Shankara and Indian PhilosophySUNY Press, 24 դեկ, 1992 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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according adept Advaitist ākāśa arguments ātman attributes avidyā Bādarāyaṇa's Bhartṛhari Brah Brahman Buddhist causality century cognition Commentary on Brahmasūtra Commentary on Bṛhadāraṇyakopaniṣad concept Dasgupta devoid disciples doctrine entity essence essentially eternal existence foundation Gauḍapāda Hacker hagiographies higher Brahman higher reality ideas identical Indian Philosophy injunctions inner interpretation Īśvara Jainas Jainism jiva Kārikā karma Kumārila later liberation logical Lokāyata Lokāyatikas Madras Mahāyāna Maṇḍanamiśra Māṇḍūkya-kārikā manifested māyā means Mimāmsā Nāgārjuna nature notion object ontological opinion opponents orthodox Padmapāda perception phenomenal polemics prakṛti pramāņas problem pure consciousness Pūrva-Mīmāmsā Rāmānuja regarded religious and philosophical ritual sacred scripture sacred texts Samkhya samsāra Sankara Sankara's Advaita Sankara's Commentary Sankara's system Sankara's teaching Sankara's words sannyāsin Sarva-darśana-siddhānta-sangraha Sarvāstivāda scholars schools sense similar Śiva skandhas soul śruti śruti sayings standpoint Sureśvara sūtra T.M.P. Mahadevan teacher tenets tion tradition treatise ultimate Upanisads Vedanta Vedantin Vedas Vedic Vide vijñāna Vijñānavāda Visiṣṭa-Advaita