AgoraOtwarty plac myśli

Adi Śankara

ok. 700–750 · datowane umownie 788–820

Pierwsze przybliżeniecelowe uproszczenie – portret mówi więcej

Naprawdę istnieje tylko jedna rzeczywistość, Brahman; świat wielu oddzielnych rzeczy jest pozorem (maja), a nie ostatecznie realny, a twoje prawdziwe ja jest tożsame z tą jedną rzeczywistością.

Umiejscowienie

Filozofia południowoazjatycka i tybetańska · Azja Południowa · Metafizyka, Religia

Advaita Vedanta: tylko Brahman jest realny; wielość świata jest Mają.

Kluczowe idee

  • Advaita (niedualność)
  • Maja
  • Brahman

Otwórz na mapie gwiazd

Wpływ

Pod wpływem 1

  • Yajnavalkya

    pod wpływem

    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)

    Źródło: szkic AI

    Yajnavalkya › według tradycji ok. 800–720 p.n.e.

Wpływ na 3

  • Swami Wiwekananda

    wpływ na

    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)

    Źródło: szkic AI

    Swami Wiwekananda › 1863–1902

  • K. C. Bhattacharya

    wpływ na

    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)

    Źródło: szkic AI

    K. C. Bhattacharya › 1875–1949

  • Sarvepalli Radhakrishnan

    wpływ na

    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”

    Źródło: szkic AI

    Sarvepalli Radhakrishnan › 1888–1975

Krytyka

Krytyka ze strony 3

  • Ramanudźa

    krytyka ze strony

    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

    Źródło: szkic AI

    Ramanudźa › ok. 1077–1157 · według tradycji 1017–1137

  • Madhwa Anandatirtha

    krytyka ze strony

    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

    Źródło: szkic AI

    Madhwa Anandatirtha › ok. 1238–1317

  • Aurobindo Ghose

    krytyka ze strony

    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’

    Źródło: szkic AI

    Aurobindo Ghose › 1872–1950

Krytykuje 4

  • Kapila

    krytykuje

    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

    Źródło: szkic AI

    Kapila › postać legendarna

  • Brihaspati (Ćarwaka)

    krytykuje

    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

    Źródło: szkic AI

    Brihaspati (Ćarwaka) › postać legendarna

  • Nagarjuna

    krytykuje

    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

    Źródło: szkic AI

    Nagarjuna › ok. 150–250

  • Wasubandhu

    krytykuje

    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

    Źródło: szkic AI

    Wasubandhu › ok. 350–430

Dzieła

Stanowisko

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.

Życie i kontekst

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.

Dalsze główne dzieła

  • 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)

Pojawia się w

Źródła: Wikipedia · Wikidata

Stan na listopad 2026 · Źródła · Ulepsz tę stronę · Jak powstaje Agora

Otwórz na mapie gwiazd