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Journal articles on the topic 'Advaita'
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1
Lucas, Phillip Charles. "When a Movement Is Not a Movement." Nova Religio 15, no. 2 (November 1, 2011): 93–114. http://dx.doi.org/10.1525/nr.2011.15.2.93.
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This article examines the influence of the Hindu teacher Ramana Maharshi on Neo-Advaita groups in North America. These groups constitute a growing segment of North America’s liberal spirituality subculture and bear witness to the transposability of the Maharshi’s teachings and the portability of his method of self-inquiry into non-Indian cultural spaces. I use three teachers as representative examples of Neo-Advaitin strategies for adapting the Maharshi’s Advaitic message to the North American cultural setting.
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Medhananda, Swami. "Cutting the Knot of the World Problem: Sri Aurobindo’s Experiential and Philosophical Critique of Advaita Vedānta." Religions 12, no. 9 (September 14, 2021): 765. http://dx.doi.org/10.3390/rel12090765.
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This article proposes to examine in detail Aurobindo’s searching—and often quite original—criticisms of Advaita Vedānta, which have not yet received the sustained scholarly attention they deserve. After discussing his early spiritual experiences and the formative influence of Sri Ramakrishna and Swami Vivekananda on his thought, I outline Aurobindo’s philosophy of “realistic Adwaita”. According to Aurobindo, the sole reality is the Divine Saccidānanda, which is not only the static impersonal Brahman but also the personal, dynamic Cit-Śakti (Consciousness-Force), which manifests as everything in this universe. At various points in his corpus, Aurobindo criticizes Advaita Vedānta on three fronts. From the standpoint of spiritual experience, Aurobindo argues that Śaṅkara’s philosophy is based on a genuine, but partial, experience of the Infinite Divine Reality: namely, the experience of the impersonal nondual Absolute and the corresponding conviction of the unreality of everything else. Aurobindo claims, on the basis of his own spiritual experiences, that there is a further stage of spiritual experience, when one realizes that the impersonal-personal Divine Reality manifests as everything in the universe. From a philosophical standpoint, Aurobindo questions the logical tenability of key Advaitic doctrines, including māyā, the exclusively impersonal nature of Brahman, and the metaphysics of an illusory bondage and liberation. Finally, from a scriptural standpoint, Aurobindo argues that the ancient Vedic hymns, the Upaniṣads, and the Bhagavad-Gītā, propound an all-encompassing Advaita philosophy rather than the world-denying Advaita philosophy Śaṅkara claims to find in them. This article focuses on Aurobindo’s experiential and philosophical critiques of Advaita Vedānta, as I have already discussed his new interpretations of the Vedāntic scriptures in detail elsewhere. The article’s final section explores the implications of Aurobindo’s life-affirming Advaitic philosophy for our current ecological crisis.
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Nicholson, Hugh, and R. Balasubramanian. "Advaita Vedanta." Journal of the American Oriental Society 124, no. 3 (July 2004): 561. http://dx.doi.org/10.2307/4132281.
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P., Pratheesh, and Mary Reema. "Sree Narayana Guru’s Perspectives and Advaita Philosophy: A Review of Guru’s Selected Works." International Journal of Research and Innovation in Social Science VIII, no. VI (2024): 1401–7. http://dx.doi.org/10.47772/ijriss.2024.806105.
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After Adi Shankara, Sree Narayana Guru was the greatest spiritual philosopher Kerala has ever produced. He offered a way of life that was both materialistic and spiritually balanced. Through his philosophical writings, he imparts knowledge on how to uphold a dialectical union of the conceptual and the practical manner of living. The predominant and best-known school of Indian philosophy, Advaita Vedanta, espouses the unchanging non-dualism between the Universal Soul and the Individual Soul. Narayana Guru dedicated his entire life to demonstrating to the world that Advaita may be put into practice and acknowledges Advaita as the philosophical foundation for man’s practical concerns in the world. The key distinction between the Advaita systems of Sankara and Narayana Guru is how they are used in the real world. Advaita Vedanta was synthesized by Narayana Guru. Narayana Guru combined the theistic Vedic practice of love and service with the Advaita Vedanta notion of Brahman’s oneness (ekatma vada). Through his works, Narayana Guru spread the holy message to all people and encouraged them to embrace timeless truths and aspirations. This essay attempts to examine a few of Narayana Guru’s writings in order to examine how the Advaita philosophy affected him and how he saw Advaita. This study uses the historical research method, and its conclusions show that Advaita philosophy directly influences both the religious teachings he imparts and the motivations for his socio-religious conduct.
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Ulrich, Edward T. "Swami Abhishiktananda and Comparative Theology." Horizons 31, no. 1 (2004): 40–63. http://dx.doi.org/10.1017/s0360966900001067.
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ABSTRACTSwami Abhishiktananda (Fr. Henri Le Saux, 1910–1973) was a French Benedictine who wrote a pioneering work in Hindu-Christian dialogue entitled Saccidānanda: A Christian Approach to Advaitic Experience. Therein he attempted an inclusivist integration of the theologies of Advaita Vedanta and Roman Catholicism. He later rejected aspects of Saccidānanda and argued that Advaita and Christianity are too different to be integrated in this manner. In place of Saccidānanda, Abhishiktananda developed two positions at the end of the 1960s which anticipated current Roman Catholic debates over the theology of religions. One was an experiential inclusivism which bears affinities with the pluralist position of Paul Knitter and others. The other was a “comparativist” position, similar to the one later developed by Francis Clooney and James Fredericks. This paper will examine how Abhishiktananda developed these various approaches to Hindu-Christian dialogue and the tensions between them.
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Lucas, Phillip Charles. "Non-Traditional Modern Advaita Gurus in the West and Their Traditional Modern Advaita Critics." Nova Religio 17, no. 3 (February 2013): 6–37. http://dx.doi.org/10.1525/nr.2014.17.3.6.
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The Modern Advaita movement has undergone a split between two factions: one remains committed to a more traditional articulation of Advaita Vedanta, and the other has departed in significant ways from this traditional spiritual system. Over the past fifteen years, the Traditional Modern Advaita (TMA) faction has launched sustained and wide-ranging criticism of Non-Traditional Modern Advaita (NTMA) teachers and teachings. This article identifies the main themes of TMA criticisms and interprets their significance using insights from the social sciences and history of religions. I suggest that some reconfiguring of the Advaita tradition is necessary as it expands in transnational directions, since the structures of intelligibility from one culture to another are rarely congruent. Indeed, adaptation, accommodation and reconfiguration are normal and natural processes for religious traditions expanding beyond their indigenous cultural matrices. In the end, the significant questions for Advaita missionaries to the West may be how much accommodation is prudent, how rapidly reconfiguration should take place, and what adaptations are necessary for their spiritual methodology not only to survive but also thrive in new cultural settings.
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Rajagopal, Sundararajan. "The spiritual philosophy of Advaita: Basic concepts and relevance to psychiatry." Indian Journal of Psychiatry 66, no. 2 (February 2024): 202–7. http://dx.doi.org/10.4103/indianjpsychiatry.indianjpsychiatry_368_23.
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Advaita is a major Hindu spiritual doctrine that has its roots in the Vedas. This essay presents a broad overview of some key aspects of Advaita. Then, the following five important features of Advaita that have relevance to the practice of psychiatry are elaborated: 1. The Guru-Sishya (teacher-disciple) dyad, 2. Levels of reality, 3. Sleep analysis, 4. Indispensable role of knowledge, and 5. Using analogies.
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S, Senthamzil Pavai. "Bharathi and Advaita." International Research Journal of Tamil 3, S-2 (April 30, 2021): 6–11. http://dx.doi.org/10.34256/irjt21s22.
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Bharati is the twentieth-century non-recipient. The English of India; During the year, poetry was written in the form of poetry, liberation, social liberation, and the unity of the people with regards to the separation of religions and religions. These songs, legends, myths, and philosophies were completely different and gave new meaning to various god ideas. Bharati, who is the best spiritual poet, has established himself as the Advaita Vedanta by placing himself in the words of the Gita, who sees the soul in all things and sees everything in the soul. The purpose of this article is to explain Bharati's Advaita principle. Gnanika Kavi Bharati, the principle of the best of the Naradharata Bharatam, has manifested himself as an Advaita Vedantic. One that is not two is Brahman. It has penetrated the universe and the cosmos, the myths and the lives. Hiding this state of affairs is a delusion, a world, and a trap. The conqueror of illusion; Bharati's Advaita principle is that Jeevanmukthan is. It is the clear thought of Bharatiya. He emphasizes oneness among many deities. Bharatiya had a great sense of unity within the religion. That is why the rule of Brahman in the soil and sky is the realization of the sovereignty of Brahman in the Panchabhutas. Realizing that the sovereignty of the Brahman is frozen in all life, the poet realizes that the Brahman is also in the Paramatma jivatmas. Bharatiya illuminating the Advaita light is illusory. She refuses to fear death. He cautioned against the possibility of differences due to the illusion of inner turmoil. Your business is here to love people in an effort to inspire them! This is the way to see the differences; The Advaita Principle of Bharati is that humanity will excel if everyone has the sense of "I am everything".
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Kazanas, N. "Advaita and Gnosticism." Indian Historical Review 32, no. 1 (January 2005): 197–254. http://dx.doi.org/10.1177/037698360503200108.
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Salmond, Noel. "Advaita and Imagery." Arc: The Journal of the School of Religious Studies 23 (May 1, 1995): 89–105. http://dx.doi.org/10.26443/arc.v23i.735.
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Nagar, Dhruv Raj. "The Embodied One." Religions of South Asia 17, no. 3 (December 21, 2023): 258–78. http://dx.doi.org/10.1558/rosa.27233.
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Advaita Vedanta is often approached as a philosophy of non-dualism. However, I show that approaching the tradition as a Sariraka Mamamsa, a hermeneutics of embodiment, better captures some of its core concerns. On this account, the Upanisads are primarily invested in clarifying the complex dynamics of human embodiment and the self’s immersion in various domains of materiality. To this extent, Advaita is well-placed to make unique interventions in the materialist turn in philosophy and religion, articulating a coherent discourse of embodied experience and pedagogy. Thus while the Vedantic project may be framed in terms of God or Brahman as its hermeneutic centre, it is the unfoldment of the nature of the saririn, the embodied, that drives the project at the first place. This requires discerning superimposed layers of identity (adhyasa), exfoliating each to arrive at the embodied one beneath the self’s embodying environs. This is not a negative process of withdrawing an ‘authentic’ self from its material or psychic entanglements, that is, desuperimposition (apavada). Rather, Advaitic method enjoins an embrace of the self’s immersion in its bodily environs, opening the phenomenal landscape of consciousness to hitherto unrecognized domains of phenomenal being submerged beneath conscious awareness. This is an expansive process that recalibrates one’s sense of self preparing it for more subtle forms of discernment in a graded phenomenal itinerary. I distinguish between two terms, adhyasa and adhyaropa, that, while mapping the same dynamics of embodiment, deploy it along different ends. Failure to appreciate this can obscure the precise work done by deliberate superimposition (adhyaropa) in Advaita.
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Pandit, Shilpa Ashok. "Advaita: Oneness as a Lived Reality—Examining Aspects of Profound and a Radical Psychology." Psychology and Developing Societies 33, no. 2 (September 2021): 190–207. http://dx.doi.org/10.1177/09713336211038814.
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It is all good to say, that the world is one! Are these idealistic/poetic ideas or could there be psychological pathways to experience oneness as a continuous realisation? This is not a question of philosophy or intellectual argumentation, but a question of living and being. There has been now interest in non-dual awareness in research as well ( Josipovic, 2014 ). The objective of this article is to introduce a radical worldview—advaita vedānta that leads to profound cognitive, affective and behavioural implications of well-being beyond the surface level ideas of happiness. Advaita—which means ‘not-two’ is the most profound and radical of psychological theories Indic civilization has experienced and accepted as the epitome—the crown jewel. The Vedāntic worldview and practice with the background throb of all Indic values—of inclusion, love and truth vests in Advaita—oneness. In popular imagination, it has been both esoteric-cised and yet has remained un-commodified. Contrary to popular ideas that look at advaita as a speculative philosophy, advaita is understood as a rich psychological theory with a basis in cognition, knowing, as well as a living in oneness. The students of modern psychology, especially, in India are left poorer, if they are unable to review advaita and yet study consciousness, which is a booming area of research in modern psychology. Advaita is a continuous living realisation—termed as Jīvanmukti, the Vedāntic ideal of being free, while living. Examining the primary Saṃskrit text—Jīvanmukti-viveka, I describe Jīvanmukti—of living in continuous realisation of oneness, till the body drops down, as stated by the great muni, whose above-mentioned abhyāsa grantha—the application manual, is used across Hindu spiritual frameworks and monastic orders, till today.
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Maheswari, Prasanthy Devi. "DASAR-DASAR PEMIKIRAN FILSAFAT ADVAITA VEDĀNTA ADI ŚAṄKARĀCĀRYA SEBAGAI CAHAYA KECERDASAN MENUJU KESADARAN KETUHANAN." Sanjiwani: Jurnal Filsafat 13, no. 1 (March 31, 2022): 59–70. http://dx.doi.org/10.25078/sanjiwani.v13i1.1005.
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Belakangan ini semakin mudahnya menebar ujaran kebencian, hilangnya rasa kemanusiaan dan kepedulian manusia terhadap alam semesta, ini menandakan dunia sedang tidak baik-baik saja dan jauh dari keharmonisan. Melihat fenomena tersebut menjadi menarik untuk menelisik pemikiran filsafat yang digagas oleh seorang filsuf Adi Śaṅkarācārya yang dikenal dengan Advaita Vedānta. Advaita berarti tiada dualisme. Sistem Advaita Śaṅkarācārya menyangkal adanya realitas yang lebih dari satu. Brahman adalah satu-satunya realitas yang ada. Alam merupakan penampakan atau ilusi dari Brahman namun kenyataannya relatif. Sedangkan individu/jiva/roh pribadi tidak berbeda dengan Brahman namun kenyataannya juga relatif karena disebabkan oleh belenggu avidya dan menampakkan diri dengan sarana tambahan yaitu upadhi. Kajian ini mencoba menguraikan konsep dasar Advaita Vedānta dalam vakya (ucapan) Upaniṣad di kehidupan saat ini. Hal ini menjadi salah satu jalan mencapai kesadaran ketuhanan dalam merealisasikan Diri dengan melihat segalanya adalah Brahman.
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Ram-Prasad, Chakravarthi. "Studies in Advaita Vedanta: Towards an Advaita Theory of Consciousness (review)." Philosophy East and West 57, no. 1 (2007): 107–10. http://dx.doi.org/10.1353/pew.2007.0009.
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Hejjaji, Vinay, Anand Sadasivan, and Padmakumar PR. "Tatsṛṣṭvā Tadevānuprāviśat : Toward an Advaita Vedantic Approach to Cosmopsychism." Philosophy East and West 73, no. 4 (October 2023): 898–915. http://dx.doi.org/10.1353/pew.2023.a909969.
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Abstract: This essay draws attention to some of the ideas and discussions in the classical Advaita Vedantic literature that have a direct bearing on contemporary debates concerning the existence of consciousness in the empirical world. Section 1 makes the case for pursuing a non-eliminativist reading of Advaita Vedanta by clarifying its position on the existence of the empirical world. The idea here is to lay the background for approaching Advaita Vedanta from a cosmopsychist perspective. Section 2 shows, first, how the position of Advaita Vedanta that macro-level consciousnesses are reflections of the universal consciousness (Brahman) in the intellects ( buddhi ) of empirical selves sets it apart from the prevailing cosmopsychist theories. It then goes on to discuss how this idea of reflection can at once offer an elegant solution to the decombination/derivation problem, suggest a promising way to bridge "the explanatory gap" and explain the phenomena of mental causation.
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Timalsina, Sthaneshwar. "Time and Change in Advaita—Gauḍapāda in Dialogue with Vasiṣṭha and Nāgārjuna." Religions 15, no. 2 (January 30, 2024): 167. http://dx.doi.org/10.3390/rel15020167.
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In the classical philosophical landscape of India, the Advaita of Śaṅkara occupies central stage. Besides the Upaniṣadic literature, the Gauḍapāda-kārikā (GK) of Gauḍapāda is the primary text in this school. Relying primarily on the GK, this essay explores the ways the issue of change can be addressed within the Advaita paradigm. For Advaitins, there exists only the singular reality of Brahman, of the character of non-differentiated consciousness. In this paradigm, the attributes of both being and blissfulness never change. Furthermore, the central teaching of Gauḍapāda is the doctrine of ‘non-origination’ (ajāti), that nothing is ever originated. For Advaita, change or deviation is possible only under the spell of illusion, as the absolute is changeless. By comparing the position of Gauḍapāda with other classical, non-dual philosophies, this paper explores arguments for and against change in the classical philosophical school of Advaita.
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R, Sahayaseelan. "Final Goal in Advaita Vethanda is a Philosophical Research." Indian Journal of Tamil 5, no. 1 (February 13, 2024): 12–18. http://dx.doi.org/10.54392/ijot2412.
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Religion has secured a significant place in world traditional Civilization. Influence of religion has been well synthesized in art, Literature, Ethics and philosophy. Generally speaking religion always discusses three important entities such as, Human life, World and God. Faith in God, Philosophical thoughts and moral principles are the core topics in religion. In this respect it could be said that religion is being played a pivotal role since from birth up to death of human beings. In this respect, Advaita Vedanta as one of the Hindu Philosophies has been discussed about the Final Goal of Human Life and this paper aim at discussing the said concept. Though there are distinct philosophical schools in Hinduism, considerable number of Scholars have been paid there attention on Advaita Vedanta and thus this topic is apt for discussion. This paper further discuss the basic entities which Advaita Vedanta firmly believed as final Goal of human Life and the ways and means to achieve that status. Since there are several origin texts and interpretations available about Advaita Vedanta this study also mainly based on those resources and historical analysis is also being performed in this paper. Advaita Vedanta accepts the principles of Karma and re-birth and emphasize that birth occurs due to karma and this process is endless and miserable. Thus, the final goal of human being is to detach from birth and thereby to get rid from suffering. As has been already stated the main aim of this paper is to identify the final goal of Advaita Vedanta and then to illustrate them clearly.
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Long, Jeffery D. "A Complex Ultimate Reality: The Metaphysics of the Four Yogas." Religions 11, no. 12 (December 7, 2020): 655. http://dx.doi.org/10.3390/rel11120655.
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This essay will pose and seek to answer the following question: If, as Swami Vivekananda claims, the four yogas are independent and equally effective paths to God-realization and liberation from the cycle of rebirth, then what must reality be like? What ontology is implied by the claim that the four yogas are all equally effective paths to the supreme goal of religious life? What metaphysical conditions would enable this pluralistic assertion to be true? Swami Vivekananda’s worldview is frequently identified with Advaita Vedānta. We shall see that Vivekananda’s teaching is certainly Advaitic in what could be called a broad sense. As Anantanand Rambachan and others, however, have pointed out, it would be incorrect to identify Swami Vivekananda’s teachings in any rigid or dogmatic sense with the classical Advaita Vedānta of Śaṅkara; this is because Vivekananda’s teaching departs from that of Śaṅkara in some significant ways, not least in his assertion of the independent salvific efficacy of the four yogas. This essay will argue that Swami Vivekananda’s pluralism, based on the concept of the four yogas, is far more akin to the deep religious pluralism that is advocated by contemporary philosophers of religion in the Whiteheadian tradition of process thought like David Ray Griffin and John Cobb, the classical Jain doctrines of relativity (anekāntavāda, nayavāda, and syādvāda), and, most especially, the Vijñāna Vedānta of Vivekananda’s guru, Sri Ramakrishna, than any of these approaches is to the Advaita Vedānta of Śaṅkara. Advaita Vedānta, in Vivekananda’s pluralistic worldview, becomes one valid conceptual matrix among many that bear the ability to support an efficacious path to liberation. This essay is intended not as an historical reconstruction of Vivekananda’s thought, so much as a constructive philosophical contribution to the ongoing scholarly conversations about both religious (and, more broadly, worldview) pluralism and the religious and philosophical legacies of both Sri Ramakrishna and Swami Vivekananda. The former conversation has arrived at something of an impasse (as recounted by Kenneth Rose), while the latter conversation has recently been revived, thanks to the work of Swami Medhananda (formerly Ayon Maharaj) and Arpita Mitra.
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Mehta, Binita. "Self-Knowledge as Non-Dual Awareness: A Comparative Study of Plotinus and Indian Advaita Philosophy." International Journal of the Platonic Tradition 11, no. 2 (November 2, 2017): 117–48. http://dx.doi.org/10.1163/18725473-12341375.
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AbstractThe paper examines the problem of self-knowledge from the perspectives of Plotinus and the Indian Advaita (non-dual) school. Analyzing the subject-object relation, I show that according to both Plotinus and Advaita thinkers, full self-knowledge demands complete absence of otherness. Plotinus argues that if self-consciousness is divided into subject-object relation then one will know oneself as contemplated but not as contemplating (v.3.5) and no real self-knowledge obtains in this case. Śaṅkara, who constitutes an important representative of Advaita thought, points out that the self cannot know itself as an object because what is called an object to be known becomes established when it is separated from the self, the subject. I argue that at the level of the One, similar to the state of ātman consciousness in Advaita framework, the soul experiences itself in expansive non-dual consciousness. Lastly, I examine the role of non-duality as the foundation of knowledge.
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Thayanithy, Murugu. "Advaita Doctrine and Unity." International Research Journal of Tamil 3, S-2 (April 30, 2021): 40–45. http://dx.doi.org/10.34256/irjt21s28.
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The idea of unity arises in the Vedas in the world of Indian philosophy. Though there is a natural worship, it is finally discovered that all the gods are the same power. In later times, all the deities were worshipped as Prajapati. The thought of unity continued to be immersed in the upanishads that finally arose in the Vedas. The lord was called Brahmma. In the period, Sankara has given importance to Advaita thought, in order to clarify the views found in the Upanishads. The Advaita theory speaks of the fact that it is a true object. That is The Brahman, and there is no defect in it. For this he speaks of vivatvatism, prativivavada, and avatarvatism. He is strongly presenting the idea that the world and life arise from the Brahmana. But the following principles of Vishitatvaita, Dvaita and Saiva saivism are the three truthful of the Lord, life and the world. But they too are willing to speak of the lord who is not less. In this way, we cansee that the advaita doctrine of Sankarar cannot be presented as a description of the doctrine by refusing or standing away. So all theories speak of a true object in the end, which is the object of the divine doctrine that is now widely worshipped throughout the world. The Vedas, Upanishads, Vedanta and Saiva siddhanta concepts are presented to the forefront of this article. The study is explained in a way that is compared with history to find out the truth of the study.
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Fort, Andrew O. "Dreaming in Advaita Vedanta." Philosophy East and West 35, no. 4 (October 1985): 377. http://dx.doi.org/10.2307/1398536.
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Grassi, Rita Macedo. "O CONHECIMENTO AMOROSO ADVAITA." INTERAÇÕES 14, no. 26 (December 30, 2019): 414–31. http://dx.doi.org/10.5752/p.1983-2478.2019v14n26p414-431.
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A partir da perspectiva hindu, conhecida como advaita ou adualidade, Panikkar faz uma crítica à primazia do pensamento científico em detrimento de uma visão mais holística da realidade que, para ele, estaria relacionada à experiência de uma nova inocência. Tal experiência exige uma visão do terceiro olho, que integra a razão e os sentidos, que também pode ser chamada de experiência mística ou intuição advaita. Na visão panikkariana, a mística é uma relação adualista entre a ação e a contemplação, o conhecimento e o amor. Através de pesquisa bibliográfica em uma perspectiva metodológica crítico-analítica, mostraremos de que forma ele constrói sua crítica e aponta o caminho que, ao seu entender, leva a um tipo de conhecimento amoroso, mais integrado ao que chama de experiência da Vida.
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Puligandla, Ramakrishna. "Creativity in Advaita-Vedānta." Journal of Indian Philosophy and Religion 3 (1998): 124–47. http://dx.doi.org/10.5840/jipr199836.
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Rao, Srinivasa. "Two “myths” in Advaita." Journal of Indian Philosophy 24, no. 3 (June 1996): 265–79. http://dx.doi.org/10.1007/bf01792026.
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Ahmed Fakhre Alam, Shaikh Zeeshan Ahmed Fakhre Alam, and Dr Narayan Shankar Gadade. "Epistemology of Advaita Vedanta." June-July 2023, no. 34 (June 1, 2023): 1–5. http://dx.doi.org/10.55529/jpps.34.1.5.
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This present research work is about Epistemology of Vedanta particularly about Advait Vedanta and how epistemology and metaphysics are interconnected. Epistemology is one of the branch of philosophy that investigates the origin, structure, types, sources, method and validity of knowledge. Every system of Indian philosophy has its own epistemology. Epistemology and metaphysics are inter-related. Metaphysics is one of the main branch of philosophy. Every Indian school has its own metaphysics. Metaphysics deals with questions regarding reality like what is reality? whether it is material or spiritual? what exists? is the world real or not? out of what substance this world is made? whether reality is one, two or many? Etc. What then is the epistemology of Vedanta? Epistemology of any school of Indian philosophy is based upon its metaphysical views regarding reality. Therefore it is important that first of all we must know the metaphysics of Vedanta specially Advait Vedanta of Sri Shankaracharya. Metaphysics tells us what exist and epistemology tells us how we can know that. In this way epistemology serves the role of instrument for knowing metaphysical realities. Metaphysics comes first then comes epistemology.
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Hutagalung, Toar Banua. "The Advaitic Experience in Christianity and Hinduism." Indonesian Journal of Theology 2, no. 1 (September 7, 2014): 78–89. http://dx.doi.org/10.46567/ijt.v2i1.81.
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Relationality between Jesus the Son and God the Father becomes a perfect model of God and humanity. But, how do we understand the meaning of this relationality? Why in Hinduism, especially, in Advaitic tradition, this relationality issue becomes an essential element to realize the one God? Can we do a pilgrimage of our faith by comparing Christian and Hindu traditions? This study will examine on mystical approach of Sri Ramakrishna’s experience as a Hindu and the discernment of Jacques Dupuis’ on awareness as a Catholic. The notion of relationality would be exposed within those two different traditions, each with different perspectives. One will question Advaita and the other will delve into awareness. In the end, advaitic perspectives will help us to comprehend the relationality of God and humanity through our readings of understanding Dupuis’ awareness.
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Siswadi, Gede Agus. "Studi Komparasi Konsep Tuhan dalam Mistisisme Jawa dan Advaita Vedanta Adi Śańkarācārya." Sphatika: Jurnal Teologi 13, no. 1 (March 1, 2022): 1–13. http://dx.doi.org/10.25078/sphatika.v13i1.1114.
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Mysticism gives a different nuance in defining the concept of God. Because this is related to the individual experience of those who reach the mystical consciousness, awareness of God in mysticism cannot be reached by reason or empirically but through the way of the senses in mind. This article attempts to explain the concept of God in Javanese mysticism and Advaita Vedanta Adi Śańkarācārya. The method used in this research is (library research). The results of this study are 1) the concept of God in Javanese mysticism (Sangkan Paraning Dumadi) and Advaita Vedanta (Brahman as the highest and absolute reality) is monistic theism, namely understanding God as one (transcendent monotheism). 2). In the view of Javanese mysticism, the universe is sourced from God and will return to God, while in Advaita Vedanta, apart from Brahman as an absolute reality, everything else, including nature, is an illusion of Maya. 3). To achieve God's consciousness, Javanese mysticism emphasizes doing Heneng, Hening, Henong, and Catur Lampah Laku, with the spiritual path to reach Manunggaling Kawula Gusti. Whereas in Advaita Vedanta, the union between Atman and Brahman can be achieved by removing the veils of Maya and avidya (ignorance).
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Rock, Adam J., and Bianca Klettke. "A transpersonal contribution to the philosophical debate concerning causality." Transpersonal Psychology Review 13, no. 1 (April 2009): 68–76. http://dx.doi.org/10.53841/bpstran.2009.13.1.68.
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In metaphysics there exist long-standing, unresolved problems regarding causation. Indeed, rationalist and empiricist philosophers remain engaged in an intricate debate concerning the ontology of causal relations. We review rationalist and empiricist approaches to the problem of causality and formulate transpersonally orientated criticisms of each. Subsequently, we apply Tart’s notion of a ‘state specific science’ (SSS) to a school of Hindu psychology referred to as advaita vedanta. We argue that advaita vedanta may be conceptualised as a SSS on the grounds that its practitioners apply the methods of essential science from within various grades of samadhi for the purpose of enhancing understanding regarding the nature of reality, consciousness, self, etc. Finally, we attempt to demonstrate that an advaita vedantic SSS has the potential to provide valuable experiential insights regarding the ontology of causation that are unavailable a priori or using ‘normal consciousness sciences ’.
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Fasching, Wolfgang. "On the Ātman Thesis Concerning Fundamental Reality." Monist 105, no. 1 (January 1, 2022): 58–75. http://dx.doi.org/10.1093/monist/onab023.
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Abstract The central thesis of the philosophy of Advaita Vedānta is the doctrine of the identity of brahman (the absolute) and ātman (the self). Brahman is essentially sat, being as such in the sense of the dimension of existence in which all worldly goings-on take place. The ātman is conceived as the “seer,” i.e., as the pure subject qua the to-whom of any experiential givenness; and this subject, in turn, is understood not as some entity that performs the seeing but as nothing but the very seeing itself, i.e., as consciousness in the sense of the abiding presence-realm in which permanently changing experiential contents come to givenness. The Advaitic thesis is that this presence-realm—the seeing that takes place “in us”—is ultimately nothing other than the universal being-dimension—brahman—itself, (seemingly) modified by the mental contents of an innerworldly individual. This paper attempts to vindicate this doctrine by a series of reflections on the nature of the I and of reality as such. It argues that Advaita Vedānta can be viewed as a version of cosmopsychism in its idealist version which does not view consciousness as one of the features of the cosmos as a whole, but as its exclusive intrinsic nature, i.e., as the very essence of being as such.
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Dalal, Neil. "Contemplative Practice and Textual Agency in Advaita Vedānta." Method & Theory in the Study of Religion 21, no. 1 (2009): 15–27. http://dx.doi.org/10.1163/157006809x416788.
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AbstractAdvaita Vedāntins consider contemplative practice (nididhyāsana) as one of the primary practices for gaining self-knowledge and liberation. However, the nature of contemplative practice is both ambiguous and contested. How do Advaita Vedānta practitioners actually engage this contemplative process? What are the relationships between contemplative practice, scriptural study, and liberating experience? This paper explores the nature of contemplative practice based on fieldwork with contemporary Advaita Vedānta monks from the Arsha Vidya Gurukulam.
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González Faus, José Ignacio. "Advaita y reinado de Dios." Revista Latinoamericana de Teología 31, no. 91 (April 30, 2014): 113–15. http://dx.doi.org/10.51378/rlt.v31i91.4662.
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Devi, Johanna. "Advaita Vedanta and Qi Gong." Performance Research 25, no. 6-7 (October 2, 2020): 108–11. http://dx.doi.org/10.1080/13528165.2020.1899663.
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NAKAYAMA, Seiden. "Advaita and Rituals in Shugendo." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 41, no. 2 (1993): 785–88. http://dx.doi.org/10.4259/ibk.41.785.
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Gupta, Bina. "Advaita Vedānta and Husserl's Phenomenology." Husserl Studies 20, no. 2 (June 2004): 119–34. http://dx.doi.org/10.1023/b:hstu.0000033051.31026.3a.
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Dr. I Gede Suwantana, M. Ag. "TUHAN DALAM VEDĀNTA." Veda Jyotih: Jurnal Agama dan Sains 1, no. 1 (April 29, 2022): 9–20. http://dx.doi.org/10.61330/vedajyotih.v1i1.11.
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Abstract
Each sub in the Vedanta school has its own way of looking at the concept of God. Advaita views the oneness of God, where there is only Brahman. Anything beyond Brahman is illusion (Maya). Meanwhile, Visishthadvaita Vedanta sees that Brahman consists of three Real entities, namely Ishvara, Jiva and Jagat. While Dvaita views that God is directed to Vishnu and is personal. The Dvaitādvaita, Achintya Bhedābheda and Suddha Advaita views also refer to Vishnu and are personal, only the emphasis is different. Dvaitādvaita views that the jiva and the universe are different from Ishvara, because the jiva and the universe have properties, but at the same time they are the same because the existence of the jiva and the universe is dependent on Ishvara. Achintya Bhedābheda views that Vishnu's personality is different from the jiva and the universe, but at the same time all creation (jiva and universe) are inseparable from Vishnu. These similarities and differences are incomprehensible. Suddha Advaita views that there is no difference in quality between Ishvara and jiva, but that the jiva is atomic because it is shrouded in ignorance. Meanwhile, in the contemporary era, mystics try to unite all these views with the term neo-Vedanta.
Keywords: God, Vedanta, Brahman, Vishnu, Jiva, Jagat
Abstrak
Setiap sub dalam aliran Vedanta memiliki cara pandang tersendiri tentang konsep Tuhan. Advaita memandang tentang kemanunggalan Tuhan, dimana yang eksis hanya Brahman. Sesuatu di luar Brahman adalah ilusi (Maya). Sementara Visishthadvaita Vedanta melihat bahwa Brahman terdiri dari tiga entitas Real, yakni Ishvara, Jiva dan Jagat. Sementara Dvaita memandang bahwa Tuhan mengarah pada Vishnu dan bersifat personal. Paham Dvaitādvaita, Achintya Bhedābheda dan Suddha Advaita juga merujuk pada Vishnu dan bersifat personal, hanya penekanannya yang berbeda. Dvaitādvaita memandang bahwa jiva dan jagat berbeda dengan Ishvara, karena jiva dan jagat memiliki guna (sifat), tetapi pada saat bersamaan mereka sama karena keberadaan jiva dan jagat tergantung dari Ishvara. Achintya Bhedābheda memandang bahwa Vishnu personalitas-Nya berbeda dengan jiva dan jagat, namun pada saat bersamaan semua ciptaan (jiva dan jagat) tidak terlepas dari Vishnu. Persamaan dan perbedaan ini tidak bisa dimengerti. Suddha Advaita memandang bahwa tidak ada perbedaan kualitas antara Ishvara dan jiva, tetapi jiva bersifat atomis karena diselimuti oleh kebodohan. Sementara itu, di era kontemporer, para mistik mencoba menyatukan semua pandangan tersebut dengan sebutan neo-Vedanta.
Kata Kunci: Tuhan, Vedanta, Brahman, Vishnu, Jiva, Jagat
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Pskhu, R. V. "RELIGIOUS-PHILOSOPHICAL HERMENEUTICS OF GERHARD OBERHAMMER (Based on Ramanuja’s ‘Sharanagatigadya’). Part III." RUDN Journal of Philosophy 23, no. 1 (December 15, 2019): 74–76. http://dx.doi.org/10.22363/2313-2302-2019-23-1-74-76.
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The paper deals with some religious and philosophical ideas of the Austrian philosopher Gerhard Oberhammer, who analyses the religious text of vishishta-advaita tradition from the point of Levinas’ philosophy. In the final fragment of his article Oberhammer analyses the formula of Ramanuja parabhaktiparajVAnaparamabhakti, which is understood in the works of the later thinkers of vishishta-advaita as prapatti. Meanwhile this formula for Ramanuja himself means only the meditative God-vision in the form of the steady remembering of God and vision of Him in the images of the Vishnu religion.
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Kumar, Sudhamayee. "Exploring the Notion of Self in Sufism and Advaita Vedanta: Unity, Divine Love, and Spiritual Realization." RESEARCH HUB International Multidisciplinary Research Journal 9, no. 4 (April 25, 2022): 29–33. http://dx.doi.org/10.53573/rhimrj.2022.v09i04.005.
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The spiritual landscapes of the Islamic and Hindu traditions, respectively, have been significantly affected by sufism and advaita vedanta, two mystic traditions. The nature of the individual and its connection to the divine are profoundly illuminated by both faiths. The similar themes of unity, divine love, and spiritual realization between Sufism and Advaita Vedanta are highlighted as this issue examines the idea of self in both religions. In this essay, I try to look into the unmistakable similarities between the ontologies of many different global religions, which form their fundamental tenets. In fact, it seems absurd to ignore pointing out the parallels between these religions and a sizable number of psychological theories. Since there are so many different world religions, I have chosen to focus on two in particular: Islam and Hinduism. Because of the complexity and diversity of each of these religions, I have chosen to only look at one school of thought from each, Advaita Vedanta in Hinduism and Sufism in Islam. Their ontologies have such striking commonalities that I believe more research is essential.
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Sivakumar, K. S. "On the Need to Revisit the Ethical Structure of Economics in the Light of Advaita Vedānta." IIM Kozhikode Society & Management Review 9, no. 1 (August 7, 2019): 45–54. http://dx.doi.org/10.1177/2277975219859777.
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The ethical structure of economics, based on the standard of economic maximization of satisfaction, explains all kinds of behaviour in terms of maximization of self-interest. This paper shows that interventions from the philosophy of Advaita Vedānta would enable economics to recognize and accommodate, within its ethical structure, the important role played by altruistic and moral commitments in the decision-making deliberations of individuals. The concept-based paper deduces the primary or basic causes for the limitations in the ethical structure of economics and, in this background, expounds the ethical philosophy of Advaita Vedānta, its important takeaways and implications for the ethical structure of economics. The ethical ideal offered by Advaita Vedānta, unlike that of economics, is based on the standard of self-purification through intention/duty. The ideal is neither committed to the naturalistic fallacy (the identification of the ‘good’ with ‘satisfaction/pleasure’) nor upholds a position of maximization of consequences. By incorporating the perspectives of Advaita Vedānta into the ethical structure of economics, we may evolve an ethical standard that would exhibit, among other factors, the following implications: (a) the ethical standard would enlarge the scope of economics, without dismantling the present ethical structure of economics; (b) economic models built based on such an ethical standard would not only be comprehensive theoretical models and empirically- verifiable practical models, but more importantly, ethically-validated holistic models as well; and (c) the ethical standard and the models build upon it would also enrich other disciplines like management science, commerce, etc., which also share the strategies and models of economics.
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Taber, John A., and Michael Comans. "The Method of Early Advaita Vedanta." Journal of the American Oriental Society 123, no. 3 (July 2003): 695. http://dx.doi.org/10.2307/3217782.
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Joshi, Tulasi Kumar. "Visual Perception: Perspectives from Advaita Vedanta." Journal of Psychosocial Research 15, no. 2 (December 17, 2020): 481–95. http://dx.doi.org/10.32381/jpr.2020.15.02.11.
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Ambarnuari, Mery, and Hari Harsananda. "Advaita Vedanta dalam Teks Śvetāśvatara Upaniṣad." Sanjiwani: Jurnal Filsafat 12, no. 2 (November 15, 2021): 173. http://dx.doi.org/10.25078/sjf.v12i2.2557.
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<p>Kitab suci merupakan jalan untuk mempelajari ajaran dari suatu agama. Agama Hindu memiliki kitab suci yang disebut dengan <em>Veda</em>, <em>Veda</em> disini bukan merujuk pada sebuah kitab, namun <em>Veda</em> terdiri dari banyak kitab yang sudah dikelompokkan atau sudah dikodifikasikan. Munculnya fenomena konflik masyarakat Hindu Bali dengan aliran sampradaya mewajibkan kita untuk menggali kembali sistem filsafat yang ada dalam agama Hindu. Istilah <em>Dvaita</em>, <em>Visistadvaita</em>, dan <em>Advaita</em>, menjadi istilah-istilah yang dikaji lebih mendalam lagi untuk menganalisis aliran yang sesuai dengan filsafat-filsafat tersebut. <em>Śvetāśvatara Upaniṣad</em> merupakan salah satu kitab suci yang akan dibahas ajarannya dalam tulisan ini. Paham <em>advaita</em> <em>Vedanta</em> menjiwai <em>Upaniṣad</em> ini, segala sesuatu yang ada merupakan Tuhan, sedangkan yang lainnya bersifat <em>maya</em>. Adapun paham panteisme dan monisme yang ada secara bersamaan dalam <em>Śvetāśvatara Upaniṣad</em>. Panteisme berkaitan dengan imanensi sedangkan monisme berkaitan dengan transendensi. Hal ini menunjukkan ajaran dalam <em>Śvetāśvatara Upaniṣad</em> erat kaitannya dengan ajaran-ajaran <em>tattwa</em> dalam teks <em>lontar</em> yang ada di Bali, salah satunya yaitu <em>lontar Tattwa Jnana</em> yang dimana memiliki konsep yang serupa dengan yang ada dalam <em>Śvetāśvatara Upaniṣad</em>. Yoga merupakan sarana untuk memurnikan sang <em>atman</em> agar dapat bersatu kembali dengan <em>brahman</em>.</p><p> </p>
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Bauer, Nancy F. "Advaita Vedanta and Contemporary Western Ethics." Philosophy East and West 37, no. 1 (January 1987): 36. http://dx.doi.org/10.2307/1399082.
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Hyoyeop Park. "The Advaita Vedāntic View of Death." Studies in Religion(The Journal of the Korean Association for the History of Religions) ll, no. 72 (September 2013): 29–53. http://dx.doi.org/10.21457/kars..72.201309.29.
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Chakrabarti, Chandana. "Socio-Religious Essays in Advaita Vedanta." Journal of Indian Philosophy and Religion 17 (2012): 173–74. http://dx.doi.org/10.5840/jipr2012178.
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Silberstein, Michael. "PANENTHEISM, NEUTRAL MONISM, AND ADVAITA VEDANTA." Zygon® 52, no. 4 (November 26, 2017): 1123–45. http://dx.doi.org/10.1111/zygo.12367.
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Minkowski, Christopher. "Advaita Vedānta in early modern history." South Asian History and Culture 2, no. 2 (March 23, 2011): 205–31. http://dx.doi.org/10.1080/19472498.2011.553493.
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Gasparri, Luca. "Priority Cosmopsychism and the Advaita Vedānta." Philosophy East and West 69, no. 1 (2019): 130–42. http://dx.doi.org/10.1353/pew.2019.0002.
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Gatot Wibowo. "FILSAFAT ADVAITA VEDANTA DALAM PERSPEKTIF HINDUĪŚṀE." Widya Aksara : Jurnal Agama Hindu 27, no. 1 (March 5, 2022): 93–98. http://dx.doi.org/10.54714/widyaaksara.v27i1.180.
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Deva Īśvara mengejawantah ke dunia mengambil perwujudan sebagai Mahāṛṣi Vyasa pada masa berakhirnya Zaman Treta Yoya, dimana realitas ajaran agama Hindu yang terdapat dalam kitab śuci veda mulai berkurang untuk diceritakan secara turun temurun melalui Itihasa dan Purana dan melihat realitas kegelapan yang akan terjadi di zaman Kaliyoga. Penciptaan Catur Veda Saṁhitā, diantaranya : Rgveda, Samaveda, Yajurveda dan Atharvaveda oleh Oleh Mahāṛṣi Parāśara bersama empat muridnya yang diasuh oleh Mahāṛṣi wyasa diciptakan kedunia bertujuan untuk melakukan pembaharuan di Zaman Veda guna sebagai tuntunan dan penciptaan tambak śuci bagi umat pengikutnya untuk menghadapi dinamika yang terjadi di Zaman Kali Yoga. Kitab Rgveda Saṁhitā oleh Sumantu, Kitab Samaveda oleh Mahāṛṣi Jaimini, Kitab Yajur Veda Saṁhitā oleh Mahāṛṣi Pulaha, dan kitab Atharvaveda oleh Mahāṛṣi Vaisampayana yang mengalami perkembangan baru menjadi Catur Veda Sirah ketika sampai di Indonesia dan merupakan pedoman otodidaktis Advaita Vedāṅta seorang Brāhmaṇa kepada sisyanya dalam memahami ajaran : Bṛāhman dan Ātman yang dijabarkan dalam kitab Brāhma Śūtra atau Vedāṅta Śūtra juga dikenal dengan nama Śarīraka Śūtra secara Tattva Upaniṣad.
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Ngurah Eka Kurniawan, Wayan. "SUMBER PENGETAHUAN MENURUT FILSAFAT ADVAITA VEDANTA." Jnanasiddhanta : Jurnal Teologi Hindu 4, no. 2 (June 5, 2023): 175. http://dx.doi.org/10.55115/jnana.v4i2.3141.
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Humans have a very large curiosity that is very difficult to satisfy. As stated by Maslow, this dissatisfaction is partly because humans have needs that are hierarchically increasing in line with the achievement of lower needs, they will try or desire to achieve other higher needs. To satisfy their curiosity, humans make efforts, both consciously and sometimes unconsciously. Human efforts to fulfill this curiosity then produce two types of knowledge, namely ordinary knowledge and scientific knowledge. In writing this article the method used is qualitative method, using qualitative descriptive analysis. Furthermore, in analyzing the research data, the authors carried out a series of stages so that the results of this study were logical, objective and empirical. The series of stages are reducing data, displaying data, verifying data and interpreting research data. According to Advaita Vedanta, human knowledge is the result of a combination of sensory data obtained through the Pratyaksa Pramana method with ideas in the mind in the form of memory which are processed, analyzed or synthesized following the Anumana Pramana and Upamana Pramana methods, and can even be equipped with with the Pramana Word method, Arthapatti and Anupalabdi. Keywords: Humans, Knowledge, Scientific
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Rigopoulos, Antonio. "Tolerance in Swami Vivekānanda’s Neo-Hinduism." Philosophy & Social Criticism 45, no. 4 (February 20, 2019): 438–60. http://dx.doi.org/10.1177/0191453719828425.
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Tolerance was and still is a key notion in Neo-Hindu discourse. Its systematic articulation is to be found in the speeches and writings of Swami Vivekānanda. Inspired by his master Rāmakṛṣṇa, he proclaimed non-dual ( advaita) Vedānta as the metaphysical basis of universal tolerance and brotherhood as well as of India’s national identity. Conceptually, his notion of tolerance is to be understood as a hierarchical inclusivism, given that all religions are said to be ultimately included in Vedāntic Hinduism. The claim is that Advaita Vedānta is not a religion but Religion itself. Thus Vivekānanda promoted his understanding of Vedāntic Hinduism as the world religion based upon what he perceived to be universally valid ethical and metaphysical principles. Neo-Hinduism has had a profound, lasting influence among the educated middle classes of India and Vivekānanda was among those who paved the way for the independence movement of the early 20th century. The popular Western view of Hinduism as being synonymous with Advaita Vedānta is part and parcel of this heritage. The Indian gurus who have become popular in the West in the last hundred years are all indebted to the Vivekānandian model of spirituality.