By Sengaku Mayeda
This can be the easiest advent to Vedanta and to Sankara's philosophy. The Upadesaasahasri, or 1000 Teachings involves a metrical half and a prose half. within the metrical half, Sankara discusses the elemental philosophical difficulties of non-dualism, even as refuting the lessons of different philosophical colleges. within the prose half, he explains how you can educate find out how to self realization--to enlightenment.
Sankara and the nice Abhinavagupta are ordinarily considered as the 2 maximum thinkers within the lengthy background of Indian philosophy. Sankara represented Advaita Vedanta, a non-dualistic view of final truth. such a lot of his works are commentaries on classics of Indian suggestion. one thousand Teachings is the single non-commentarial paintings that may be attributed to him; the opposite autonomous writings ascribed to him are most likely spurious.
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Extra info for A Thousand Teachings: The Upadesasahasri of Sankara
This is not peculiar to Sankara but is the basic standpoint of the Vedanta and the Mimarpsa. 7 His absolute reliance on the Sruti leads to the denial of tne validity of the other means of knowledge (Upad I, 18, 7; 13,183; 18,223). ow Atman-Brahman (Upad I,18,134) as well as the ob- C. Exegetical Approach 1. The Means of Knowledge Early Vedanta philosophers did not pay much attention to problems concerning the means of knowledge (pramil'l)a) by which valid knowledge (pramii) is attained, although to other schools of Indian philosophy these were important, even essential, topics.
This is the anvcrya method, that of positive formulation. the other hand, the word "Thou" ordinarily means "a sufferer pain" (dubkhin, Upad I,18,181; dubkhitva, Upad I,18,195). " For this reason the meaning "something other than the inner Atman" must be removed from the word "That" (Upad I, 18,195 ). This is the vyatireka method, a negative formulation used to exclude all the incompatible meanings. In this sense the two words "Thou" and "That" are said to mutually convey the meaning of the sentence, "Not this.
Though the method is not defined in his work, " 3. :1 analysis. How is the meaning of a sentence apprehended? Whe~ one hears the words of a sentence, one gets a unitary sense which. is the meaning of the sentence. How is this possible? The Mimarµ; sakas proposed two different solutions to this problem. Accordini,· to the anvitabhidhana theory of the Prabhakara school of Mimarµ the meaning of a sentence can be known only through memo since both the individual word-meanings and their syntacti~ mutual relationship, which constitute the meaning of a sentence,.