Bhedābheda Vedānta is a subschool of Vedānta, which teaches that the individual self (jīvātman) is both different and not different from the ultimate reality known as Brahman.
The characteristic position of all the different Bhedābheda Vedānta schools is that the individual self (jīvātman) is both different and not different from the ultimate reality known as Brahman. Each thinker within the Bhedābheda Vedānta tradition has their own particular understanding of the precise meanings of the philosophical terms "difference" and "non-difference". Bhedābheda Vedāntic ideas can traced to some of the very oldest Vedāntic texts, including quite possibly Bādarāyaṇa’s Brahma Sūtra (c. 4th century CE).
Bhedābheda predates the positions of two other major schools of Vedānta. The Advaita (Non-dual) Vedānta that claims that the individual self is completely identical to Brahman, and the Dvaita (Dualist) Vedānta (13th century) that teaches complete difference between the individual self and Brahman.
Bhedābheda ideas had an enormous influence on the devotional (bhakti) schools of India’s medieval period. Among medieval Bhedābheda thinkers are:
Achintya-Bheda-Abheda (अचिन्त्यभेदाभेद, acintyabhedābheda in IAST) is a school of Vedanta representing the philosophy of inconceivable one-ness and difference. In Sanskrit achintya means 'inconceivable', bheda translates as 'difference', and abheda translates as 'non-difference'. The Gaudiya Vaishnava religious tradition employs the term in relation to the relationship of creation and creator (Krishna, Svayam Bhagavan), between God and his energies. It is believed that this philosophy was taught by the movement's theological founder Chaitanya Mahaprabhu (1486 - 1534) and differentiates the Gaudiya tradition from the other Vaishnava Sampradayas. It can be understood as an integration of the strict dualist (dvaita) theology of Madhvacharya and the qualified monism (vishishtadvaita) of Ramanuja.Aham (Kashmir Shaivism)
Aham, a concept of Kashmir Shaivism, is defined as the supreme heart (hṛdayam), transcendent Self, supreme I awareness or infinite consciousness. The space of Aham is where khecarī mudrā (free movement in the space of the heart) is realised. Khecarī mudrā is considered the supreme state of spiritual evolution.Aishvarya
Aishvarya (Sanskrit: ऐश्वर्य) which is a noun, means lordship or sovereignty, prosperity or royal or exalted rank. Prosperity, power and recognition by society are the three aspects of man’s life that constitute aishvarya which term also refers to the aishvarya or greatness of God and of Brahman.Australian philosophy
Australian philosophy refers to the philosophical tradition of the people of Australia and of its citizens abroad.Bhāskara (philosopher)
Bhāskara was an Indian philosopher and proponent of the Bhedabheda school of Vedanta philosophy.
He wrote commentaries on the Brahma Sutras, and contested Shankara's doctrine of māyā.Brahma Sampradaya
The Brahma Sampradaya (Brahma-sampradāya) refers to the disciplic succession (sampradaya) of gurus starting with Brahma. The term is most often used to refer to the beliefs and teachings of Madhvacharya and his Dvaita philosophy.
The term Brahma-Madhva-Gaudiya Vaisnava Sampradaya is used to refer to the teachings of Chaitanya Mahaprabhu and his Gaudiya theology.Danish philosophy
Danish philosophy has a long tradition as part of Western philosophy.
Perhaps the most influential Danish philosopher was Søren Kierkegaard, the creator of Christian existentialism, which inspired the philosophical movement of Existentialism. Kierkegaard had a few Danish followers, including Harald Høffding, who later in his life moved on to join the movement of positivism. Among Kierkegaard's other followers include Jean-Paul Sartre who was impressed with Kierkegaard's views on the individual, and Rollo May, who helped create humanistic psychology.Hindu philosophy
Hindu philosophy refers to a group of darśanas (philosophies, world views, teachings) that emerged in ancient India. These include six systems (ṣaḍdarśana) – Sankhya, Yoga, Nyaya, Vaisheshika, Mimamsa and Vedanta. These are also called the Astika (orthodox) philosophical traditions and are those that accept the Vedas as an authoritative, important source of knowledge. Ancient and medieval India was also the source of philosophies that share philosophical concepts but rejected the Vedas, and these have been called nāstika (heterodox or non-orthodox) Indian philosophies. Nāstika Indian philosophies include Buddhism, Jainism, Cārvāka, Ājīvika, and others.Scholars have debated the relationship and differences within āstika philosophies and with nāstika philosophies, starting with the writings of Indologists and Orientalists of the 18th and 19th centuries, which were themselves derived from limited availability of Indian literature and medieval doxographies. The various sibling traditions included in Hindu philosophies are diverse, and they are united by shared history and concepts, same textual resources, similar ontological and soteriological focus, and cosmology. While Buddhism and Jainism are considered distinct philosophies and religions, some heterodox traditions such as Cārvāka are often considered as distinct schools within Hindu philosophy.Hindu philosophy also includes several sub-schools of theistic philosophies that integrate ideas from two or more of the six orthodox philosophies, such as the realism of the Nyāya, the naturalism of the Vaiśeṣika, the dualism of the Sāṅkhya, the monism and knowledge of Self as essential to liberation of Advaita, the self-discipline of yoga and the asceticism and elements of theistic ideas. Examples of such schools include Pāśupata Śaiva, Śaiva siddhānta, Pratyabhijña, Raseśvara and Vaiṣṇava. Some sub-schools share Tantric ideas with those found in some Buddhist traditions. The ideas of these sub-schools are found in the Puranas and Āgamas.Each school of Hindu philosophy has extensive epistemological literature called pramāṇaśāstras, as well as theories on metaphysics, axiology, and other topics.Jiva Goswami
Jiva Goswami (Sanskrit: जीव गोस्वामी, Jīva Gosvāmī; c. 1513 – 1598) was a Hindu philosopher and saint from the Gaudiya Vaishnava school of Vedanta tradition, producing a great number of philosophical works on the theology and practice of Bhakti yoga, Vaishnava Vedanta and associated disciplines. He was a member of Six Goswamis of Vrindavan, being the nephew of the two leading figures, Rupa Goswami and Sanatana Goswami.Kasaya (attachment)
Kasaya is attachment to worldly objects and is an obstacle in the path leading to Nirvikalpa Samadhi: it is overcome through viveka, discrimination.Nimbarka Sampradaya
The Nimbarka Sampradaya (IAST: Nimbārka Sampradāya, Sanskrit निम्बार्क सम्प्रदाय), also known as the Hamsa Sampradāya, Kumāra Sampradāya, Catuḥ Sana Sampradāya and Sanakādi Sampradāya, is one of the four Vaiṣṇava Sampradāyas. It was founded by Nimbarka (c.7th century CE), and teaches the Vaishnava theology of Dvaitadvaita (dvaita-advaita) or "dualistic non-dualism." Dvaitadvaita states that humans are both different and non-different from Isvara, God or Supreme Being, and is also known as Bhedābheda (bheda-abheda) philosophy.Parinama-vada (Hindu thought)
Pariṇāma-vāda (Sanskrit: परिणामवाद), or theTransformation theory is that which pre-supposes the cause to be continually transforming itself into its effects, and it has three variations – the Satkarya-vada of the Samkhyas, the Prakrti Parinama-vada of the Saiva Siddhanta and the Brahma-Parinama-vada of the Vishishtadvaita Vedanta School of Thought.Sadananda (of Vedantasara)
Sadananda Yogendra Saraswati, the exponent of the Advaita Vedanta as taught by Adi Shankara and the renowned author of Vedantasara which is one of the best known Prakarana Granthas (text-books) of the philosophy of the Upanishads, was the son of Anantadeva, and probably lived in mid-15th century A.D. He is also reputed to have written - Vedantasiddhanta-sarasangraha, Bhavaprakasa on Bhagavad Gita and Brahmasutra-tatpryaprakasa – which are works of equal repute and importance. Not much is known about the life of this acharya. Hiriyanna states that Sadananda of Vedantasara is different from the Sadananda of Advaitbrahmansiddhi the text that was published by the Asiatic Society of Bengal.In his works Sadananda stresses the liberated being’s freedom from bondage, detachment from the body, and constant goodness, although being beyond virtue. The liberated being after having lived out his prarabdha karma merges with Brahman.Advayananda was the Guru of Sadananda.Samadhana
Samādhāna or samādhānam (Sanskrit:समाधानम्) is a Sanskrit noun derived from the word, samādhā (समाधा), and variously means – putting together, uniting, fixing the mind in abstract contemplation on the true nature of the soul, contemplate oneness, concentrated or formless meditation, commitment, intentness, steadiness, composure, peace of mind, complete concentration, clearing up of doubt or replying to the pūrvapaksha, agreeing or promising, a leading incident, justification of a statement, proof, reconciliation or eagerness.Samādhāna, which develops mental concentration, is one of the six virtues (shad sampat) that a seeker after truth is expected to develop so as to cultivate the attitude of detachment from all selfish-ends; it develops the ability to hold the mind on a single point. For achieving this qualification the mind is required to be sufficiently trained, and is achieved by the combination of the other five virtues – sama, dama, uparati, titiksha and śraddhā. Shankara defines it as a state of poise and tranquility that the mind gains when it is trained to revel continuously in the concept of a perfect ideal, at once universal and omnipotent.Samādhāna is the single-pointedness of the mind (चित्तैकाग्रता); it is the state of the mind which one has with a single goal in sight which is gained on the strength of the control of the mind and the senses, with-drawl from worldly pursuits, endurance of life-pangs and faith in the scriptures and teacher’s instructions. It is one of the four requisites for realization of Brahman (sadhana Chatushtaya) that directs the energy of consciousness towards moksha ('liberation') and not towards siddhi or vibhuti ('accomplishments').
In the Mahabharata(277:6), samādhāna is explained as the absorption of meditation or as that state of mind in which one has no longer any affection for the world. In his Vivekachudamani (Sloka 27), Shankara explains that:-
सम्यगास्थापनं बुद्धेः शुद्धे ब्रह्मणि सर्वदा |
तत्समाधानमित्युक्तं न तु चित्तस्य लालनम् ||the perfect establishment of the buddhi always in the pure (nirguna) Brahman (free from all limitations) is said to be samādhāna, not the indulgence of the mind (not giving free rein to the mind to stray at will).Shuddhadvaita
Shuddadvaita (Sanskrit: śuddhādvaita "pure non-dualism") is the "purely non-dual" philosophy propounded by Vallabhacharya (1479-1531 CE), the founding philosopher and guru of the Vallabha sampradāya ("tradition of Vallabha") or Puṣṭimārga ("The path of grace"), a Hindu Vaishnava tradition focused on the worship of Krishna. Vallabhacharya's pure form (nondualist) philosophy is different from Advaita. The Shrinathji temple at Nathdwara, and compositions of eight poets (aṣṭachap), including Sur, are central to the worship by the followers of the sect.Sthiti
A Sanskrit Dictionary gives more than eighty meanings of the Sanskrit word, Sthiti (स्थिति), but this word mainly refers to position, rank or dignity, staying, or permanence, permanent or continued existence in any place.Turkish philosophy
Turkish philosophy has long been affected by Islam and the country's proximity to Greece and ancient Greek philosophy.Vedanta
Vedanta (; Sanskrit: वेदान्त, IAST: Vedānta) or Uttara Mīmāṃsā is one of the six (āstika) schools of Hindu philosophy. Vedanta literally means "end of the Vedas", reflecting ideas that emerged from the speculations and philosophies contained in the Upanishads. It does not stand for one comprehensive or unifying doctrine. Rather it is an umbrella term for many sub-traditions, ranging from dualism to non-dualism, all of which developed on the basis of a common textual connection called the Prasthanatrayi. The Prasthanatrayi is a collective term for the Principal Upanishads, the Brahma Sutras and the Bhagavad Gita.
All Vedanta schools, in their deliberations, concern themselves with the following three categories but differ in their views regarding the concept and the relations between them: Brahman – the ultimate metaphysical reality, Ātman / Jivātman – the individual soul or self, and Prakriti – the empirical world, ever-changing physical universe, body and matter.
Some of the better known sub-traditions of Vedanta include Advaita (non-dualism), Vishishtadvaita (qualified non-dualism), and Dvaita (dualism). Most other Vedantic sub-traditions are subsumed under the term Bhedabheda (difference and non-difference). Over time, Vedanta adopted ideas from other orthodox (āstika) schools like Yoga and Nyaya, and, through this syncretism, became the most prominent school of Hinduism. Many extant forms of Vaishnavism, Shaivism and Shaktism have been significantly shaped and influenced by the doctrines of different schools of Vedanta. The Vedanta school has had a historic and central influence on Hinduism.Vijnanabhiksu
Vijñānabhikṣu (also spelled Vijnanabhikshu) was a Hindu philosopher from Bihar, variously dated to the 15th or 16th century, known for his commentary on various schools of Hindu philosophy, particularly the Yoga text of Patanjali. His scholarship stated that there is a unity between Vedānta, Yoga, and Samkhya philosophies, and he is considered a significant influence on Neo-Advaita movement of the modern era.