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By Chandradhar Sharma

The current paintings is a comparative and important research 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 resources and whilst facing basic concerns unique texts are both quoted or mentioned. The issues of similarity and of distinction between those structures are mentioned intimately and with nice readability. Professor Sharma, along with his special present of expressing abstruse metaphysical ideas in a transparent language, has eminently succeeded in correcting a few misconceptions and in clarifying many tough and vague 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 exceptional advantage for an accurate appreciation of the relation between those systems.The Advaita culture in Indian Philosophy could be stumbled on eminently precious via the scholars of philosophy in universities and faculties and in addition through all people who find themselves attracted to Buddhism, Vedanta and Kashmira Shaivism and who desire a transparent and exact exposition of the improvement 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

Sample text

It denies neither the em­ pirical validity of the ego nor the ultimate reality of the Absolute Self. It is the denial only of the false notion which mistakes the empirical ego as an eternal spiritual substance and attempts to objectify the subject and realise it through thought-categories. To take the self as an eternal substance is to cling to it eternally and this is avidyd which is the root-cause of all attachment, desire, misery and bondage. It leads to the four kinds of suffering (klesha)—which are self-notion (atma-drsli), self-delusion (dtmar moha), self-pride (atma-mdna) and self-love (atma-sneha).

20-25. 18 7. 8. 9. 10. H. The Advaita Tradition in Indian Philosophy with self-contradictions and has to be transcended in imme­ diate spiritual experience. Morality and yoga constitute the necessary spiritual discipline for the realisation of the Real. The basic philosophical doctrines of Buddha are found in all schools of Buddhism, though in varying degrees and with diverse interpretations. The deeper truth in Buddha’s teachings finds its development in the school of Shunyaváda and to some extent in earlier Vijňánaváda.

Tma-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.

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