Английская Википедия:Ajātivāda

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Шаблон:Short description Шаблон:Advaita Ajātivāda (अजातिवाद) is the fundamental philosophical doctrine of the Advaita Vedanta philosopher Gaudapada.Шаблон:Sfn According to Gaudapada, the Absolute is not subject to birth, change and death. The Absolute is aja, the unborn eternal.Шаблон:Sfn The empirical world of appearances is considered unreal, and not absolutely existent.Шаблон:Sfn

Gaudapada's perspective is based on the Māṇḍūkya Upanishad,Шаблон:Sfn applying the philosophical concept of "ajāta" to the inquiry of Brahman,Шаблон:SfnШаблон:Sfn showing that Brahman wholly transcends the conventional understanding of being and becoming. The concept is also found in Madhyamaka Buddhism, as the theory of nonorigination.Шаблон:Sfn[1]

Etymology

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Ajātivāda:

Taken together "ajātivāda" means "The Doctrine of no-change" or "the Doctrine of no-origination".Шаблон:Sfn

The term "ajāta" is similar to the term "anutpāda"Шаблон:Sfn from Madhyamika Buddhism, Шаблон:SfnШаблон:Sfn which means "having no origin", "not coming into existence", "not taking effect", "non-production".[web 1] This has led some scholars to believe that the concept of Ajātivāda itself could have been borrowed from Madhyamika Buddhism.Шаблон:Sfn However, it notably diverges from the main tenets of Buddhism, viz. Kśanikatva (momentariness) and Pratītyasamutpāda (dependent origination) which all schools of buddhist philosophy accept as foundational.Шаблон:SfnШаблон:Sfn This distinction is further confirmed by Gaudapada's rejection of Śūnyatā (non-self) in favor of Ātman (self). Шаблон:Sfn

Usage

Gaudapada

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"Ajātivāda" is the fundamental philosophical doctrine of Gaudapada.Шаблон:Sfn According to Gaudapada, the Absolute is not subject to birth, change and death. The Absolute is aja, the unborn eternal.Шаблон:Sfn The empirical world of appearances is considered Maya (unreal as it is transitory), and not absolutely existent.Шаблон:Sfn

According to Comans, Gaudapada's perspective is quite different from Madhyamika Buddhist philosophy.Шаблон:Sfn Gaudapada's perspective is based on the Māṇḍūkya Upanishad.Шаблон:Sfn In the Māṇḍūkya Karika, Gaudapada's commentary on the Māṇḍūkya Upanishad, Gaudapada sets forth his perspective. According to Gaudapada, Brahman cannot undergo alteration, so the phenomenal world cannot arise independently from Brahman. If the world cannot arise, yet is an empirical fact, then the world has to be an unreal (transitory) appearance of Brahman. And if the phenomenal world is a transitory appearance, then there is no real origination or destruction, only apparent origination or destruction. From the level of ultimate truth (paramārthatā) the phenomenal world is māyā, "illusion",Шаблон:Sfn apparently existing but ultimately not real.Шаблон:Sfn

In Gaudapada-Karika, chapter III, verses 46-48, he states that the quietened mind becomes one with Brahman and does not perceive of any origination: Шаблон:Quote

Acknowledgeing the strong Buddhist influences, but arguing for the need of an "unchangeable permanent reality," Karmakar opinions that the ajātivāda of Gaudhapada has nothing in common with the Sūnyavāda concept in Buddhism.[2] While the language of Gaudapada is undeniably similar to those found in Mahayana Buddhism, Coman states that their perspective is different because unlike Buddhism, Gaudapada is relying on the premise of "Brahman, Atman or Turiya" exists and is the nature of absolute reality.Шаблон:Sfn

Ramana Maharshi

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Ramana Maharshi gave a translation in Tamil of Gaudapada’s Māṇḍūkya Upanishad Karika, chapter two, verse thirty-two: Шаблон:Quote

According to David Godman, the ajata doctrine implies that since the world was never created, there are also no jivas within it who are striving for or attaining liberation. Ramana Maharshi regarded this as "the ultimate truth."[web 2]

Levels of truth

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Advaita took over from the Madhyamika the idea of levels of reality.Шаблон:Sfn Usually two levels are being mentioned,Шаблон:Sfn namely saṃvṛti-satya, "the empirical truth",[web 3] and paramārtha-satya, "ultimate truth".[web 3] According to Plott, Шаблон:Quote

The distinction between the two truths (satyadvayavibhāga) was fully expressed by the Madhyamaka-school. In Nāgārjuna's Mūlamadhyamakakārikā it is used to defend the identification of dependent origination (pratītyasamutpāda) with emptiness (śūnyatā): Шаблон:Quote

Shankara uses sublation as the criterion to postulate an ontological hierarchy of three levels:Шаблон:Sfn[web 4]

  1. Шаблон:IAST (paramartha, absolute), the absolute level, "which is absolutely real and into which both other reality levels can be resolved".[web 4] This experience can't be sublated by any other experience.Шаблон:Sfn
  2. Шаблон:IAST (vyavahara), or samvriti-sayaШаблон:Sfn (empirical or pragmatical), "our world of experience, the phenomenal world that we handle every day when we are awake".[web 4] It is the level in which both jiva (living creatures or individual souls) and Iswara are true; here, the material world is also true.
  3. Шаблон:IAST (pratibhasika, apparent reality, unreality), "reality based on imagination alone".[web 4] It is the level in which appearances are actually false, like the illusion of a snake over a rope, or a dream.

It is at the level of the highest truth (paramārtha) that there is no origination.Шаблон:Sfn Gaudapada states that, from the absolute standpoint, not even "non-dual" exists.Шаблон:Sfn

Advaita Vedanta and Madhyamaka Buddhism

Many scholars, states Richard King, designate Madhyamaka Buddhism as Ajativada.Шаблон:Sfn The concept Ajati, he adds, exists in both Vedanta and Buddhism, but they are different in the following way: Шаблон:Quote

Ajativada in Madhyamaka refers to its doctrine that things neither originate nor is there cessation.Шаблон:Sfn This is also called the theory of non-origination of Madhyamaka.Шаблон:Sfn[3]

See also

Notes

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References

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Sources

Printed sources

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Web-sources

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External links

Шаблон:Hindudharma Шаблон:Indian Philosophy

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  1. ↑ Шаблон:Cite book
  2. ↑ RD Karmarkar, Gaudapada's Karika, Bhandarkar Oriental Research Institute, pages xxxix-xl
  3. ↑ Шаблон:Cite book


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