Guest guest Posted September 27, 1999 Report Share Posted September 27, 1999 The philosophy of kevaladvaita is exclusive monism and the followers are called Mayavadis. The Mayavadis are Krishna worshipers and they believe that kevaladvaita philosophy represents the pure understanding of Vedanta-sutra. They also believe that Krsna has a body made of material elements and that the activities of loving service to Krsna are sentimentality. They are known as Mayavadis because according to their opinion Krsna has a body which is made of mAyA, and the loving service of the Lord executed by devotees is also mAyA. They consider such devotional service to be an aspect of fruitier activities (karma-kanda). According to their view, Bhakti consists of mental speculation or sometimes meditation. This is the difference between the Mayavadi and Vaisnava philosophies. Mayavadi sannyasis accept that the commentary by Sri Sankacarya known as Sarirakabhasya gives the real meaning of Vedanta-sutra. In other words, Mayavadi sannyasis accept the meaning expressed in the explanations of Vedanta-sutra, the Upanishads and all such Vedic literatures in their own impersonal way. The great Mayavadi Sanyasi Sadananda Yogindra in his book, "Vedanta Sara" elaborates the Sariraka-bhasya commentary of Sri Sankacarya. There are other Vedanta commentaries written by Vaisnava acaryas, none of whom follow Sri Sankaracarya or accept the imaginative commentary of his school. Their commentaries are based on the philosophy of duality. Shri Ramanujacharya is the proponent of Vishistadvaita (the qualified monism), and Sri Madhva is the author of Dvaita (unqualified dualism). The most important Vedanta schools are: (1) Advaita of Sri Sankara, (2) Vishistadvaita of Sri Ramanuja, (3) Dvaita of Sri Madhva. In addition, there are other less known Vedanta schools that include: (1) Dvaita-Advaita of Sri Nimbarka, (2) Suddha-Advaita of Sri Vallabha, (3) Acintya-Bhedabhed of Sri Chaitanya and (4)Sri Ramakrishna's school also known as Neo-Advaita. Ram Chandran Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 28, 1999 Report Share Posted September 28, 1999 Ram Chandran wrote: > . . . The most >important Vedanta schools are: (1) Advaita of Sri Sankara, (2) >Vishistadvaita of Sri Ramanuja, (3) Dvaita of Sri Madhva. In addition, >there are other less known Vedanta schools that include: (1) Dvaita-Advaita >of Sri Nimbarka, (2) Suddha-Advaita of Sri Vallabha, (3) Acintya-Bhedabhed >of Sri Chaitanya and (4)Sri Ramakrishna's school also known as Neo-Advaita. Can we also add (5) the Integral Neo-Vedanta of Sri Aurobindo Ghose? -- Max --------------------------- FREE - yourname - Visit http://www.philosophers.net Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 28, 1999 Report Share Posted September 28, 1999 Greetings: We could possibly add (5) as per your suggestion. However I do not want anyone get the impression that the essence of Advaita Philosophy of Shankara is different from Ramakrishna or Aurobindo or Ramana or Chinmayananda or Dayananda Saraswati. The notion of 'Neo' is just an indication of 'time' rather than substance! regards, Ram Chandran Max Harris wrote: > "Max Harris" <max_harris > > Ram Chandran wrote: > > > . . . The most > >important Vedanta schools are: (1) Advaita of Sri Sankara, (2) > >Vishistadvaita of Sri Ramanuja, (3) Dvaita of Sri Madhva. In addition, > >there are other less known Vedanta schools that include: (1) Dvaita-Advaita > >of Sri Nimbarka, (2) Suddha-Advaita of Sri Vallabha, (3) Acintya-Bhedabhed > >of Sri Chaitanya and (4)Sri Ramakrishna's school also known as Neo-Advaita. > > Can we also add (5) the Integral Neo-Vedanta of Sri Aurobindo Ghose? > > -- Max Quote Link to comment Share on other sites More sharing options...
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