Ideas and aims Advaita Vedanta

1 ideas , aims

1.1 atman
1.2 brahman
1.3 puruṣārtha - 4 goals of human life
1.4 moksha - liberation

1.4.1 jivanmukta


1.5 vidya, svādhyāya , anubhava
1.6 mahavakya – great sentences
1.7 stages , practices

1.7.1 jnana yoga – path of practice
1.7.2 samadhi
1.7.3 guru

ideas , aims








































atman

Ātman (iast: ātman, sanskrit: आत्मन्) central idea in hindu philosophy , foundational premise of advaita vedanta. sanskrit word means real self of individual, essence , , soul.

Ātman first principle in advaita vedanta, along concept of brahman, atman being perceptible personal particular , brahman inferred unlimited universal, both synonymous , interchangeable. is, advaitin, unchanging, enduring, eternal absolute. true self of individual, consciousness, states sthaneshwar timalsina, self-revealed, self-evident , self-aware (svaprakashata) . atman, states eliot deutsch, pure, undifferentiated, supreme power of awareness , more thought, state of being, conscious , transcends subject-object divisions , momentariness.

advaita vedanta philosophy considers atman self-existent awareness, limitless , non-dual. asserts there spirit, soul, self (atman) within each living entity, same each other , identical universal eternal brahman. experience of oneness unifies beings, in there divine in every being, in existence single reality, , in there no divine distinct individual atman.

atman not changing body, not desires, not emotions, not ego, nor dualistic mind in advaita vedanta. introspective, inwardly self-conscious on-looker (saksi). advaitins, human beings, in state of unawareness , ignorance, see i-ness different being in others, act out of impulse, fears, cravings, malice, division, confusion, anxiety, passions, , sense of distinctiveness.

brahman

according advaita vedanta, brahman highest reality, unborn , unchanging, , not sublatable , , cannot superseded still higher reality. other brahman, else, including universe, material objects , individuals, ever-changing , therefore maya. brahman paramarthika satyam, absolute truth , and

the true self, pure consciousness ... reality (sat), since untinged difference, mark of ignorance, , since 1 thing not sublatable .

in advaita, brahman substrate , cause of changes. brahman considered material cause , efficient cause of exists. brahman primordial reality creates, maintains , withdraws within universe. creative principle lies realized in whole world .

advaita s upanishadic roots state brahman s qualities sat-cit-ānanda (being-consciousness-bliss) means true being-consciousness-bliss, or eternal bliss consciousness . adi shankara held satcitananda identical brahman , atman. advaitin scholar madhusudana sarasvati explained brahman reality simultaneously absence of falsity (sat), absence of ignorance (cit), , absence of sorrow/self-limitation (ananda). according adi shankara, knowledge of brahman shruti provides cannot obtained in other means besides self inquiry.

puruṣārtha - 4 goals of human life

advaita, other schools, accepts puruṣārtha - 4 goals of human life natural , proper:

dharma: right way life, duties , obligations of individual toward himself , society of society toward individual ;
artha: means support , sustain 1 s life;
kāma: pleasure , enjoyment;
mokṣa: liberation, release.

of these, of advaita vedanta philosophy focuses on last, gaining liberation in 1 s current life. first 3 discussed , encouraged advaitins, in context of knowing brahman , self-realization.

moksha - liberation

the soteriological goal, in advaita, gain self-knowledge , complete understanding of identity of atman , brahman. correct knowledge of atman , brahman leads dissolution of dualistic tendencies , liberation, moksha attained realizing 1 s true identity Ātman, , identity of atman , brahman, complete understanding of 1 s real nature brahman in life. stated shankara follows:

according advaita vedanta, liberation can achieved while living, , called jivanmukti. atman-knowledge, knowledge of true self , relationship brahman central liberation in advaita thought. atman-knowledge, advaitins, state of full awareness, liberation , freedom overcomes dualities @ levels, realizing divine within oneself, divine in others , beings, non-dual oneness, brahman in everything, , brahman.

according rambachan, in advaita, state of liberating self-knowledge includes , leads understanding self self of all, knower of self sees self in beings , beings in self.

jivanmukta

in advaita vedanta, interest not in liberation in after life, in 1 s current life. school holds liberation can achieved while living, , person achieves called jivanmukta.

the concept of jivanmukti of advaita vedanta contrasts videhamukti (moksha samsara after death) in theistic sub-schools of vedanta. jivanmukti state transforms nature, attributes , behaviors of individual, after liberated individual shows attributes such as:

he not bothered disrespect , endures cruel words, treats others respect regardless of how others treat him;
when confronted angry person not return anger, instead replies soft , kind words;
even if tortured, speaks , trusts truth;
he not crave blessings or expect praise others;
he never injures or harms life or being (ahimsa), intent in welfare of beings;
he comfortable being alone in presence of others;
he comfortable bowl, @ foot of tree in tattered robe without help, when in mithuna (union of mendicants), grama (village) , nagara (city);
he doesn’t care or wear sikha (tuft of hair on of head religious reasons), nor holy thread across body. him, knowledge sikha, knowledge holy thread, knowledge alone supreme. outer appearances , rituals not matter him, knowledge matters;
for him there no invocation nor dismissal of deities, no mantra nor non-mantra, no prostrations nor worship of gods, goddess or ancestors, nothing other knowledge of self;
he humble, high spirited, of clear , steady mind, straightforward, compassionate, patient, indifferent, courageous, speaks firmly , sweet words.

vidya, svādhyāya , anubhava

sruti (scriptures), proper reasoning , meditation main sources of knowledge (vidya) advaita vedanta tradition. teaches correct knowledge of atman , brahman achievable svādhyāya, study of self , of vedic texts, , 3 stages of practice: sravana (perception, hearing), manana (thinking) , nididhyasana (meditation), three-step methodology rooted in teachings of chapter 4 of brihadaranyaka upanishad.

sravana literally means hearing, , broadly refers perception , observations typically aided counsellor or teacher (guru), wherein advaitin listens , discusses ideas, concepts, questions , answers. manana refers thinking on these discussions , contemplating on various ideas based on svadhyaya , sravana. nididhyāsana refers meditation, realization , consequent conviction of truths, non-duality , state there fusion of thought , action, knowing , being. bilimoria states these 3 stages of advaita practice can viewed sadhana practice unifies yoga , karma ideas, , derived these older traditions.

adi shankara uses anubhava interchangeably pratipatta, understanding . dalal , others state anubhava not center around sort of mystical experience, around correct knowledge of brahman. nikhalananda states (knowledge of) atman , brahman can reached buddhi, reason, stating mysticism kind of intuitive knowledge, while buddhi highest means of attaining knowledge.

mahavakya – great sentences

several mahavakyas, or great sentences , have advaitic theme, inner immortal self , great cosmic power 1 , same .

stages , practices

advaita vedanta entails more self-inquiry or bare insight 1 s real nature, includes self-restraint, textual studies , ethical perfection. described in classical advaita books shankara s upadesasahasri , vivekachudamani, attributed shankara.

jnana yoga – path of practice

classical advaita vedanta emphasises path of jnana yoga, progression of study , training attain moksha. consists of fourfold qualities, or behavioral qualifications (samanyasa, sampattis, sādhana-catustaya):

nityānitya vastu viveka (नित्यानित्य वस्तु विवेकम्) — ability (viveka) correctly discriminate between real , eternal (nitya) , substance apparently real, aging, changing , transitory (anitya).
ihāmutrārtha phala bhoga virāga (इहाऽमुत्रार्थ फल भोगविरागम्) — renunciation (virāga) of petty desires distract mind (artha phala bhoga), willing give obstacle pursuit of truth , self-knowledge.
Śamādi ṣatka sampatti (शमादि षट्क सम्पत्ति) — sixfold virtues or qualities,

Śama (mental tranquility, ability focus mind).
dama (self-restraint, virtue of temperance).
uparati (dispassion, ability quiet , disassociated everything; discontinuation of religious ceremonies )
titikṣa (endurance, perseverance, ability patient during demanding circumstances).
Śraddhā (the faith in teacher , sruti texts).
samādhāna (attention, intentness of mind).


mumukṣutva (मुमुक्षुत्वम्) — positive longing freedom , wisdom, driven quest of knowledge , understanding.

correct knowledge, destroys avidya, psychological , perceptual errors related atman , brahman, obtained in jnanayoga through 3 stages of practice, sravana (hearing), manana (thinking) , nididhyasana (meditation). three-step methodology rooted in teachings of chapter 4 of brihadaranyaka upanishad:

sravana, listening teachings of sages on upanishads , advaita vedanta, studying vedantic texts, such brahma sutras, , discussions guru (teacher, counsellor);
manana, refers thinking on these discussions , contemplating on various ideas based on svadhyaya , sravana. stage of reflection on teachings;
nididhyāsana, stage of meditation , introspection. stage of practice aims @ realization , consequent conviction of truths, non-duality , state there fusion of thought , action, knowing , being.

samadhi

while shankara emphasized sravana ( hearing ), manana ( reflection ) , nididhyasana ( repeated meditation ), later texts dŗg-dŗśya-viveka (14th century) , vedantasara (of sadananda) (15th century) added samadhi means liberation, theme emphasized swami vivekananda.

guru

advaita vedanta school has traditionally had high reverence guru (teacher), , recommends competent guru sought in 1 s pursuit of spirituality. however, guru not mandatory in advaita school, states clooney, reading of vedic literature , followed reflection is. adi shankara, states comans, regularly employed compound words such sastracaryopadesa (instruction way of scriptures , teacher) , vedantacaryopadesa (instruction way of upanishads , teacher) emphasize importance of guru . reflects advaita tradition holds competent teacher important , essential gaining correct knowledge, freeing oneself false knowledge, , self-realization.

a guru more teacher, traditionally reverential figure student, guru serving counselor, helps mold values, shares experiential knowledge as literal knowledge, exemplar in life, inspirational source , helps in spiritual evolution of student. guru, states joel mlecko, more teaches specific type of knowledge, , includes in scope counselor, sort of parent of mind , soul, helps mold values , experiential knowledge as specific knowledge, exemplar in life, inspirational source , reveals meaning of life.

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