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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]
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.
Brahman alone is svatantra tattva (independent reality), while the activities and existence of the other two realities depend on Brahman are regarded as paratantra tattva (dependent reality). [ 5 ] According to Gupta, in this approach the relation between Atman and Brahman is " svābhāvika or natural, not brought about by any external agency ...
Brahman is a Vedic Sanskrit word, and it is conceptualized in Hinduism, states Paul Deussen, as the "creative principle which lies realized in the whole world". [7] Brahman is a key concept found in the Vedas, and it is extensively discussed in the early Upanishads. [8] The Vedas conceptualize Brahman as the Cosmic Principle. [9]
Brahmavidya, the knowledge of Brahman (or brahmajnana, brahmajñāna), and its role in liberation is a central focus in Vedanta philosophy. [ 33 ] : 172–173 Bhadreshdas Swami states in the preface of each volume of the Swaminarayan Bhashyam that the main topic of the commentary is brahmavidya and that only through brahmavidya can one be ...
He also opposes the belief that the essential nature of Brahman's svarupa (essence) evolves into achetana (non-sentient objects), which conflicts with the unchanging nature of Brahman. He also opposes the Bhedabheda school of Yadavaprakasa , one of his teachers, which posited that that the individual self and Brahman are both really different ...
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 consciousness. c. Jagat is achit-Brahman or matter/Universe (which are non-conscious). They are the mode ...
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 ...
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