happy as the highlight of Indian philosophy, the teachings of Advaita Vedanta are currently become especially by authors such as Eckhard Tolle including very popular. Who among the numerous derivatives of Vedantic doctrine see the forest for the trees and the sand can not hardly get out of the eyes, with the Book well served. Arvind Sharma is an Indian and a professor of comparative religion, formerly at Harvard and now at McGill University in Montreal, Canada.
The different categorization of religion and philosophy of India, in contrast to the West, he works out in the introduction, before a brief statement of the Indian thought anfolgt schools. Here, the connection of the varying schools of thought thoroughly declined in the Vedas and the divergent views on concepts such as reality, Atman and Brahman. Just as history can be classified, can be derived from any of these ideas, a similar classification scheme, which we will grasp the subject of the book. The doctrine of "non-duality" which is based directly on the Vedas (and here on the Upanishads), posits this most radical of any form of separation as a mistake. Achieving this goal and the way knowledge is Jivanmukti , the exemption during his lifetime.
The text is divided into three parts, in turn, have according to the experience and research of the author, various forms of classification of the subject.
approaching In the first part, the author of the Advaita Vedanta her words of the scriptures. One of the highlights of Sharma's work is certainly the view of the exegetical power of Shankara (788-820) to the Upanishads, which culminates in highlighting key issues 4:00 to 5:00 (Mahavakyas), depending on interpretation. It presents these great rates with a variety of dialogues quoted from the Upanishads that demonstrate the methodology, as used in the central equation of Brahman and Atman. The second part
are intellectually driven, primarily epistemological questions and answers based on logic, is presented by which the philosophy of Advaita Vedanta. From different areas of experience of consciousness is sought on the basis of what can be regarded as ultimately real. Yet even Shankara came to the conclusion that only "universal, pure existence (or pure conscious)" can not be refuted thinking. For this reason, this is in the position of the Advaita As the highest reality, caused by all forms of existence continues to exist in space and time through. The steps that lead to this conclusion in a logical manner to be understood by Sharma course, before another form of approach to the Advaita Vedanta is tackled.
In the third and final part of the book made the penetration of the subject from the side of practitioners, as far as possible that can be expressed in words. The author is with the meditative side of this method of teaching early age familiar and cited in the practical side of Angang willingly and extensively cross-culturally in the mystical traditions. Special emphasis is placed here, but on the Indian Philosophers like Ramana Maharshi, Jiddu Krishnamurti, and others.
clear here is that there is always the interface between reality and unreality, on moving the Advaitin. Since this language often fails as a mediator, a successful attempt Sharma is welcome at this point particularly.
is in its clear division into three substantive and compactness, the narrow band of Arvind Sharma suited as the basis of employment with the Advaita Vedanta, as the reader's interest may always be supported.
0 comments:
Post a Comment