Relevant bibliographies by topics / Dvaita (Vedanta)

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Academic literature on the topic 'Dvaita (Vedanta)'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Dvaita (Vedanta)"

1

Indah Sari, Ni Luh Komang, Pande Wayan Renawati, and I. Gusti Putu Gede Widiana. "ANALISIS KONSEP TEO-FILOSOFIS TAUHID DAN DVAITA VEDANTA (STUDI KOMPARATIF)." Widya Sandhi Jurnal Kajian Agama Sosial dan Budaya 13, no. 2 (November 26, 2022): 111–26. http://dx.doi.org/10.53977/ws.v13i2.792.

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This research focuses on the study of theo-philosophical concepts in Tauhid and Dvaita Vedanta. Both concepts view God as causa prima and different from the human spirit and material nature. Through interpretive and hermeneutic frameworks of thought, in the study of religions, it is certainly very interesting to explore the theological teachings in it. This is even more so in terms of the theo-philosophical concepts of Tauhid and Dvaita Vedanta. In fact, Tauhid and Dvaita Vedanta both view God as personal, having character, and different from humans. Both also position God who has a distance from humans. Furthermore, the aspect of difference is rooted in an epistemological framework, namely Tauhid bases his aqidah on the commands and words of Allah, while Dvaita Vedanta does not base bhakti on God's commands, but through Lela and Krida as the basis. Therefore, Dvaita Vedanta views love as the basis for connecting with God (bhakti yoga). Understanding the two concepts of Tauhid and Dvaita Vedanta will create a unifying reflection in terms of similarities and differences.
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2

Ambarnuari, Mery. "Dvaita Vedanta dalam Teks Lontar Bhuwana Mahbah." Sanjiwani: Jurnal Filsafat 10, no. 2 (July 2, 2020): 194. http://dx.doi.org/10.25078/sjf.v10i2.1517.

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<p><em>The development and dissemination of Hindu teachings makes the Vedas Holy Library A lot of text passages, one of which is the regional texts written by citing the teachings in the Vedic Sacred Library. The text of Bhuwana Mahbah Lontar is one of them. The text discussing the creation and preservation of the universe contains teachings that correspond to the dualist Dvaita Vedanta, which, among others, created the universe different from its creations but the creation is still in control God as the ultimate reality.</em><em></em></p>
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3

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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4

Stoker, Valerie. "CONCEIVING THE CANON IN DVAITA VEDANTA: MADHVA'S DOCTRINE OF "ALL SACRED LORE"." Numen 51, no. 1 (2004): 47–77. http://dx.doi.org/10.1163/156852704773558223.

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AbstractThe past decade has witnessed a growing scholarly interest in the Veda's status as a canon for precolonial, Brahminical Hinduism. In an effort to refute the notion that Hinduism is a purely Orientalist construct, several scholars have attempted to locate an indigenous set of shared religious beliefs in Brahmins' consistent reference to the Veda as the standard for religious orthodoxy. Yet even as such arguments posit the Veda as a unifying feature for the diverse Hindu tradition, their very emphasis on the Veda's role as a canon reveals a plurality of understandings of the Veda's nature and message. Heeding J.Z. Smith's (1982) assessment of the role of canon in religious traditions, scholars interested in the Veda's significance for Hinduism have analyzed how specific Brahmin communities innovatively reinterpret the Veda to preserve its relevance in the face of changing circumstances. Because these circumstances are often beyond the pale of Brahminical society, scholarly emphasis on the Veda's canonicity historicizes the Brahminical tradition, highlights that tradition's links to other communities, and breaks down the Orientalist monolith. This article contributes to this ongoing academic discussion by considering the historically significant, highly controversial, and yet insufficiently understood construction of the Vedic canon on the part of Tau.lava philosopher and saint, Śrī Madhvācārya (1238-1317). Focusing on Madhva's doctrine of sarvavidyājāta or "the collection of all sacred lore" presented in his R.gvedic commentary, this article examines how Madhva challenges common conceptions of the Vedic canon's external parameters, internal structure, and core truths in ways that still invoke established exegetical norms. I argue that both the success and the controversy surrounding Madhva's version of the canon indicate that the category of Vedic orthodoxy was central to medieval South Indian Brahminical identity. At the same time, however, notions of normative and non-normative Vedic exegesis were being reconsidered in light of changing religious needs.
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5

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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6

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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7

Ni Luh Komang Indah Sari. "ANALISIS KONSEP TEO-FILOSOFIS TAUHID DAN DVAITA VEDANTA." Veda Jyotih: Jurnal Agama dan Sains 1, no. 2 (December 31, 2022). http://dx.doi.org/10.61330/vedajyotih.v1i2.26.

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ABSTRACT This research focuses on the study of theo-philosophical concepts in Tauhid and Dvaita Vedanta. Both concepts view God as causa prima and different from the human spirit and material nature. Through interpretive and hermeneutic frameworks of thought, in the study of religions, it is certainly very interesting to explore the theological teachings in it. This is even more so in terms of the theo-philosophical concepts of Tauhid and Dvaita Vedanta. In fact, Tauhid and Dvaita Vedanta both view God as personal, having character, and different from humans. Both also position God who has a distance from humans. Furthermore, the aspect of difference is rooted in an epistemological framework, namely Tauhid bases his aqidah on the commands and words of Allah, while Dvaita Vedanta does not base bhakti on God's commands, but through Lela and Krida as the basis. Therefore, Dvaita Vedanta views love as the basis for connecting with God (bhakti yoga). Understanding the two concepts of Tauhid and Dvaita Vedanta will create a unifying reflection in terms of similarities and differences. ABSTRAK Penelitian ini memfokuskan perhatian pada penelaahan konsep teo-filosofis dalam Tauhid dan Dvaita Vedanta. Kedua konsep tersebut sama-sama memandang Tuhan sebagai causaprima dan berbeda dengan ruh manusia dan alam material. Melalui kerangka berpikir interpretatif dan hermeneutik, dalam studi agama-agama tentu sangat menarik untuk menelusuri ajaran teologi di dalamnya. Lebih-lebih mengkomparasikan dari segi konsep teo-filosofis Tauhid dan Dvaita Vedanta. Tauhid dan Dvaita Vedanta nyatanya sama-sama memandang Tuhan sebagai personal, memiliki sifat, dan berbeda dengan manusia. Keduanya juga memposisikan Tuhan yang memiliki jarak dengan manusia. Selanjutnya, aspek perbedaan berakar pada kerangka epistemologis, yakni Tauhid mendasarkan akidah-nya melalui perintah dan firman Allah, sementara DvaitaVedanta tidak mendasarkan bhakti melalui perintah Tuhan, tetapi melalui lela dan krida sebagai dasarnya. Oleh karena itu, DvaitaVedanta memandang cinta kasih sebagai dasar untuk melakukan hubungan kepada Tuhan (bhakti yoga). Dengan memahami kedua konsep Tauhid dan Dvaita Vedantaakan tercipta refleksi penyatuan dari segi persamaan dan perbedaan.
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8

Gharibyan, Vahe K. "The role of Acharya Madhva’s pilgrimages for the Mādhvas of Udupi." Регион и мир / Region and the World, February 25, 2024, 70–73. http://dx.doi.org/10.58587/18292437-2024.1-70.

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In Hinduism, pilgrimage (Sanskrit: तीर्थयात्रा, tīrtha-yātrā) is a fundamental element in the lives of devotees. Pilgrimage as an integral part of religious life is used by the followers of Hinduism as a process which promotes spiritual progress. There are many places of pilgrimage in India, as it has very rich spiritual traditions. For Mādhvas of Udupi, tīrtha-yātrās is also an undivisible part of their spiritual life. There are a few academic works (e. g. B. N. K. Sharma “The Philosophy of Madhvacharya” and “History of the Dvaita School of Vedanta and its Literature”, Vasudeva Rao “Living traditions in Contemporary Context: The Madhva Matha of Udupi”) about the ethnographic peculiarities of the Mādhva Vaiṣṇava Sampradaya , such as the description of pilgrimage practice in Madhva tradition. Acharya Madhva’s pilgrimages to Badrinath and other holy places were discussed historically by scholars, but there isn’t study on its influence and role in religious culture for the Mādhvas of Udupi. For this article the study of Narayana Panditacharya’s hagiographic work called "Madhva Vijaya" which is about the life of Madhvācārya gives an opportunity to comprehend the peculiarities of the pilgrimage practice of Madhva and it’s cultural aspects for Mādhvas of Udupi.
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Dissertations / Theses on the topic "Dvaita (Vedanta)"

1

Barman, Banani. "Philosophical Significance of Tattvamasi: A Critical Study." Thesis, University of North Bengal, 2016. http://ir.nbu.ac.in/handle/123456789/2492.

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Books on the topic "Dvaita (Vedanta)"

1

Venkatesachar, B. [Vedānta dīpikā] =: Vedanta deepika, a collection of articles on Vedanta. Bangalore: Prof. B. Venkatesachar Memorial Trust, 1991.

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Venkatesachar, B. [Vedānta dīpikā] =: Vedanta deepika, a collection of articles on Vedanta. Bangalore: Prof. B. Venkatesachar Memorial Trust, 1991.

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3

Pandurangi, Krishnacharya Tamanacharya. Dvaita Vedānta darśana of Śrī Madhvāchārya. New Delhi: Rashtriya Sanskrit Sansthan, 1995.

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4

Swamirayacharya, Panchamukhi Raghavendra. Sri Madhwacharya's Brahma sutra bhashya, an introduction. New Delhi: Interest Publications, 1989.

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Krishnamurti, Sharma B. N. Dvaita philosophy as expounded by Śrī Madhvācārya. [Madras]: Radhakrishnan Institute for Advanced Study in Philosophy, University of Madras, 1996.

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Sharma, B. N. Krishnamurti. Śrī Madhvācārya ke upadeśa-unhīṃ ke śabdoṃ meṃ: Śrīmat Ānandatīrtha Bhagavatpādācārya pratipādita Dvaitavedānta kā paricaya grantha. Beṅgalūru: Pūrṇaprajñasaṃśodhanamandiram, 2007.

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Shanbhag, D. N. Śrī Madhvācārya and his cardinal doctrines. Dharwad: Bharat Book Depot & Prakashan, 1990.

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Rādhāsarveśvaraśaraṇa. Śrīnimbārkacaritam. Jayapura: Rājasthāna Saṃskr̥ta Akādamī, 1998.

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Shanbhag, D. N. Śrī Madhvācārya and his cardinal doctrines. Dharwad: Bharat Book Depot & Prakashan, 1990.

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Maithilajhā, Bhagīrathaśarma. Dvaitādvaitavivekaḥ. Ajamera: A. Bha. Śrīnimbārkācāryapīṭha, Nimbārkatīrtha, 2008.

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