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Brahman creates the universe in such a way that beings may reap the consequences of their actions. Brahman remains impartial, akin to a cloud that pours rain equally everywhere; the variance in the crops is determined by the nature of the soil and seeds, not by the cloud itself.
The Vedanta contained in the Upanishads, then formulated in the Brahma Sutra, and finally commented and explained by Shankara, is an invaluable key for discovering the deepest meaning of all the religious doctrines and for realizing that the Sanatana Dharma secretly penetrates all the forms of traditional spirituality.
The Upanishads (/ ʊ ˈ p ʌ n ɪ ʃ ə d z /; [1] Sanskrit: उपनिषद्, IAST: Upaniṣad, pronounced [ˈʊpɐnɪʂɐd]) are late Vedic and post-Vedic Sanskrit texts that "document the transition from the archaic ritualism of the Veda into new religious ideas and institutions" [2] and the emergence of the central religious concepts of Hinduism.
The Upanishads are commonly referred to as Vedānta, interpreted to mean either the "last chapters, parts of the Veda" or "the object, the highest purpose of the Veda". [31] The concepts of Brahman (Ultimate Reality) and Ātman (Soul, Self) are central ideas in all the Upanishads , [ 32 ] [ 33 ] and "Know your Ātman" their thematic focus. [ 33 ]
The Upanishads, known as Upadeśa Prasthāna (injunctive texts), and the Śruti Prasthāna (the starting point or axiom of revelation), especially the Principal Upanishads. The Bhagavad Gita , known as Sādhana Prasthāna (practical text), and the Smṛti Prasthāna (the starting point or axiom of remembered tradition)
The fact that the Vedas that are more particularly emphasized in the Vedanta: the efficacy of the Vedic ritual is not rejected, it is just that there is a search for the Reality that informs it. [160] The Upanishads gradually evolved into Vedanta, which is one of the primary schools of thought within Hinduism.
Vedanta is the evidence of the Upanishads, the Brahma Sutras and the various commentaries on these texts and the Bhagavad Gita. The Nitya (daily), Naimittika (occasional) and Prayscitta (purifying) works purify the mind, Upasanas are not karmas , the former lead to the Pitruloka and the latter, to the Satyaloka .
Another aspect of the sutra text that leads to variance in exegeses is that words in the sutras can mean different things. In sutra 2.3.15, the word antarā is used, which would mean both "without" and "in the midst". Shankara, Ramanuja, and Nimbarka agree that the word means "in the midst", but Madhva argues that the word must mean "without".