چکیده:
Indian philosophical thought, with a history of more than two thousand years, has continued in two branches: Astika (traditional and orthodox) and Nastika (non-traditional and heterodox). Among the six traditional schools, the most important is the Vedanta school. The main inspiration for Vedanta philosophers is the Upanishadic texts, and their primary concern is understanding the nature of God, man, the material world, and the relationship between these three. The main sages of Vedanta do not agree on the interpretation of this relationship, and this very matter has led to the emergence of three sub-currents within this school. The Advaita Vedanta school, led by Shankara, is a pure monist and the most popular philosophical school in India. The Vishishtadvaita school has chosen the middle path, with Ramanuja being its prominent figure, and the Dvaita school, led by Madhva, which emerged later and is completely pluralist.
خلاصه ماشینی:
The Indian philosophical systems, which are referred to in Sanskrit as "Darshana" (observation), have two general characteristics: One is that they have a close connection with theology and religious texts and have practical goals, the most important and ultimate of which is attaining liberation or Moksa, as Eliade reminds in the first pages of his book on Yoga that among Indian sages "Truth is not valuable in itself.
Based on the second doctrine, Upanishadic thinkers concluded that at the foundation of this manifold and changing phenomenal world, which is ultimately merely a collection of names and forms, there exists a single, uniform, eternal, and indestructible truth.
The thought of Moksha and liberation from the phenomenal world, which is also contingent upon understanding the identity of the original self or the cosmic truth, has been the most important issue for Upanishadic sages.
Shankara's Method and His Epistemological Sources Shankara utilizes everything to prove his non-duality or Kevala Advaita, but his philosophy is primarily based on Shruti or revelatory texts, especially the Upanishads, and not on logical reasoning and rational proof, which according to him belong to the realm of ignorance or Avidya.
474-7) Identity of Brahman - Atman The fundamental position of Vedanta philosophy is this ancient Upanishadic teaching that Atman is identical to Brahman, or the Ultimate Truth which is one, although it appears as multiple in different individuals, because only Brahman exists; therefore, whatever is proven about Brahman, such as purity, spiritual nature, absolute power, essence, etc.
219) Therefore, according to Shankara's school of absolute non-dualism, the appearance and manifestation of the world is the result of ignorance or avidya, which consists of the essential components and adjuncts of the body or jiva.
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