By Chandradhar Sharma
The current paintings is a comparative and significant 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 really is in keeping with the author`s learn of unique assets and while facing primary matters unique texts are both quoted or observed. The issues of similarity and of distinction between those platforms are mentioned intimately and with nice readability. Professor Sharma, together with his precise present of expressing abstruse metaphysical concepts in a transparent language, has eminently succeeded in correcting a few misconceptions and in clarifying many tough and imprecise 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 benefit for an accurate appreciation of the relation between those systems.The Advaita culture in Indian Philosophy should be came upon eminently invaluable by way of the scholars of philosophy in universities and schools and likewise by means of all those who find themselves drawn to Buddhism, Vedanta and Kashmira Shaivism and who desire 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
25, 39-40, 196200, 205, 279, 403-4; Shatasdhasrika, pp. 119-20, 185, 262; Lankdvaidra, pp. 22, 51, 62, 84-5, 90, 105; Samddhirdja, pp. 27 and 29; Lalitavislara, pp. 176-81; Suvarnaprabhdsa, pp. 31-4. 2. For example, Atfa, pp. 23, 181, 236, 287; Lanka, pp. 146-7. 3. For example, Saddharma, pp. 29, 39, 116, 134; A$ja, pp. 47, 290-1, 386-7; Lankd* pp. 142-3, 516, 190, 194. 4. Saddharma, p. 138. 5. , pp. 142-3. 2 There are two standpoints—the empirical and the absolute. na-rupa), with though t-construction (vikalpa), with dependence and relativity (nimitta), with appearances (samvrii or vyavahara); the latter transcends the former and deals with perfect knowledge (prajna paramita) , which is non dual (advaya), independent (animittd) and the real, the Absolute (paramartha) ?
2 Reality is silence. From that night when Buddha became Enlightened up to that night when he attained nirvana, not a single word was uttered by him. The teaching of Buddha is truly beyond language. 3 Yet thought points to the Real and ultimately merges in immediate experience; and it is the language itself which tries to express the Inexpressible through its imposed or symbolic use. 4Yet their validity cannot be denied. They are not ‘mere nothing*. Shunyata is relativity and not mere negation.
2. , p. 113. 3. avachanam Buddhavachanarn . . yo* k$arapadtam dharmam deshayad sa pralapad nirak$aratvad dharmasya. , pp. 142-3, 194. 4. , p. 116. 5. varam khalu sum erum atra pudgaladfstih na tu nastyastitvabhimanikasya shunyatadr§ph . . (sa) hi vainashiko bhavad. , p. 146. 6. lasmadubhe anta vivaijayitva madhye’pi slhanam na karod panditah II Samadhiruja, p. 30. 42 The Advaita Tradition in Indian Philosophy formed into non-dual spiritual experience consists of four medi tations (dhydna), four meditative joys (Brahma-vihara), three higher meditations or deep concentrations (samadhi), six excellences (pdramita) and ten stages of spiritual advancement (bhumi).
Advaita Tradition in Indian Philosophy: A Study of Advaita in Buddhism, Vedanta & Kashmira Shaivism by Chandradhar Sharma