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mbachan includes and leads to the understanding that the self is the self of all the knower of self sees the self in all beings and all beings in the self 79 such knowledge and understanding of the indivisibility of one s and other s atman advaitins believe leads to a deeper identity and affinity with all it does not alienate or separate an advaitin from his or her community rather awakens the truth of life s unity and interrelatedness 79 these ideas are exemplified in the isha upanishad a sruti for advaita as follows one who sees all beings in the self alone and the self of all beings feels no hatred by virtue of that understanding for the seer of oneness who knows all beings to be the self where is delusion and sorrow isha upanishad 6 7 translated by a rambachan 322 adi shankara in verse 1 25 to 1 26 of his upadeśasāhasrī asserts that the self knowledge is understood and realized when one s mind is purified by the observation of yamas ethical precepts such as ahimsa non violence abstinence from injuring others in body mind and thoughts satya truth abstinence from falsehood asteya abstinence from theft aparigraha abstinence from possessiveness and craving and a simple life of meditation and reflection 323 rituals and rites can help focus and prepare the mind for the journey to self knowledge 324 but can be abandoned when moving on to hearing reflection and meditation on the upanishads 325 elsewhere in verses 1 26 1 28 the advaita text upadesasahasri states the ethical premise of equality of all beings any bheda discrimination states shankara based on class or caste or parentage is a mark of inner error and lack of liberating knowledge 326 this text states that the fully liberated person understands and practices the ethics of non difference 326 one who is eager to realize this highest truth spoken of in the sruti should rise above the fivefold form of desire for a son for wealth for this world and the next and are the outcome of a false reference to the self of varna castes colors classes and orders of life these references are contradictory to right knowledge and reasons are given by the srutis regarding the prohibition of the acceptance of difference for when the knowledge that the one non dual atman self is beyond phenomenal existence is generated by the scriptures and reasoning there cannot exist a knowledge side by side that is contradictory or contrary to it adi shankara upadesha sahasri 1 44 327 note 56 texts edit the upanishads the bhagavad gitā and brahma sutras are the central texts of the advaita vedānta tradition lending authority to the doctrines about the identity of atman and brahman and their changeless nature 6 328 adi shankara gave a nondualist interpretation of these texts in his commentaries adi shankara s bhashya commentaries have become central texts in the advaita vedānta philosophy but are one among many ancient and medieval manuscripts available or accepted in this tradition 32 the subsequent advaita tradition has further elaborated on these sruti and commentaries adi shankara is also credited for the famous text nirvana shatakam prasthanatrayi edit the vedānta tradition provides exegeses of the upanishads the brahma sutras and the bhagavadgita collectively called the prasthanatrayi literally three sources 329 6 328 the upanishads note 57 or śruti prasthāna considered the śruti vedic scriptures foundation of vedānta note 58 216 332 129 most scholars states eliot deutsch are convinced that the śruti in general and the upanishads in particular express a very rich diversity of ideas with the early upanishads such as brihadaranyaka upanishad and chandogya upanishad being more readily amenable to advaita vedānta school s interpretation than the middle or later upanishads 333 334 in addition to the oldest upanishads states williams the sannyasa upanishads group composed in pre shankara times express a decidedly advaita outlook 335 the brahma sutras or nyaya prasthana yukti prasthana considered the reason based foundation of vedānta the brahma sutras attempted to synthesize the teachings of the upanishads the diversity in the teachings of the upanishads necessitated the systematization of these teachings the only extant version of this synthesis is the brahma sutras of badarayana like the upanishads brahma sutras is also an aphoristic text and can be interpreted as a non theistic advaita vedānta text or as a theistic dvaita vedānta text this has led states stephen phillips to its varying interpretations by scholars of various sub schools of vedānta 336 the brahmasutra is considered by the advaita school as the nyaya prasthana canonical base for reasoning 337 the bhagavad gitā or smriti prasthāna considered the smriti remembered tradition foundation of vedānta 337 it has been widely studied by advaita scholars including a commentary by adi shankara 141 338 textual authority edit the advaita vedānta tradition considers the knowledge claims in the vedas to be the crucial part of the vedas not its karma kanda ritual injunctions 6 the knowledge claims about self being identical to the nature of atman brahman are found in the upanishads which advaita vedānta has regarded as errorless revealed truth 6 nevertheless states koller advaita vedantins did not entirely rely on revelation but critically examined their teachings using reason and experience and this led them to investigate and critique competing theories 6 advaita vedānta like all orthodox schools of hindu philosophy accepts as an epistemic premise that śruti vedic literature is a reliable source of knowledge 216 332 129 the śruti includes the four vedas including its four layers of embedded texts the samhitas the brahmanas the aranyakas and the early upanishads 339 of these the upanishads are the most referred to texts in the advaita school the possibility of different interpretations of the vedic literature states arvind sharma was recognized by ancient indian scholars 340 338 the brahmasutra also called vedānta sutra composed in 1st millennium bce accepted this in verse 1 1 4 and asserts the need for the upanishadic teachings to be understood not in piecemeal cherrypicked basis rather in a unified way wherein the ideas in the vedic texts are harmonized with other means of knowledge such as perception inference and remaining pramanas 340 337 this theme has been central to the advaita school making the brahmasutra as a common reference and a consolidated textual authority for advaita 340 341 the bhagavad gitā similarly in parts can be interpreted to be a monist advaita text and in other parts as theistic dvaita text it too has been widely studied by advaita scholars including a commentary by adi shankara 141 338 other texts edit a large number of texts are attributed to shankara of these texts the brahma sutra bhasya commentary on the brahma sutras the commentaries on the principal upanishads and the upadesasahasri are considered genuine and stand out citation needed post shankara advaita saw the composition of both scholarly commentaries and treatises as well as from late mediaeval times 14th century on popular works and compositions which incorporate yoga ideas these include notable texts mistakenly attributed to shankara such as the vivekachudamani atma bodha and aparokshanubhuti and other texts like advaita bodha deepika and dŗg dŗśya viveka texts which influenced the advaita tradition include the avadhuta gita the yoga vasistha and the yoga yajnavalkya citation needed sampradaya and smarta tradition edit monastic order mathas edit see also dashanami sampradaya vidyashankara temple at sringeri sharada peetham shringeri advaita vedānta is not just a philosophical system but also a tradition of monastic renunciation philosophy and renunciation are closely related web 20 most of the notable authors in the advaita tradition were members of the sannyasa tradition and both sides of the tradition share the same values attitudes and metaphysics web 20 according to tradition around 740 ce gaudapada founded shri gaudapadacharya math note 59 also known as kavaḷē maṭha it is located in kavale ponda goa web 21 and is the oldest matha of the south indian saraswat brahmins 342 web 22 shankara himself considered to be an incarnation of shiva web 20 is credited with establishing the dashanami sampradaya organizing a section of the ekadandi monks under an umbrella grouping of ten names web 20 several hindu monastic and ekadandi traditions however remained outside the organisation of the dasanāmis 343 344 345 sankara is said to have organised the hindu monks of these ten sects or names under four maṭhas sanskrit मठ monasteries called the amnaya mathas with the headquarters at dvārakā in the west jagannatha puri in the east sringeri in the south and badrikashrama in the north web 20 according to tradition each math was first headed by one of his four main disciples and the tradition continues since then yet according to paul hacker no mention of the mathas can be found before the 14th century ce 346 until the 15th century the timespan of the directors of sringeri math are unrealistically long spanning 60 and even 105 years after 1386 the timespans become much shorter 347 according to hacker these mathas may have originated as late as the 14th century to propagate shankara s view of advaita 348 note 60 note 61 according to another tradition in kerala after sankara s samadhi at vadakkunnathan temple his disciples founded four mathas in thrissur namely naduvil madhom thekke madhom idayil madhom and vadakke madhom monks of these ten orders differ in part in their beliefs and practices and a section of them is not considered to be restricted to specific changes attributed to shankara while the dasanāmis associated with the sankara maths follow the procedures attributed to adi śankara some of these orders remained partly or fully independent in their belief and practices and outside the official control of the sankara maths the advaita sampradaya is not a saiva sect web 20 352 despite the historical links with shaivism note 62 nevertheless contemporary sankaracaryas have more influence among saiva communities than among vaisnava communities web 20 smarta tradition edit main article smarta tradition the smarta tradition of hinduism is a synthesis of various strands of indian religious thought and practice which developed with the hindu synthesis dating back to the early first century ce note 63 it is particularly found in south and west india and reveres all hindu divinities as a step in their spiritual pursuit 354 355 356 their worship practice is called panchayatana puja 357 354 the worship symbolically consists of five deities shiva vishnu devi or durga surya and an ishta devata or any personal god of devotee s preference 355 358 in the smarta tradition advaita vedānta ideas combined with bhakti are its foundation adi shankara is regarded as the greatest teacher 356 and reformer of the smarta 359 according to alf hiltebeitel shankara s advaita vedānta and practices became the doctrinal unifier of previously conflicting practices with the smarta tradition note 64 philosophically the smarta tradition emphasizes that all images and statues murti or just five marks or any anicons on the ground are visibly convenient icons of spirituality saguna brahman 361 357 the multiple icons are seen as multiple representations of the same idea rather than as distinct beings these serve as a step and means to realizing the abstract ultimate reality called nirguna brahman the ultimate goal in this practice is to transition past the use of icons then follow a philosophical and meditative path to understanding the oneness of atman self and brahman as that art thou 361 362 buddhist influences on advaita vedānta edit main article buddhist philosophy further information buddhist influences on advaita vedanta similarities with buddhism edit advaita vedānta and other schools of hindu philosophy share numerous terminology doctrines and dialectical techniques with buddhism 363 364 according to a 1918 paper by the buddhist scholar o rozenberg a precise differentiation between brahmanism and buddhism is impossible to draw 363 t r v murti notices that the ultimate goal of vedānta sāṃkhya and mahāyāna buddhism is remarkably similar while advaita vedānta postulates a foundational self according to murti mahāyāna buddhism implicitly affirms the existence of a deep underlying reality behind all empirical manifestations in its conception of śūnyatā the indeterminate the void or vijñapti mātra consciousness only or tathātā thatness or dhārmata noumenal reality 272 according to frank whaling the similarities between advaita vedānta and buddhism are not limited to the terminology and some doctrines but also includes practice the monastic practices and monk tradition in advaita vedānta are similar to those found in buddhism 365 mahāyāna philosophy edit the influence of mahāyāna buddhism on advaita vedānta has been significant 365 366 sharma points out that the early commentators on the brahma sūtras were all realists or pantheist realists he states that they were influenced by buddhism particularly during the 5th 6th centuries ce with the development of the yogācāra school of buddhist philosophy 367 von glasenapp states that there was a mutual influence between vedānta and buddhism note 65 s n dasgupta and mohanta suggest that buddhism and advaita vedānta represent different phases of development of the same non dualistic metaphysics from the upanishadic period to the time of śaṅkara 368 note 66 the influence of buddhist doctrines on gauḍapāda has been a vexed question 371 372 modern scholarship generally accepts that gauḍapāda was influenced by buddhism at least in terms of using buddhist terminology to explain his ideas but adds that gauḍapāda was a vedantin and not a buddhist 371 ādi śaṅkara states natalia isaeva incorporated into his own system a buddhist notion of māyā which had not been minutely elaborated in the upanishads 363 according to mudgal śaṅkara s advaita view and nāgārjuna s mādhyamaka view of ultimate reality are compatible because they are both transcendental indescribable non dual and only arrived at through a via negativa or neti neti mudgal concludes therefore that the difference between śūnyavāda philosophy of buddhism and advaita philosophy of hinduism may be a matter of emphasis not of kind 373 similarly there are many points of contact between the buddhist yogācāra school and śaṅkara s advaita tradition 374 according to s n dasgupta śaṅkara and his followers borrowed much of their dialectic form of criticism from the buddhists his brahman was very much like the śūnya of nāgārjuna the debts of śaṅkara to the self luminosity note 5 of the vijñānavāda buddhism can hardly be overestimated there seems to be much truth in the accusations against śaṅkara by vijñāna bhikṣu and others that he was a hidden buddhist himself i am led to think that śaṅkara s philosophy is largely a comp...
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