (sat) Sankara means “that which is unchanging” or “permanent.”

This stands in contrast to both what does not exist at all (asat) and what exists in a relative,

temporary way (mithya).

SAT (Unchanging, Eternal, Independent Being)

Brahman

SAT (Unchanging, Eternal, Independent Being)

Brahman

ASAT (The Non-Existent)ASAT (The Non-Existent)

All individual states of consciousness are subject to modification and therefore

cannot be real.

In avidya, the universe is experienced.

Therefore, the universe exists.

In avidya, the universe is experienced.

Therefore, the universe exists.

In the state of enlightenment, the universe is not experienced.

Therefore, the universe does not exist.

In the state of enlightenment, the universe is not experienced.

Therefore, the universe does not exist.

Relation between Atman (the true, inner self) and Brahman

Tat tvam asi: “That Thou Art” statement of the Chandogya

Upanishad.

Sankara’s Interpretation:“You (Atman) are identical with that

Brahman.”

How to dissolve the superimposition of the apparent world on Brahman

2. Practice detachment from sense objects and worldly pleasures (renunciation) and

discrimination between the eternal and non-eternal. Discrimination requires meditation on

teachings of the Upanishads and their application to experience.

1. Acquire a guru to guide one into enlightenment.

3. Cultivate the Six Virtues: Tranquility

(Seeing imperfection in sense objects)

Self-Control(detaching and non-reactive stance)

Forbearance(freedom from complaint or lament)

Faith (firm conviction based on understanding the teachings of

the scriptures and one’s guru)

Self-Surrender (concentration on Brahman)

Longing for Liberation(seeking to be free from avidya)

The Goal: Brahman Realization

The ego-effacing practices aim at uncovering the divinity within by means of jnana (gyana),

knowledge:seeing the identity of one’s inner self and

Brahman.

Moksha is liberation from samsara (cycle of death and rebirth) and thus release from suffering, which is rooted in the false ego.

According to Sankara, in moksha the individual consciousness, seeing its

identity with Brahman, merges into the universal consciousness of Brahman.

No individual consciousness remains.

Moksha (The State of Liberation)

“Now, finally and clearly, I know that I am Atman, whose nature is eternal joy. I see nothing, I hear

nothing, I know nothing that is separate from me.”

“The spiritual seeker who is possessed of tranquility, self-control, mental poise, forbearance, devotes himself to the practice of contemplation, and meditates upon the

Atman within himself as the Atman within all beings. Thus he completely destroys the sense of separateness

which arises from the darkness of ignorance, and dwells in joy, identifying himself with Brahman, free from

distracting thoughts and selfish occupations.”

Sankara