Vedanta The Development of Hindu Theism in the

Vedanta The Development of Hindu Theism in the Medieval Period: 8 th to 13 th 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 8 th 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 9 th century and the various dissenting schools of Bhakti Vedanta beginning in the 12 th 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 Vedanta Advaita Vedanta Sankara 9 th Century Hamsa Sampraday a Nimbarka 13 th century Sri Sampraday a Brahma Sampraday a Ramanuja 12 th Century Madhva 13 th Century Rudha Sampraday a Vallabha 15 th and 16 th Century Caitanya Sampraday a Caitanya 16 th Century

Sankara’s Advaita Vedanta Adi Sankaracarya (9 th Century)

Philosophy of Non-Duality 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. Gaudapada (circa 7 th Century) 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 (beingconsciousness-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.

The Status of the Universe 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.

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 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 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 1. Acquire a guru to guide one into enlightenment. 2. Practice detachment from sense objects and worldly pleasures (renunciation) and discrimination between the eternal and noneternal. Discrimination requires meditation on teachings of the Upanishads and their application to experience.

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 (The State of Liberation) 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.

Sankara “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. ” “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. ”