Hindu Philosophy Flashcards
1
Q
Sankara’s life
A
- Full name: Adi Shankara
- 788–820 CE
- Born to Brahmin family in Kerala, South India
- Became a Sannyasin aged 19
- Had a pupil, Sureshvara
- Travelled North to Benares and became famed in public debates on interpretation of the scripture
- Established four monasteries in N/S/E/W and a monastic order, Dashanamis (‘ten names’)
- Died aged 32, possibly from snakebite
Pioneer of Advaita Vedanta
Wrote on Upanisads, Brahma Sutra and Bhagvad Gita
2
Q
Briefly describe Sankara’s philosophy of Advaita Vedanta
A
- Means ‘non-dualism’
- The only thing that truly exists is Brahman. Therefore any sense of personal identity and seperateness is an illusion (maya)
- This means you are Brahman. This is the knowledge (jnana) that will lead to liberation from samskara (moksha)
3
Q
Problems with the Western interpretation of Advaita Vedanta
A
- Can not be thought of in terms of the Western ‘Monism’. Rodriguez comments that ‘Monism’ invites a ‘Not-oneness’ counterargument that creates a dualistic tension. ‘Non-Dualism’ negates/nullifies any plurality or duality
- Concept of ‘Maya’ might be interpreted as deception or trickery. Sankara argues that it derives from Brahman and so is both a creative force for good and also essential to the structure of the cosmos
4
Q
In depth, Sankara’s understanding of Brahman
A
- Sankara acknowledges that Brahman Saguna and Nirguna do both exist
- Truly, Brahman cannot be known and may only be approached apophatically
- Brahman Saguna, Ishvara (Lord of the universe) is superior to the Atman and separate from it, but is the source of all qualities. Sankara acknowledges the centrality of this personal deity in worship, but claims that this Brahman is tied only to a provisional level of reality. It cannot be the final truth.
5
Q
Sankara’s devotion to ishvara
A
- Worshipped Shiva
- Composed hymns and wrote devotional books
- Said it aided his spiritual practice
6
Q
Sankara’s understanding of atman
A
- believed that the atman exists: “for everyone is conscious of the self”
- Atman is cause of thoughts, but unknowable to the intellect
- Atman is not the agent (does not act in the physical world)
- Atman is not the ego
- -> C.f. Upanishadic charioteer metaphor (atman as passenger)
7
Q
Sankara’s belief on how one should know the self
A
- Self is not active in physical world, and unknowable to the intellect
- Therefore it is impossible to know the self through meditation
- Only way to know atman/brahman is to experience it
8
Q
Sankara’s beliefs about the phenomenal world
A
- the phenomenal world is the world of sensory experiences
- Sankara sees this world as being a series of illusions - MAYA
- Sankara identifies three levels of reality in accordance with this belief:
1) Illusory reality
2) Mundane reality
3) Ultimate reality
9
Q
Illusory reality
A
- subjective, internal constructions formed by our incorrect perceptions of the phenomenal world
- Appear to be real for a short time, but the illusion is transient
- E.g. thinking you see a snake when it is in fact a coil of rope
10
Q
Mundane reality
A
- also called empirical reality as it is the world of senses that our bodies inhabit
- This is different from illusory reality because the world is truly, empirically real
- Open to scientific study and validation. It is consistent and predictable
- It is empirically real but not absolutely real as it is a product of maya. Our knowledge of it is avidya (ignorance)
- In this way, though it is not illusory (and avidya is not complete ignorance), it is an illusion that conceals true, absolute reality by creating a false impression of separateness
11
Q
Ultimately reality
A
- Also called absolute reality or simply Brahman
- jnana of Brahman is brahmavidya
- Distinction is between (knower, object, known) and (Brahman=knower, object, known)
12
Q
Explain Sankara’s idea of adhyasa
A
- Means superimposition of that which isn’t real on that which is
- Humans distinguish between empirical/mundane and absolute reality. This is only because they are trapped in Maya and unable to realise the oneness
13
Q
Western ideas of maya
A
- Seen negatively or as a trick, which reflects badly on Brahman
- This ^ is an incorrect interpretation as a result of adhyasa. If everything is Brahman, then maya is also part of it. It is a creative power that has been responsible for the development of all physical forms and lifeforms
14
Q
Ramanujah’s life
A
- Born 1017-1137 CE
- Became a sannyasin aged 32
- Refuted advaita vedanta in his work, the Shri Bhyasa, a commentary on the Brahma sutras
- Understood advaita vedanta clearly, as Maha Puvapaska summarises his points well. But then attacks it in Maha Siddhanta, Sri Bhayasa and Vedanta Sanugraha
15
Q
What does Vishishtadvaita mean?
A
- Qualified non dualism
- So named to show that it is a middle way between Advaita monism and Dvaita dualism
16
Q
Ramanujah’s perception of Brahman
A
- Origin of the atman
- Not, as Sankara believes, eternal, unchanging consciousness
- Brahman is not the one underlying element making up everything as common sense dictates that we can only identify things by the difference between them. If only brahman exists, then the distinction between the mundane and ultimate cannot be real
- Mostly saguna and can be identified as ishvara (Lord)
- Believes that the Brahman Nirguna of the Upanisads is being described without negative qualities rather than without any qualities at all
- Inner controller of each soul
- Does not distinguish between Lower and higher God, as scripture is all equal and should not be prejudiced against. The eternal Brahman and ishvara are the same
17
Q
Ramanujah’s perception of atman
A
- atman/jiva has an independent existence whilst in an individual vessel, but it originates from Brahman and will return to Brahman (C.f. sea analogy)
- when detached it appears separate but is of the same substance as Brahman
- The jiva, not Brahman, is the knower
- The jiva is not, as Sankara suggests, consciousness, but possesses consciousness instead
- Cannot affect the world directly, only God’s intervention can. Yet he remains the inner controller of each soul
- Soul can gain knowledge and is free to act on desires
- Distinct, but a participant in Brahman and dependent on it
18
Q
Ramanujah’s view on Prakriti
A
- Jiva is caught up in physical matter, and ignorant of its potential/origins
- Prakriti is distinct from Brahman but participates in it and is dependent on it
- Not an allusion, but the realm of Glory (Vibhuti)
- -> Negative understanding of avidya
19
Q
Ramanujah’s view on Moksha
A
- Not a result of experiential knowledge but of selfless devotion to ishvara
- Neutralise Karma
- Must get past avidya of believing jiva to be part of body rather than brahman
- NOT through loss of ignorance. Ignorance needs a support base. Not through belief in self, as the self is the product of ignorance, and not through belief in Brahman as brahman is perfect and without ignorance
- Not merging into Brahman and becoming indistinguishable, but gaining incorruptable God-like body. This is why the worshipper should seek grace through lifetime devotion to Visnu
- Guru is essential
20
Q
Ramanjuah’s criticism of Sankara: first impossible tennet
Hint: avidya…either way it collapses
A
- If avidya is true then there is us (ignorant) and a true nature. These are two different things so monism must be incorrect
- If avidya is false, then that implies we already know Brahman
- -> In either case, Sankara’s understanding collapses
