Shankara and Indian Philosophy
SUNY Press, 01 հնվ, 1993 թ. - 285 էջ
According to Advaita-Vedanta, God or Brahman is identical with the inner self (the Atman) of each person, while the rest of the world is nothing but objective illusion (maya). Shankara maintains that there are two primary levels of existence and knowledge: the higher knowledge that is Brahman itself, and the relative, limited knowledge, regarded as the very texture of the universe. Consequently, the task of a human being is to reach the absolute unity and the reality of Brahman in other words, to reach the innermost self within his or her own being, discarding on the way all temporary characteristics and attributes.
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adept Advaitist ainas arguments atman attributes avidya Badarayana Bhartrhari Brah Brahman Buddhist causality century cognition Commentary on Brahmasﬁtra concept Dasgupta deﬁned deﬁnition devoid doctrine dtman Edited entity essence essentially eternal existence ﬁnd ﬁrst ﬁva foundation Gaudapada Hacker hagiographies higher Brahman higher reality ideas identical identiﬁed Indian Philosophy inﬁnite inﬂuence injunctions inner interpretation Isvara Jainas Jainism Karika karma Kumarila later liberation logical Lokayata Lokayatikas Madhyamikas Madras Mahayana Mandanamisra manifested maya means Mimamsa nature notion object ontological opinion opponents orthodox Padmapada perception Pﬁrva-Mimamsa phenomenal polemics prakrti pratyaksa problem pure consciousness Ramanuja reﬂection regarded religious and philosophical ritual sacred scripture sacred texts Samkhya Sankara Sankara’s Advaita Sankara’s Commentary Sankara’s teaching Sankara’s words Sankaracarya Sarvastivada Sastri scholars schools sense sﬁtra signiﬁcant similar Siva skandhas soul speciﬁc sruti sruti sayings standpoint T.M.P. Mahadevan teacher tenets tion tradition Translated treatise ultimate Upanisads Vaisesika Vedanta Vedantin Vedas Vedic Vide Vijnanavada Visista-Advaita