শঙ্কর ও বিবেকানন্দের মতে মায়া : একটি তুলনামূলক আলোচনা/ Māyā: Śaṅkar & Vivekananda- A Comparative Analysis

Abstract

The scope of Vedanta philosophy is vast. This philosophy, which has a vast scope, is monistic everywhere, the Supreme Being everywhere, one non-dualism. In the Vedanta philosophy, the subject of Mayavada or Avidya plays an important role in the explanation of the interdependence of the soul, the world, and Brahman in Shankara's philosophy. Among the Vedanta traditions, Shankara's Advaita Vedanta is the most famous. Its influence in Indian culture is the greatest. However, there has been no less confusion about Shankara's Advaita Vedanta. Many people think that Advaita Vedanta is a philosophy that is opposed to life. Because according to this philosophy, the world is Maya or illusory and here, ethics are revealed after the beginning of the inquiry into Brahman. Many people have thought that Advaita Vedanta is basically a sannyasi's departure. The all-renouncing sannyasis have composed various Advaita commentaries while sitting in the ashram. Because of all these confusions, Vivekananda, despite being a sannyasi himself, gave a new introduction to Shankara's Vedanta. Vivekananda devoted himself to the work of perfecting society through the new introduction of Vedanta in his life. Every thought of his was nourished by the essence of Advaita and every action of his life was devoted to the welfare of humanity and especially the welfare of his countrymen. His 'words and writings' and deeds prove that Advaita philosophy is neither false nor life-changing. A healthy, strong, wise person can spend every moment of his life adopting the philosophy of Vedanta in every thought and action. That is why he calls Advaita Vedanta practical or practical Vedanta in his explanation.

            It is no exaggeration to call Acharya Shankara a bright star in the sky of Indian Vedanta philosophy. An attempt has been made to describe in this chapter a comparative analysis of the explanations of these two Advaita Vedantas on Maya (Avidya). Although these two Advaitas accept the existence of Advaitatva in Vedanta philosophy, the destination of these two Mahatmas is the same but the path is different. In the last chapter of the project, a comparative discussion of the views of these two Mahatmas on Maya has been made.