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By Sengaku Mayeda

This is often the simplest 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 the right way to educate tips on how to self realization--to enlightenment.
Sankara and the good Abhinavagupta are mostly considered as the 2 maximum thinkers within the lengthy historical past of Indian philosophy. Sankara represented Advaita Vedanta, a non-dualistic view of final fact. so much of his works are commentaries on classics of Indian idea. 1000 Teachings is the single non-commentarial paintings that may be attributed to him; the opposite self sustaining writings ascribed to him are most likely spurious.

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A Thousand Teachings: The Upadesasahasri of Sankara

This can be the simplest advent to Vedanta and to Sankara's philosophy. The Upadesaasahasri, or one thousand Teachings comprises a metrical half and a prose half. within the metrical half, Sankara discusses the fundamental philosophical difficulties of non-dualism, even as refuting the lessons of different philosophical colleges.

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Nation of this method, which he seems to assume is well wn, prevents us from getting a clear understanding of it. ad I, 18,96) their meanings. " 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,.

Radhakrishnan, Indian Philosophy, vol. II, p. 437. 9BS II,1,24; Nakamura II, p. 435. lOBS II, 1,4 and 6. llThis is the problem of evil. Cf. Nakamura II, pp. 439-440; R. Otto, Mysticism East and West (New York: Collier Books, 1962), pp. 125-126. 12Reply to the first question: Brahman Himself can create the world, just as milk spontaneously becomes curd, and just as gods create various things without any instruments (BS II,1,24-25). plytothe second question: It needs no discussion. In this 60 INTRODUCTION 28The fully developed theory of paiicikara'f}a, the oldest reference to which may be.

Arp. " . 35N. K. §ankara's Theo~y of Knowledge (Varanasi: Molllal Banarsi Dass, 1962), pp. 99-102. Cf. S. Dasgupta, A History of Indian Philosophy, vol. II (Cambridge: University Press, 1952), pp. 105-106.

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