Misconceptions About Śaṅkara
Swāmiji, Sri Sri Satchidānandendra Saraswati
Edition 2 | pp 1 - 110 | 1998
Introduction
Śaṅkara's Mission in Life (Paras 1-6)
The Unique Feature of Śaṅkara's Work --- Adhyāsa (7) - Śruti and Intuition (7) - No hypothetical avidyā-śakti (8).
Avidyā and Māyā --- Not Synonymous (9).
Brahman and Iśvara --- Brahman as the cause of the universe (10) - Brahman as the Ruler (Iśvara) of individual selves (11).
Omniscience of Brahman --- Omniscience and omnipotence refer to the intrinsic nature of Brahman (12).
Cause and Effect --- Vedantic view of the relation between cause and effect contrasted with the views of the Sāmkhyas (13).
Empirical Reality of the Universe --- The Universe is not an illusion - Distinction between the empirical and the transcendental view concerning Pramāṇas (14).
The Distinctive Feature of Śruti-Pramāṇa --- Śruti concerning the nature of Brahman is the Ultimate Pramāṇa in as much as it sublates all convention of Pramāṇa and Prameya including the śruti-pramāṇa after the dawn of the intuition of Brahman (15).
The Usefulness of the Distinction of the Two Views --- Seeming self-contradictions in the Bhāshya are all dissolved and adverse criticisms lose all their force when one reminds himself of the distinction of Paramarthic and Vyavaharic views (16).
The Comprehensive Signification of the word `Ātmaikatva-Vidyā' --- The term does not denote merely the identity of Jiva and Isvara - Absolute unity of Ātman is what is meant (17).
The words Advaita and Advaya --- A baseless imputation levelled against Gaudapada in connection with the signification of the two words (18).
The Identity of the Jiva with Brahman --- What it implies (19).
The Essential Identity of the Universe with Brahman --- Two examples to illustrate this (20).
The Real and the unreal from the two view-points --- Pariṇāma or Transformation of Brahman into the Universe (21) - The Potential seed of the world, the so-called Śakti of Isvara (21) - Mistaken for the avidya-śakti by Post Śankaras (21).
Gaudapāda and Bādarāyaṇa --- The unjustifiable theory put forward by certain critics assigning lower rank to Badrayana in contrast with Gaudapada with regard to causality (22).
The Method of Superimpostion and Rescission --- Both Gaudapada and Badarayana recognize the method (23).
References to the Method in Śaṅkara's Work --- The maxim of the Arundhati Star in the Sutra-Bhashya (24).
Why this Method is adopted by the Vedantas --- Reference to the method by some ancient Vedantins in Gita Bhashya (25).
Vedic Vyavahāra --- Vedantic Vyavahara and its two aspects (26).
Fundamental Avidyā involved in all Vyavahāra --- Mutual superimposition of Ātman and not-Ātman (27).
An unexpected turn in the interpretation of Adhyāsa --- The compound word mithyājñānanimittah twisted and misinterpreted to mean having for its natural cause (mithya) undefinable avidya-śakti. The Gita-Bhashya in confirmation of the Adhyasa views (28).
Disputes about Avidyā-śakti --- The locus and object of avidya - About the number of avidyas - Śankara's text in the matter (29).
Why no Pramāṇa is needed to prove Avidyā or Ātman (30).
Misconception about Disembodiedness (31).
Misconception about the Beginninglessness of Samsāra (32).
The cause of Waking, Re-birth and Creation (33)
Misconception concerning the State of Deep Sleep (34).
Various Views concerning Deep Sleep (35).
Divergent Views about Avidyā in Trance (36).
Śaṅkara's Statements regarding the Potency of Distinctions in Sleep and Dissolution (37).
Misconception with regard to the identity of Jiva waking up from Sleep (38).
The Anology of Seed and Sprout as a Beginningless Series (39).
Some Needless Disputations regarding Avidyā and Jīvas --- Relative Priority of avidyas and Jivas (40) - The Upadhi of Jiva in Dream and waking (41) - Sleep and swoon (42) - Is jiva the object of me-notion (43) - Is Jiva like vision of Brahman limited by Upadhi or a reflection of Brahman in Upadhi ? (44) The Witness as many and one according to sub-commentaries (45) - Controversy about the number of Jivas (46) Prajna in sleep misinterpreted as mostly ignorant (47).
Needless Controversy over the Syntactical Relation of the words in the Text `Tat-tvam-asi' --- Two opposed views Bādhā-Samānādhikaraṇya!! and !!Primary Samānādhikaraṇya (48).
The Creatorship of Iśvara and the Transmigratory nature of Jīva (49).
The Anology of the Pot-Ether and Ether in General --- Gaudapada strictly Battered (50).
The Relation between Karma-kānda and Jñāna-kānda (51).
How Śaṅkara's Vedanta happens to be misunderstood by other Vedantins (52).
Can Upāsanā do away with Avidyā ? (53).
How does Jnāna destroy Avidyā ? (54).
The Central Philosophy of Śaṅkara's Tradition of Vedanta (55).
How the Majority of Vedantic Schools happened to miss the Importance of Jnāna-Texts (56).
Why does Bādarāyaṇa take pains to reconcile Śrutis teaching creation ? (57).
The Importance of the discussion about Īśvara and Jīva (58).
Means to Jñāna and Mukti (59).
Criticism of the Doctrine of Combined Practice of Karma and Jñāna (60).
The Legitimate Place of Karma and Upāsanā as means to Liberation Kama (61) - Self-control and the means to knowledge (62).
Mōksha in the case of the Meditator and of the Jñānin (63).
Adhyātma-Yoga (64).
Adhyātma-Yōga is no Upāsanā (65).
The Immediate Means to Knowledge Whether Śravaṇa etc. are enjoined for Samadhi (66).
Are Pānditya and other means the same as Śravaṇa Etc. ? (67).
Is a Combined Practice of all the three means absolutely necessary ? (68).
Śaṅkara's Verdict as regards the means of Knowledge (69).
Conclusion
Word Index
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