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Advaita Vedanta (/ ʌ d ˈ v aɪ t ə v ɛ ˈ d ɑː n t ə /; Sanskrit: अद्वैत वेदान्त, IAST: Advaita Vedānta) is a Hindu tradition of textual exegesis and philosophy which states that jivatman, the individual experiencing self, is ultimately pure awareness mistakenly identified with body and the senses, [2] and non ...
In medieval times, Advaita Vedanta position as most influential Hindu darsana started to take shape, as Advaitins in the Vijayanagara Empire competed for patronage from the royal court, and tried to convert others to their sect. [120] It is only during this period that the historical fame and cultural influence of Shankara and Advaita Vedanta ...
The Advaita Guru-Paramparā ("Lineage of Gurus in Non-dualism") is the traditional lineage of divine, Vedic and historical teachers of Advaita Vedanta.It begins with the Daiva-paramparā, the gods; followed by the Ṛṣi-paramparā, the Vedic seers; and then the Mānava-paramparā, with the historical teachers Gaudapada and Adi Shankara, and four of Shankara's pupils. [1]
It is the modern form of Advaita Vedanta, states King (1999, p. 135), the neo-Vedantists subsumed the Buddhist philosophies as part of the Vedanta tradition [y] and then argued that all the world religions are same "non-dualistic position as the philosophia perennis", ignoring the differences within and outside of Hinduism. [168]
In Advaita Vedanta, the Para Brahman is defined as nirguna brahman, or Brahman without form or qualities. [9] [10] [11] It is a state of complete knowledge of self as being identical with the transcendental Brahman, a state of mental-spiritual enlightenment (Jnana yoga). [12]
In Advaita Vedanta and Jnana Yoga Nididhyasana (Sanskrit: निदिध्यासन) is profound and repeated meditation [1] on the mahavakyas, great Upanishadic statements such as "That art Thou", to realize the identity of Atman and Brahman.
According to the Advaita Vedanta tradition, the four Upanishadic statements indicate the real identity of the individual as sat (the Existent), Brahman, consciousness. According to the Vedanta-tradition, the subject matter and the essence of all Upanishads are the same, and all the Upanishadic Mahavakyas express this one universal message in ...
The sutras in Pada 2.1 are variously interpreted by Advaita, Dvaita, Vishishtadvaita and other sub-schools of Vedanta. [61] [61] [62] [63] The monist Advaita school holds that ignorance or Avidya (wrong knowledge) is the root of "problem of evil"; in contrast, dualistic Vedanta schools hold karma and samsara to be the root. [64] [note 8]