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Vedantsar (वेदान्तसार:)

Original price was: ₹175.00.Current price is: ₹149.00.

Author G.A. Jekab
Publisher Chaukhambha Krishnadas Academy
Language Sanskrit
Edition 2024
ISBN 978-81-218-0071-4
Pages 200
Cover Paper Back
Size 14 x 2 x 22 (l x w x h)
Weight
Item Code CSSO0208
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Description

वेदान्तसार: (Vedantsar) The Vedantasära is a summary statement of the doctrines of the advaitavadins as set forth by S’ankara in his Brahmasūtrabhāsya. In a few particulars, duly indicated in the Notes, it departs from his teaching and exhibits an apparent admixture of Sankhya doctrine. The chief peculiarity of this school is its tenet of the unreality of all phenomena, technically termed māyāvāda; but scholars have long been divided on the question as to whether this formed part of the original Vedānta or not. A very valuable contribution to the literature of this subject has been made by Dr. Thibaüt in the Introduction to the first volume of his translation of the Vedanta sūtras and bhāsya.

It seems to me impossible to resist the conclusion at which he arrives, namely that the old Upaniṣads and the Sütras do not propound it, that is to say, “they do not set forth the distinction of a higher and lower knowledge of Brahman; they do not acknowledge the distinction of Brahman and Is’vara in S’ankara’s sense; they do not hold the doctrine of the unreality of the world; and they do not, with Sankara, proclaim the absolute identity of the individual and the highest Self” (p. 100). There are, however, a few passages of which the mayāvāda may be a development; and it may also be admitted that if the impossible task of reconciling the contradictions of the Upanisads and reducing them to a harmonious and consistent whole is to be attempted at all, S’ankara’s system is about the only one that could do it! But more than this it would seem impossible to concede.

It is essential, however, to ascertain the sense in which Sankara uses the term mayā in his commentary. Is it with him an equivalent of avidyā, or does it denote the illusory universe itself? In summarizing the teaching of the bhāsya, Dr. Thibaüt seems to take the former view, for he says (on page xxv) – “Brahman is associated with a certain power called māyā or avidya to which the appearance of this entire world is due. This power cannot be called ‘being’ (sat), for ‘being’ is only Brahman; nor can it be called ‘non-being’ (asat) in the strict sense, for it at any rate produces the appearance of this world. It is in fact a principle of illusion; the undefinable cause owing to which there seems to exist a material world comprehending distinct individual existences. Being associated with this principle of illusion, Brahman is enabled to project the appearances of the world in the same way as a magician is enabled by his incomprehensible megical power to produce illusory appearances of animate and inanimate beings. Maya thus constitutes the upādāna, the material cause of the world.

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