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dvaita vs advaita

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On Mar 12, 1:57pm, Shakthi wrote:

> dvaita vs advaita

> I have a very basic question to this very learned group. could someone please

> tell us what exactly does dvaita and advaitha mean. kanaka

 

One of the central questions concerning Vedanta philosophers

is the relationship of the individual self to the Absolute

or Supreme Self. The *sole purpose* for this question is

to determine the nature of contemplative meditation and

to determine whether moksha, the state of release, is something

worth seeking.

 

The Dvaita school, inaugurated by Madhvacharya (Ananda Tirtha),

argues that there is an inherent and absolute five-fold difference

in Reality -- between one soul and another, between the soul

and God, between God and matter, between the soul and matter,

and between matter and matter. These differences are not only

individuations, but also inherent qualitative differences, i.e.,

in its essentially pure state, one individual self is *not*

equal to another in status, but only in genus.

 

Consequently, any sort of unity, whether it be mystical or

ontological, between the individual self and God is impossible

in Dvaita. Hence the term ``Dvaita'' or ``dualism''. Liberation

consists of experiencing one's essential nature in parama padam

as a reflection of God's glory.

 

The Advaita school, represented in its classical and most

powerful form by Sankaracharya, argues that only the Absolute Self

exists, *and* all else is false. Liberation consists in

the realization that individuality is false, and the one's very

essence is the Absolute Self, pure undifferentiated consciousness,

one without a second. Since there is only one, and nothing else,

the system is called Advaita, or ``non-dualism''.

 

Visishtadvaita is also an Advaita, since only God the Absolute

Self exists. However, our concept of God, the supreme divine

reality, includes as its fundamental modes the individual

selves and all of matter. In other words, God is the indwelling

Self of all, and this ``all'' is real as they are included in

His body. Therefore, Visishtadvaita literally means

non-duality of the qualified, since God is qualified by

innumerable attributes, including individual selves and matter.

 

I am sure I have oversimplified, so please feel free to correct

me.

 

Mani

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  • 18 years later...
Guest srivathsa

I have a question about madwa philosophy 

1) for madwas there are 5 bedas 

*)jada-jada 

*)jiva -jiva 

*)jiva-iswara 

*)jiswara-jada and jiva-jada 

---------------------------------------... 

BUT TODAYS SCIENCE HAVE PROVED THAT THERE IS NO JADA-JADA BEDA.....i:e according to madhvaacharya ,gold can never become silver....but todays science have proved that by changing electronics configuration we can change gold to silver....WHICH ACCORDING TO MADHVAACHARYA IMPOSSIBLE !!!!!!!....... 

2)jiva-jiva beda: 

accoring to dvaita each jiva is suguna and his prakrutika gunas are his own gunas. 

BUT ACCORDING TO ME PRAKRUTHIKA GUNAS ARE NOT OF ATHMAS AND IS SUPER IMPOSED ON ATHMA,BY READING MY FOLLOWING COMMENTS U PEOPLE COME TO KNOW........ 

1)me myself, i am human i see another human in kama,but if i become dog in next janma,i see dog with kama.....so prakruthika guna kama is not atmans guna 

2) bhudhi: 

now when we are human we have high level of bhudhi,but if i become dog in next janma we have bhudhi of the level of dog,so budhi is not atmas guna 

if u go on thinking like that u will come to know that ,these gunas atman got from MAYA of jagath..and is not atmans guna ....so atman is nirgua and jagath is maya............so madwaacharya's jath is truth and 5 bedas are false....... 

CAN YOU PEOPLE PLEASE ANSWER MY QUESTION?

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