By Chandradhar Sharma
The current paintings is a comparative and demanding examine 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 response to the author`s examine of unique assets and while facing primary matters unique texts are both quoted or talked about. The issues of similarity and of distinction between those platforms are mentioned intimately and with nice readability. Professor Sharma, along with his distinct reward of expressing abstruse metaphysical recommendations 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 remarkable advantage for an accurate appreciation of the relation between those systems.The Advaita culture in Indian Philosophy could be came across eminently necessary by means of the scholars of philosophy in universities and schools and in addition by means of all people who are drawn to Buddhism, Vedanta and Kashmira Shaivism and who need a transparent and exact exposition of the improvement of the Advaita culture in Indian philosophical idea.
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Additional info for Advaita Tradition in Indian Philosophy: A Study of Advaita in Buddhism, Vedanta & Kashmira Shaivism
In a celebrated passage in the Maháparinibbána Sutta, the ailing Buddha says to Ánanda: ‘O Ánanda! I have taught the Dhamma 1. Udána, 73; Suttanipáta, Ratan Sutta; Itivuttaka, 112; Dhammapada, 18, etc. 2. Udána, 73. 30 The Advaita Tradition in Indian Philosophy (Dharma) without any reservation and have not kept anything secret like a tight-fisted teacher (áchárya-musti). Now I am eighty years old and am somehow pulling on (the body) like an old tattered cart bound with ropes. I am going to leave the world soon.
2. 1This interpretation of Buddha’s silence is wrong, as Buddha was himself a metaphysician of a very high order. He has told at many places that he knows these metaphysical views under discussion and knows much more, but he does not advocate them because they are not conducive to spiritual life and do not lead to knowledge, illumination, peace, nirvana? His con demnation of metaphysics was from a higher standpoint of spiri tual experience. Another interpretation of Buddha’s silence is that he was an agnostic and reality for him was unknown and unknowable, and that he had no ‘reasoned conviction on the matter’.
Ii-damsp~avaghaiam cha bhramsham chavek$ya karmanam. deshayanti jina dharmam vyaghri-potapaharavaL 34 The Advaita Tradition in Indian Philosophy Not merely the individual self, but all objects of thought are devoid of ultimate reality (andtma), And at the same time Mahayana reaffirmed the ultimate reality of the true Self, the Absolute. The names used for the Absolute are Tathata, Shunyata, Vijnaptimatrata, Dharmadhatu, etc. * Many Vedic schools of Indian philosophy have noticed the similarities between Mahayana Buddhism and Advaita Vedanta.
Advaita Tradition in Indian Philosophy: A Study of Advaita in Buddhism, Vedanta & Kashmira Shaivism by Chandradhar Sharma