आदि शंकराचार्य
केवल एक यथार्थ, ब्रह्म, सचमुच अस्तित्व रखता है; अनेक पृथक वस्तुओं का संसार प्रतीति (माया) है, परम रूप से वास्तविक नहीं, और आपका सच्चा आत्म उसी एक यथार्थ से अभिन्न है।
पृष्ठभूमि
अद्वैत वेदांत: केवल ब्रह्म वास्तविक है; संसार की अनेकता माया है।
मुख्य विचार
- अद्वैत
- माया
- ब्रह्म
प्रभाव
जिनसे प्रभावित 1
याज्ञवल्क्य
जिनसे प्रभावित
Shankara’s longest Upanishad commentary is on the Brihadaranyaka, where he read Yajnavalkya’s ‘not this, not this’ (neti neti) as pointing to the attributeless Brahman. Shankara, Brihadaranyakopanishad-bhashya, tr. Swami Madhavananda (1934); Brihadaranyaka Upanishad, tr. P. Olivelle, Upanisads (1996)
साक्ष्य: AI मसौदा
याज्ञवल्क्य › परंपरागत रूप से लगभग 800–720 ईसा पूर्व
जिन्हें प्रभावित किया 3
स्वामी विवेकानन्द
जिन्हें प्रभावित किया
Vivekananda placed Shankara’s Advaita at the summit of Hinduism and turned it into a ‘practical Vedanta’ of service to others (lectures in London, 1896). Swami Vivekananda, Practical Vedanta (lectures, London 1896); A. Rambachan, The Limits of Scripture (1994)
साक्ष्य: AI मसौदा
स्वामी विवेकानन्द › 1863–1902
कृष्ण चन्द्र भट्टाचार्य
जिन्हें प्रभावित किया
K. C. Bhattacharya’s first book, Studies in Vedantism (1909), interpreted Shankara’s Advaita, with its doctrine of maya, in modern philosophical terms. K. C. Bhattacharya, Studies in Vedantism (1909); N. Bhushan & J. L. Garfield (eds.), Indian Philosophy in English (2011)
साक्ष्य: AI मसौदा
कृष्ण चन्द्र भट्टाचार्य › 1875–1949
सर्वेपल्ली राधाकृष्णन
जिन्हें प्रभावित किया
Radhakrishnan saw Shankara’s Advaita as the high point of Indian thought but read maya as the world’s dependence on Brahman rather than illusion (Indian Philosophy II, 1927). S. Radhakrishnan, Indian Philosophy II (1927); IEP “Sarvepalli Radhakrishnan”
साक्ष्य: AI मसौदा
सर्वेपल्ली राधाकृष्णन › 1888–1975
आलोचना
जिनके द्वारा आलोचित 3
रामानुजाचार्य
जिनके द्वारा आलोचित
Ramanuja raised seven objections against Shankara’s doctrine of ignorance (avidya), holding that Brahman has real qualities and the world is its body (Shribhashya I.1.1). Rāmānuja, Śrībhāṣya I.1.1; J. B. Carman, The Theology of Rāmānuja, 1974
साक्ष्य: AI मसौदा
रामानुजाचार्य › लगभग 1077–1157 · परंपरागत रूप से 1017–1137
मध्वाचार्य
जिनके द्वारा आलोचित
Madhva rejected Shankara’s non-dualism, holding the difference between God, selves and matter to be real and eternal (Mayavadakhandana; Vishnutattvavinirnaya). Madhva, Māyāvādakhaṇḍana; Viṣṇutattvavinirṇaya; B. N. K. Sharma, History of the Dvaita School of Vedānta, 1960
साक्ष्य: AI मसौदा
मध्वाचार्य › लगभग 1238–1317
श्री अरविन्द
जिनके द्वारा आलोचित
Aurobindo rejected Shankara’s doctrine of maya: the world is not an illusion to be left behind but a real manifestation of the Divine (The Life Divine, 1939–40). Sri Aurobindo, The Life Divine (1939–40), I.3 ‘The Refusal of the Ascetic’, II.6 ‘Reality and the Cosmic Illusion’
साक्ष्य: AI मसौदा
श्री अरविन्द › 1872–1950
जिनकी आलोचना की 4
कपिल
जिनकी आलोचना की
Shankara argued that the Samkhya ‘nature’ (pradhana), being unconscious, cannot produce an ordered world without an intelligent cause (Brahmasutrabhashya II.2.1–10). Śaṅkara, Brahmasūtrabhāṣya I.1.5–11, II.2.1–10
साक्ष्य: AI मसौदा
कपिल › किंवदंतियों से जुड़ा व्यक्तित्व
बृहस्पति (चार्वाक)
जिनकी आलोचना की
Shankara rejected the Lokayata (Carvaka) view that consciousness is a property of the body: what is aware of the body cannot itself be the body. Śaṅkara, Brahmasūtrabhāṣya III.3.53–54
साक्ष्य: AI मसौदा
बृहस्पति (चार्वाक) › किंवदंतियों से जुड़ा व्यक्तित्व
नागार्जुन
जिनकी आलोचना की
Shankara dismissed the Madhyamaka doctrine that everything is empty as contradicted by every means of knowledge and not worth detailed refutation (Brahmasutrabhashya II.2.31). Śaṅkara, Brahmasūtrabhāṣya II.2.31
साक्ष्य: AI मसौदा
नागार्जुन › लगभग 150–250
वसुबन्धु
जिनकी आलोचना की
Shankara rejected the idealism of Vasubandhu’s Yogacara school: external objects exist, since we perceive them as distinct from our awareness (Brahmasutrabhashya II.2.28–32). Śaṅkara, Brahmasūtrabhāṣya II.2.28–32
साक्ष्य: AI मसौदा
वसुबन्धु › लगभग 350–430
कृतियाँ
- लगभग 730ब्रह्मसूत्र पर भाष्य
अद्वैत की व्यवस्थित स्थापना – बौद्ध संप्रदायों के खंडन के साथ।
मत
Shankara is the classic teacher of Advaita Vedanta, the non-dualist interpretation of the Upanishads. Only brahman – pure, undifferentiated consciousness – is ultimately real, and the innermost self (atman) is identical with it. The world of many things and separate selves is not simply nothing but the work of maya, a beginningless ignorance that projects distinctions onto the one reality, as a rope is mistaken for a snake in dim light. Liberation (moksha) is reached not by ritual or action but by the knowledge that dispels this ignorance. His commentaries made Advaita the best-known school of Vedanta – in modern times often taken to speak for Hindu philosophy as a whole.
जीवन और संदर्भ
Adi Shankara is said to have been born in Kaladi in Kerala and, by the conventional dating (788–820 CE, proposed by K. B. Pathak in 1882), lived around 800 CE; many modern scholars place him earlier, in the first half of the eighth century. The hagiographies tell of an early renunciation of the world, journeys across India, debates with rival schools and the founding of monasteries (mathas). He is said to have died young, at about thirty-two.
अन्य प्रमुख कृतियाँ
- Commentary on the Brahma Sutras (8th century CE)
- Commentaries on the Upanishads and the Bhagavad Gita (8th century CE)
- A Thousand Teachings (Upadeśasāhasrī, 8th century CE)
इनमें आता है
- यात्रा ‘भारतीय चिंतन के मार्ग’ · 9 में से पड़ाव 7
नवंबर 2026 तक · स्रोत · इस पृष्ठ को बेहतर बनाएँ · Agora कैसे बना है