Advaita Tradition in Indian Philosophy: A Study of Advaita by Chandradhar Sharma

By Chandradhar Sharma

The current paintings is a comparative and important learn of Shunyavada, Vijnanavada, Advaita Vedanta and Kashmira Shaivism, the 4 major platforms of Advaitavada or non secular non-dualism which has been the main celebrated culture in Indian philosophy. it's in response to the author`s learn of unique resources and while facing primary concerns unique texts are both quoted or mentioned. The issues of similarity and of distinction between those platforms are mentioned intimately and with nice readability. Professor Sharma, along with his distinctive present of expressing abstruse metaphysical ideas in a transparent language, has eminently succeeded in correcting a few misconceptions and in clarifying many tough and vague issues approximately those platforms. This paintings is certainly a masterly survey of Mahayana Buddhism, Advaita Vedanta and kashmira Shaivism which brings into rominence the author`s unique contributions a few of that are of exceptional advantage for an accurate appreciation of the relation between those systems.The Advaita culture in Indian Philosophy should be stumbled on eminently priceless through the scholars of philosophy in universities and schools and in addition by way of all people who are attracted to Buddhism, Vedanta and Kashmira Shaivism and who need a transparent and exact exposition of the advance of the Advaita culture in Indian philosophical idea.

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Extra resources for Advaita Tradition in Indian Philosophy: A Study of Advaita in Buddhism, Vedanta & Kashmira Shaivism

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2. Vayadhamma sankhara appam adcna sam padetha’ ti. — Digha Nikaya 16. 3. Khlna jati, vusitam Brahmacharyam, katam karaniyam, naparam itthataya’ti. (Dlgha Nikaya, 10). This is found in many dialogues. 32 The Advaita Tradition in Indian Philosophy beginningless and cosmic Ignorance as the root-cause of phenom­ enal existence and suffering. Both believe that thought is inher­ ently fraught with contradictions and thought-categories, instead of revealing the Real distort it, and therefore, one should rise above all views, all theories, all determinations, all thought-constructions in order to realise the Real.

Ibid. 22 The Advaita Tradition in Indian Philosophy because that would be to deny even their empirical reality. , enjoyed only empirical reality for the sake of spiritual discipline, the reply of Hïnayàna was that those who put these questions to him were too stupid to grasp the theory of elements. This interpretation too is incorrect. Buddha who preached throughout his life would not and could not keep quiet and refuse expression of his own view on vital metaphysical issues. It is also not possible to believe that those who put questions to Buddha were incapable of grasping his theory of elements.

The Advaita Tradition in Indian Philosophy with self-contradictions and has to be transcended in imme­ diate spiritual experience. Morality and yoga constitute the necessary spiritual discipline for the realisation of the Real. The basic philosophical doctrines of Buddha are found in all schools of Buddhism, though in varying degrees and with diverse interpretations. The deeper truth in Buddha’s teachings finds its development in the school of Shunyaváda and to some extent in earlier Vijňánaváda.

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