2024/03/12

Upside of Aging: How Long Life Is Changing the World of Health, Work, Innovation, Policy and Purpose by Paul Irving | Goodreads

Upside of Aging: How Long Life Is Changing the World of Health, Work, Innovation, Policy and Purpose by Paul Irving | Goodreads




The Upside of Aging
How Long Life Is Changing the World of Health, Work, Innovation, Policy, and Purpose
By: Paul Irving
Narrated by: Rosemary Benson, Derek Shetterly
Length: 8 hrs and 42 mins
Unabridged Audiobook
Release date: 27-07-2020

Upside of Aging: How Long Life Is Changing the World of Health, Work, Innovation, Policy and Purpose

Paul Irving

3.86
22 ratings3 reviews


"The Upside of Aging: How Long Life Is Changing the World of Health, Work, Innovation, Policy and Purpose" explores a titanic shift that will alter every aspect of human existence, from the jobs we hold to the products we buy to the medical care we receive - an aging revolution underway across America and the world. Moving beyond the stereotypes of dependency and decline that have defined older age, "The Upside of Aging" reveals the vast opportunity and potential of this aging phenomenon, despite significant policy and societal challenges that must be addressed. The book's chapter authors, all prominent thought-leaders, point to a reinvention and reimagination of our older years that have critical implications for people of all ages.With a positive call to action, the book illuminates the upside for health and wellness, work and volunteerism, economic growth, innovation and education. The authors, like the baby boom generation itself, posit new ways of thinking about aging, as longevity and declining birthrates put the world on track for a mature population of unprecedented size and significance. Among topics they examine are: The emotional intelligence and qualities of the aging brain that science is uncovering, "senior moments" notwithstanding.The new worlds of genomics, medicine and technology that are revolutionizing health care and wellness.The aging population's massive impact on global markets, with enormous profit potential from an explosion in products and services geared toward mature consumers.New education paradigms to meet the needs and aspirations of older people, and to capitalize on their talents.The benefits that aging workers and entrepreneurs bring to companies, and the crucial role of older people in philanthropy and society.Tools and policies to facilitate financial security for longer and more purposeful lives.Infrastructure and housing changes to create livable cities for all ages, enabling "aging in place" and continuing civic contribution from millions of older adults.The opportunities and potential for intergenerational engagement and collaboration.The Upside of Aging defines a future that differs profoundly from the retirement dreams of our parents and grandparents, one that holds promise and power and bears the stamp of a generation that has changed every stage of life through which it has moved.




306 pages, ebook

First published January 1, 2014
Book details & editions



Product description
From the Publisher
PAUL H. IRVING is president of the Milken Institute, where he leads initiatives to improve public health and aging across America and the world, expand capital access, and enhance philanthropic impact. Under his direction, the Institute produced the widely acknowledged Best Cities for Successful Aging index. Formerly CEO of a large professional services firm and a corporate lawyer, Irving remains actively involved in global business and charitable leadership in his ?encore career?.
From the Inside Flap
An aging revolution is changing the world, a titanic shift that will alter every aspect of human existence. The Upside of Aging: How Long Life is Changing the World of Health, Work, Innovation, Policy, and Purpose moves beyond the stereotypes of dependency and decline that have defined older age to look at aging in a new way. Exploring the vast potential of longer lives, The Upside of Aging reveals how the challenges can be met with positive solutions for people of all ages.


The authors, all prominent thought leaders, reveal the remarkable upside for health, work and entrepreneurship, volunteerism, innovation, and education, as longevity and declining birth rates create a mature population of unprecedented size and significance. In enlightening, fact-based chapters, the writers examine dramatic opportunities arising from the intelligence of the aging brain, and the health and wellness revolution emerging from the worlds of genomics, medicine, and technology. They describe the enormous profit potential from the aging demographic's massive impact on global markets, the attributes of a mature workforce, the tools to make our older years purposeful and financially secure, and the new education paradigms incorporating older people as students and scholars. They detail the baby boomers' crucial role in philanthropy and intergenerational collaboration, and discuss the development of livable cities that herald even more civic contribution from millions of older adults.


With insight and intelligence, The Upside of Aging defines a future that differs profoundly from the retirement dreams of our parents and grandparents, one that holds promise and power and bears the stamp of a generation that has changed every stage of life through which it has moved.


From the Back Cover
An aging revolution is changing the world, a titanic shift that will alter every aspect of human existence. The Upside of Aging: How Long Life is Changing the World of Health, Work, Innovation, Policy, and Purpose moves beyond the stereotypes of dependency and decline that have defined older age to look at aging in a new way. Exploring the vast potential of longer lives, The Upside of Aging reveals how the challenges can be met with positive solutions for people of all ages.


The authors, all prominent thought leaders, reveal the remarkable upside for health, work and entrepreneurship, volunteerism, innovation, and education, as longevity and declining birth rates create a mature population of unprecedented size and significance. In enlightening, fact-based chapters, the writers examine dramatic opportunities arising from the intelligence of the aging brain, and the health and wellness revolution emerging from the worlds of genomics, medicine, and technology. They describe the enormous profit potential from the aging demographic’s massive impact on global markets, the attributes of a mature workforce, the tools to make our older years purposeful and financially secure, and the new education paradigms incorporating older people as students and scholars. They detail the baby boomers’ crucial role in philanthropy and intergenerational collaboration, and discuss the development of livable cities that herald even more civic contribution from millions of older adults.


(With insight and intelligence, The Upside of Aging defines a future that differs profoundly from the retirement dreams of our parents and grandparents, one that holds promise and power and bears the stamp of a generation that has changed every stage of life through which it has moved.


About the Author
PAUL H. IRVING is president of the Milken Institute, where he leads initiatives to improve public health and aging across America and the world, expand capital access, and enhance philanthropic impact. Under his direction, the Institute produced the widely acknowledged Best Cities for Successful Aging index. Formerly CEO of a large professional services firm and a corporate lawyer, Irving remains actively involved in global business and charitable leadership in his “encore career”.


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Product details
Publisher ‏ : ‎ Wiley; 1st edition (11 April 2014)
Language ‏ : ‎ English
Hardcover ‏ : ‎ 304 pages

Paul Irving
Paul H. Irving is chairman of the Milken Institute Center for the Future of Aging, chairman of the board of Encore.org, and distinguished scholar in residence at the University of Southern California Davis School of Gerontology. He previously served as the Milken Institute’s president, an advanced leadership fellow at Harvard University, and chairman and CEO of Manatt, Phelps & Phillips, LLP, a law and consulting firm.


Author of “The Upside of Aging: How Long Life Is Changing the World of Health, Work, Innovation, Policy, and Purpose,” a Wall Street Journal expert panelist and contributor to the Huffington Post, PBS Next Avenue, and Forbes, Irving also serves as a director of East West Bancorp, Inc. and Pharos Capital BDC, Inc., and on advisory boards at USC, Stanford, and U.C. Berkeley, the Global Coalition on Aging, and WorkingNation. He has been involved in healthy aging initiatives at the National Academy of Medicine and the Bipartisan Policy Center, and was a participant in the 2015 White House Conference on Aging.


PBS Next Avenue named Irving an “Influencer” for his leadership in the field of aging. He has been honored with the Janet L. Witkin Humanitarian Award by Affordable Living for the Aging, the Life Journey Inspiration Award by Stanford University’s Distinguished Careers Institute, and the Board of Governors Award for outstanding contributions to society and the law by Loyola Law School, Los Angeles.


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Top reviews from other countries
Reviewed345
5.0 out of 5 stars The Future
Reviewed in the United States on 23 May 2014
Verified Purchase
People have always been good at solving new challenges, and one of the biggest for the 21st century will be how to creatively think about the vast possibilities generated by aging populations around the world.


This book give a number of expert-level views of where these opportunities might be and how to harness changes that are on the horizon. In contrast to many analyses that are merely problem-focused, Paul Irving, President of the Milken Institute, has brought together creative thinkers to outline what directions are being taken and to give a sense of what the future holds. A must-read for those in business, government, and philanthropy who are thinking about the future of society.
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ROBERT ARMOUR
4.0 out of 5 stars We are getting older and better
Reviewed in the United States on 20 August 2014
Verified Purchase
Just received the book. Need to read it. From what I see it looks like it will do a great job of helping us understand a lot of the dynamic changes that are going on now and will continue on into the future. We need to develope "Soft Eye" vision.
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LakeHouseFamily
5.0 out of 5 stars Great book with a positive and inspiration message!
Reviewed in the United States on 30 June 2017
Verified Purchase
I bought this for a diversity of perspectives and for richly cited resources and this book over delivers on that! While some essays can be a little repetitive, they do so in support of each unique essay's authors thesis, which I'm ok with. Wide ranging and informative!
Report
atmj
3.0 out of 5 stars On the verge of societal shift: What are we going to do about it?
Reviewed in the United States on 5 July 2014
Vine Customer Review of Free Product( What's this? )
I’ve struggled with this book. While I agree on the premise, it is a hard book to read.


This is a statement from the back cover: “Paul Irving assembles the leading thinkers to examine the most transformative demographic issue of our time”. While this sounds compelling and it is, each person’s section sets you up for their viewpoint. Which means you are provided demographic data for the first third of that section . This information is essentially the same information, packaged differently from the previous sections you read. On whole it gets very repetitive. This does take away from the compelling information inside.


Overall the message is not so much the upside of aging, but we have to prepare for a larger aging population than we have ever had in the past.


*** There will be a 3X proportion change to those not working to those working.
*** Retirement is not a thing to be had at 65, but more a third act.
*** Issues such as Alzheimer’s loom large as aging still represents a higher risk for this disease and greater number of older people means greater numbers of people suffering from dementia and not productive members of society as the third act would imply.
*** We get to see Europe and Japan lead the way.
*** Older people in the US will be improportionately Caucasian and female relative to the rest of the population.


Overall this book is not so much about the “upside”, though it is wonderful that we are now living this long, but that living longer is something we need to accommodate better. This means health care, agism in employment, housing, transportation, education all have to factor in. Previously all these things have been heavily focused on a much younger demographic. This book is a call to action, not how these issues have been solved.
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14 people found this helpful
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davidson
5.0 out of 5 stars Great book
Reviewed in the United States on 8 December 2014
Verified Purchase
A plethora of information that is interesting and new from a number of perspectives. Not finished, but really enjoying it. Highly recommend!


Displaying 1 - 3 of 3 reviews


Aaron
74 reviews · 16 followers

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September 16, 2021
What a fascinating book. Set up as a series of essays from national private and public sector leaders, this collection of thoughts around aging is truly paradigm shifting. To think this book is 7 years old is truly remarkable as many of the insights and predictions have come true.

Big takeaways for me were:

The idea of a “gap year(s)” as a transition in mid life.

Continuing education and all the different types of re-education one can pursue for a second (or even third career)

The crossover of majority-minority population by 2030. Fascinating essay by a boomer minority.

The paradigm shift of retirement. I particularly enjoyed Pizzo’s view on retirement not being a destination, but a continuum of life and a transition. Perhaps even removing the idea of retirement in general.

A few of the statistics on health and retirement (not aging…specifically retiring) were sobering.


As a 37 yo white male, my views on “retiring” have been altered after this read.
2021 top-10-aging-longevity

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Dianne J.
214 reviews

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January 24, 2016
Wonderful compilation of viewpoints and great ideas on how to live those extra years we can have due to increase life expectancy's. In Chapter 6 Michael W. Hodin likens the attitudes of men regarding women stealing away their jobs as they joined the workforce en masse during the middle of the 20th century to the prevailing outlook that an aging workforce may prevent younger workers from moving up the ladder in their careers. Hodin makes the case that as women entered the workforce in great numbers they added a new perspective to how to work and handle a variety of issues just as older workers offer a varied perspective that can only enrich the workforce during the 21st century. [Page 92]

Marc Freedman; Founder and CEO of Encore.org makes a convincing argument for our government to create a law much like the Servicemen's Readjustment Act or GI Bill of 1944. An Encore Bill would allow middle-aged workers to transition into a career “at the intersection of passion, purpose and a paycheck.” The Encore Bill would provide funding for education, exploration, even internships into career paths not get discovered. [Pages 101-107]

As CEO of AARP, A. Barry Rand puts it, “. . . each individual’s life is an experiment of one.” [Page 245] I can see that with greater educational opportunities and continued advances in medical discoveries there is no need to retire, but a chance to transition on to new and meaningful ways to live life.



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Terri
952 reviews · 37 followers

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April 11, 2017
I came across "The Upside of Aging: How Long Life Is Changing the World of Health, Work, Innovation, Policy and Purpose" when I participated in a web conference that featured twelve renowned experts, including Paul Irving, speaking on different aspects of the aging process. What an incredible eye-opener this book was for me! It taught me, first and foremost, that what I was experiencing as a recent sixty year old retiree, was normal. Due to lower birth rates and increased longevity, Baby Boomers are experiencing an aging revolution. The paradigm for what aging and retirement looks like is being turned upside down - and I am in the middle of it! Everything from community development, to housing, to health and wellness, to life-long learning, to careers, to travel, to entertainment, to transportation, to caregiving, to spirituality, to politics, to volunteerism, to mental health, etc. is on the table as we look at the second half of life across the globe. "The Upside of Aging" provides a nice umbrella sort of overview of all of the issues involved in regards to the aging revolution. It is a great place to start for anyone at this stage in the journey. Every person over the age of 50 should read this book!


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Displaying 1 - 3 of 3 reviews
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Shankara & Advaita Vedanta [Let's Talk Religion]


Shankara & Advaita Vedanta

Let's Talk Religion
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346,865 views  Premiered Feb 14, 2021  #Shankara​ #Advaita #Vedanta​
The much requested video about Shankara is finally here.


Sources/Suggeested Reading:
Deutsch, Eliot (1973). “Advaita Vedanta: A Philosophical Reconstruction”. University of Hawai’i Press.

Deutsch, Eliot & Rohit Dalvi (2005). “Essential Vedanta: A New Source Book of Advaita Vedanta”. World Wisdoms Books.

Suthren Hirst, J.G. (2005). “Samkara’s Advaita Vedanta: a way of teaching”. Routledge.

“The Mandukya Upanishad with Gaudapada’s Karika and Sankara’s Commentary”. Translated by Swami Nikhilananda. 1987. Advaita Ashrama.

“Brahma Sutra Bhasya of Sankaracarya”. Translated by Swami Gambhirananda.1972. Advaita Ashrama.
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Transcript


0:00
in the vast category of what we call hinduism there is a huge diversity when it comes
0:06
to everything from practices to beliefs but in any case among this incredible diversity of
0:12
different schools of thought ideas and ritual tendencies there is perhaps no
0:17
school of thought or philosophy more famous or admired really in the western world
0:23
than what is known as advaita vedanta advaita which means literally not two is a non-dualistic
0:31
interpretation of the vedas and especially the upanishads and has become one of the most important
0:36
and influential philosophical and religious intellectual currents in the history of indian
0:42
thought we talked about advaita briefly in my previous video about
0:48
vedanta but in this video i want to dive deeper while a dwight de vedanta is a diverse
0:54
school in itself that can't really be boiled down to a single central figure per se and there
1:00
are arguments that it dates back further in history still advaita vedanta is
1:05
primarily associated with a certain figure by the name of shankara also sometimes
1:11
endearingly called adi shankara or shankaracharya who is also often considered to be its founder
1:19
so let's spend a few minutes talking about this massively important figure his understanding of advaita through his
1:26
interpretation of the upanishads and through him also the larger
1:32
school of advaitha vedanta generally
1:41
[Music]
1:54
shankara is an almost legendary figure at this point he is often considered the founder of
2:00
the school of advaitha vedanta however some will argue that the non-dual or advaita interpretation of the upanishads
2:07
existed since before his time which we can see for example in the writings of gaudapada
2:12
who were supposedly the teacher of shankara's own teacher this argument is convincing enough but i
2:18
still think that it isn't entirely inaccurate to call him the founder of advaitha vedanta on the basis that his
2:25
writings and teaching has become so successful that he functions as the instigating figure of advaitha as we
2:32
know it today with all of that said however trying to reconstruct a comprehensive biography of shankara is
2:40
almost impossible we have very little to go by when it comes to contemporary
2:45
archaeological or trustworthy evidence for his life we do have traditional accounts of his
2:51
life written centuries after he died which are often used in this context but
2:56
all of these accounts are so called hagiographical what this means that is hagiography is
3:03
that they are stories told from the point of view of revering the person in question
3:08
how geographies are the kind of life stories we find told about great saints or prophets of history
3:15
often characterized by miraculous and incredible stories to showcase the great power or stature of an individual
3:21
rather than being an accurate retelling of historical events aside from the hydrographical sources we
3:28
can also use the authentic writings of shankara himself as well as records by his students
3:34
to try and get an idea of who he was as a historical person all of these sources are problematic in
3:41
different ways but it's basically all we have to go by so when i do tell biographical information in this
3:48
video you should always keep this in mind and thus also take it with a grain of salt we have basically nothing to go by when
3:55
it comes to the life of shankara so his biography is basically entirely up for debate even such a basic
4:01
thing as dating is contested some have suggested that shankara lived between
4:06
788 to 820 a.d others think that he lived centuries before
4:13
many scholars today will argue and i think we can be safe in assuming that shankara probably lived sometime
4:19
around the year 700 a.d he was from a brahmana
4:24
family that is the highest priestly caste in the varna system of social structure in
4:29
india the famous caste system many accounts state that he was from the kerala region
4:36
in south west india and that at a very young age he would leave his home and family to
4:42
become a sanyasin a wandering ascetic as a brahmana he would have studied the
4:49
veda scriptures and was later taught vedanta in particular under a teacher by
4:54
the name of govinda it is this teacher that in turn is said to have been taught by the famous
5:00
proto-advaitan gowdapada nonetheless shankara clearly became somewhat of a master or teacher
5:06
himself as he started to wander all around india gathering students and disciples of his own as he
5:13
debated with philosophers from various schools of thought around the subcontinent apparently defeating all of them with
5:20
his very impressive rhetorical skills we can't hear any of these debates today of course but a lot of that skillful
5:26
rhetoric can certainly be found in the writings that are attributed to shankara he seems to have written quite a lot and
5:33
judging from the texts that have survived he was a master of sanskrit argumentation and style
5:39
there is some disagreement on which of the writings attributed to shankara should be considered authentic
5:45
but generally scholars tend to agree that we can be safe in assuming
5:50
that at least the great commentaries that he wrote are should be attributed to shankara
5:56
himself this includes a great commentary also known as abashia on the brahma sutras as well as a
6:03
commentary on the bhagavad-gita and several of the most important upanishads
6:09
there are also many other texts attributed to shankara including prose works as well as for
6:14
example hymns to different gods but they are more controversial when it comes to
6:19
authenticity but still based on those writings that are considered authentic by most
6:26
scholars that i mentioned we can use them to still reconstruct a pretty good idea about the personality and ideas of this
6:33
great hindu sage more than this is hard to say when it comes to the life of shankara a life that was very
6:40
eventful but short because indeed another one of the most recurring themes in the different
6:45
biographical material is that shankara died at a very young age at the age of 32 and certainly he seems
6:54
to have accomplished quite a lot in that short amount of time shankara can be a very hard person to
7:00
pin down we should remember that what we call hinduism today hadn't really developed into the form
7:07
that we know it as today back in shankara's lifetime and so it can be very hard to place
7:13
within a specific pocket in that sense some have speculated that shankara was a
7:19
shaivite that is shaivism is the tradition of hinduism where shiva is worshipped as the primary
7:26
deity but other aspects of his writings suggest a familiarity and and
7:32
a great understanding of the vaisnava tradition as well that is the tradition of worshiping vishnu as the
7:38
primary deity but again none of these traditions were fully developed at this time it was still pretty young and so in my
7:45
opinion it's pretty anachronistic to try and place shankara within one of these specific categories
7:50
also i think we shouldn't get too bogged down in details like that now it's a very modern obsession i'll be
7:57
i think a very worthwhile one to be so focused on the historical
8:02
person in question rather than focusing on what arguably is more important which is of course what
8:08
he taught what he came to represent and symbolize for later developments both in
8:13
advaithas particularly but also in hinduism more generally the context in which he lived and worked
8:20
is of course very important for getting a comprehensive view of where his ideas figure into the wider picture and
8:28
in that sense the question of shaivism versus vaishnavism is actually pretty significant not so
8:34
much in the sense of what tradition shankara himself belonged to if any but rather to point out that devotional
8:41
worship known as bhakti was becoming a significant movement at the time of shankara's life bhakti
8:48
is the devotional worship of a deity through rituals like puja aspects which we very strongly
8:55
associate with hinduism today bhakti this particular form of religious
9:00
practice and belief would eventually eclipse the earlier vedic rituals almost entirely but
9:07
during shankara's life this was still a pretty new movement only one among a multitude of schools of
9:12
thought philosophies and traditions that make up the historical and intellectual context
9:18
of shankara's environment in fact the intellectual environment in which shankara writes and
9:24
teaches is a very diverse one filled with various schools and thinkers competing
9:30
as well as influencing each other sometimes we talk about what is known as the six orthodox schools of
9:37
hindu philosophy and while this simplified things to a degree the movements included on that list were
9:44
very significant during shankara's time all of them debating which of the various means of gaining knowledge known
9:51
as pramana was the most legitimate the schools of nyaya and vaishesika placed an emphasis on
9:58
reason and logic arguing that brahman and truth could be reached by
10:04
reason alone others like the purva memsa school considered scripture
10:09
that is the vedas to be the primary or only way of reaching true knowledge and emphasize the importance
10:15
of the vedic rituals aside from these so-called orthodox schools of philosophy usually
10:22
only those schools that are connected to the vedas as scriptures and what we call hinduism today there are
10:28
also other significant movements like buddhism and jainism that were flourishing at the time too
10:34
the former of which had a particularly strong standing in society and probably influenced shankara a lot
10:41
shankara as we have seen spent much of his life traveling around the indian subcontinent
10:46
meeting with various representatives of these various schools of thought he would meet with
10:51
buddhists with jains with the representatives of the nyaya and vaishyazuka schools and so on
10:57
and he would debate them and argue with them over who had the right means to true knowledge
11:05
even in the writings of shankara this form of argumentation is present as well this was the main form
11:11
of writing prose or treatises at the time and shankara also uses this technique of trying to
11:19
first present the opinions of his opponents so he will say this is what the buddhist
11:24
says this is the objection of the nyaya scholars this is the and so on and so on and at the final
11:31
section he will present the vedantin which is his own position and which he of course considers to be
11:37
the right one in terms of doctrinal alignment or philosophical alignment shankara took influence and pointers from many of
11:45
these different philosophical schools but from one perspective we could say that shankara was particularly close to
11:52
the school known as purva mimsa especially in the sense that he emphasized
11:57
that scripture was the only valid means of knowledge when it comes to knowing
12:02
the brahman but what was this truth that was to be reached in other words what is the philosophy of
12:10
shankara the school of thought that is associated with shankara and which is sometimes
12:15
considered to have been founded by him is referred to as advaita vedanta
12:21
or non-dual vedanta advaita literally translates to not two and the
12:27
reason why will become pretty clear soon advaita vedanta is characterized by
12:32
the idea that the absolute reality known as brahman is the only thing that truly exists
12:40
in the words of eliot dutch quote brahman the one is a state of being it is not a
12:47
he a personal being nor is it an it's an impersonal object brahman
12:53
is that state which is when all subject object distinctions are obliterated
12:59
brahman is ultimately a name for the experience of the timeless plenitude of
13:04
being brahman is a concept that is recurring in the vedic scriptures especially in the upanishads but
13:12
descriptions or references to it often presents very different and sometimes even contradictory statements
13:18
which has lent itself to many different interpretations but to shankara and advaita vedanta all
13:25
is the brahmana there is nothing which is not the brahmana the one brahman is the very
13:31
reality of the world that we experience an unfathomable oneness in which multiplicity
13:37
is ultimately an illusion this is often expressed by shankara and many others through the vedic quote tatvam asi
13:45
you are that or thou art that this phrase has also been interpreted in
13:50
various ways but to shankara and his followers it is read quite literally you meaning the person or self with
13:57
which you identify are that meaning the brahman literally you are the brahmana everything is the
14:05
brahmana quote brahman is real the world is illusory the self is not different from brahman
14:13
shankara's stance seems to be pretty straightforward it is a very staunch monism but let's unpack the nuances and
14:21
complexities of what all of this actually means shankara begins his brahma sutra basia
14:27
that is his commentary on the brahma sutras with an assumption that is the starting
14:32
point for understanding him and advaita vedanta generally that is
14:37
that the self that we identify with and the way that we look on the world the
14:43
way we conceive of the world around us is ultimately based on a false assumption or a misunderstanding
14:49
when we say the word i like in i am hungry or i am sad we are confusing the mind and
14:56
the body with the actual self it is my body that is hungry
15:02
not the eye to which i am referring similarly it is the mind that is
15:07
sad or feels emotions not the actual self that which we are actually referring to
15:13
when we use the word i the actual self stands beyond these
15:18
things it experiences them but as things other than itself or as beings thinks outside
15:24
of itself all of us think that we are these various things i am a human being i am the son of so-and-so
15:31
i am swedish but all of this is ultimately based on a misunderstanding it's all
15:36
false and similarly when we look on the world around us we also conceal a bunch of different things
15:43
separate objects like it's a tree outside that's a rock this is a chair but again
15:50
this is all false the true self which we are actually referring to when we use the word i
15:56
is none of these things it's not the body it's not the mind it's none of these
16:01
conceptual things these individual components that we apply to it the actual
16:09
true self which is known as the atman is according to shankara in fact
16:14
completely identical to the brahman the absolute reality
16:19
similarly again if we look at the world around us the tree is not a tree the rock is in
16:26
fact not a rock and this chair is not a chair it's all just brahman so our
16:31
view of ourselves and the world around us is fundamentally skewed this is the reason we are doomed to be
16:36
reincarnated and are trapped in the wheel of samsara this basic human condition or the reason
16:43
for it is called avidia meaning ignorance however ignorance doesn't really capture
16:49
what shankara is trying to say with the word it isn't really a passive lack of
16:54
knowledge that is at play but an active misunderstanding another word used by shankara which
17:01
perhaps functions a little better to explain it is aviyasa meaning superimposition
17:07
we are superimposing things onto the one brahman actively misidentifying ourselves and
17:14
the world as something else or as something independent when it is all just brahman ultimately quote owing to an absence of
17:22
discrimination there continues a natural human behavior in the form of i am this or
17:28
this is mine this is avidya it is a superimposition of the
17:34
attributes of one thing on another the ascertainment of the nature of the real entity by separating the
17:40
superimposed things from it is vidya knowledge or illumination one allegory that shankara loves to use
17:47
to explain this idea is the famous example of the snake and the rope
17:52
suppose you're walking along some road and suddenly you see a snake lying before you naturally you get scared and concerned
17:59
over the danger that it may pose but you then carefully look a little closer and you realize that what you
18:06
thought was a snake was in fact only a rope you had identified the rope as being a snake
18:12
which also caused you distress this is how avidya and alvasa work
18:18
we think that what we see is the snake but it is really only the rope in this case it is really only the
18:25
brahman and this is an important detail to keep in mind often when we talk about advaita
18:30
or shankara we place a huge emphasis on this word maya which is then translated as
18:36
illusion and that the world is seen as this grand illusion but this can very easily be misunderstood
18:43
shankara doesn't actually use the word maya as much as we often like to think and when he does use the word it is
18:50
basically used interchangeably with the word avidya and while it is
18:55
somewhat legitimate to translate it as illusion it doesn't really mean illusion in the
19:00
regular sense of how we understand that word shankara was actually a realist he
19:06
didn't deny that the world was ontologically real or claim that it was some phantom or a simulation to use a modern
19:14
example what is illusory about the world is the superimposed concepts that we apply to
19:20
it when we conceive of it as being something other than the brahman just like in the snake and rope example
19:28
when one realizes that the snake was in fact a rope the rope doesn't just disappear into
19:33
nothingness we are just giving a new perspective on the actual reality of the rope it
19:38
wasn't a snake that was the illusion but it's still something it's still a rope quote there could be no non-existence of
19:45
external entities because external entities are actually perceived an external entity is invariably
19:52
perceived in every cognition such as a pillar wall a pot a piece of cloth it can never
19:59
be that what is actually perceived is non-existent and again returning to the snake and
20:05
rope example quote when it is determined that it is nothing but the rope alone
20:10
then all illusions regarding the rope disappear and the non-dual knowledge that there
20:15
exists nothing else but the rope becomes firmly established shankara isn't presenting a existential
20:23
nihilism something that he actually accuses the buddhists of doing perhaps inaccurately so but what he is saying is
20:30
that the illusion is when we can see of anything in our experience as being anything other
20:35
than the brahman and since brahman is very much real in an ultimate sense this means
20:41
that the world we experience is also real as long as it is understood as being simply the brahman and nothing
20:48
else in other words it is the constructs that we create about the world that is the illusion but the brahman is
20:55
the reality of the world and since the brahman is real in that sense and and so far as it is the brahman the
21:01
world is absolutely real the goal of life to shankara like for so many hindus
21:06
is to reach liberation or moksha from the cycle of rebirths and according to him this can only be
21:13
achieved by reversing the misidentification of things and to realize knowledge of brahman
21:20
here he differs from many other schools of thought within hinduism at the time especially the purvamsa school by
21:27
denying the central role of rituals and practices for reaching liberation now he doesn't
21:34
necessarily deny the usefulness of rituals but he is claiming that their rewards are only
21:40
temporary instead liberation is only reached through knowledge known as jnana to know
21:48
the brahmana is to be liberated but knowing the brahmana is not like knowing any object in the
21:54
world in this sense the brahman can't be known in fact
21:59
knowledge of brahman is not knowledge of brahman as an object for brahman is different from the
22:05
known and above the unknown rather it is being brahman knowing brahman not as an
22:11
object but as being identical with one's true self that is self-reflexive consciousness
22:17
beyond subject object duality this is liberation our true state from which all
22:23
superimpositions have finally been removed if knowledge has a function it is to
22:29
remove these superimpositions not to produce some new result it is from the notion of this basic human
22:36
condition of ignorance misunderstanding and superimposition and with the goal of being liberated
22:43
through knowledge of oneself as being the same as the brahman that shankara
22:49
and advaita then presents its further ideas and positions quotes
22:54
and the realization of brahman is the highest human objective for it completely eradicates all such
23:00
evils as ignorance etc that constitute the seed of transmigration
23:06
therefore brahman should be deliberated on but how is this salvific knowledge
23:11
reached according to shankara well the answer here is pretty simple it is reached through scripture to
23:17
shankara the only pramana or source of knowledge when it comes to the brahman is scripture
23:23
namely the vedas in contrast to many other schools of thought he denies the legitimacy of things like
23:30
sense perception or even reason as ways of reaching true knowledge now that isn't to say that he denies
23:36
these things completely sense perception and reason are useful tools for understanding the conventional
23:43
world of multiplicity but when it comes to reaching knowledge of the brahman scripture is the only way to do it and
23:50
correct interpretation of scripture at that quote the realization of brahman results
23:56
from the firm conviction arising from the deliberation of the vedic texts and their meanings
24:01
but not from other means of knowledge like inference etc in order for scripture to be interpreted
24:07
correctly according to shankara he also here of course places a huge emphasis on the importance of having a
24:14
vedantan teacher to relay these this knowledge to the student and here he also allows
24:21
for a certain reason in terms of religious matters in other words through correct interpretation of the
24:27
vedic scriptures by an accomplished non-dualist teacher the seeker can realize knowledge of
24:34
one's true self as being none other than the one brahman and thus reached liberation through this
24:40
state of non-dual consciousness this very heavy scripturalism of shankara is one thing that might be
24:46
pretty surprising to a lot of people today another area in which this comes to the surface is in shankara's requirements
24:53
for who is even allowed to enter into the study of advaita or the brahman while there is some disagreement among
24:59
scholars on this in many of his writings including the treatise a thousand teachings
25:04
shankara seems to think that only individuals belonging to the highest brahman caste are eligible as pupils
25:11
shankar of course lived in a context where the caste system was a fact of life and this played a role in how he conceived
25:18
of his teachings and who it was aimed at at the very least shankara requires the people to have
25:24
studied the vedas deeply which immediately disqualifies the lowest shudra caste as well as for example
25:31
women in a general sense again there are different interpretations of this and shankara's writings
25:36
do sometimes allow for various readings but it seems clear that he took it for granted that a
25:42
student of advaitha was a male of the brahmana caste the important subject of shankara's firm
25:49
grounding in his religious and intellectual environment carries over to other aspects of his teachings as well
25:56
as i mentioned in the beginning the bhakti movement of devotional worship to a personal deity
26:02
was becoming very popular in shankara's day and indeed one of the main sources of
26:08
vedanta and a text on which shankana has commented is the bhagavad-gita
26:13
a bhakti text centered on the god krishna which again also is an avatar of vishnu and
26:19
shankara's relationship with devotion or bhakti and religious worship generally is a very complex question on
26:26
which a lot has been written and speculated later critics of shankara such as
26:31
ramanuja and mavacharya viewed shankara's advaita vedanta as essentially denying the importance or
26:38
legitimacy of ritual worship by of course claiming the absolute identity between the individual self and
26:45
the brahman but the situation also appears to be a lot more complicated than that
26:50
indeed shankara frequently employs devotional and theistic language in his writings
26:56
talking about ishvara or the lord often translated also as god as for example being the creator of
27:03
the universe and worthy of praise and worship much interpretation has gone into understanding how this fits with his
27:10
general ideas of non-duality many will say that shankara's talk about the lord is only a kind of preliminary
27:16
language bound to the world of superimposition which only conceal or obscure his true
27:22
doctrines of advaita or non-duality in this interpretation ishvara or the lord who is often
27:29
identified as visnu becomes a kind of second god who is bound to the world of illusions
27:35
but that is ultimately as unreal as anything else in the conventional world but in many of shankara's writings this
27:41
position doesn't really seem to hold he appears to use terms like
27:46
brahman ishvara supreme self etc interchangeably revealing a more complex
27:53
picture of the role of the lord and its relationship to brahman and to the world of misidentification
27:59
sometimes when talking about the doctrines of advaita vedanta and shankara there is talk about two
28:06
forms of or you can say two ways of talking about brahman on the one hand there is nirguna brahman
28:12
that is brahman without attributes this is the absolute form of brahman that is beyond all conceptions
28:19
and on the other hand there is saguna brahman brahman with attributes often also identified with
28:25
ishvara or the lord or god the relationship between these two can be obscure and there is
28:32
disagreement on this question as well the important question here becomes that the scholar eric lott puts it
28:38
quote are they two distinct brahmanas or merely two aspects of one brahman of course no one
28:44
would argue that shankara conceives of two actual brahmanas as that would completely contradict the very basics of
28:51
his system the question rather is is saguna brahman or the lord
28:56
a different epistemological concept bound by the world of multiplicity and disappearing along with it
29:03
or are they in fact referring directly to the same thing without distinction as mentioned a lot of the writings of
29:10
shankara seems to suggest or imply that the lord is in fact completely identical to
29:16
the brahman but shankara also sometimes seems to be defending the practice of worshipping or of
29:23
devotion to the lord or to god against its critics or its enemies which seems
29:29
to go against the idea that shankara only viewed worship as preliminary or as unimportant
29:35
which a lot of his critics later would accuse him of in the tradition of advaita vedanta especially today
29:41
the idea of ishvara or god or visnu or any of the gods is often implemented as simply being a
29:48
certain expression of the brahman as being the same as brahman but representing different relationships
29:54
that we can have with this ineffable source while this has been a standard position among
30:00
adwaitans that doesn't necessarily mean that it is the position that shankara himself proposes
30:06
but i think the wisest thing for me to do here is to leave this discussion to people who are a lot
30:12
more qualified to talk about it there is disagreement among scholars on how the idea of the
30:17
lord should be understood or read in the teachings of shankara and i'm not going to attempt to to solve
30:24
that problem here there are a lot more smart people people who are smarter than me who can answer
30:29
this question a lot better but a good takeaway here is that all of this talk about the lord
30:35
either as cause or as an object of worship containing different attributes all of this is often provisional for
30:43
there to be a lord there must be something to be ruled over and since the world as such is only the
30:49
result of misidentification this means that when there is no world there is no lord as such either at the
30:57
end of the day all of this talk only functions within a discussion about the world of name and
31:02
form the world of superimposition and illusion shankara's main points and the
31:08
whole purpose of advaitha is the affirmation of the non-dual nature of reality
31:14
that there is only the brahman and all else is false attribution so whatever is said about god or worship
31:21
or rituals as valuable as they may be at the end of the day it is all relative
31:27
and only bound to the conventional world the goal after all is to go beyond this
31:33
and realize one's own total identity with the brahmana that everything is
31:38
in a sense a single oneness this point is what is always affirmed by shankara just in many
31:45
different ways another example that he likes to use to explain this kind of situation
31:52
is another famous parable of the clay pot the clay pot example is taken from
31:58
the upanishads where we find the quote by knowing a lump of clay all things
32:04
made of clay are known what does this mean well think of various things made of
32:10
clay including a pot maybe a sculpture or just a simple lump of clay we may think
32:17
that all of these things exist the pot the sculpture and so on but when we look closer they are all
32:23
simply made of one thing that is clay so when we are looking at the pot
32:29
what we are actually looking at is clay when we are looking at the sculpture
32:35
what we are looking at ultimately is clay it is only our minds
32:40
that conceptualize this clay into various things i see clay in one shape and i
32:46
call it a pot i see it in another and it is a sculptured statue but these are only mental constructions
32:53
that are all just referring to one single thing that is again clay
32:59
so this is what the brahman is like again in philosophical language what truncate
33:05
is saying here is that the effect pre-exists in the cause something
33:10
cannot come from nothing thus the brahman as cause is really what the world as effect
33:17
consists of this philosophical position of the effect pre-existing in its cause
33:23
which shankara held in opposition to other schools at the time is known as satkarigavada quote
33:30
our ordinary experience tells us that milk clay and gold are taken by people in
33:36
order to produce out of them curds jars and ornaments respectively
33:42
no one who wants curds will expect to have it out of clay nor will anyone expect to have jars out
33:49
of milk this means that the effect exists in the cause prior to its production for had the
33:55
effect been really non-existent before its production there is no reason why curds could not
34:00
be produced out of milk alone or jars out of clay besides all the
34:06
effects being equally non-existent anything might come out of anything else but if we
34:11
understand the brahmanan world relationship only through this allegory of the clay
34:16
pot we may get the false impression that the brahmana actually changes
34:21
since the clay when it is formed into these different things it does change it takes different shapes
34:27
but the brahman does not function like this the brahman is completely unchanging and static this is why we
34:34
need that other example that i mentioned also the snake and rope example remember
34:40
the snake was only misidentified as being a snake it was only really the rope the rope
34:46
didn't ever change into the snake it was only the result of a misidentification of the reality
34:54
of the rope which was due to avidia or ignorance after all from one perspective the
34:59
conventional world is absolutely not brahman the world consists of
35:05
various attributes concepts and things and multiplicity and none of this
35:11
applies to the brahman which is one without attributes and completely unchanging
35:17
this is what shankara is talking about when he uses another one of his favorite phrases
35:22
which is neti neti or not this not this as expressed in the upanishads
35:29
for example quote there is no other or better description of brahman than this that it is not this not this that is
35:37
whatever we may think see or talk about it is always based on distinction
35:42
definition and multiplicity in other words the world of superimposition and brahman
35:48
can be none of this but from an absolute perspective it is of course all the brahman yet only
35:54
if understood that brahman is the true reality of whatever is conceived not that the
35:59
particular features of our mental constructs ever correspond to the nature of brahman as such when we
36:06
think of the conventional world we always see a bunch of things or concepts
36:11
which means multiplicity inevitably but as we have seen anything that we conceive is really only a mental
36:18
construct a superimposition based on ignorance avidia
36:24
the same is true for ourselves when i think of myself i think of a bunch of different things
36:30
as i said in the beginning of this discussion i may consider myself to be a human being or as having a
36:35
body or experiencing various thoughts or feelings but to advise the vedanta the further we
36:42
investigate who this actual self this i really is we start to penetrate into the
36:49
inevitable conclusion that just like all things in the world i am really nothing
36:54
i am just a silence that simultaneously is all things this is the atman
37:01
the true self atman which i've already mentioned before is one of the most central concepts in
37:09
all of vedanta including for shankara of course
37:14
when talking about the individual cell for the soul the term jiva or jivatman is often used
37:22
but even this concept based as it is on individuality and therefore difference is ultimately not true in the ultimate
37:30
sense quote the individual soul is not directly the highest atma
37:36
because it is seen to be different on account of the upadhis nor is it different from the atma
37:42
because it is the atma who has entered the jivatman in all the bodies
37:47
we may call the jiva as a mere reflection of the atman our true selves our
37:54
true reality is realized when we break beyond the subject object duality
37:59
and into the pure consciousness that is the atman the self the real self quote
38:06
the self is not absolutely beyond apprehension because it is apprehended as the content
38:11
of the concept i and because the self opposed to the non-self
38:17
is well known in the world as an immediately or self-revealing entity the atman or self is not a thing
38:25
it's not an object that can be experienced or grasped in any way the atman is pure
38:32
subjectivity it's pure awareness and consciousness it's not something that we
38:38
are aware of it is the very act of being aware and not just individually either it is a
38:45
kind of universal self the atman is not just my consciousness or your consciousness
38:51
but consciousness itself which we all share in the ultimate oneness of existence
38:58
to the adwaitan thinkers this is the most self-evident reality that is immediately proven by its own
39:04
qualities quote the knowledge of the atman is self-revealed and
39:10
is not dependent upon perception and other means of knowledge in other words it is clear to all of us
39:16
that we are aware right now since you are currently listening to me speak and
39:21
in an argument that very much reminds us of what descartes would famously say a couple of centuries later
39:27
the sage vidyaranya stated quote no one can doubt the fact of his own existence
39:33
where want to do so who could the doubter be this is the atman our true self which is
39:40
the pure state of consciousness and awareness it is one timeless spaceless and most
39:46
importantly to advise the vedanta in particular it is not different from the brahman
39:52
indeed this is after all the main point of advaitha vedanta the atman is identical to the brahman to
40:00
the absolute reality the actual true self is identical to absolute reality
40:07
thus we have come full circle we started from the standpoint of avidia maya and aviyasa ignorance and illusion
40:15
based on superimposition and misidentification and we have returned back from that to
40:20
the essential conclusions of the entire system the absolute oneness of all reality and
40:26
its essential identity with brahman shankara's position on reality and his interpretations of the
40:32
vedas stands pretty clear it's right there in the name advaita
40:38
not to to shankara there is no multiplicity there is only one there is only oneness
40:45
quote when duality is perceived to be illusory and atman alone is known as the sole
40:51
reality then it is clearly established that all our experiences ordinary or religious verily pertain to
40:59
the domain of ignorance then one perceives that there is no dissolution i.e destruction
41:06
that which is non-dual advaitha can never be said to be born or destroyed that it should be non-dual
41:14
and at the same time subject to birth and death is a contradiction in terms at my very core at your core at
41:22
the core of everything is nothing but the one absolute reality there is no difference between any of us
41:31
this is non-duality in its most clear and strict form shankara is of course a very
41:37
profound thinker and his teachings have had a vast impact on the intellectual climate
41:43
of india and really on the rest of the world in a direct sense it is said that he
41:48
opens several mafas or monasteries and religious centers where his lineage has survived to this day
41:55
he also taught students directly who carried his legacy forward but even aside from this his ideas have
42:01
spread across the world and has indeed become one of the most significant and influential schools of
42:07
thought in all of what we call hinduism there would appear many critics of shankara in later
42:13
periods even within the school of vedanta itself for example the thinker ramanuja
42:19
was very critical of some of shankara's monistic ideas and instead favored a kind of compromise in his own
42:25
system which is known as vishishtadvaita or qualified non-dualism
42:30
something that we will dedicate a future video to and while western scholars of the last few centuries
42:36
have often over emphasized the importance of shankara and advaita vedanta in hinduism
42:42
largely for example was adapted to a much larger degree by the
42:49
vaishnavites historically there's still no denying that advaita and shankara
42:55
stands as one of the pillars of this vast tradition of vedanta but also of hinduism in a much
43:02
more general sense shankara is a very popular figure today both in his native india but also in the
43:09
western world and around the world globally as i've mentioned his
43:14
the way that he's presented today is often removed from a lot of his historical religious and intellectual
43:21
environment and context but still the core ideas that he presents of non-duality
43:27
is one that is very popular and influential to many modern religious movements as well
43:34
again very impressive for someone who supposedly only lived for 32 years i'll see you next time
43:43
as always this video is brought to you by our patrons the new ones include barry nobles and
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Life, Teachings and Legacy: The Adi Shankara Story (full documentary)





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Life, Teachings and Legacy: The Adi Shankara Story (full documentary)

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32,831 views  Jan 9, 2021  #advaita #hinduism #adishankara
A portrait of Adi Shankaracharya, a revered philosopher and theologian, who aimed to provide a coherent, single reading of Hindu scriptures. 


This is a documentary with audio taken from the BBC Radio 4 series, 'Incarnations: India in 50 Lives, Shankaracharya: A God Without Qualities'. Narrated and written by Professor Sunil Khilnani. I make no money off this documentary, this is for educational purposes only. 
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Life, Teachings and Legacy: The Adi Shankara Story (full documentary)

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32,831 views  Jan 9, 2021  #advaita #hinduism #adishankara
A portrait of Adi Shankaracharya, a revered philosopher and theologian, who aimed to provide a coherent, single reading of Hindu scriptures. 


This is a documentary with audio taken from the BBC Radio 4 series, 'Incarnations: India in 50 Lives, Shankaracharya: A God Without Qualities'. Narrated and written by Professor Sunil Khilnani. I make no money off this documentary, this is for educational purposes only. 


#adishankara #hinduism #advaita
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Bhaja Govindam
M. S. Subhalakshmi
Bhaja Govindam And Vishnu Sahasranamam
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@shaunbird8051
@shaunbird8051
5 months ago
Thank you very much for the excellent analysis. It really gives us many insights into the life of this Great Saint.


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@shashinaththakur
@shashinaththakur
2 years ago
Too much good work thanks from India 🔺🙏

5


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@kalkiji6723
@kalkiji6723
1 year ago
He debated! He transformed the consciousness of entire land and people with his word. You cannot change the world by force for you will be always met with resistance. People can  be crippled by fear but love can transformed within their hearts and minds.

8

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@rajendranpk4883
@rajendranpk4883
2 years ago
Thank your 🙏🙏

3


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@bhuvaneswariganesh7161
@bhuvaneswariganesh7161
2 years ago
Jaya Jaya Shankara Hara Hara Shankara. 
🌿🌷🌿🙏🙏🌿🌷🌿

3


Reply

@samadhi5281
@samadhi5281
2 years ago
Thank you ❤

2


Reply

@batman9833
@batman9833
2 years ago
Shameful how Wendy Doniger a controversial Indologist who is both a non practitioner and known for her affiliation with the church is used as an expert on something she repeatedly tries to interpret. Also interesting how she attributes items to British whose rule was nothing more than a drop in the 11,000 year cultural ocean of India. If you want to learn about Christianity — read the bible. Same goes for Vedanta and Shankara - read his teachings, practice meditation and other aspects like vegetarianism. You will find what you are looking for.

16


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@atmanand5802
@atmanand5802
2 years ago
💖eternally🌏grateful🙏
🌠Aham🌅Brahmasmi🌴
🌌Tat🌕Tvam🌈Asi🌀

2


Reply

@mukularya9849
@mukularya9849
2 years ago
Came as a avatar form before 2500 years ago,

3


Reply

@PurpleSoma
@PurpleSoma
1 year ago (edited)
14:44 could I please know his name? He appeared in my dreams

4


Reply


1 reply
@Trending_statuz
@Trending_statuz
3 years ago
🙏🙏🙏

1


Reply

@anjalianangamanjari
@anjalianangamanjari
2 years ago
Bhaja Govinda, Bhaja Govinda, Bhaja Govinda🙏🌈

1


Reply

@herozero6123
@herozero6123
2 years ago
with due respect, professor was wrong about few things.

7


Reply

@Mosquito805
@Mosquito805
3 years ago
Wow that was a very well made documentary, did You yourself made it or took from  somewhere else?, is it a part of a longer series?

2

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@parvathamupendracharya6728
@parvathamupendracharya6728
2 years ago
The name "Jagadguru" teacher of the world, the teacher of the world is a distinction to which the people of Vishvakarma Caste alone are entitled (Wilson Dictionary). When the world-famous Shankaracharya of Travancore, the founder of the Avaita School of Philosophy ... halted at Masulipatam he styled himself "Jagadguru". The Devakammalars of South India, who were very jealous of their title were incensed at an apparent impostor trying to assume what was their own exclusive propert, questioned his right to the distinction, when the philosopher sang the following lines:

"Acharya Sankaro nama 
"Twashta putro nasanyasa, 
"Viprakula gurordiksha, 
"Visvakarmantu Brahmana"

"My name is Shankaracharya, I am a descendant of Twashtar, I have come here to teach the Vipras the right of wearing the sacred thread, I am a Brahmana of the Vishvakarma Caste." (Shankaracharya Vijaya)

This is irrefutable proof that the people of the Vishvakarma Caste are Brahmans.



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@achutha_ks
@achutha_ks
2 years ago
You are trying to provide black and white answers.. The professor from University of Chicago has definitely not dug deeper into the philosophical concepts of not just Shankaracharya, but also Ramanujacharya or Madhwacharya. The problem with your documentary is that it appears to have deeper analysis on the surface, but not really. I would suggest just interview vedantic teachers of different traditions, and you will start to understand nuances. Basically, the Indian thought is you can explore truth about existence through belief systems or unrelenting questioning. These are ends of the spectrum by the way.. And there are many paths in-between. Western tradition of pursuit of truth is very narrow, filled with dogmas and only belief systems. Hence for someone raised in that tradition, it is hard to grapple with nuances. Hope you pursue truth!

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1 reply
@sripradevikash9964
@sripradevikash9964
1 year ago
Good work sir...but it's not hinduism..which the invaders named it so .it's sanatanam...a Dharma which teaches how to find out the god in u...and a science to live a life of Dharma... 🙏🙏

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@TarunKumar-uo5gn
@TarunKumar-uo5gn
10 months ago
Yet Adi Shankaracharya himself could not overcome the maya of caste system and all Shankaracharya's appointed are brahmins.

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@2066cj
@2066cj
1 month ago
Hindu Ashoka converted to Buddhism and made India, China, Sri Lanka Buddhist countries... Adi Shankara, won India back to Brahmanical Hinduism and brought back casteism.. Adi Shankara or his followers didnt go to Sri lanka because of some religious belief that sea is God or something like that & shall not be crossed...So, Srilanka is still a Buddisht country



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@sunfield009
@sunfield009
11 months ago
MANUVADI BRAHMINICAL EGOS



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@nishansitoula4922
@nishansitoula4922
1 year ago
buddha dismantle the foundation of Vedas .  Hindu resort to voilence for is revival eg Mihirakula is said to have razed 1600 viharas, stupas and monasteries, and “put to death 900 Kotis, or lay adherents of Buddhism”.  Madhava Acharya, in his “Sankara-digvijayam” of the fourteenth century A.D., records that Suddhanvan “issued orders to put to death all the Buddhists from Ramesvaram to the Himalayas”.sankar lead the camping



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2 replies
Transcript


0:03
it's dawn
0:04
in this south indian temple town a brief
0:07
still moment of cool
0:10
walking in the half light sleepy i'm
0:12
startled by something coiled on the
0:14
veranda
0:16
a snake and from the looks of it sleepy
0:19
too
0:21
best wait for it to move off on its own
0:28
as the light rises i look again and i
0:30
laugh
0:31
what snake it's merely a coiled rope
0:34
left behind by a man
0:35
who's been fixing the tiled roof
0:40
this little bit of self-deception
0:42
mistaking a rope for a snake
0:44
isn't just an occasional practical
0:46
occurrence in indian life
0:48
it's among the most well-known okay
0:50
hackneyed
0:52
popular examples in indian philosophical
0:54
thought
0:55
its purpose is to show that while the
0:57
sensory empirical world is real
1:00
our minds are tricksters what we see is
1:03
sometimes not what we think it to be
1:06
conversely the reality we sense
1:09
superimposing a snake
1:10
on a road exists only so far as we
1:13
believe it
1:18
[Music]
1:20
hindu philosophy is pervaded by
1:22
mistakings
1:23
by metaphors of concealment and
1:25
obscuration
1:27
they serve as examples of maya a reality
1:30
that's substantially there
1:32
but whose true nature eludes us because
1:34
of the limitations of our consciousness
1:37
if we can push aside this slippery and
1:39
illusory reality though
1:41
we can find something pure and constant
1:44
the world of universal spirit
1:46
brahman this belief in maya which hides
1:50
brahman
1:51
is at the core of what many today see as
1:53
the philosophy of hinduism
1:56
and we owe that definition of hinduism
1:58
to a philosopher and religious teacher
2:00
who lived in the 8th century adi
2:06
shankaracharya
2:09
[Music]
2:12
all this universe being other than the
2:14
self is unreal
2:17
for the self alone is all inclusive
2:20
and is self self-established and
2:22
self-dependent
2:26
shankaracharya established his first
2:28
hindu monastery or mutt
2:29
at sringari now a pilgrimage town in
2:32
karnataka
2:33
south west india
2:37
to get to sringara you have to take
2:39
narrow hill roads that wind up
2:41
through the hills of northern karnataka
2:44
pass miles and miles of coffee
2:45
plantation
2:47
tall palms and splays of bamboo
2:51
it's a little hilltown the mutton temple
2:54
separated by a river
2:55
set amidst meadows
2:59
shankaracharya or shankara as he was
3:01
also known
3:02
transformed existing hindu beliefs and
3:04
practices
3:05
and in many ways it's he who made the
3:07
faith what it is today
3:09
the third largest religion in the world
3:12
while there's some dispute about dates
3:14
it's generally reckoned that shankara
3:16
was born in the 8th century
3:18
in the malabar region of southern india
3:20
today's kerala state
3:23
in europe this was the era of
3:24
charlemagne pursuing a bloody expansion
3:27
of christendom in his campaigns against
3:29
the saxons
3:30
saracens moors and slavs and gaining for
3:33
himself rome's christian imperium
3:36
shankara's campaign to assert and extend
3:38
hindu beliefs was vastly different
3:41
it was an intellectual struggle
3:43
prosecuted through debates he held
3:45
across the length and breadth of india
3:48
[Music]
3:51
[Applause]
3:57
as we've now come to expect with the
3:58
ancient indians there's much uncertainty
4:00
and dispute about our man's early life
4:03
according to some religious biographies
4:05
written in verse several hundred years
4:07
later
4:08
shankara's long childless parents had
4:10
prayed to shiva
4:12
the hindu deity at a nearby temple
4:15
shiva appearing to them in a dream
4:17
presented a choice
4:19
they could have a son who was a
4:20
brilliant philosopher all-knowing and
4:22
virtuous
4:23
but short-lived or one who would live
4:25
long but without any special virtue
4:28
or greatness they opted for the smart
4:30
kid
4:31
whom they named shankara another name
4:33
for shiva
4:35
as promised he turned out to be a child
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prodigy
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mastering the four vedas the oldest
4:40
hindu scriptures
4:41
by the age of eight and adding his own
4:43
written commentaries by the age of 16
4:47
but his brilliance quickly proved a
4:48
double-edged thing for his mother
4:50
his father had died when he was very
4:52
young and shankara's a good son
4:54
was expected to provide for his mother
4:57
instead
4:58
at the age of five some say while others
5:00
say eight
5:01
he declared his desire to become a
5:03
sannyasi an ascetic
5:05
wandering monk shankaracharya
5:08
shankaracharya's precocious
5:10
choice of sannyas was a scandal he was
5:13
skipping over the usual stages of a
5:15
hindu man's life
5:16
student householder hermit and then
5:20
only finally religious wanderer but he
5:23
prevailed on
5:24
his widowed mother the poor woman seems
5:26
to have been faced with quite a few hard
5:27
choices in life
5:28
and so off he went establishing temples
5:31
and mutts across the length of india
5:34
at the four cardinal geographic points
5:36
of the subcontinent badrinath in the
5:38
north
5:39
puri in the east dwarka in the west and
5:42
here at sringari in the south
5:45
and they continue to exist their head
5:47
priests often in rivalry with one
5:50
another
5:52
his teachings gained many devoted
5:54
followers and have many still
5:56
today like they're all around me coming
5:59
here
5:59
to pilgrimage at the shingari mutt
6:03
and temple the earliest ideas about what
6:07
later came to be known as hinduism
6:09
are found in the vedas and they were
6:11
developed by the upanishads
6:13
dating from 2500 years ago
6:16
these sanskrit writings known as the
6:18
vedant or the end of the vedas
6:21
began to answer some of the eternal
6:23
questions that had been posed in the
6:24
vedas
6:25
where do we come from why are we here
6:29
and where do we go in the upanishads we
6:32
find ideas of reincarnation
6:35
and of how individual action in this
6:37
life can shape our chances in the next
6:39
one
6:40
shankaracharya immersed himself in these
6:42
texts
6:43
drawing them together into an
6:45
intellectual system
6:47
janadan ghaneri is professor of
6:48
philosophy at new york university
6:51
shankara's ambition was to provide
6:55
a unified single reading
6:58
of the great plurality and diversity of
7:02
the hindu scriptures
7:03
so he wrote commentaries on almost all
7:07
of the key
7:08
hindu scriptures that formed the canon
7:12
and attempted to provide them with a
7:15
single
7:16
interpretation which for him was a form
7:20
of
7:20
monism that is to say he thought there
7:23
was just one
7:24
real entity the name of which is brahman
7:28
the fundamental grounding principle
7:31
of the universe and that everything else
7:33
all the apparent
7:34
distinctions and differences in the
7:36
world
7:37
including differences between different
7:40
individual
7:41
selves
7:44
[Music]
7:47
was crucially different from monotheism
7:49
unlike the jealous paternal god of the
7:51
abrahamic faiths
7:53
and unlike to the superhuman personal
7:55
gods of the vedic pantheon
7:57
shankar as brahman was without positive
7:59
attributes
8:00
a god or all-pervading substance without
8:03
qualities
8:07
you cross over a bridge and climb a hill
8:09
to get to the shingeri mat
8:11
the monastery established by
8:12
shankaracharya
8:14
its modern incarnation is somewhat
8:15
different from when it was founded in
8:17
the 8th century
8:18
and so it would seem are some of the
8:20
practices of the present day monks
8:22
who are maybe a little forgetful of
8:24
shankaracharya's original
8:26
views
8:39
believed that there was something more
8:41
valuable in the vedas the ancient
8:43
scriptures
8:44
than mere ritual injunctions for
8:46
instance the recitation of mantras
8:48
word sounds whose repetition was
8:50
supposed to up once karmic investment
8:52
fund
8:53
and so to improve chances of escape from
8:56
the cycle of birth and death
8:58
for shankaracharya that was a
8:59
misunderstanding of the individual's
9:01
spirit's path to liberation
9:04
to him the vedas and especially the
9:07
later upanishads
9:08
contained knowledge jinan which revealed
9:12
the essential unity of man in the cosmos
9:15
survey the hinduism had to be newly
9:17
formulated
9:18
its obsession with rituals must be
9:20
replaced by asceticism
9:22
celibacy and intellectual rigor instead
9:25
of mantras he prescribed therefore
9:27
meditative reflection through which each
9:30
individual could come to recognize the
9:32
identity between his or her own essence
9:35
and brahman universal spirit
9:38
once we grasped that oneness with the
9:40
eternal
9:41
we attain moksha moksha
9:45
released from the cycle of birth and
9:47
death
9:48
shankaracharya's doctrine came to be
9:50
known as advaita vedant
9:52
which crystallized existing beliefs into
9:54
a new religious philosophy
9:56
his efforts to capture the oneness of
9:58
the universe
10:00
produced beautiful and sometimes
10:01
enigmatic sentences
10:04
i am neither earth nor water nor fire
10:07
nor air nor sense organ nor the
10:11
aggregate of all these
10:13
for all these are transient i am neither
10:15
above
10:16
nor below neither inside nor outside
10:19
neither middle nor a cross neither the
10:22
east nor west
10:24
for i am indivisible one by nature
10:28
and all pervaded like space
10:33
[Music]
10:42
was also a masterful popularizer of his
10:45
difficult
10:46
teachings composing devotional songs and
10:48
hymns
10:49
that are widely sung even today this is
10:52
bhaja govindam
10:53
in praise of krishna by the celebrated
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carnatic vocalist
10:56
ms subba lakshmi
11:00
[Music]
11:12
[Music]
11:14
the version of hinduism shankara
11:15
propagated gained popularity
11:18
but there are aspects of it not all
11:20
hindus would share or even recognize
11:23
wendy donega professor of the history of
11:25
religions at the university of chicago
11:28
shankar is there everybody knows about
11:30
him some people
11:31
use him as their own guide
11:34
to their own thinking about the meaning
11:36
of life and those people say that's what
11:38
hinduism really is
11:40
but it's really not true it's what some
11:42
of hinduism is
11:44
the trouble is that one branch of
11:46
hinduism which includes the shankara
11:48
tradition
11:50
the philosophical tradition was very
11:53
attractive to the british when they came
11:55
to india and they began the british raj
11:58
they liked that it was a philosophical
12:00
tradition they could come to terms with
12:02
that
12:02
the rest of hinduism which is to say
12:04
most of hinduism
12:06
with the gods with many arms and
12:09
goddesses that drink warm blood
12:11
the british didn't really like that part
12:13
of hinduism so
12:14
the hindus who worked with the british
12:16
which is to say quite a lot of people
12:18
they became ashamed of that part of
12:20
their own religion
12:24
it was hindu revivalists and
12:26
nationalists who at the end of the 19th
12:28
and in the 20th century
12:29
embraced shankar as monism as hinduism's
12:32
muscular response
12:33
to the monotheistic religions of
12:35
christianity and islam
12:38
so proselytizers like vivekananda whom
12:40
we'll hear about later in this series
12:42
invoked shankara's ideas and argued for
12:45
the creation of schools to promote
12:46
advaita vedant
12:48
and to foster national self-pride
12:51
present day shankaracharyas may be the
12:53
nearest thing hinduism has
12:55
to a pope or papacy but hinduism itself
12:58
remains as it was when shankara lived
13:01
multiple in form
13:02
bubbling with internal arguments and
13:04
accepting of different forms of belief
13:07
there's no single defining text or
13:09
interpreter
13:10
what there are are mesmerizing questions
13:13
puzzles
13:14
day break doubts about the nature of our
13:16
perceptions the limits of ourself
13:19
the relationship between that self and
13:21
the unceasing flow
13:22
of time
13:35
[Music]
13:49
[Music]
14:00
foreign
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[Music]
14:09
[Music]
14:14
is
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[Music]
14:36
[Music]
14:42
foreign
14:44
[Music]