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Brahman (God), souls (chit) and matter or the universe (achit) are considered as three equally real and co-eternal realities. Brahman is the controller (niyanta), the soul is the enjoyer (bhokta), and the material universe is the object enjoyed (bhogya). The Brahman is Krishna, the ultimate cause who is omniscient, omnipotent, all-pervading Being.
The first eight case studies in the third Pada of chapter 2 discuss whether the world has an origin or not, whether the universe is co-eternal with Brahman or is an effect of Brahman (interpreted as dualistic God in theistic sub-schools of Vedanta), and whether the universe returns into Brahman periodically. [70]
According to Adi Shankara, a proponent of Advaita Vedanta, the knowledge of Brahman that shruti provides cannot be obtained by any other means besides self inquiry. [110] In Advaita Vedanta, nirguna Brahman is held to be the ultimate and sole reality. [75] [80] Consciousness is not a property of Brahman but rather its very nature. In this ...
Advaita Vedanta is a Hindu sādhanā, a path of spiritual discipline and experience, [note 3] and states that moksha (liberation from suffering and rebirth) [14] [15] is attained through knowledge of Brahman, recognizing the illusoriness of the phenomenal world and disidentification from the body-mind complex and the notion of 'doership', [note ...
Translated literally, this means All this is Brahman. The ontology of Vishishtadvaita system consists of: a. Ishvara is Para-Brahman with infinite superlative qualities, whose substantive nature imparts the existence to the modes b. Jivas are chit-Brahman or sentient beings (which possess consciousness). They are the modes of Brahman which show ...
In Svabhavika Bhedābheda, Brahman is saguṇa (with qualities). Therefore, he interprets scriptural passages that describe Brahman as nirguṇa (without qualities) differently as he argues that nirguṇa, when applied to Brahman, signifies the absence of inauspicious qualities, rather than the complete negation of all attributes. [19]
In Advaita Vedanta, the Para Brahman is defined as nirguna brahman, or Brahman without form or qualities. [9] [10] [11] It is a state of complete knowledge of self as being identical with the transcendental Brahman, a state of mental-spiritual enlightenment (Jnana yoga). [12]
While the Vedanta tradition equates sat ("the Existent") with Brahman, as stated in the Brahma Sutras, the Chandogya Upanishad itself does not refer to Brahman. [ 8 ] [ 6 ] [ note 3 ] [ 6 ] According to Brereton, followed by Patrick Olivelle [ 9 ] and Wendy Doniger , [ 11 ] [ note 4 ] the traditional translation as "you are that" is incorrect ...