Sankara's Upadesasahasri (2 Vols.) by Sengaku Mayeda, Norman W. Brown, Hajime Nakamura, John M.

By Sengaku Mayeda, Norman W. Brown, Hajime Nakamura, John M. Koller

Sankara, the eighth-century Indian thinker, is mostly considered as the best philosopher within the lengthy heritage of Indian philosophy in addition to within the metaphysical culture often called Vedanta. Advaita Vedanta, the varsity or process based through him, stresses the Advaita or nondualist method of the matter of life and supreme fact, and has been the most present of concept in India for centuries. such a lot of Sankara`s works are commentaries on different classics of Indian idea, like Upanisads, the Bhagavadgita, and the Brahmasutra. The Upadesasahasri, or " 1000 Teachings, "here seriously edited and translated into English, is, even if, the one self sustaining and non-commentary paintings that could accurately be attributed to him; the opposite autonomous writings characteristically ascribed to him are all most likely spurious

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72. sophy East and West, vol. 3 (1953), no. 256. p. n, Eige i21 119 I J 60 INTRODUCTION Though the discussion of avidyavi~aya is not philosophically exact, it is pedagogically impressive. We can observe the characteristic ·attitude of the author ·of the BSBh in the discussion of avidyiivi$aya in the Upad. difference of degree, not an essential. vi express points of disagreement. v is the absence of the description of the relationship between avidya and namarupa in the Upad. , everything else than brahman-iitman, it is natural that the relationship between avidya and namarupa should be denoted by expressions similar to those by which the relationship between avidyii and its effects are demonstrated.

Kara is, as it were, floating to and fro between parmp, brahma and aparm'{l- brahrna. lsvara is mostly paratti brahma and rarely refers to apara111 brahma. In most. of the cases, final decision can not be made. 126 The distinction between paranz and apam>p. brahma must have been originally conceived in order to reach a consiste nt and systema tic interpretation of mutuall y contradi ctory Vedic texts. This corresponds to the distinction between paramif rthavast ha and avidyavastha. Apara1ri brahma is possible only in the avidyavastha and final reiease can be attained only by the knowled ge of parmp, bralmza.

72. sophy East and West, vol. 3 (1953), no. 256. p. n, Eige i21 119 I J 60 INTRODUCTION Though the discussion of avidyavi~aya is not philosophically exact, it is pedagogically impressive. We can observe the characteristic ·attitude of the author ·of the BSBh in the discussion of avidyiivi$aya in the Upad. difference of degree, not an essential. vi express points of disagreement. v is the absence of the description of the relationship between avidya and namarupa in the Upad. , everything else than brahman-iitman, it is natural that the relationship between avidya and namarupa should be denoted by expressions similar to those by which the relationship between avidyii and its effects are demonstrated.

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