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n acest studiu, vom prezenta ct mai clar posibil, dup cteva consideraii
preliminare asupra personalitii lui akara, esena nvturii vedantine, si
anume, non-dualismul absolut (Brahman ekamevdvitya - Unul-fr-aldoilea), ncercnd s precizm ntr-o sum de detalii terminologia i sensurile
termenului sanskrit advaita. Pentru explicarea acestui termen, nu vom reconstitui o
expertiz de ordin istoric, ci vom ntreprinde o expunere sistematic. Vom sublinia
apoi principalele puncte n care se conjug non-dualismul vedantin i n final vom
insista asupra interpretrii acestei nvturi vedantine n optica filosofiei
occidentale.
216
217
Este suficient s invocm aici aprecierea lui Angelo MORETTA referitoare la contribuia lui
akara n sistematizarea principiilor vedantine: Unitatea lui Unu-fr-doi, baza Advaitei-Vednta, a
fost pentru akara i o aciune cultural benefic, pentru c slujea la risipirea negurilor sectare care
se multiplicau la infinit () Gndirea hindus se diversifica i se pulveriza n colile minore n care
se pierdea din vedere esenialul, adic unitatea absolutului Brahman. (A. MORETTA, Gndirea
Vednta, traducere din limba italian de Mara i Florin Chiriescu, Ed. Tehnic, Bucureti, 1996, p.
132)
7
Ediia critic a operei sankariene, cea mai apreciat n mediul academic, este semnat de Sri
SANKARA GRANTHAVALI, Complete Works of Sri Sankaracarya in the original Sanskrit, Vols. 1-10,
Revised edition, Samata Books, Madras, 1998; Karl H. POTTER n The Encyclopedia of Indian
Philosophies: Advaita Vednta up to akara and His Pupils ne ofer cte un rezumat al celor mai
importante lucrri akariene. (Karl H. POTTER, op. cit., Vol. III, Motilal Banarsidass Publishers,
Delhi, 1998, pp. 115-345.)
8
Cf. Rashvihary DAS, Introduction to Shankara, Firma K. L. Mukhopadhyay, Calcutta, 1968,
p. i.
9
Cf. Nirod Baran CHAKRABORTY, Dictionary of Advaita Vednta, The Ramakrishna Mission
Institute of Culture, Kolkata, 2003, p. 23.
218
219
Bhedbheda explic relaia de identitate i diferen dintre termeni prin anumite caracteristici i
atribute pe care le posed, prin determinrile specifice care dovedesc identitatea i diferena de
lucruri; (2) Protagonitii purei-diferene. Bhskarcrya concepe prezena diferenei (bheda) n
identitate (abheda) prin analogie cu cauza i efect, n cazul n care efectul este att identic i diferit
de cauza. Al doilea grup de gnditori susine existena unei pure-diferene, adoptnd n general
urmtoarele patru poziii: (1) Diferena este nsi natura (svarupa) locului ei. (2) Diferena este
absena mutual (anyonyabhava) ntre loc i contra-entitate. (3) Diferena este neasemnare
(vaidharmya) ntre dou entiti. (4) Diferena este o categorie independent sau substan. (Vezi K.
NARAIN, op. cit., p. 179; Karl H. POTTER, op. cit., pp. 62-74.)
16
Chdogya Upaniad 6.8.7. n redarea citatelor din Upaniade am folosit: The Upanishads,
Swami Nikhilananda (trans. and ed.), Harper and Row, New York, 1964; Radu Bercea, Cele mai
vechi Upanisade: Brhadaranyaka-Upanisad, Chandogya-Upanisad, traducere din limba Sanskrit,
studiu introductiv, note si comentarii, Editura Stiinific, Bucureti 1993; Ovidiu Cristian Nedu,
Upaniad: Taittirya - Aitareya - Kausitaki Brahmana - Svetasvatara - Mundaka - Manduka - Kali
Santarana - Yogaraja, traducere din limba sanskrit, note introductive i comentarii, Editura Herald,
Bucureti, 2006. Pentru interpretri ale dictum-ului upaniadic Tat tvam asi, vezi: Julius J. LIPNER,
The Self of Being and the Being of Self: akara on That You Are (Tat Tvam Asi), n: New
Perspectives on Advaita Vednta. Essays in Commemoration of Profesor Richard De Smet, S.J.,
Bradley J. MALKOVSKY (ed.), Brill Leiden-Boston-Kln, 2000, pp. 51-69; Anima SEN GUPTA, The
Meanings of That Thou Art, n: Philosophy East and West, XII ( 1962), 2, pp. 125-134; Bina GUPTA
& William C. WILCOX, Tat tvam asi: An Important Identity Statement or a Mere Tautology, n:
Philosophy East and West, XXXIV (1984), 1, pp. 85-94.
17
Brihadranyaka Upaniad 1.4.10.
18
Mkya Upaniad 2.7.
19
Chdogya Upaniad 6.2.1.
20
Cf. Augustine D. VALLOORAN, In Search of the Absolute. A Critical Study of the Advaitic
Philosophy of Religion as Interpreted by T. M. P. Mahadevan, Vendrame Institute, Shillong, 1988, p.
107.
21
ANKARCRYA, Upadea Shasri XVII.20: Totul i are originea n ignoran. Aceast
lume este ireal, fiind vzut de cel aflat n ignoran; GAUDAPDA, Mkya-Krik I.17: Fr
ndoial, lumea fenomenal (prapaca), dac [chiar] ar exista, ar trebui ca totodat s nu existe. [ns]
ea este doar o iluzie (my).
220
221
Brahma satya jagat mithy, jvo brahmaiva nparah (Brahman este singura
realitate, lumea este o iluzie i nu exist diferen ntre Brahman i sinele
individual). 28 Vom reda n continuare i alte pasaje din aceeai lucrare a lui
akara care reliefeaz non-dualismul vedantin:
Exist doar Brahman, Unul fr un al doilea, infinit, fr nceput i fr sfrit,
transcendent i neschimbtor; nu exist nici un fel de dualitate n el.
Exist doar Brahman, Unul fr un al doilea, Esena Existenei, Cunoaterea i
Fericirea etern i lipsit de activitate; nu exist nici un fel de dualitate n el.
Exist doar Brahman, Unul fr un al doilea, care este n toate, omogen, infinit, fr
sfrit, i atotptrunztor; nu exist nici un fel de dualitate n el.
Exist doar Brahman, Unul fr un al doilea, care este fr nici un suport; nu exist
nici un fel de dualitate n el.
Exist doar Brahman, Unul fr un al doilea, dincolo de atribute, fr pri,
insesizabil, absolut i neptat; nu exist nici un fel de dualitate n el.
Exist doar Brahman, Unul fr un al doilea, a crui adevrat natur este
incomprehensibil i care este dincolo de raiune i vorbire; nu exist nici un fel de
dualitate n el.
Exist doar Brahman, Unul fr un al doilea, Realitatea, strlucirea, existena de
sine, puritatea, inteligena i deosebit de orice finitate.29
Eu sunt ntr-adevr acest Brahman, Unul fr al doilea, care este ca cerul, subtil, fr
nceput sau sfrit, n care ntreg universul de la Nediferenialitate pn la corpul
grosier, apare doar ca o umbr.
Eu sunt ntr-adevr acest Brahman, Unul fr al doilea, care este sprijinul tuturor,
care ilumineaz toate lucrurile, care are forme infinite, este omniprezent, lipsit de
multiplicitate, etern, pur, nemicat i absolut.
Eu sunt ntr-adevr acest Brahman, Unul fr al doilea, care transcende la nesfrit
diferenierile cauzate de My, care este esena luntric a toate, este dincolo de
sfera contiinei i care este Adevrul, Cunoaterea, Infinitul i Fericirea absolut.30
Philosophy University of Madras, 1976, p. 101; P. Krishna MOHAN, akara`s Concept of God,
Nelanutala Publishers, 1978, pp. 56-58; Arvind SHARMA, The Philosophy of Religion and Advaita
Vednta. A Comparative Study in Religion and Reason, The Pennsylvania State University Press,
1995, p. 175.
28
Adi KARCRYA, Vivekacmai 20.
29
Ibidem, 464-470.
30
Ibidem, 511-513.
222
IDEM, Upadea Shasri VIII.2 Eu sunt de-a pururi Supremul Brahman, liber, i astfel
nenscut, unul fr de pereche i de aceea lipsit de [orice] dualitate!; Ibidem, X.7 Fiind fr de
nceput, fr de caliti (...) Eu sunt Suprem i non-dual; Ibidem, XIII.24: Eu sunt neschimbtor,
ntotdeauna liber, pur, ntotdeauna iluminat, fr de caliti, non-dual.; IDEM, Aparoknubhti 2428: Brahaman cel ale crui trsturi (lakaa) sunt existena, contiina i beatitudinea
(saccidnanda), lipsit de alteraie (nirvikra), cel fr form (nirkra), cel neschimbtor (avyaya),
lipsit de manifestare (nirbhsa), lipsit de schimbare (nirvikalpa), lipsit de caliti (nirgua), lipsit de
aciuni (nikriya), etern (nitya), lipsit de impuriti (nirmala), lipsit de micare (nicala), fr de
sfrit (ananta), pur (uddha); GAUDAPDA, Mkya-Krik, II. 35: Brahman cel lipsit de
determinaii (nirvikalpa), cel non-dual (advaya), cel ce reprezint ncetarea lumii fenomenale
(prapaca).
32
SADNANDA, Vedntasra 33: Realitatea (vastu) este Brahman, care reprezint existena,
contiina i beatitudinea (saccidnanda), care reprezint non-dualitatea (advaya). ncepnd cu
ignorana (ajna), cele constituite din pri (sakala), cele materiale (jaa), agregatele (samha),
acestea constituie irealitatea (avastu).
33
Etimologic, cuvntul este derivat din rdcina sanskrita ma (nu) i ya, tradus n modul
general ca un articol indicativ nsemnnd aceasta, asta. My are dou funcii principale: una este
de a ascunde pe Brahman, s-l obscureze i s-l ascund de contiina noastr, iar a doua este de a
prezenta i promulga lumea material i vlul dualitii n loc de Brahman. Vlul iluziei poate fi
strpuns definitiv prin adevrata cunoatere. n cazul n care dualitatea lumii este privit ca adevrat,
My devine puterea magic divin a Domnului Suprem Ivara. My este adevrata estur a
dualitii i ea ndeplinete acest rol la porunca lui Ivara. Dumnezeu nu este legat de My, precum
nici magicienii nu cred iluziile propriilor magii. Vezi: A. C. DAS, Brahman and My in Advaita
Metaphysics, n: Philosophy East and West, II (1952), 2, pp. 144-154; Edward C. DIMOCK JR., On
My, n: The Journal of Religion, LXXI (1991), pp. 523-537; Martha DOHERTY, A Contemporary
Debate Among Advaita Vedantins on the Nature of Avidy, n: Journal of Indian Philosophy,
XXXII (2005), 2, pp. 209-241; Frederic FOST, Playful Illusion: The Making of Worlds in Advaita
Vednta, n: Philosophy East and West, XLVIII (1998), 3, pp. 387-405; Harry OLDMEADOW,
akara's doctrine of Maya, n: Asian Philosophy, II (1992), 2, pp. 131-146.
34
IDEM, Aparoknubhti 14: Totul este un produs (prabhava) al ignoranei (ajna) i prin
cunoatere (jna) totul dispare.
223
nu este.
36
224
225
40
Raman KARUNAKARAN, The Concept of Sat in Advaita Vednta, Sri Sankara Sanskrit
Vidyapeetham Edakkadom, Quilon, 1980, pp. 179-180.
41
Joseph PAYYAPPILLY, The Concept of Man in the Advaita Vednta of ankara. An Inquiry
into Theological Perspectives, Peter Lang Europischer Verlag der Wissenschaften, Frankfurt, 2005,
p. 282-283.
42
Vezi: Wilhelm HALBFASS, Philology and Confrontation: Paul Hacker on Traditional and
Modern Vednta, State University of New York Press, Albany, 1995, cap. II: Nondualism and Its
Implications: Understanding and Confrontation, pp. 135-227. Aceeai opinie c non-dualismul se
reduce n definitiv la monism o mprtete i George Bosworth BURCH (George Bosworth BURCH,
Principles and Problems of Monistic Vednta, n: Philosophy East and West, XI (1962), 4, pp. 231237).
43
Andr LALANDE, Vocabulaire Technique et Critique de la Philosophie, Presses
Universitaires de France, 1976, p. 734: Hinduismul nu a avut niciodat o constituie organic,
ecleziastic, i o unitate dogmatic ca ale cretinismului, iar acest lucru permite colilor hinduse la o
acomodare n mod liber la o multiformitate doctrinar. Desigur, pentru a putea verifica pronuna
autenticitatea tradiiei Hinduse exceptat de la panteism, trebuie s nelegem acest cuvnt n funcie
de sensul su precis, din moment ce, potrivit la Dewey, termenul (panteism, n.n.) are o larg
accepiune i i pierde sensul n special n scrieri controversate, n cazul n care odium theologicum
(dispreul teologic) se conexeaz la aceasta; n acest fel, este utilizat pentru a desemna aproape orice
sistem care transcende teismul .
44
Alain DANILOU, The myths and gods of India: the classic work on Hindu polytheism from
the Princeton Bollingen series, Inner Traditions / Bear & Company, 1991, p. 11.
226
227
228
Concluzii
n aceast expunere, pe care am intenionat-o ct mai sintetic posibil, am
ncercat s artm identitatea cultural i religioas proprie n care se conjug nondualismul vedantin, ceea ce ne-a oferit, de altfel, ocazia s precizm punctele
importante privitoare la concepia de ansamblu a acestei doctrine orientale. Aceast
expunere sumar a nvturii vedantine, n esena sa, permite s se-neleag, n
primul rnd c doctrina metafizica a lui akara este esenialmente cea a unui nondualism absolut (keval-advaita), non-dualismul dintre subiect si obiect, dintre
cunosctor i cunoscut, ca s fim mai precii. n aceast ordine de idei, AdvaitaVednta se prezint sub forma unei explicaii de natur metafizic, trans-empiric,
a crei comprehensiune intelectual este sub anumite aspecte imposibil.
Posibilitatea manifestrii multiplicitii, n condiiile n care Brahman este existena
unic i nedifereniat, a fost explicat de akara prin apelul la conceptul de
iluzie (my) sau de ignoran (avidy), care ordoneaz n univers spectacolul
multiplicitii i al diferenelor, al dualismelor n final.
ntr-un raport comparativ, principiile non-dualismul vedantin i gsesc n
teologia rsritean corespondene antagonice. Non-diferena univers - Brahman,
irealitatea sau caracterul iluzoriu al lumii, primete critica diferenei ontologice
dintre creatur i Necreat, prin afirmarea realismului existenei universului ca o
ordine infinit diferit, dar nu opus de Dumnezeu. Dumnezeu susine universul i
este real prezent n el prin energiile necreate.
229
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