Welcome Anonymous !

This forum is intended to give the members of the ShiningWorld community a place to meet and discuss Vedanta among themselves. We do not endorse any of the views or opinions expressed here--unless they are made by one of our endorsed teachers--so please take advice and / or teaching from another member of the forum at your own risk. If you feel you have a question that is not being adequately answered in this forum, please contact one of our endorsed teachers directly.

CHAPTER III: THE MEANS OF SELF-KNOWLEDGE

"There is no Advaita Vedanta" by Swami Dayananda

The Self Is Not an Object, Everyone Knows Objects but No One Knows the Subject, Vedanta Is Not a Philosophy, It Is Not a Religion or a Spiritual Path, It Is Not Channeled Information, It Is Revealed Knowledge, It Is Knowledge of Everything, What Is Knowledge? How Does Vedanta Work? You Can’t Study Vedanta, Listening, Reflecting, Assimilation.

Moderator: milarepa

"There is no Advaita Vedanta" by Swami Dayananda

Postby JamesRam » Mon Aug 08, 2016 3:55 pm

There is no Advaita Vedanta

The words Advaita Vedanta, like the word Hinduism, are a misnomer
because they imply other Vedantas. The word ‘Advaita’ means non-dual
and implies the concept of duality. Indeed, those who view Vedanta as a
school of thought speak of Dwaita Vedanta, dualistic Vedanta,
VishistAdvaita Vedanta, qualified non-dualism, and even Bhakti Vedanta,
devotional Vedanta. Or they compare it with philosophies or religions that
present similar ideas.

The word ‘Advaita’ is not an adjective meant to modify a particular
type of Vedanta but a word that describes the nature of the Self. Keeping in
mind that words are always symbols, although non-dual implies dual, it is
more appropriate to refer to the Self as non-dual than as one since one is a number that implies two, many, and even zero, nothing. Furthermore, it
would be inappropriate to label Vedanta, which is merely a means of
knowledge, as non-dual because it is in fact a dualistic device operating in a
dualistic situation, one that ironically delivers non-dual knowledge.
The ultimate source of Vedanta’s teachings are the Upanishads,
documents appended to the concluding portion of each Veda. In fact the
word Vedanta is a compound. Veda means knowledge and anta means end.
On an exoteric level the term indicates the Upanishads, the texts containing
its seed teachings, because they are situated at the end of each Veda. On the
esoteric level, it means the non-dual knowledge that ends the belief in
oneself
as a limited being. Because of the cryptic nature of the Upanishad mantras,
the subtle nature of the subject matter, the Self, and the fact that a single
Sanskrit word often has many possible meanings, it is possible to interpret
the statements of the Upanishad differently. Over the course of time there
have been a number of great teachers of Vedanta who interpreted the
statements of the Upanishads in different ways. But this does not amount to
different schools of thought because all of them accepted Vedanta as a
means of Self knowledge.
Although Vedanta is often erroneously accused of being an
intellectual discipline, it operates differently from them because it does not
leave concepts behind in the mind once it has been handled by a teacher.
It uses concepts to destroy false concepts about the nature of the Self. And
in the process both the correct idea and the erroneous idea disappear into the
vision of oneself as the Self. Since the emphasis is on removal of doubt, any
interpretation of a mantra can be applied to remove the doubt, irrespective of
other interpretations. For a given person one interpretation may be
appropriate while the same interpretation may be inappropriate for another
because he or she entertains a different doubt or formulates the doubt in a
different way. Irrespective of the interpretation, Vedanta acts as a means of
knowledge if it removes one’s ignorance of one’s limitless nature.
If I want to see an object I need only use my eyes. If my ears do not
hear the object while my eyes are seeing it their testimony does not
invalidate what my eyes see. If I want to gain the knowledge of my Self I
need to dispassionately expose myself to the teachings of Vedanta to see
whether or not what it says is true. Because they are concerned with a
different reality, perceptions and inferences about things in the world do not
in any way invalidate the vision of Vedanta."

Swami Dayananda: What is Advaita Vedanta http://shiningworld.com/site/files/pdfs ... edanta.pdf
JamesRam
 
Posts: 1
Joined: Sat Jun 20, 2015 7:41 am

Re: "There is no Advaita Vedanta" by Swami Dayananda

Postby Anja » Wed Oct 05, 2016 9:46 am

In my understanding advaita-vedanta means that the Self, the Atman, and the (little) self, the jiva, are not two, not seperated, not divided. The (little) self, the jiva, is the (genuine) expression of the Atman by the body-mind currantly being alive. And the Atman (the Self) is expressing itself via the jiva, the self.

"That's all."

I refer to myself as Self/self because that makes it obvious that I consider myself as non-dual in the sense that I'm not seperated from my body-mind through which I express what ever it is I express. And the (rasta) term "I and I" is a good way to point to that non-dual awareness, the non-seperation of jiva and Atman, IMHO also.

And not to offend Swami Dayananda, but I think his whole Bhagavad-Gita course is far too detailed for a regular seeker to be able to see through it's basic teachings. Sometimes, being a (sanskrit) scholar, can be a distraction. About two thousand pages of commentary on the Bhagavad-Gita is not for those who have (worldly) things to do. It's for "experts" who have far too much spare-time.

If the foot-notes are more than ten times longer than the original text one is commenting on, that's a sign.

No offense, of couse.

:D
Anja
 


Return to CHAPTER III: THE MEANS OF SELF-KNOWLEDGE

cron

Login

User Menu