Advaita Vedanta philosopher, one of two documented pupils of
Shankaracharya (788–820? ), the other being Padmapada.
The Advaita school believes in monism, which is the concept
that there is a single Ultimate Reality that lies underlying all things, and
that all things are only different expressions of that reality.
Advaita proponents exhibit this idea by claiming that
reality is nondual (advaita), that is, that all things are nothing but the
formless, unqualified Brahman, despite the appearance of diversity and variety.
The idea that the universe is actual as seen is a basic
misunderstanding of the ultimate essence of things, according to Advaita
proponents, and an evidence of avidya.
Although typically interpreted as "ignorance,"
avidya refers to a lack of genuine insight that leads to karmic bonds, rebirth
(samsara), and pain.
Sureshvara is the sole explicit proponent of jump philosophy
in Hindu thinking, however aspects of it may be seen in other Advaita Vedanta
thinkers, notably in his instructor.
The leap philosophy asserts that complete freedom from
bondage, which is defined in the Indian context as the end of rebirth and full
release of the soul (moksha), may be attained, but that such freedom cannot be
attained by a perfectly determined sequence of causes and consequences.
Since the ultimate issue arises from one's erroneous
understanding, the only solution, according to Sureshvara, is pure, accurate
knowledge.
Sureshvara's approach, such as it is, is to utilize a
negative dialectic to clearly define what the Self is not, and then to obtain a
flash of mystic insight by hearing one of the mahavakyas ("great
utterances") that connect the Self with Brahman once one's mind has been
pre pared.
Sureshvara asserts that actions have no place in this process
since action is inextricably linked to the world and is tainted by ignorance.
For further detail, see A. J. Alston's translation of Sri
Suresvara's Naiskarmya Siddhi, published in 1959, and Karl H. Potter's ed. of
Advaita Vedanta up to Samkara and His Pupils, published in 1981.
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