By Chandradhar Sharma
The current paintings is a comparative and important examine of Shunyavada, Vijnanavada, Advaita Vedanta and Kashmira Shaivism, the 4 major platforms of Advaitavada or religious non-dualism which has been the main celebrated culture in Indian philosophy. it really is in accordance with the author`s research of unique assets and whilst facing basic concerns unique texts are both quoted or said. The issues of similarity and of distinction between those structures are mentioned intimately and with nice readability. Professor Sharma, along with his special reward of expressing abstruse metaphysical concepts in a transparent language, has eminently succeeded in correcting a few misconceptions and in clarifying many tricky and imprecise 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 remarkable advantage for an accurate appreciation of the relation between those systems.The Advaita culture in Indian Philosophy might be came across eminently important by way of the scholars of philosophy in universities and faculties and in addition by way of all people who find themselves drawn to Buddhism, Vedanta and Kashmira Shaivism and who need a transparent and actual exposition of the improvement of the Advaita culture in Indian philosophical proposal.
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Extra info for Advaita Tradition in Indian Philosophy: A Study of Advaita in Buddhism, Vedanta & Kashmira Shaivism
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’.
My message for all of you is this: Let the Self be your light (attadipa, Skt. átma-dipa), let the Self be your shelter (attasarana, Skt. atma-sharana); let the Dharma (the real) be your light (dhamma-dipa, Skt. dharma-dipa), let the Dharma be your shelter (dhamma-sarana, Skt. *1 Even if, as some scholars do, the word attd (atma) in attadipa is interpreted as meaning just ‘oneself without any reference to an ontological reality called ‘Self and the phrase ‘attadipa’ is taken to mpan ‘you yourself are your light*, it has to be admitted that Buddha is asking his disciples to seek light within and not outside.
2. The fundamental teachings of Buddha can be gleaned from the Vinaya and the Sutta Pitakas and the Buddhist schools grow out of them. 3. The Abhidhamma treatises of the Pali canon though called ‘the word of Buddha’ (Buddha-vachana) are really the Theravada interpretation that misses the deeper truth in Buddha’s teachings. The Abhidharma works of the Sarvastivada canon in Sanskrit though attributed to different authors, are no better. 4. Buddha is a non-dualist whose central teaching is spiritual absolutism taken from the Upanisads, which is not incompat ible with epistemic realism.
Advaita Tradition in Indian Philosophy: A Study of Advaita in Buddhism, Vedanta & Kashmira Shaivism by Chandradhar Sharma