By Chandradhar Sharma
The current paintings is a comparative and important examine of Shunyavada, Vijnanavada, Advaita Vedanta and Kashmira Shaivism, the 4 major structures of Advaitavada or non secular non-dualism which has been the main celebrated culture in Indian philosophy. it really is in accordance with the author`s learn of unique assets and while facing primary concerns unique texts are both quoted or spoke of. The issues of similarity and of distinction between those platforms are mentioned intimately and with nice readability. Professor Sharma, together with his special present of expressing abstruse metaphysical strategies in a transparent language, has eminently succeeded in correcting a few misconceptions and in clarifying many tricky and vague 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 exceptional benefit for an accurate appreciation of the relation between those systems.The Advaita culture in Indian Philosophy should be came across eminently valuable by way of the scholars of philosophy in universities and schools and in addition by means of all people 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 notion.
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Additional info for Advaita Tradition in Indian Philosophy: A Study of Advaita in Buddhism, Vedanta & Kashmira Shaivism
Shünyaváda or the Mádhyamika School HI. 43 THE MEANING OF SHÜNYA OR SHUNYATA The basic text of Shünyaváda is Nágáijuna’s epoch-making work Mádhyamika-káriká, which is commented upon by Chandrakirti in his monumental commentary entitled Prasannapada Vrtti. The ideas of the Maháyánasütras, especially the doctrine of shünyatá found in the Prajñápáramitásütras, were systematised and developed by Nágáijuna and elaborately explained by his gifted commentator Chandrakirti, who correctly interpreted Buddha’s teaching as absolutism.
Pp. 287-8. 6. nâma-rùpameva mäyä mäyaiva näma-rüpam—Shatasähasrihä, p. , p. 1209. 7. yachcha prajnaptidharmam tasya notpädo na nirodho'nyatra samjftä-sankctamätrena vyavahfiyate. , p. 325. Shunyavada or the Madhyamika School 41 (advaya) Real. 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.
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).