Vedanta
Vedanta (sanskrit: वेदान्त [vedānta] — „kraj Veda“) je jedan od šest sistema indijske filozofije.[1]
Vedanta je višeznačna reč. Znači poslednji deo Veda, tj. Upanišada. U izvedenom smislu znači filozofiju koja je 'osmišljavanje Veda' i naslov je jednog od šest skolastičkih sistema indijske filozofije.[2] Osniva se na delu Brahma sūtra (ili Vedānta Sūtra), za kojim su usledili brojni komentari koji čine ovu idealističku filozofiju (Gaudapada, Sankara, itd.).[2] Zbog raznolikosti pravaca i širenja škola razumljiva je obimnost vedantske književnosti.
Nedvojna (advaita) vedanta propoveda apsolutnu jednost svih bića.
Istorijat
urediPoreklo monističke vedante
urediMonistička vedanta je nastala kao reakcija na mahajana budizam. Budizam mahajane negira objektivno postojanje naših predstava, tvrdeći da su sve pojave isprazne i da je biće čista misao, praznina. Analogno tome, za vedantu je jedina stvarnost neizrecivi i neodredivi brahman ili atman; pojavni svet je samo varka. Ključna tačka i jednog i drugog sistema nalazi se u teškoći da se objasni priroda odnosa između apsolutne takvosti, s jedne strane, i ove igre privida, s druge, koji čine svet.[3]
Iako vedanta i mahajana vode ogorčenu borbu, delimično se i ukrštaju. Prilikom prve pojave sistematizovane vedante, komentar Gaudapade za upanišadu Mandukja sadrži nesumnjive uticaje mahajane koji prožimaju suštinu misli, a izbijaju i u samom verbalnom izrazu. Sankara, jedan od najvećih sistematičara, izgleda da je toliko odražavao budističku misao da su ga u Indiji neki njegovi suparnici proglasili potajnim budistom (pracchannabauddha).[3]
Vedanta polazi od nekih upanišada, a kodifikovana je u Brahmasutri ili Vedantasutri, koja se pripisuje Badarajani. S obzirom da se u njoj pominju neke jasno određene budističke teorije, ima mišljenja da njena redakcija potiče, približno, iz 3. veka, što ne isključuje mogućnost kasnijih umetaka.[3]
Podela na razne pravce
urediMeđutim, ubrzo je došlo do deljenja vedante na nekoliko ogranaka, koji su se oštro suprotstavljali jedni drugima. Ako se ograničimo samo na glavne pravce, s jedne strane imamo advaitu (nedvojnost), apsosolutni monizam, a s druge visištadvaitu, izdiferencirani monizam, dok se izmedu njih nalazi mnoštvo varijacija, koje idu od dualističkih škola dvaita do škola bhedabheda, identiteta u razlici.[3]
Ove škole imaju različite koncepcije o odnosu sveta i sopstva, univerzalnog i individualnog atmana. Jedne smatraju da je individualno sopstvo pogrešna supsumcija, pošto se jedno lažno predstavlja kao mnogostruko, druge uvode individualno sopstvo kao odraz jednog. Treći pridaju sopstvu postojanje za sebe, iako ono učestvuje u biću jednog, te se oslobođenje ne sastoji u stapanju s jednim, već u večnoj kontemplaciji božje slave, koja se ogleda u raju.[3]
Šankarina vedanta
urediNastavljajući dugu tradiciju, Šankara (oko 788. do 820), pošavši od Gaudapade i Govinde, dovršava klasičnu sistematizaciju monističke vedante (advaita). Izlaže je u vidu komentara glavnim upanišadama i u značajnom komentaru Vedantasutre, pod nazivom Šarirakabašja, jednom od osnovnih dela indijske filozofije.
Šankara polazi od jednog, apsoluta, sebe (atmana), suprotstavljajući mu iskustveni svet kao nebiće, iluziju (maja), neznanje (avidja). Šankarin zadatak se razlikovao od komentatora drugih sistema, koji su interpretirali misao koja je već bila kodifikovana u sutrama. Kod vedante je trebalo uskladiti sutre s upanišadskom književnošću, koja nije bila ni homogena ni povezana u organsku celinu, zato što je ona nastala u različitim školama i redigovana u različitim vremenima. Stoga Šankara nije mogao da bude samo običan komentator, već je morao i da brani autoritet upanišada, da ustanovi njihovu homogenost i u slučajevima kada se, bar prividno, ne slažu među sobom, da pronađe u njima one ideje koje su sutre kodifikovale i da njihovim otkrovenjima opravda temelje vlastitog sistema.[3]
Šankara kaže da se u otkrovenjima iz upanišada nalazi sva istina. Razum ne služi otkrivanju istine, već dokazivanju zakonitosti otkrovenja i logičke doslednosti sopstvenih zapažanja. Otkrivanje istine povlači promenu ravni, u smislu iščezavanja onog što nije istina, a istina je brahman, atman, apsolut, realnost, čisto biće. Ono što se ukazuje, biva, naše ja, predstave, htenja, osećaji: sve je samo iluzija ili neznanje. Maja je čitavo iskustvo, u kome se psihofizički kompleks i njegove kvalifikacije pogrešno uzimaju za neodredivo jedno; promene i varljivo bivanje su nametnuti stvarnosti, koja se ne menja, apsolutu, čistom biću, čistoj misli. Pošto otkrovenje iz upanišada ukazuje na sopstvo kao na jedinu realnost, sve ono neobuhvaćeno njime je nebiće.
Odnos između bića i maje je paradoksalan, jer se radi o odnosu nečega što jeste i nečega što nije; među njima ne može da postoji veza. Nerealnost maje se dokazuje primerima: kada noću vidimo kako nešto svetluca, običnu školjku smatramo srebrom; ili, nazirući u tami nešto smotano, mislimo da je zmija, iako je to samo konopac. Atman odgovara školjki ili konopcu, a greška — predstave srebra ili zmije koje se rađaju u nama — jeste maja. Ona postoji u vidu predstave sve dok se, spoznajom istine, ne rasprši; ako se to ne dogodi, maja upravlja mislima, stvara želju da se sagnemo i uzmemo nepostojeći komad srebra, izaziva strah od zamišljene zmije — ukratko, uslovljava ponašanje.[3]
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Spoljašnje veze
uredi- Mediji vezani za članak Vedanta na Vikimedijinoj ostavi
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