Showing posts with label Advaitins. Show all posts
Showing posts with label Advaitins. Show all posts

Hinduism - What Is Vivartavada In Hindu Philosophy?

 


The world is described as an illusory transformation of the Ultimate Reality or Realities, according to this philosophical model.

The Advaita Vedanta philosophical school is known for its vivartavada model.

The Advaitins believe in a causal model known as satkaryavada, which assumes that effects already exist in their causes and that when they appear, they are simply transformations (parinama) of those causes.

Milk is transformed into curds, butter, and clarified butter as a classic example.

Each of these effects was already present in the cause, according to proponents of asatkarya, and emerges from it through a natural transformation of the cause.

The Advaita school adheres to the philosophical position of monism, which holds that everything is merely different manifestations of a single Ultimate Reality.

Despite the appearance of difference and diversity in the world, Advaita proponents claim that reality is nondual (advaita), that is, that all things are "actually" nothing but the formless, unqualified Brahman.

The Advaitins' belief that an effect already exists in its cause is based on the principle that all things in the universe ultimately rely on Brahman as the first cause.

Simultaneously, the Advaitins refuse to acknowledge that Brahman ever changes because this would negate its eternal and unchanging nature.

As a result, they talk about a fictitious transmission (vivartavada).

The Advaitins believe that Brahman never truly changes because it is eternal and thus unchanging; the apparent changes are only illusory, based on human ignorance through shifting superimposition patterns (adhyasa).

Advaitins are able to maintain Brahman's transcendence while also accounting for (apparent) changes in the phenomenal world in this way.

Proponents of a different approach, which portrays the perceivable world as an actual trans creation of this unified reality, argue against this stance.

Proponents of the Samkhya, Vishishthadvaita Vedanta, and Bhedabhada philosophical traditions, who, like Advaitins, believe in satkaryavada, hold this position.

Each of these three schools thinks that the world as we see it is real, that it is rooted in a single ultimate source, and that this fundamental principle undergoes a genuine metamorphosis through which the universe is born.

This parinama connection permits these schools to explain the phenomenal world, but in a manner that undermines the transcendence of these initial principles by incorporating them within it.

Philosophically, they struggle to explain how the sublime might become commonplace, then transcendent again.


Kiran Atma


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Hinduism - What Is Vivarana Advaita?

 


Vivarana Advaita  is a Sanskrit phrase that means "to live in the present moment."

Shankaracharya was the greatest figure in one of the later Advaita Vedanta schools, a philosophical school.

The Advaita school adheres to the philosophical position of monism, which is the belief in a single impersonal Ultimate Reality, which they refer to as Brahman.

Despite the appearance of difference and diversity in the perceptible world, Advaita proponents believe that reality is "nondual" (advaita), that is, all things are nothing but the formless Brahman.

This assumption of diversity is a manifestation of avidya for Advaitins, who believe it is a fundamental mental misunderstanding of the ultimate nature of things.

Although frequently translated as "ignorance," avidya refers to a lack of genuine understanding that leads to karmic bonds, reincarnation (samsara), and suffering.

Because the Advaitins' real problem is this erroneous understanding, realization (jnana) was the most effective spiritual path for achieving ultimate liberation (moksha).

The Vivarana Advaita school is based on the ideas of Padmapada (9th century), one of Shankaracharya's disciples, but takes its name from a commentary written by Prakashatman in the thirteenth century.

Traditionally, the latter was a Padmapada disciple, but this appears to be problematic.

The Vivarana school, like the Bhamati school, took firm positions on a number of issues where Shankaracharya had been silent.

One of these was on the locus of ignorance, described by the Vivarana school as being in Brahman.

The Vivarana Advaitins use the theory of reflectionism to explain the apparent difference between Brahman and the Self, despite the fact that the Selves are identical with Brahman, because it appears to compromise the integrity of Brahman.

Their position appears to be based on an unwavering affirmation of Brahman as the sole "reality," to which everything that exists must belong.


Kiran Atma


You may also want to read more about Hinduism here.

Be sure to check out my writings on religion here.