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Another form of dualism in Hindu philosophy is found in the Dvaita ("dualism") Vedanta school, which regards God and the world as two realities with distinct essences; this is a form of theistic dualism. By contrast, schools such as Advaita ("nondualism") Vedanta embrace nondualism or absolute monism, regarding dualism as an illusion .
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 Shaivism alone, there are ten dualistic Agama texts, eighteen qualified monism-cum-dualism Agama texts, and sixty-four monism Agama texts. [31] The Bhairava Shastras are monistic, while Shiva Shastras are dualistic. [32] [33] A similar breadth of diverse views is present in Vaishnava Agamas as well.
Dvaita Vedanta is a dualistic interpretation of the Vedas; it espouses dualism by theorising the existence of two separate realities. [128] The first and the only independent reality, states the Dvaita school, is that of Vishnu or Brahman. [ 128 ]
[75] [76] The deities in Hinduism are not considered to be almighty, omnipotent, omniscient and omnibenevolent, and spirituality is considered to be seeking the ultimate truth that is possible by a number of paths. [77] [78] [79] Like other Indian religions, in Hinduism, deities are born, they live and they die in every kalpa (eon, cycle of ...
While some Upanishads have been deemed 'monistic', others, including the Katha Upanishad, are dualistic. [92] The Maitri is one of the Upanishads that inclines more toward dualism, thus grounding classical Samkhya and Yoga schools of Hinduism, in contrast to the non-dualistic Upanishads at the foundation of its Vedanta school. [93]
Everything that is composed of the second reality, such as individual soul, matter, and the like exist with their own separate reality. The distinguishing factor of this philosophy, as opposed to monistic Advaita Vedanta, is that God takes on a personal role and is seen as a real eternal entity that governs and controls the universe. [15]
However, scholars also note that other Abhangas attributed to Tukaram criticize monism, and favor dualistic Vedanta philosophy of the Indian philosophers Madhvacharya and Ramanuja. [20] In Abhanga 1471, according to Bhandarkar's translation, Tukaram says, "When monism is expounded without faith and love, the expounder as well as the hearer are ...