As we learnt in earlier post, Uttara Mimamsa is the Vedanta, one of the most significant of all Indian Philosophies. As compared to other systems, its advent and growth is recent. Still it is the most influential orthodox philosophical systems of India.
The Vedas are the most valuable scriptures of the mankind. They present the most exalted form of superhuman knowledge and wisdom.
The Vedas are eternal. They are timeless since they might have taken ages to acquire the written form.
The Upanishads are the concluding parts of the Vedas. They expound the supreme philosophical knowledge. The word ‘Vedanta’ usually refers to the Upanishads.
The word is a compound of ‘Veda’ and ‘Anta’. It means the ending portion of the Vedas.
However, the word ‘Vedanta’, in a broad sense, covers not only the Upanishads but all the commentaries and interpretations associated with the Upanishads.
All these works constitute the Vedanta philosophy.
The great scholar Badarayana(500-200 B.C) initiated the efforts to simplify the Upanishadic philosophy. Badarayana is also known as Ved Vyasa.
He was the first scholar to take up the challenging task of systematizing the immensely vast philosophical doctrines of the Upanishads. The result of his efforts was one of the most illustrious works on Vedanta.
Badarayana’s work is known as Brahma-Sutra or Vedanta-Sutra.
A number of commentaries were written to interpret them. Among these the commentaries of Shankaracharya, Ramanujacharya and Madhavacharya are regarded authentic and are held in very high view.
They are regarded as the greatest scholars of Indian philosophy. They are not only the principal commentators of Brahma-Sutra (Vedanta-Sutra) but are also its leading interpreters.
Thus, we have three major schools of Vedanta based on the philosophy of the distinguished trio: Advaita (non-dualism) of Shankaracharya, Vishishtadvaita (qualified non-dualism) of Ramanujacharya and Dvaita (dualism) of Madhavacharya.
Dvaita refers to ‘two’. Dvaita school is based on the concept of dualism. Madhavacharya emphasizes the distinction between God and individual soul (Jiva).
In addition, the school differentiates God from matter as well as the soul from matter. The school maintains that the God, Jiva and the Jagat are three separate and everlasting entities. God governs the world and has control over the souls.
The souls in its ignorance remains shackled in the world. By devotion and God’s mercy, the soul can migrate to the Heaven above. It can obtain Mukti from the cycle of life and death and live with God forever in the Heaven.
Vishishtadvaita literally means “qualified non-dualism”. Ramanujacharya stresses that God alone exists. He says that Brahman is God. He is not formless. The Cosmos and the Jivas form His body.
When the Jiva (soul) realises that he is a part of Paramatman (God), the soul is liberated. On liberation, his soul enjoys infinite consciousness and infinite bliss of God. The soul is in communion with God, but it does not share the power of the creation or destruction.
Advaita means “non-dualism”. Brahman is the sole Supreme Reality. Brahman, Jagat and Jiva are not different, separate entities.
More on Advaita in posts to follow.
Love.
Whatever you have learnt here, share it with others. It is not enough if you share it with others, you too should put your knowledge into practice and derive benefit therefrom. We prepare many delicious items at home and serve them to the guests. Is it not necessary that we should also partake of them?
“Embodiments of Love, Students!
Whatever you have learnt here, share it with others. It is not enough if you share it with others, you too should put your knowledge into practice and derive benefit therefrom. We prepare many delicious items at home and serve them to the guests. Is it not necessary that we should also partake of them?
Likewise, we should digest the Vedic knowledge we have acquired and also share it with others. All types of knowledge have originated from the Vēdas. That is why the Vēda is extolled as sarva vijñāna sampatti (the treasure chest of knowledge). But unfortunately, we are not making proper use of such a treasure. Share your knowledge to the extent you have acquired. Never forget what you have learnt. With sincere effort, you will certainly be able to attain sākṣhātkāra. Those of you who wish to have the vision of God should digest the Vedic wisdom you have acquired and share it with others.”
Bhagavān Sri Sathya Sai Baba – Discourse on 19 October 2004
