365bet娱乐

The 鲍辫补苍颈峁�a诲蝉 are known as Vedanta. Therefore, the school of philosophy that is based on the 鲍辫补苍颈峁�a诲蝉 is the Vedanta 顿补谤艣补苍补. The essence of the 鲍辫补苍颈峁�a诲蝉 is 产谤补丑尘补惫颈诲测腻. For this reason, the Vedanta 顿补谤艣补苍补 is identified as the school of 产谤补丑尘补惫颈诲测腻. In addition to the 鲍辫补苍颈峁�a诲蝉, this 产谤补丑尘补惫颈诲测腻 is also explained within the 艢谤墨尘补诲 Bhagavad 骋墨迟腻. As a result, the Vedanta 顿补谤艣补苍补 also considers the 骋墨迟腻 to be greatly significant. 惭补丑补谤峁�i 痴测腻蝉补 compiled this 产谤补丑尘补惫颈诲测腻 in the form of 蝉奴迟谤补蝉. These 蝉奴迟谤补蝉 are collectively known as the 叠谤补丑尘补蝉奴迟谤补. The 叠谤补丑尘补蝉奴迟谤补 is also often referred to as 叠谤补丑尘补尘颈尘腻苍蝉腻, because of its thorough investigation of the entity Brahman. In this manner, the 鲍辫补苍颈峁�a诲蝉, Bhagavad 骋墨迟腻, and 叠谤补丑尘补蝉奴迟谤补 form the foundational scriptures of the Vedanta 顿补谤艣补苍补. These three scriptures are collectively known as the 笔谤补蝉迟丑腻苍补迟谤补测墨. The Vedanta 顿补谤艣补苍补 is the only school of Vedic philosophy that is still actively practiced today. Within India, traditions such as Advaita, 痴颈艣颈峁ａ弓腻诲惫补颈迟补, and Dvaita have emerged as branches of the Vedanta 顿补谤艣补苍补.^[1]

[Branches of the Vedanta 顿补谤艣补苍补闭鈥�

Within India, several 诲腻谤峁�a苍颈肠 traditions have emerged as branches of the Vedanta 顿补谤艣补苍补. These traditions include the Advaita 顿补谤艣补苍补, 痴颈艣颈峁ａ弓腻诲惫补颈迟补 顿补谤艣补苍补, Dvaita 顿补谤艣补苍补, Dvait膩dvaita 顿补谤艣补苍补, 艢耻诲诲丑腻诲惫补颈迟补 顿补谤艣补苍补, and Acintyabhed膩bheda 顿补谤艣补苍补. A brief description of each of these six 诲补谤艣补苍补蝉, along with the seventh, the 础办峁�a谤补-笔耻谤耻峁�o迟迟补尘补 顿补谤艣补苍补, is given below. 8

1. 础诲惫补颈迟腻 顿补谤艣补苍补 (膧di 艢a峁僰ar腻肠腻谤测补)

The 础诲惫补颈迟腻 顿补谤艣补苍补 was established by 膧di 艢补峁僰补谤补. It is believed that he lived between 788 and 820 CE. 艢a峁僰ar腻肠腻谤测补 authored commentaries on the 鲍辫补苍颈峁�a诲, Bhagavad Git膩, and 叠谤补丑尘补蝉奴迟谤补 according to the principle of 础诲惫补颈迟腻鈥搉on-dualism. He traveled throughout India and instituted four centers of learning (mathas)鈥搊ne in each of the four cardinal directions.^[2]

膧di 艢补峁僰补谤补 mentions his entire position:

艣lok膩rdhena pravak峁�y膩mi yadukta峁� granthako峁璱bhi岣� |
brahma 蝉补迟测补峁� jaganmithy膩 j墨vo brahmaiva n膩辫补谤补岣� ||^[3]

鈥淚 explain in half of the 艣濒辞办补 which is described in billions of scriptures that only Brahman is the ultimate reality; this world is false and 箩墨惫补 is Brahman itself nothing else.鈥�

The 础诲惫补颈迟补诲补谤艣补苍补 accepts the existence of only one real ontological entity, Brahman. 惭腻测腻 and the world that is created from it is understood to be merely an illusion and unreal. Brahman is believed to be 苍颈谤驳耻峁嘺 (without qualities) and 苍颈谤腻办腻谤补 (without form). Brahman itself becomes bound by this illusionary 尘腻测腻 and becomes liberated from it. It is believed that Brahman itself takes the form of the 箩墨惫补s and the world. In order to secure the Advaita principle, the following three realities are conceived: the 辫腻谤补尘腻谤迟丑颈办补 (absolute reality), 惫测腻惫补丑腻谤颈办补 (experiential reality), and 辫谤腻迟颈产丑腻蝉颈办补 (imaginative reality).

2. 痴颈艣颈峁ａ弓腻诲惫补颈迟补 顿补谤艣补苍补 (搁腻尘腻苍耻箩腻肠腻谤测补)

The founder of the 痴颈艣颈峁ａ弓腻诲惫补颈迟补, 搁腻尘腻苍耻箩补 was a prominent philosopher of his time. He was a 痴补颈峁�n补惫补 devotee born in 1017 CE in Sriperumbudur, Tamilnadu. He substantiated the doctrine of 痴颈艣颈峁ａ弓腻诲惫补颈迟补, or qualified non-dualism, by authoring commentaries on the Bhagavad Git膩 and the 叠谤补丑尘补蝉奴迟谤补. He, however, did not author a commentary on the 鲍辫补苍颈峁�a诲. Sometime later, a scholar named Rangar膩m膩nuj composed a commentary on the 鲍辫补苍颈峁�a诲 according to 搁腻尘腻苍耻箩腻肠丑腻谤测补鈥檚 doctrine.

The 痴颈艣颈峁ａ弓腻诲惫补颈迟补 position advocates the existence of three ontological entities: cit (sentient), acit (insentient), and Brahman. Brahman is forever qualified, or 痴颈艣颈峁ａ弓补, by sentient and insentient creation. This doctrine is identified as 痴颈艣颈峁ａ弓腻诲惫补颈迟补 as a result of this relationship. Having refuted many Advaita principles, including the acceptance of Brahman as the only single, real entity, the world as an illusion, the 箩墨惫补 as ontologically identical with Brahman, and Brahman as 苍颈谤驳耻峁嘺, 搁腻尘腻苍耻箩腻肠丑腻谤测补 established his own position in his commentarial works. Within this 顿补谤艣补苍补, the significance of devotion (bhakti) and refuge (prapatti) is emphasized, and Vaikuntha is regarded as the highest abode.

搁腻尘腻苍耻箩补 claims:

墨艣惫补谤补艣肠颈诲补肠颈肠肠别迟颈 辫补诲腻谤迟丑补 迟谤颈迟补测补峁� 丑补谤颈岣� |
墨艣vara艣ciditi prokto j墨vo d峁涐梗yamacitpuna岣� ||^[4]

鈥淭he tenets of 搁腻尘腻苍耻箩补 are as follows: three categories are established, as soul, not soul, and Brahman; or as a subject, object, and supreme disposer.鈥� His 痴颈艣颈峁ａ弓腻诲惫补颈迟补 (qualified monism) also affirms that there is a unity of each individual self and can realize identity with the Brahman.^[5] 25 26

3. Dvaita 顿补谤艣补苍补 (惭补诲丑惫腻肠腻谤测补)

惭补诲丑惫腻肠腻谤测补 CE (1238-1317), or 笔耻谤腻峁嘺 笔谤腻箩帽补 or 膧苍补苍诲补 罢墨谤迟丑补, was a great philosopher of India. He asserted the Dvaita (dualism) school of Vedanta. Madhv膩 identified his philosophy as 鈥�罢补迟迟惫补惫腻诲补鈥� (realist viewpoint).

His 叠丑别诲补惫腻诲补 reveals:

蝉惫补迟补苍迟谤补峁� 辫补谤补迟补苍迟谤补峁� dvividhi峁� tattvami峁�yate |
svatantro 产丑补驳补惫腻苍 vi峁ａ箛urnirdo峁�o艣e峁�asadgu峁嘺岣� ||^[6] 10

鈥淭he two categories are asserted: one independent and second dependent. Independent is Lord 痴颈峁ａ箛耻, who is flawless and eminent with infinitive virtues whereas the rest of the entities fall into the dependent category.鈥�

惭补诲丑惫腻肠丑腻谤测补 was a devotee of Kr峁�na. He was born in South India and is believed to have lived between 1238 and 1317 CE. 惭补诲丑惫腻肠腻谤测补 authored commentaries on the 鲍辫补苍颈峁�a诲蝉 and the 叠谤补丑尘补蝉奴迟谤补. In order to further propagate his philosophy, he established the 鈥�Shri Krishna Matha鈥� in Udupi, a town located in the state of Karn膩taka.

鈥�Dvaita鈥� means two. This 顿补谤艣补苍补 is identified as Dvaita because it accepts the existence of two distinct real entities: that which is svantantra (independent) and those that are paratantra (dependent). It believes 笔补谤补尘腻迟尘补苍 is independent, whereas all others - 箩墨惫补, 辫谤补办峁泃颈, and the world鈥揳re dependent. In addition to the sacred texts of the 笔谤补蝉迟丑腻苍补迟谤补测墨, this 诲补谤艣补苍补 also accepts the 叠丑腻驳补惫补迟补 笔耻谤腻苍补 and the 笔补苍肠丑谤腻迟谤补 texts as authoritative. Bhakti is considered to be a prominent spiritual endeavor. The 顿补谤艣补苍补 is severely critical of the Advaita principles.

4. Dvait膩dvaita 顿补谤艣补苍补 (狈颈尘产腻谤办腻肠腻谤测补)

The Dvait膩dvaita 顿补谤艣补苍补 is also known as the Bhed膩bhed诲补谤艣补苍补. Nimb膩rk膩ch膩rya, a devout follower of 艢r墨 碍峁涐梗峁嘺, established the Dvait膩dvaita 顿补谤艣补苍补. He is believed to have lived during the sixteenth century. Along with other texts, he authored a commentary on the Brahma蝉奴迟谤补蝉 entitled the Vedantap膩rij膩ta-Saurabha. Within this 诲补谤艣补苍补, 艢r墨 碍峁涐梗峁嘺 and 搁腻诲丑腻 has a specific relationship.

叠丑别诲腻产丑别诲补-诲补谤艣补苍补 explicitly says,

鈥�cidacitsv膩bh膩vikabhed膩bhed膩艣rayo 产丑补驳补惫腻苍 惫腻蝉耻诲别惫补岣� 辫耻谤耻峁�o迟迟补尘补岣�鈥�^[7]

鈥淟辞谤诲 痴颈峁ａ箛耻deva 笔耻谤耻峁�o迟迟补尘补 is the natural substratum as distinct and united, sentient and nonsentient entities.鈥�

Within this 顿补谤艣补苍补, 艢r墨 碍峁涐梗峁嘺 is worshipped as the Supreme Being and 搁腻诲丑腻 is considered to be the principal devotee. The 顿补谤艣补苍补 accepts the existence of the following three ontological entities: cit, acit, and Brahman. By believing cit and acit to be distinct from Brahman, the position advocates a dualistic point of view. Despite this, by understanding the cit and acit to not exist independently from Brahman, the position also supports a non-dualistic perspective. That is why this 顿补谤艣补苍补 is identified as Dvait膩dvaita 顿补谤艣补苍补.^[8]

5. 艢uddha 础诲惫补颈迟腻 顿补谤艣补苍补 (痴补濒濒补产丑腻肠腻谤测补)

痴补濒濒补产丑腻肠腻谤测补 (CE 1479-1531), was the founder of 艢uddha Advaita 顿补谤艣补苍补 and 笔耻峁ａ弓颈尘腻谤驳补. He is the 腻肠腻谤测补 and Guru within the 笔耻峁ａ弓颈尘腻谤驳补, which he founded after his own interpretation of the Vedanta Philosophy.

Similar to 艢补峁僰补谤补鈥檚 position, this 顿补谤艣补苍补 accepts the existence of a single ontological entity, Brahman.

艣uddhayo岣� advaitam iti 艣uddh膩dvaitam | arth膩t 艣uddhajagata岣� 箩墨惫补sya ca 艣uddhabrahma峁嚹� advetam | jagad箩墨惫补u 艣uddhabrahma峁噊岣� svar奴pau kintu 产谤补丑尘补峁嘺岣� abhinnau | k膩ra峁嘺r奴pabrahma ca k膩ryar奴pa箩墨惫补jagad膩tmakabrahma 艣耻诲诲丑补峁�, na m膩yikam | 鈥�k膩ryak膩ra峁嘺r奴pa峁� hi 艣耻诲诲丑补峁� brahma na m膩yikam鈥�^[9] iti |

鈥淭wo pure united entities identified as 艢耻诲诲丑腻 Advaita. This world has no influence of 尘腻测腻 so has 箩墨惫补. The world and the 箩墨惫补 are the forms of Brahman itself. They are not distinct from Brahman. In this way, Brahman in the form of cause and the world and the 箩墨惫补 in the form of effect are pure without the impact of 尘腻测腻.鈥�

However, Brahman, by its own wish, becomes the 箩墨惫补s and the world. This is understood as 叠丑补驳补惫腻苍鈥檚 divine play. His devotional songs on 碍峁涐梗峁嘺 are very famous even today. Mostly in the poetry of the sect, God鈥檚 daily actions and incidents are described. It became the tradition that no Vaishnava devotee spend their time without singing or memorizing these devotional songs.^[10] 痴补濒濒补产丑腻鈥檚 memories are preserved at N膩thvara and in the Braja region.

6. Acintyabhed膩bheda 顿补谤艣补苍补 (Caitanya 惭补丑腻辫谤补产丑耻)

Caitanya 惭补丑腻辫谤补产丑耻 (18 February 1486鈥�14 June 1534) established the Acintyabhed膩bheda 顿补谤艣补苍补. He was born in 1486 CE in West Bengal. Although he did not author any commentaries, a scholar within his lineage named Baldeva Vidy膩bhushana authored a commentary on the Brahma蝉奴迟谤补蝉 in 1875 CE. This 诲腻谤峁�a苍颈肠 tradition is known as Madhva 骋补耻岣嵞珁补, or 骋补耻岣嵞珁补 厂补峁僷谤补诲腻测补. Within this tradition, 碍峁涐梗峁嘺 is identified as the supreme being and 搁腻诲丑腻 is also revered. The 叠丑腻驳补惫补迟补 笔耻谤腻苍补 and the Bhagavad Git膩 are considered to be primary texts for attaining devotion towards 碍峁涐梗峁嘺. 笔补谤补尘腻迟尘补苍 is regarded as being powerful and understood to possess infinite powers. The 诲补谤艣补苍补 believes that it is unascertainable (achintya) to know whether there is a distinction (bheda) between 笔补谤补尘腻迟尘补苍 and his power or they are one (abheda). As a result of this position, this 顿补谤艣补苍补 is identified as the Acintyabhed膩bheda 顿补谤艣补苍补. It says:

caitanyamatasya s膩r膩峁兣沘岣� prasiddha艣loke pradatta岣� | yath膩
膩r膩dhyo 产丑补驳补惫腻苍 vraje艣atanayastaddh膩ma 惫峁沶诲腻惫补苍补峁�
谤补尘测腻 k膩cidup膩san膩 vrajavadh奴varge峁嘺 y膩 办补濒辫颈迟腻 |
艣腻蝉迟谤补峁� 产丑腻驳补惫补迟补峁� 辫谤补尘腻峁嘺尘补尘补濒补峁� 辫谤别尘腻 pumartho 尘补丑腻苍
艣r墨caitanyamah膩prabhormatamida峁� tatr膩daro na岣� 辫补谤补岣� ||^[11]

鈥淲ithin this tradition, 艢r墨 碍峁涐梗峁嚹� is identified as the supreme being who was a son of Nanda, the ruler of Braja. God鈥檚 abode is 痴峁沶诲腻惫补苍补. The worship method is accepted from 驳辞辫墨蝉 who offered worship to 碍峁涐梗峁嚹�. Among them, 搁腻诲丑腻 is greatly venerated. The favorite scripture is the 叠丑腻驳补惫补迟补 笔耻谤腻峁嘺. They believe in loving devotion towards God. This is Caitanya 惭补丑腻辫谤补产丑耻鈥檚 position. We don鈥檛 believe in anything else.鈥�

The 顿补谤艣补苍补 believes that it is unascertainable to know whether there is a distinction between Param膩tm膩n and his power or they are one. As a result of this position, this 顿补谤艣补苍补 is identified as the Acintyabhed膩bheda 顿补谤艣补苍补. Caitanya is sometimes referred to by the names 骋补耻谤腻峁僩补 or 骋补耻谤腻.

Footnotes and references:

[back to top]

[1]:

叠丑补诲谤别艣补诲腻蝉补 厂腻诲丑耻, 础办峁�a谤补-笔耻谤耻峁�o迟迟补尘补 顿补谤艣补苍补 an Introduction, 2018, pp. 8-9

[2]:

Dr Prinja K. Nawal, Explaining Hindu Dharma, RMEP of Chanistor Publications Ltd. 1996, pp.126-163

[3]:

Brahma诲补谤艣补苍补d膩sa 厂腻诲丑耻, Bh膩rat墨ya Dar艣anon墨 Ruparekh膩-2, 2007, p.21

[4]:

M膩dhv腻肠腻谤测补, Sarva诲补谤艣补苍补 Sangraha, Caukhamb膩 Vigh膩bhavana, 痴腻谤腻峁嘺蝉墨, 2016, p.161

[5]:

C. J. Bartley, op.cit., pp. 1-2, 9-10, 76-79, 87-98.

[6]:

惭补诲丑惫腻肠腻谤测补, Sarva诲补谤艣补苍补 Sangraha, Caukhamb膩 Vigh膩bhavana, 痴腻谤腻峁嘺蝉墨, 2016, p.212.

[7]:

Nimb膩rk腻肠腻谤测补, Vedantpaarijata Saurabhakhya three 叠丑腻峁�y补, nityasvarupabrahmachari mudritam, 痴峁沶诲腻惫补苍补. p.19 11

[8]:

Brahma诲补谤艣补苍补d膩sa 厂腻诲丑耻, op.cit., pp.144-145

[9]:

骋颈谤墨诲丑补谤补 骋辞蝉惫腻尘墨, 艢耻诲诲丑腻诲惫补颈迟补 惭腻谤迟补峁囜笉补 -28

[10]:

Catherine B. Asher; Cynthia Talbot, India Before Europe. Cambridge University Press, 2006, pp. 111-112.

[11]:

Gop膩labha峁�峁璦 骋辞蝉惫腻尘墨, 艢谤墨丑补谤颈产丑补办迟颈惫颈濒腻蝉补 -8