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HINDU PHILOSOPHICAL SYSTEMS

HINDU PHILOSOPHICAL SYSTEMS. ADVAITA - MAYA VADA "Brahma Sathyam, Jagat Mithya; Jivo Brahmaiva Na Paraha". (Monism or Non-dualism). Sankara. AD 805 - 840. Nirguna Brahman. One Absolute Reality (Brahman) Sat (Truth) Chit (Consciouness) and Ananda (Bliss).

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HINDU PHILOSOPHICAL SYSTEMS

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  1. HINDU PHILOSOPHICAL SYSTEMS

  2. ADVAITA - MAYA VADA "Brahma Sathyam, Jagat Mithya; Jivo Brahmaiva Na Paraha". (Monism or Non-dualism) Sankara AD 805 - 840

  3. Nirguna Brahman One Absolute Reality (Brahman) Sat (Truth) Chit (Consciouness) and Ananda (Bliss). Beyond comprehension Beyond properties (Nirgunan)Being beyond the guna traya, (Triguna-Ateeta) the three attributes of Prakriti (nature')". viz., Satva (goodness), Rajas (passion) and Tamas (ignorance).

  4. Saguna Brahman, Iswara The Hindu Saguna Brahman being a transform of a homgeneous Brahman causes both good and evil. But what defines good and evil is not really defined.

  5. AhamBrahmasya Since Brahman is the only reality, you are Brahaman. Then Aham Brahmasya = I am God Though Aham really means “In You”

  6. Vishista Advaita - Modified Monism Nadamuni (823-923 AD) Yamunacharya Sri Ramanuja(1017-1137 AD)

  7. Vishista Advaita - Modified Monism Brahman is Sarvaguna, possessing infinite number of attributes But these are selective qualities like jnana (knowledge), bala (strength), veerya (courageousness), shakti (power), tejas (brilliance), satyakama (desire of good), satyasamkalpa, kaarunya (merciful compassion) and so they define good. There are three entities Chit, Achit and Iswara. There is unity in this trinity. The cosmos is the body of the Lord. Ishwara is the head of the cosmos whole Cosmos, the entire universe, is the body of Brahman.

  8. Five divine attributes – sat (reality), jnana (knowledge), ananta (infinity), amalatva (purity) and ananda (bliss) ''Tat tvam asi" Indwelling of the Brahman in all creation and not as an identity

  9. Free Will "Even the All-loving Father, the Great Isvara, does not force His presence on the Atma, not yet ripe to receive Him. With infinite patience He waits and watches the struggle of the soul in Samsara , since the struggle is necessary for the full unfolding of the faculties of the Jiva." (Pillai Lokacharya) The Rakshsas, the Devil are Jiva just as any others who have deviated from their purpose being self centered, having caught up in the net of pleasures. They misuse both Jiva and Ajiva to their gains and thus imposes death on all things.

  10. While the Jiva struggles through the samsara, Iswara also suffers because of it. This is because Jivas are part of the body of Iswara Bliss is when the whole cosmos is redeemed.

  11. This redemption is accomplished by: Aham Brahmasya = The God that is within you (The indwelling of God)

  12. Dvaita Vada - Dualistic Theism Madhwa

  13. Three irreducible separate entities, 1. Brahman – God2. The Beings – Living3. The Material World - Non-living There is no intellectual and logical reason for unity of Absolute. It is never an apriori axiom, as many would have us think. There is a clear distinction between the Creator and the Created - between Brahman and the Jagat. The twins that are created are the Jiva and the Ajiva - the living and the non-living. We differentiate between Paramatma (The ultimate Soul) and Jeevatma (The living soul) Both the Being and the non-being are real.

  14. Reality is that which exists in space and time. Thus Nirguna Brahman is not a reality. It is only an unknowable assumption. What we can know starts with Iswara. So are Jiva and Jada. And who is Iswara? He is Brahman who exists and therefore real and can be known by Jiva. Iswara and Jiva can act on Jada in creative process.

  15. CARVAKA - HINDU MARXISTS This world is all that exists. Lokayata Earth, Water, Fire, and Air. These are the only realities Consciousness is only a modification of these elements in their relationships

  16. There is no heaven, no final liberation, nor any soul in another world. There is no gift in charity, there is no sacrifice, there are no offerings. There is no fruit and ripening of good and bad actions. There are no more after death.

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