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    Advita Vedanta

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    Jayanth Mamundi
    Advaita Vedanta philosophy proposes that the true self is non-dual and the same as Brahman, the supreme power. It claims the world is an illusion called Maya and is ultimately false or Mithya. According to Advaita, the human personality's true nature is the non-dual self, and motivation is influenced by factors like desire, compassion, and aversion, as well as overcome by wisdom, detachment, and the desire for liberation. Valid means of knowledge in this school include perception, inference, testimony, and others.

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    Advita Vedanta

    Uploaded by

    Jayanth Mamundi
    88 views14 pages
    Advaita Vedanta philosophy proposes that the true self is non-dual and the same as Brahman, the supreme power. It claims the world is an illusion called Maya and is ultimately false or Mithya. According to Advaita, the human personality's true nature is the non-dual self, and motivation is influenced by factors like desire, compassion, and aversion, as well as overcome by wisdom, detachment, and the desire for liberation. Valid means of knowledge in this school include perception, inference, testimony, and others.

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    pdf about Vedanta and psychology

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    ADVITA VEDANTA

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    Advaita Vedanta philosophy proposes that the true self is non-dual and the same as Brahman, the supreme power. It claims the world is an illusion called Maya and is ultimately false or Mithya. According to Advaita, the human personality's true nature is the non-dual self, and motivation is influenced by factors like desire, compassion, and aversion, as well as overcome by wisdom, detachment, and the desire for liberation. Valid means of knowledge in this school include perception, inference, testimony, and others.

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    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    88 views14 pages

    Advita Vedanta

    Uploaded by

    Jayanth Mamundi
    Advaita Vedanta philosophy proposes that the true self is non-dual and the same as Brahman, the supreme power. It claims the world is an illusion called Maya and is ultimately false or Mithya. According to Advaita, the human personality's true nature is the non-dual self, and motivation is influenced by factors like desire, compassion, and aversion, as well as overcome by wisdom, detachment, and the desire for liberation. Valid means of knowledge in this school include perception, inference, testimony, and others.

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    PERSONALIRY AND MOTIVATION

     Propounded by Adi Shankaracharya


     Advita means monism or non dualism
     Main theme statement is “Aham Brmhasmi”
     Which means the supreme power called Brahma and
    all souls are same.
     Whole world is illusion. They call this “Maya”
     The whole world is false which is called as “Mitya”
     Advaita Vedanta claims that the true nature of the
    human individual is a non-dual Self.
     There are six means of knowledge, called pramāṇas in
    Sanskrit, which are accepted in Advaita Vedanta as
    valid. They are
     perception (pratyakṣa),
     inference (anumāna),
     comparison (upamāna),
     postulation (arthāpatti),
     non-cognition (anupalabdhi),
     and verbal testimony (śabda-pramāṇa).
     Nitya
     Shuddha
     Bubbha
     Mukta
     Satya
     Sookshma
     Advitiya
     self is the main component of personality
     Kshetragna is superme and he is witnesser
     Drashta is seer
     Mind is called antahkarana
     4 components of mind are
     Manas: memory
     Buddhi: intellect
     Chitta: pure intelligence.
     Ahamka: identity
     Lokavasana: worldly pleasure
     Dehavasana: bodily interest
     Shastravasana: interested in divine knowledge.
     Jagrat: state of awareness
     Supthi: sleep
     Svapna: dream
     Turiya: pure consciousness
     Motivation is called prayatna
     Factors affecting prayatna
     Raga: compashion
     Kama: desire
     Trushna: 'thirst'
     Sprusha:
     Lobha
     Dvesha
     Krodha
     Irsha
     Asuya
     Droha
     Akshma
     Himsa
     Moha
     Mithyagyana
     Mana
     Pramada
     Bhaya
     Viveka
     Viragya
     Sama
     Dama
     Shradda
     mumukshatvam

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