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9.1 The definition of Brahman in the Upanishads influence

Turning to di questo corso, il Vedānta prende le mosse dalle Upaniṣad e, nel caso che ci interessa, dal detto “tat tvam asi” (letteralmente “quello sei tu”). Distingue perciò un principio “tat” e uno “tvam”,ossia mondo oggettivo e mondo soggettivo. Le varie scuole vedāntiche si dividono poi sul modo in cui la relazione fra questi due viene intesa. Aun estremo troviamo il Vedānta monista di Śaṅkarācārya (anche solo “Śaṅkara”,vissuto forse nell'VIIIsecolo d.C.). Per lui, l'unica realtà effettivamente esistente è il brahman. Il brahman è identificato,secondo un altro detto upaniṣadico,come “sat,cit,ananta”,ossia "[Actually] exists, consciousness, infinite." Exactly as it only really exists and it is proposed that the apparent multiplicity of our eyes is that his Maya, his magic. Because it is consciousness, it is also the only element of consciousness that actually exists, the only real thinking of all our thoughts, then, only an illusion to think and be seconded to private. Since it is infinite, not limited tolerance and therefore may not even be defined in a strict sense, since any definition would be a limitation. It can therefore imagine the Brahman only by denying the attributes as a reference and not giving it a positive. It, in other words, NONE finite, perishable, suffering etc. but we can not say that it is strictly "bliss", because that would mean the exclusion of non contraddirrebbe bliss and then the infinite Brahman. Subsequently, however, the three adjectives sat, cit, ananta is changed to sat, cit, Ananda, that "existing-conscious-bliss." The possible difficulties in the allocation of the brahman bliss is solved by claiming that the Brahman is essentially duhkha bliss and the pain is only illusory human creation.