yajvan
24 April 2009, 11:38 AM
hariḥ oṁ
~~~~~~
Namasté
In another post I mentioned the following:
...hence advaita vedānta therefore means - Non-duality (a-dvaita) is the end (anta) of knowledge/wisdom (veda).
That is, the sum total of all wisdom and practices one may engage in, should deliver that person to the end (anta) state of non-duality (a-dvaita), of Brahman, of the Supreme ( anuttara). For what else is the veda engaged in, other then Totality ( Brahman).
If one wished to pursue a conversation on this subject in a nutshell , what then would be some of the key points of an advaita vedānta discussion (vāda वाद = speech , discourse , talk , utterance) ?
Advaita or ' not two' - but 'not two' of what? The non-differernce of the individual ( and frankly all that we see and experince) is non-different then Brahman. That implies ekaṁ sva advitīyam ¹ .
Reality - a view of saguṇa and nirguṇa ( form and formess) Brahman ; a key item for discussion
The notion of avidya and māyā- this is the 'linguistic' device used to explain how this Unity or ekaṁ sva advitīyam, is seen as multiplicity or all that we see and experince.
The notion of ignorance (avidya) and that of māyā are the concepts that are used. This ignorance is that of not being aware of one's genuine nature or ātman. Māyā is the notion of illusion.
I yield to this concept from the standpoint that one does not truly see Reality as it is, hence māyā; that said we have talked for pages and pages regarding this matter ¹.
Now some would add the concept of adhyāsa ¹(imposition) and vivarta-vāda (illusory appearance discussion) to the mix of avidya. This helps explain one's exeriences in the world of appearent duality
Liberation while living - jīvanmukti. This is the core of advaita vedānta i.e. That is, the sum total of all wisdom and practices one may engage in, should deliver that person to the end (anta) state of non-duality (a-dvaita), of Brahman, of the Supreme ( anuttara). For what else is the veda engaged in, other then Totality ( Brahman).Within this most robust darśana (vision) of Reality, there are some that are critial of this approach and tend to call advaita vedānta māyāvāda; hence Advaitin-s ( those practicing this darśana ) are considered māyā-vādins. Their notion for this - explaining (vāda) why one experiences diversity (māyā) is high on the discussion list i.e. how Reality is experienced ( initially) as multiplicity. I am not in this camp of thinking. I would suggest another complimentary name would be Brahma-vāda and Brahma-vādin-s as Fullness (bhūman), sattā, are always on the Advaitin-s lips.
My teacher would always talk of living the wholeness of life. For the listener still anchored in avidya, he would say experience 200% of life…the fullness of nirguṇa and saguṇa Brahman.
I'd hope others will add (positive) additions and extentions to this conversation as one sees fit.
praṇām
words
advaita is composed of a + dvaita; a अ= not ( like 'un' in English) + dvaita द्वैत= duality , duplicity , dualism = not (a) dual (dvaita).
ekaṁ or eka एक- one and the same , solitary , single + sva स्व- one's own + advitiya अद्वितीय- without a second
Māyā discussion http://www.hindudharmaforums.com/showthread.php?t=1768 (http://www.hindudharmaforums.com/showthread.php?t=1768)
adhyāsa अध्यास- imposing; the in vogue term is considered super-imposition
vivarta विवर्त- 'the revolving one'
darśana दर्शन- view , doctrine , philosophical system
~~~~~~
Namasté
In another post I mentioned the following:
...hence advaita vedānta therefore means - Non-duality (a-dvaita) is the end (anta) of knowledge/wisdom (veda).
That is, the sum total of all wisdom and practices one may engage in, should deliver that person to the end (anta) state of non-duality (a-dvaita), of Brahman, of the Supreme ( anuttara). For what else is the veda engaged in, other then Totality ( Brahman).
If one wished to pursue a conversation on this subject in a nutshell , what then would be some of the key points of an advaita vedānta discussion (vāda वाद = speech , discourse , talk , utterance) ?
Advaita or ' not two' - but 'not two' of what? The non-differernce of the individual ( and frankly all that we see and experince) is non-different then Brahman. That implies ekaṁ sva advitīyam ¹ .
Reality - a view of saguṇa and nirguṇa ( form and formess) Brahman ; a key item for discussion
The notion of avidya and māyā- this is the 'linguistic' device used to explain how this Unity or ekaṁ sva advitīyam, is seen as multiplicity or all that we see and experince.
The notion of ignorance (avidya) and that of māyā are the concepts that are used. This ignorance is that of not being aware of one's genuine nature or ātman. Māyā is the notion of illusion.
I yield to this concept from the standpoint that one does not truly see Reality as it is, hence māyā; that said we have talked for pages and pages regarding this matter ¹.
Now some would add the concept of adhyāsa ¹(imposition) and vivarta-vāda (illusory appearance discussion) to the mix of avidya. This helps explain one's exeriences in the world of appearent duality
Liberation while living - jīvanmukti. This is the core of advaita vedānta i.e. That is, the sum total of all wisdom and practices one may engage in, should deliver that person to the end (anta) state of non-duality (a-dvaita), of Brahman, of the Supreme ( anuttara). For what else is the veda engaged in, other then Totality ( Brahman).Within this most robust darśana (vision) of Reality, there are some that are critial of this approach and tend to call advaita vedānta māyāvāda; hence Advaitin-s ( those practicing this darśana ) are considered māyā-vādins. Their notion for this - explaining (vāda) why one experiences diversity (māyā) is high on the discussion list i.e. how Reality is experienced ( initially) as multiplicity. I am not in this camp of thinking. I would suggest another complimentary name would be Brahma-vāda and Brahma-vādin-s as Fullness (bhūman), sattā, are always on the Advaitin-s lips.
My teacher would always talk of living the wholeness of life. For the listener still anchored in avidya, he would say experience 200% of life…the fullness of nirguṇa and saguṇa Brahman.
I'd hope others will add (positive) additions and extentions to this conversation as one sees fit.
praṇām
words
advaita is composed of a + dvaita; a अ= not ( like 'un' in English) + dvaita द्वैत= duality , duplicity , dualism = not (a) dual (dvaita).
ekaṁ or eka एक- one and the same , solitary , single + sva स्व- one's own + advitiya अद्वितीय- without a second
Māyā discussion http://www.hindudharmaforums.com/showthread.php?t=1768 (http://www.hindudharmaforums.com/showthread.php?t=1768)
adhyāsa अध्यास- imposing; the in vogue term is considered super-imposition
vivarta विवर्त- 'the revolving one'
darśana दर्शन- view , doctrine , philosophical system