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TOPIC: Advaita Vedanta FAQ

Advaita Vedanta FAQ 3 years 7 months ago #2098

  • sunflower
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Who is the founder of advaita?
There is no single constitutor of advaita. Since the philosophy of advaita is ingrained in the upanishads, which constitute a part of the perennial vedas, the advaita practice doesn't left a footprint in history. Anyway, SankarAcArya is honored as the most significant master of advaita vedAnta, as he wrote some notes to the main scriptural texts, and located the living advaita tradition on a firm reliance. Before SankarAcArya's period, the tradition went down mainly through oral regulations. Even ourdays, the most conventional way to learn advaita is to sit at the feet of an proficient guru.

Why is advaita often referred to as Mayavada?
The word mAyAvAda supplies a lot of goals. Since advaita supports the identity of the particular Atman with brahman, some questions appeared regarding the origin of the mottled Universe. Maya is characterized by the appearition of classes in the universe. In a folk speech, Maya means dellusion, and an enchanter or a juggler it means a Mayavi. Within advaita, Maya has a technical value as the original power (Sakti) of brahman, which also serves to occlude, due to which the universe is deliberated to be completely dissemblanced, and the unity of brahman is not known.

Lots of Vaishnava education institutes use the word Mayavada in a humilitating sense. However, this criticism shows Maya exceptionally as illusion and attack advaita for discharge the World as an illusion that is nothing more than something lost in reverie. Such a critique disregards the philosophical delicacy of of Maya apprehension in advaita.

Isn't advaita faked by everyday practice?
In fact, advaita confess that everyday experience conducts one to enclose plurality, but it keeps persistently that the transcendental experience of brahmanubhava sublates the everyday plane experience that has as it's basis the perception through one's value. The tradition holds that it is not right to make one's inference on exhaust of metaphysics based only on standard everyday experience. All schools of vedanta trust the scriptures; the Vedas, as a real origin of knowledge.
And if it happened advaita vedanta to be learnt just from the upanishads, it is not faked-up or made-up by some ocasional cases. On the other hand, the ideas of brahman's identity sublates regular sensation. It is also showed out there wouldn't be any need for Holy scripture if one's custody will be based on everyday experience only.
The vedas are examined as apaurusheya (unauthored), and eternally valid texts. A number of other contents, admittedly of human authorship, are also given scriptural status, but they are inferior to the vedas in their power and domination, and are valid where they do not conflict with vedic commandments. These other texts are called smrti, i.e. remembered customes.

All vedas have a karmakanda, which is composed of mantras and ritual warrants (vidhis) and a jnanakanda, consisting of the upanishads and brahmanas.

The first exclusion that advaita takes to purva mimqmsq plays the role of the jnanakanda. The upanishads are not merely arthavada, as supported by the purva mimamsa education institutes. The upanishads teach the knowledge of brahman, and are never considered to belaud the pick of ritual action.
A next, which is more delicate philosophical difference with purva mimamsa is that advaita vedanta confess that brahman is the very begining origin of the veda, in the same way as brahman is the source of the entire Universe. This acceptance of a "source" of the veda would not be acceptable to the true purva mimamsakas who follow the thought of kumarila bhatta or prabhakara.
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