Empirical reality - illusion and ignorance Advaita Vedanta

1 empirical reality - illusion , ignorance

1.1 causality
1.2 māyā (illusion)
1.3 avidya (ignorance)

empirical reality - illusion , ignorance

according advaita vedanta, brahman sole reality. status of phenomenal world important question in advaita vedanta, , different solutions have been proposed. perception of phenomenal world real explained maya (constantly changing reality) , avidya ( ignorance ). other brahman, else, including universe, material objects , individuals, ever-changing , therefore maya. brahman paramarthika satyam, absolute truth , , true self, pure consciousness, reality (sat), since untinged difference, mark of ignorance, , since 1 thing not sublatable .

causality

all schools of vedanta subscribe theory of satkāryavāda, means effect pre-existent in cause. there different views on causal relationship , nature of empirical world perspective of metaphysical brahman. brahma sutras, ancient vedantins, sub-schools of vedanta, samkhya school of hindu philosophy, support parinamavada, idea world real transformation (parinama) of brahman.

scholars disagree on whether adi shankara , advaita system explained causality through vivarta. according andrew nicholson, instead of parinama-vada, competing causality theory vivartavada, says world, merely unreal manifestation (vivarta) of brahman. vivartavada states although brahman appears undergo transformation, in fact no real change takes place. myriad of beings unreal manifestation, real being brahman, ultimate reality unborn, unchanging, , entirely without parts . advocates of illusive, unreal transformation based causality theory, states nicholson, have been advaitins, followers of shankara. although world can described conventionally real , adds nicholson, advaitins claim of brahman’s effects must acknowledged unreal before individual self can liberated .

however, other scholars such hajime nakamura , paul hacker disagree. hacker , others state adi shankara did not advocate vivartavada, , explanations remote connotation of illusion . according these scholars, 13th century scholar prakasatman gave definition vivarta, , prakasatman s theory misunderstood adi shankara s position. andrew nicholson concurs hacker , other scholars, adding vivarta-vada isn t shankara s theory, shankara s ideas appear closer parinama-vada, , vivarta explanation emerged gradually in advaita subschool later.

according eliot deutsch, advaita vedanta states standpoint of brahman-experience , brahman itself, there no creation in absolute sense, empirically observed creation relative , mere transformation of 1 state another, states provisional , cause-effect driven modification.

māyā (illusion)

the doctrine of maya used explain empirical reality in advaita. jiva, when conditioned human mind, subjected experiences of subjective nature, states vedanta school, leads misunderstand maya , interpret sole , final reality. advaitins assert perceived world, including people , other existence, not appears . māyā, assert, manifests , perpetuates sense of false duality or divisional plurality. empirical manifestation real changing, obfuscates true nature of metaphysical reality never changing. advaita school holds liberation unfettered realization , understanding of unchanging reality , truths – self, self (soul) in oneself same self in , self in (brahman).

in advaita vedanta philosophy, there 2 realities: vyavaharika (empirical reality) , paramarthika (absolute, spiritual reality). māyā empirical reality entangles consciousness. māyā has power create bondage empirical world, preventing unveiling of true, unitary self—the cosmic spirit known brahman. theory of māyā expounded , explained adi shankara. competing theistic dvaita scholars contested shankara s theory, , stated shankara did not offer theory of relationship between brahman , māyā. later advaita scholar prakasatman addressed this, explaining, maya , brahman constitute entire universe, 2 kinds of interwoven threads create fabric. maya manifestation of world, whereas brahman, supports maya, cause of world.

brahman sole metaphysical truth in advaita vedanta, māyā true in epistemological , empirical sense; however, māyā not metaphysical , spiritual truth. spiritual truth truth forever, while empirical truth true now. complete knowledge of true reality includes knowing both vyavaharika (empirical) , paramarthika (spiritual), māyā , brahman. goal of spiritual enlightenment, state advaitins, realize brahman, realize unity , oneness of reality.

avidya (ignorance)

due ignorance (avidyā), brahman perceived material world , objects (nama rupa vikara). according shankara, brahman in reality attributeless , formless. brahman, highest truth , (reality), not change; our ignorance gives appearance of change. due avidyā, true identity forgotten, , material reality, manifests @ various levels, mistaken , true reality.

the notion of avidyā , relationship brahman creates crucial philosophical issue within advaita vedanta thought: how can avidyā appear in brahman, since brahman pure consciousness? sengaku mayeda writes, in commentary , translation of adi shankara s upadesasahasri:

certainly crucial problem sankara left followers of avidyā. if concept logically analysed, lead vedanta philosophy toward dualism or nihilism , uproot fundamental position.

to advaitins, human beings, in state of unawareness , ignorance of universal self, see i-ness different being in others, act out of impulse, fears, cravings, malice, division, confusion, anxiety, passions, , sense of distinctiveness.

subsequent advaitins gave various explanations, various advaita schools arose.

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