The sixth and most recent of traditional Hindu philosophy's six schools.
Vedanta literally translates to "the end of the Vedas," reflecting their belief that they were unveiling the final meaning of these ancient books.
The Upanishads, which were also the final layer of Vedic
books, and therefore their "end" in a different sense, were given
special attention by Vedanta proponents.
Several prominent schools with significantly differing
philosophical perspectives have used these works as authoritative sources.
The Advaita Vedanta school, founded by the philosopher
Shankaracharya and his disciples, is the most well-known and influential of
them.
The Advaita school adheres to the philosophical viewpoint of monism, or the belief in a single impersonal Ultimate Reality known as Brahman.
Despite the appearance of distinction and diversity, Advaita
proponents believe that reality is "nondual" (advaita), that is, all
things are nothing but the formless, unqualified Brahman.
This assumption of variety, according to Advaitins, is a
basic misunderstanding of the ultimate essence of things, as well as a sign of
avidya.
Although frequently translated as "ignorance,"
avidya is more accurately defined as a lack of genuine understanding that traps
humans in karmic bonds, reincarnation (samsara), and suffering.
Unlike the Advaita school, which views the Ultimate Reality
in abstract, impersonal terms, the other Vedanta schools are theistic, in that
they regard the Ultimate Reality as a personal God, namely Vishnu.
The two other major schools are the Vishishthadvaita vedanta (“qualified nondualism”) pro pounded by Ramanuja and the Dvaita Vedanta (“dualist”) propounded by Madhva.
The major differences between these two schools stem from
assumptions about connections between God, human souls, and the world.
Ramanuja tends to see these in a continuum, with the world
and human souls sharing in the divine nature, whereas Madhva stresses the great
gulf between God and all other things.
Another minor school is the dvaitadvaita vedanta (“dualism
and nondualism”) of Nimbarka, which strives to find some middle ground between
Advaita Vedanta’s monism, and Dvaita Vedanta’s dualism.
Nimbarka stressed that the world and souls were dependent on
God, in whom they exist, and with whom they had a subtle connection.
Even from their names, it is obvious that there are
significant differences between these positions.
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