Meno-Word-defs

Veadant

Veda(a)nta

Sanskrit does not have a 'w'; however the letter 'vakara' is here softened, with the lips more together and less tooth on lip, giving something approximate to 'wvuh'. When applying the 'schools' as given below, the 'd' preceding consonant softens the vakara even further to 'wuh'.

As it has been the underlying philosophy of these A-Z explorations, it seems appropriate now to define the subject a little more specifically. Vedanta (note lengthened middle vowel), as was mentioned previously, is translated as 'end of knowledge'. One learns, however, that it is actually an all-pervasive knowledge when researched to the fullest. In reaching that 'end', it all comes round to the beginning...if one subscribes to advaita.

There are six schools of philosophy in Sanatana Dharma (the more correct name for what is generally referred to as Hinduism), of which Vedanta is one. Within Vedanta, there are further variances of understanding.

DVAITA; Dualism. We are we and God is God and the two remain separate. The senior guru of this school of thought is Madhavaachaarya. Even on reaching moksha, the jiivas remain separate from the perfection which is the Paramaatman. Divinity can only be Brahman's.

ADVAITA; Non-Dualism. All this is That and That is All this. Adi Shankaraachaarya is the acknowledged propagator of this philosophy. This is the oldest school of Vedanta, and it states that Brahman is the only reality and the world is illusory (Maya). Ignorance of the Reality is what causes suffering, and liberation can be obtained only by True Knowledge of Brahman. It states that both the individual self and Brahman are the same, and knowing this causes liberation. The quintessence of Shankara’s philosophy is Brahman alone is real; this world is unreal, and the individual soul is non-different from Brahman. At no time are we anything but Brahman, we just have to rediscover this for ourselves. All is - we are - Divinity.

VISHISTAADVAITA; "Unique" non-Dualism - version falling between dvaita and advaita. Ramanujaacharya proposed this model. It is a qualified monism; God and the individual souls are inseparable, just like the fire and spark. In liberation, though the jiiva understands Paramatman, it does not merge into It, thus keeping Brahman separate at the final stage. The Divine Life can be lived, but Divinity is Brahman's alone.

...are you still here? Well done, that's the dry stuff out of the way! See you tomorrow.

HAPPY BIRTHDAY TO ME
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