Shankara and Indian Philosophy
SUNY Press, 24/12/1992 - 285 من الصفحات
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 to Sankara activity adept Advaita Advaitist arguments atman attributes avidya Badarayana Badarayana's Bhartrhari Brah Brahman Buddhist causality century cognition Commentary on Brahmasutra Commentary on Brhaddranyakopanisad concept Dasgupta devoid doctrine dtman entity essence essentially eternal existence followers foundation Gaudapada Hacker hagiographies higher Brahman higher reality ideas identical Indian Philosophy injunctions inner interpretation Isvara Jainas Jainism karika karma Kumarila later liberation logical Lokayata Lokayatikas Madras Mahayana Mandanamisra Mandukya-karika manifested maya means Mimamsa nastika nature notion object ontological opinion opponents orthodox perceived perception phenomenal polemics prakrti pramanas problem pure consciousness Purva-Mimamsa Ramanuja regarded religious and philosophical ritual s'ruti sacred scripture sacred texts Samkhya Sankara Sankara's Advaita Sankara's Commentary Sankara's system Sankara's teaching Sankara's words Sarva-darsana-siddhdnta-sahgraha Sarvastivada sayings scholars schools Sengaku Mayeda sense similar Siva skandha soul standpoint sutra T.M.P. Mahadevan teacher tenets tion tradition treatise ultimate Upanisads Vaisesika Vedanta Vedantin Vedas Vide Vijnanavada Visista-Advaita