S'uddha-S'āṅkara-Prakriyā-Bhāskara
Swāmiji, Sri Sri Satchidānandendra Saraswati
Edition 2 | pp 1 - 186 | 2001
1. The System of Vedanta
2. The Tradition of S'aṅkara's School
3. Landmarks in S'āṅkara-Vedanta
Self-evident nature of Brahman as one's own Self.
The individual self is, by his very nature, no doer of action, for he is identical with Brahman as Pure Being.
The individual soul is essentially Brahman, not a cognizer.
Pramānās are such only till knowledge accrues.
How S'āstra is the final Pramāṇa.
Conclusion.
4. The Method of S'āṅkara-Vedanta
The Method in a nut-shell.
Assumption of specific features is only a device employed for the purpose of teaching.
The deliberate superimposition employed in Vedanta never affects its validity.
Why the Method of Superimposition and Rescission alone is employed exclusively in Vedanta.
That Brahman is known only through the negation of the superimposed is a teaching common to all the three Prasthānas.
Teaching by means of superimposition, is only for negating what it is not.
Extracts from the Bhāshyas.
5. Varieties of the Vedantic Method
Relation of the sequel to the preceding section.
The Method of distinguishing Vidyā and Avidyā.
The Method of S'āstra-Prāmāṇa.
The Method of Creation.
The Method of Cause and Effect.
Brahman's entry into creation as a Jiva.
The Method of Religious Works and Meditation.
The Method of the Five Kōs'as.
The Method of Self-effulgence.
Exit, Going away and Returning, are all from the stand-point of Imputation.
The Method of the Universal and the Particular.
The Method of Three States also a device.
The convention of Bondage and Release & c.
6. S'aṅkara's School of Vedanta as Contrasted with other Schools
Defects in the Ancient Schools
The Dogma that the Upanishads are injunctive in their Aim.
The inconsistency of the S'āṅkara being composed afresh.
No need for approaching an Ācārya.
The misconception that Final Release is an effect.
The doctrine of Release as the destruction of Avidyā.
Vedic Authority cannot exculpate the Schools.
Bringing forward a controverted argument.
Special features of S'aṅkara's Tradition
7. Vedanta Contrasted with Buddhism
Objection.
Suspicion of the admixture of Buddhistic Doctrine in this system.
Reasons for trusting the Kārikā-tradition.
The disparity of the two teachings with regard to Reality.
Divergence of the two systems with regard to Non-origination.
Disparity in the Methods of establishing Reality.
Conclusion of the Comparison with the S'ūnya-doctrine.
Vedantic Vijnāna contrasted with Buddhistic Vijnāna.
Dissimilarity in the method of rejection of the external object in the two systems.
Mere employment of the word `Citta' does not entail similarity.
Not even the employment of the term `Lōkōttara' can engender the similarity of the systems.
Dependence on Yōga and the absence of it sharply distinguish the two systems.
Conclusion of the Contrast.
Conclusion of the repudiation of Buddhistic Influence.
Conclusion of the Section.
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