Shankaracharya teaching are on the basis of unset sold and Brahman
in vote as with out attributes.
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but.. rushi Maharshi bramharshi they all r 90% brahmins..they all learned vedas and got vairaghya to attain moksha..
but.. rushi Maharshi bramharshi they all r 90% brahmins..they all learned vedas and got vairaghya to attain moksha..2.vishwamitra who is not a Brahim but became bramharshi by doing Thapa.not learned vedham only thapa.and attained moksha..
but.. rushi Maharshi bramharshi they all r 90% brahmins..they all learned vedas and got vairaghya to attain moksha..2.vishwamitra who is not a Brahim but became bramharshi by doing Thapa.not learned vedham only thapa.and attained moksha..So caste is not related to moksha..one who himself realises his soul and attain vairaghya and Brahma gnana can attain moksha
but.. rushi Maharshi bramharshi they all r 90% brahmins..they all learned vedas and got vairaghya to attain moksha..2.vishwamitra who is not a Brahim but became bramharshi by doing Thapa.not learned vedham only thapa.and attained moksha..So caste is not related to moksha..one who himself realises his soul and attain vairaghya and Brahma gnana can attain moksha3.aadi Shankaracharya swami was the person who established mathas and he is the first peetAdhipathi..
but.. rushi Maharshi bramharshi they all r 90% brahmins..they all learned vedas and got vairaghya to attain moksha..2.vishwamitra who is not a Brahim but became bramharshi by doing Thapa.not learned vedham only thapa.and attained moksha..So caste is not related to moksha..one who himself realises his soul and attain vairaghya and Brahma gnana can attain moksha3.aadi Shankaracharya swami was the person who established mathas and he is the first peetAdhipathi..4.To become peetAdhipathi one should have bramhagnana and vairaghya by birth itself..is it possible??surely not..if vairaghya Siddhi is not there he is not eligible to become peetAdhipathi..
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According to tradition, he travelled across the Indian subcontinent to propagate his philosophy through discourses and debates with other thinkers, from both orthodox Hindu traditions and heterodox non-Hindu-traditions, including Buddhism, defeating his opponents in theological debates. His commentaries on the Prasthanatrayi Vedic canon (Brahma Sutras, Principal Upanishads and Bhagavad Gita) argue for the unity of Ātman and Nirguna Brahman "brahman without attributes,defending the liberating knowledge of the Self and the Upanishads as an independent means of knowledge against the ritually-oriented Mīmāṃsā school of Hinduism.
Shankara's Advaita shows similarities with Mahayana Buddhism, despite his critiques and Hindu Vaishnavist opponents have even accused Shankara of being a "crypto-Buddhist a qualification which is rejected by the Advaita Vedanta tradition, highlighting their respective views on Atman, Anatta and Brahman . Shankara himself stated that Hinduism asserts "Ātman (Soul, Self) exists", whilst Buddhism asserts that there is "no Soul, no Self.