How does Aurobindo refute Shankar’s philosophy of Advaita and Madhva’s philosophy of Dvaita? Discuss
How does Aurobindo refute Shankar’s philosophy of Advaita and Madhva’s philosophy of Dvaita:-Aurobindo Ghose, also known as Sri Aurobindo, was an Indian philosopher, yogi, and spiritual leader who lived from 1872-1950. He was a prolific writer and thinker, and his ideas on philosophy, spirituality, and human evolution have had a significant impact on modern Indian thought. One of Aurobindo's most notable contributions was his critique of the Advaita philosophy of Shankaracharya, which he saw as incomplete and limited. In this answer, we will explore Aurobindo's critique of Shankar's Advaita philosophy.
How does Aurobindo refute Shankar’s philosophy of Advaita and Madhva’s philosophy of Dvaita:-Shankar's
Advaita philosophy is one of the most influential schools of thought in
Hinduism. According to Advaita, the ultimate reality is Brahman, which is
without attributes, formless, and eternal. The material world and individual
selves are considered illusory or unreal, and the ultimate goal of human
existence is to realize the identity of the self with Brahman through spiritual
practice.
Shankar’s philosophy of Advaita
Aurobindo,
however, rejected Shankar's Advaita philosophy as incomplete and limited. He
argued that Shankar's philosophy emphasized the transcendental nature of
reality at the expense of the immanent, or manifested, aspect of reality. In
other words, Shankar's focus on the ultimate reality of Brahman neglected the
importance of the material world and individual selves.
How does Aurobindo refute Shankar’s philosophy of Advaita and Madhva’s philosophy of Dvaita:-Aurobindo
believed that the material world and individual selves were not illusory or
unreal, but rather part of a larger cosmic consciousness that is both immanent
and transcendent. He saw the goal of human existence not as the realization of
the identity of the self with Brahman, but rather the evolution of the
individual self into a higher, more integrated state of consciousness that
encompasses both the transcendent and immanent aspects of reality.
Aurobindo
also criticized Shankar's Advaita philosophy for its lack of practical
application. He believed that philosophy should not be limited to abstract
speculation, but should be relevant to everyday life and the practical concerns
of human existence. Aurobindo saw spiritual practice as a means of transforming
the individual self and the material world, rather than escaping from them. He
believed that the ultimate goal of human existence was not simply to realize
the identity of the self with Brahman, but to create a new, integrated world
order based on spiritual principles.
How does Aurobindo refute Shankar’s philosophy of Advaita and Madhva’s philosophy of Dvaita:-In contrast
to Shankar's Advaita philosophy, Aurobindo's philosophy emphasized the
importance of the individual self and the material world, as well as their
relationship to the transcendent reality of Brahman. He saw the goal of human
existence as the evolution of consciousness towards a higher, more integrated
state that encompasses both the material and spiritual dimensions of reality.
Aurobindo's philosophy also emphasized the practical application of spiritual
practice, as a means of transforming the individual self and the world.
In
conclusion, Aurobindo's critique of Shankar's Advaita philosophy centered on
its emphasis on the transcendental nature of reality at the expense of the
immanent, as well as its lack of practical application. Aurobindo believed that
the material world and individual selves were not illusory or unreal, but
rather part of a larger cosmic consciousness that is both immanent and
transcendent. He saw spiritual practice as a means of transforming the individual
self and the world, rather than escaping from them. Aurobindo's philosophy
emphasized the importance of the individual self and the material world, as
well as their relationship to the transcendent reality of Brahman, and the
evolution of consciousness towards a higher, more integrated state that
encompasses both the material and spiritual dimensions of reality.
Madhva’s philosophy of Dvait.
Madhva's
philosophy of Dvaita, also known as Dualism or Tattvavada, is a school of
Vedanta that emphasizes the eternal and irreducible duality between the self
and God. According to Madhva, there are three ultimate realities or tattvas:
God, individual souls, and matter. God is the supreme being, the creator and
sustainer of the universe, and the ultimate goal of human life. Individual
souls are distinct and eternal entities, and their ultimate destiny is to
attain union with God. Matter, on the other hand, is inert and insentient, and
its sole purpose is to serve as a means for the spiritual evolution of the
individual souls.
How does Aurobindo refute Shankar’s philosophy of Advaita and Madhva’s philosophy of Dvaita:-Madhva's
philosophy is based on the interpretation of the Upanishads and the Bhagavad
Gita, as well as the teachings of earlier Vedantic scholars such as Shankara
and Ramanuja. However, Madhva's interpretation differs from those of Shankara
and Ramanuja in several key ways.
Firstly,
Madhva rejects Shankara's Advaita philosophy, which holds that ultimate reality
is non-dual consciousness. Madhva argues that this view is incompatible with
the individuality and diversity of the world and with the experience of
individual consciousness. According to Madhva, the world is not an illusion or
a mere appearance, but a real and distinct manifestation of God's power.
Secondly,
Madhva differs from Ramanuja's Vishishtadvaita philosophy, which holds that
individual souls are not completely distinct from God, but rather part of his
body or essence. Madhva argues that this view undermines the individuality and
free will of the souls, and that it fails to account for the diversity and
complexity of the world.
According to
Madhva, God is the ultimate cause and controller of the universe, and all other
entities are subordinate to him. God is both transcendent and immanent, and he
is present in all things as their essence and support. However, God is also
distinct from all other entities, and he remains forever separate from them.
This eternal and irreducible duality between God and the world is the central
tenet of Madhva's philosophy.
Madhva also
emphasizes the importance of devotion and surrender to God as the means of
attaining liberation. He argues that the ultimate goal of human life is not
simply the realization of the self, but rather the attainment of union with
God. Devotion to God, according to Madhva, involves the recognition of his
supreme power and glory, the cultivation of love and reverence towards him, and
the performance of actions that are pleasing to him.
Madhva also
emphasizes the importance of scriptural authority and the role of the guru in
spiritual practice. He argues that the Vedas and other sacred texts are the
authoritative source of knowledge about God and the means of attaining
liberation, and that the guru is the guide and teacher who helps the disciple
to understand and apply this knowledge.
How does Aurobindo refute Shankar’s philosophy of Advaita and Madhva’s philosophy of Dvaita:-In summary,
Madhva's philosophy of Dvaita emphasizes the eternal and irreducible duality
between the self and God, as well as the importance of devotion and surrender
to God as the means of attaining liberation. Madhva's philosophy differs from
the monistic and qualified monistic views of Shankara and Ramanuja,
respectively, and it offers a unique perspective on the nature of ultimate
reality and the goal of human life.
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