Download Consciousness in Indian Philosophy: The Advaita Doctrine of by Sthaneshwar Timalsina PDF

By Sthaneshwar Timalsina

ISBN-10: 0203889177

ISBN-13: 9780203889176

ISBN-10: 0415776775

ISBN-13: 9780415776776

This booklet makes a speciality of the research of natural awareness as present in Advaita Vedanta, one of many major faculties of Indian philosophy. in accordance with this custom, fact is pointed out as Brahman, the area is taken into account illusory, and the person self is pointed out with absolutely the truth. Advaitins have numerous ways to shield this argument, the principal one being the doctrine of 'awareness in simple terms' (cinmatra). Following this circulate of argument, what recognition grasps instantly is awareness itself, and the notions of topic and item come up because of lack of expertise. This doctrine categorically rejects the plurality of person selves and the truth of gadgets of perception.Timalsina analyzes the character of attention as understood in Advaita. He first explores the character of fact and natural cognizance, after which strikes directly to study lack of understanding as propounded in Advaita. He then offers Advaita arguments opposed to the definitions of 'object' of cognition present in numerous different faculties of Indian philosophy. during this strategy, the positions of 2 rival philosophical colleges of Advaita and Madhva Vedanta are explored that allows you to research the trade among those colleges.  The ultimate component to the booklet contrasts the Yogacara and Advaita understandings of recognition. Written lucidly and obviously, this e-book unearths the intensity and implications of Indian metaphysics and argument. it is going to be of curiosity to students of Indian philosophy and non secular reports.

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Additional info for Consciousness in Indian Philosophy: The Advaita Doctrine of Awareness Only (Routledge Hindu Studies Series)

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45 Problem: The knowledge of the form of an object (vedyajñAna) will also be svaprakAZa. Comments: If the word svaprakAZAtA is a karmadhAraya-type of compound, the term then parses as svaZ cAsau prakAZaZ ca, or that which has ‘selfness’ (svattva) and ‘luminosity’ ( prakAZatA). Citsukha’s objection to this definition is that even the knowledge of the form of object (vedya jñAna) will then be svaprakAZa. And, this position would equate with the Buddhist position of svasaOvedana. But, since according to Advaita, awareness in itself does not correspond to the illusory instances of knowledge manifest by the witnessing self, this definition is not tenable.

On the other hand, if the self is identical with seeing and what has been cognized, the self cannot be confirmed, because this (seeing) would be an object of perception, which is not self-proved. However, seeing in itself is not dependent upon another cognition for its confirmation. On the basis of this argumentation, the very self is confirmed as the nature of solitary seeing. qxd 16/9/08 9:18 AM Page 16 2 Svaprak4ïat4 (self-awareness) Preliminary remarks Broadly speaking, Indian philosophers demonstrate two trends when discussing the nature of consciousness.

13 Existence of ‘consciousness only’ can be interpreted in both ways: 1 2 There exist momentary and essentially false instances of consciousness, and There exists non-dual and eternal awareness. A broad generalization of classical Indian idealistic thought can be made on exegetes’ wide acceptance of awareness as svaprakAZa. This term can be understood in multiple ways. At its core, this concept can be understood as a premise that, whenever there is a cognition, this cognition does not require another cognition for its confirmation.

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Consciousness in Indian Philosophy: The Advaita Doctrine of Awareness Only (Routledge Hindu Studies Series) by Sthaneshwar Timalsina


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