Exploring Vedanta systematically

by Seva Lamberdar Thu Oct 31, 2019 1:31 pm

In a recent blog titled "Sri Madhvacharya, His Early Life And His Works" by Sri H.S. Madhva Rao (http://creative.sulekha.com/sri-madhvacharya-his-early-life-and-his-works_637685_blog), many dedicated members on Sulekha took part in the discussion by posting their valuable comments.

The enthusiastic participation by Sulekha members expressing different types of opinions was nothing new in the above, considering that the Vedanta was at the heart of this discussion, which people have been analyzing, investigating and debating for thousands of years while trying to interpret Upanisads during their effort to understand the basic relation between the Creator and the creation.

Here is an example in the following (from Ref. 1) on the diversity of opinions and interpretations in Vedanta among scholars / philosophers right from the beginning,

"... even when Badarayana compiled and formulated his Sutra (viz. Vedanta Sutra or Braham Sutra), there were differences of opinion in interpreting the Upanisads on such central topics as the characteristics of the released soul and the relation of the individual soul to Brahman. Asmarthya holds the bhedabheda view of the relation of the soul to Brahman, that it is neither absolutely different nor absolutely non-different from it. Audolomi is of opinion that the soul is altogether different from Brahman up to the time of final release, when it becomes merged in it, and Kasakrtsna thinks that the soul is absolutely identical with Brahman, which, in some way or other, presents itself as the individual soul. The later interpreters accept one or more of these views. This indicates that the Upanisads were subjects of considerable discussion throughout and Badarayan's view of the Vedanta seems to be the outcome of a very prominent school of thought, though other schools of considerable repute also flourished." (Ref. 1)

Perhaps a review of the following references (1, 2 & 3; in that order), which were based on my study of various ancient texts and after going through the scholarly works in philosophy by S. Radhakrishnan et al., might be helpful in getting useful perspective quickly on Vedanta (including the Vedanta Sutra or Braham Sutra, Ref. 1), the clarification that Advaita has no implication with respect to God (Brahman) as same / similar to things in creation (Ref. 2), and the Reality, even though one, subject to many ways of looking and interpreting by even the leading Vaisnava Acharyas (Ref. 3).

References

(1) Subhash C. Sharma, "Vedanta Sutra and the Vedanta", June 27, 2004, http://creative.sulekha.com/vedanta-sutra-and-the-vedanta_333615_blog

(2) Subhash C. Sharma, "Not everyone and everything is same or equal to Brahman (God) in Advaita (Brahman according to Samkara's Advaita), April 22, 2004, http://creative.sulekha.com/not-everyone-and-everything-is-same-or-equal-to-brahman-god-in-advaita_428190_blog

(3) Subhash C. sharma, "Vaisnava philosophies of Ramanuja, Madhva, Nimbarka, Vallabha, Caitanya, Bhaskara and Yadavaprakasa", April 24, 2004, http://creative.sulekha.com/vaisnava-philosophies-of-ramanuja-madhva-nimbarka-vallabha-caitanya-bhaskara-and-yadavaprakasa_333423_blog

: Subhash C. Sharma

by Seva Lamberdar Mon Nov 04, 2019 7:01 am

Some people, based on the song comprising the words "Shivo-aham Shivo-aham" by Shankara, mistakenly think that Shankara was an Acharya in the Shaivite tradition and not a Vaishnava Acharya like others (mentioned above, Ramanuja et al.).

In reality, "Shivo-aham.." by Shankara is only a reference to "the soul is auspicious", and not "I am Shiva or God" as some people mistakenly assume.

Moreover, Shankara's philosophical elaborations involve Brahman directly (both as Nirguna and Saguna), whereas others' works represent the dedications in the name of Vishnu (another name for Brahman, and mostly in Saguna mode).

Exploring Vedanta systematically

Exploring Vedanta systematically

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