By Chandradhar Sharma
The current paintings is a comparative and significant 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 response to the author`s research of unique assets and whilst facing basic matters unique texts are both quoted or noted. The issues of similarity and of distinction between those structures are mentioned intimately and with nice readability. Professor Sharma, along with his targeted present of expressing abstruse metaphysical techniques 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 remarkable advantage for an accurate appreciation of the relation between those systems.The Advaita culture in Indian Philosophy might be came across eminently worthwhile by way of the scholars of philosophy in universities and schools and likewise by means of all people who find themselves attracted to Buddhism, Vedanta and Kashmira Shaivism and who need a transparent and exact exposition of the improvement of the Advaita culture in Indian philosophical inspiration.
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Additional info for Advaita Tradition in Indian Philosophy: A Study of Advaita in Buddhism, Vedanta & Kashmira Shaivism
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.
There is no note of doubt, despair and agnosticism in his teachings. He claimed in absolutely clear and unambiguous terms to have realised the truth and engaged himself in guiding his disciples towards this realisation. Thought cannot know the Real, but the Real thereby does not become unknowable, for it can be realised through non-dual spiritual experience which transcends thought. This is absolutism and not agnosticism. Still another interpretation of his silence is nihilistic. His silence is taken as the negation of all metaphysical entities like matter, soul and God.
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. 4Yet their validity cannot be denied. They are not ‘mere nothing*.