Shankara and Indian Philosophy
According to Advaita-Vedanta, God or Brahman is identical with the inner self (the Atman) of each person, while the rest of the world is nothing but objective illusion (maya). Shankara maintains that there are two primary levels of existence and knowledge: the higher knowledge that is Brahman itself, and the relative, limited knowledge, regarded as the very texture of the universe. Consequently, the task of a human being is to reach the absolute unity and the reality of Brahman--in other words, to reach the innermost self within his or her own being, discarding on the way all temporary characteristics and attributes.
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Índice
| 1 | |
| 19 | |
| 30 | |
| 69 | |
| 91 | |
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Pure Brahman as Consciousness Apophatic Theology and the Problem of Contradiction
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105 |
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2 Advaita and Jainism
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130 |
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Brahman as Being Cataphatic Theology and the Boldness of Heretics
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145 |
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2 Sankara and Mahayana Buddhist Schools
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172 |
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Brahman in Language and Ritual Freedom and Moral Duties
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199 |
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Advaita and its Closest Counterparts
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218 |
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Conclusion
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236 |
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2 Vedanta after Sankara
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240 |
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Bibliography
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256 |
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Index
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273 |
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Términos y frases comunes
3ruti according to Sankara activity adept Advaitist arguments atman attributes avidya Badarayana Badarayana's Bhartrhari Brah Brahman Buddhist causality century cognition Commentary on Brahmasutra Commentary on Brhadaranyakopanisad concept Dasgupta devoid doctrine entity essence essentially eternal existence followers foundation Gaudapada Hacker hagiographies heretical higher Brahman higher reality ideas identical Indian Philosophy injunctions inner interpretation Isvara Jainas Jainism karika karma Kumarila later liberation logical Lokayata Lokayatikas Madras Mahayana Mandanamisra Mandukya-karika manifested means Mimamsa nature notion object ofatman ontological opinion opponents orthodox perceived perception phenomenal polemics prakrti problem pure consciousness Purva-Mimamsa Ramanuja regarded religious and philosophical ritual sacred scripture sacred texts Samkhya Sankara Sankara's Advaita Sankara's Commentary Sankara's system Sankara's teaching Sankara's words Sarva-darsana-siddhdnta-sahgraha Sarvastivada sayings scholars schools Sengaku Mayeda sense similar Siva skandhas soul standpoint Sunyavada sutra T.M.P. Mahadevan teacher tenets tion tradition treatise ultimate Upanisads Vaisesika Vedanta Vedantin Vedas Vedic Vide Vijnanavada Visista-Advaita
Pasajes populares
Página 20 - ... Jain-Buddhistic movements, makes our regret all the more keen for what we have, probably irrevocably, lost. But the evidence, which we shall presently set forth, would go quite a long way to confirm, in the first place, what we have said above (Chapter III, pages 75ff.) about the existence in the Upanishadic period of a large mass of 'heretic' or 'heterodox' philosophy outside the pale of Brahmanism, but perceptibly influencing the tone and trend of its speculation in ways more than one ; in...
Página 15 - I am led to think that S'a@nkara's philosophy is largely a compound of Vijnanavada and S'unyavada Buddhism with the Upani@sad notion of the permanence of self superadded.
Página 13 - Buddhism and Vedanta should not be viewed as two opposed systems but only as different stages in the development of the same central thought which starts with the Upanisads, . ..Indian Philosophy (Banaras : Nand Kishore and Bros., 1952) p.
Página 59 - In the light of the facts set forth above it is difficult to agree with the judgement that " doctrinally, there is no difference whatsoever between what is taught by Gaudapada in the Karika and what is expounded by Sankara in his extensive...
Página 19 - It is a strange paradox, and yet nothing more than the obvious truth that while the social life of an individual is bound by the rigours of caste, he is free to roam in the matter of opinion. Reason freely questions and criticises the creeds in which men are born. That is why the heretic, the sceptic, the unbeliever, the rationalist and the freethinker, the materialist and the hedonist all flourish in the soil of India. The Mahabharata says : " There is no muni who has not an opinion of his own.
Página 13 - BUDDHISM and Vedanta should not be viewed as two opposed systems but only as different stages in the development of the same central thought which starts with the Upanisads, finds its indirect support in Buddha, its elaboration in Mahayana Buddhism, its open revival in Gaudapada, which reaches its zenith in Shankara and culminates in the Post-Shankarites.
Página 15 - Sahkara to Buddhism is an interesting question. He indited polemics against it and contributed materially to its downfall, but yet if the success of creeds is to be measured by the permanence of ideas, there is some reason for thinking that the vanquished led the conqueror captive.
Página 122 - Emboldened by your indication that the word is a hint, and not a sign in the sense of mere signification.
Página 134 - The notion of being involves a permanent (dhruva) accession of some new qualities (utpdda) and loss of some old qualities (vyaya)1. The solution of Jainism is thus a reconciliation of the two extremes of Vedantism and Buddhism on grounds of common-sense experience. The Doctrine of Relative Pluralism (anekantavada). This conception of being as the union of the permanent and change brings us naturally to the doctrine of Anekantavada or what we may call relative pluralism as against the extreme absolutism...
Página 74 - Sankara's mother once returned home to find a large cobra, coiled around his neck; while she was still looking at it, stunned by the horrible sight, the cobra turned into a necklace of sacred flowers and fruits. It is said that while he was only one year old, the child could already speak and read Sanskrit. According to the hagiographies, once some children were arguing with each other about the number of seeds inside a large melon. Young Sankara said that the number of the seeds would correspond...
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Información bibliográfica
| Título | Shankara and Indian Philosophy SUNY series in religious studies |
| Autor | N. V. Isaeva |
| Edición | ilustrada |
| Editor | SUNY Press, 1993 |
| ISBN | 0791412814, 9780791412817 |
| N.º de páginas | 285 páginas |
| Exportar cita | BiBTeX EndNote RefMan |