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

By Chandradhar Sharma

The current paintings is a comparative and demanding research 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 truly is in keeping with the author`s learn of unique resources and while facing primary concerns unique texts are both quoted or pointed out. The issues of similarity and of distinction between those structures are mentioned intimately and with nice readability. Professor Sharma, together with his special present of expressing abstruse metaphysical suggestions in a transparent language, has eminently succeeded in correcting a few misconceptions and in clarifying many tricky and vague issues approximately those structures. 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 benefit for an accurate appreciation of the relation between those systems.The Advaita culture in Indian Philosophy can be chanced on eminently necessary by way of the scholars of philosophy in universities and faculties and in addition via all people who find themselves drawn to Buddhism, Vedanta and Kashmira Shaivism and who need a transparent and exact exposition of the advance of the Advaita culture in Indian philosophical suggestion.

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3. 4. Dtgha N. 15; Majjhima Nikäya 72; Samyutta N. 44, 8. Majjhima N. 72; Digha Nikäya 1. Majj. N. 72. Sabbe sankhärä anichchâ. Yad anichcham tarn dukkham, yam dukkham tad anattä, yad anattä tarn netam mama, nesohamasmi, na me so attâti. Samyutta Nikäya 22, 15. 5. Särikhya-Kärikä, 64, näsmi na me näh am iti kevalam utpadyate jftänam. The Philosophy of Buddha 29 be the true Self (átmá). Nirvana, like the Upani§adic Átmá, is repeated described by Buddha as calm (shánta), immortal (amrta), unproduced (akrta), uncaused (asamskrta), unborn (ajata), undecaying (ajara), undying (amara), eternal {nitya), abiding (dhruva), unchanging (shashvata), highest joy (parama sukha), blissful (SAwa), desireless (trpiá-ksaya), cessation of plurality (bhavar nirodha; prapanchopafhama) and the fearless goal {abhaya pada),x All the epithets (or their synonyms) which the Upani§adic seers use for the Átmá, Buddha uses for Nirvana.

197 (PTS cd. ) and Vol. II, p. ). 3. See infra, pp. 25-36. 4. See infra, pp. 20-25. 18 7. 8. 9. 10. H. 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.

28 TheAdvaita Tradition in Indian Philosophy without realising the Self, mistake the not-Self as the Self and cling to it. This is avidyd; this is running after phantoms. Nowhere has Buddha categorically denied the true Self. 1 According to Buddha the real Self is transcendent and cannot be bound in thought-constructions. It is, therefore, futile to spin theories about it. To hold any view or theory about the Inexpress­ ible is illegitimate. Such attempts land one ‘in the wilderness of views (ditthi-gahana, Skt.

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