History of the Dvaita School of Vedānta and Its Literature: From the Earliest Beginnings to Our Own TimesMotilal Banarsidass Publ., 2000 - 654 sidor This study offers a panoramic view of the creative, expository, interpretive, dialectic, polemical, didactic and devotional phases of Dvaita philosophy, and its literature with a clear chronological setting of literary, historical and epigraphic materials. Written in lucid style it presents a vigorous and sparkling historical exposition of the mighty currents of Realistic Theism, originating in the Vedic and post-Vedic sources of Madhva philosophy finding their culmination in the Dvaita Vedanta of Madhvacarya, and the long line of his great commentators and followers, over a period of seven centuries from the thirteenth century onwards. |
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accepted adhikaraṇa Advaitin Appayya Atman attributes Baladeva Bhāgavata Bhāṣya Brahman Caitanya Candrikā cited commentary commentators criticism Darśana Dāsa Dharwar dialectical difference Dikṣita disciple doctrine Dvaita school Dvaita Vedanta Epic established existence explained exposition followers gloss granthas Guru identity Indian Jayatirtha Jiva Jiva and Brahman Kannada Karma Karnataka Kṛṣṇa Kumbakonam literature logical Madhva Madhva's interpretation Madras Mahābhāṣya Matha metaphysical Mokṣa monistic Mutt Mysore Narahari Nārāyaṇa nature original pada pādas Padmanabha Pañcaratra passages philosophy Pitha Pontiffs Prakṛti Pramāņas published Purāņas Purandara quoted Raghavendra Raghunatha Rāmānuja reality reference refutation Samanvaya Samkara Sanskrit scholars Scripture sense Siddhanta Smṛti souls Śrī Śruti successor Sudhindra Supreme Sūtras Tat tvam asi texts Theism thought tion Tirtha tradition Trivikrama tvam Uḍipi Upanisads Uttaradi Mutt Vādirāja Vaiṣṇava Vedas Vedic verses Vijayindra Viseṣas Viṣņu Vyasa Vyasatīrtha इति एव तु वा हि
Populära avsnitt
Sida 5 - 'Monotheism is inevitable with any true conception of God. The Supreme can only be one. We cannot have two Supreme and unlimited beings." — Radhakrishnan, I. Phil. 1, p. 90. cendental monism of the Upanisads lies, according to Madhva, not in an acosmistic monism of the type of
Sida 270 - the Visistädvaita philosophy was not a source of perennial inspiration for the development of ever newer shades of thought" and that "the logical and dialectical thinkers of this school were decidedly inferior to the prominent thinkers of the Samkara and the
Sida 167 - Upanifad" (Introd. p. xxxv-vi. op. cit). Dr. Mahadevan has not been so outspoken. He merely opines that "the rival view has been there since a long time" (how long, he does not say); but the earliest to advocate it, so far as we can trace, were not the Advaitins.
Sida xxii - school completely into the shade. As Dasgupta says, "the logical and dialectical thinkers of the Visistadvaita were decidedly inferior to the prominent thinkers of the Sarhkara and the Madhva school. There is hardly anyone in the whole history of the development of the
Sida 284 - etc. and runs after roundabout meanings and distant echoes resulting from the primary meanings ! But such roundabout explanations cannot be accepted as the proper, legitimate or straightforward meaning of the proposition. Such farfetched meanings extracted from the first sense of the words, cannot be the import of a proposition, as pointed out by the
Sida 49 - The Gita does not assert anywhere that Brahman is the only reality and all else that appears is false and unreal. The word Maya, is no doubt, used there, in three passages ; but its meaning is not what
Sida 284 - points out, exceptions restrict the scope of general principles : I The Nirguna texts are general statements and the Saguna texts are exceptions. The latter have, therefore, the right of overriding the former and laying down the law as to the sense in which they can be restrictively interpreted. This is based on the well-known principle of interpretation
Sida 283 - Such a valuable truth cannot, therefore, be simply set aside. There is no force in the argument that the Nirguna texts depend on the Saguna and require their help only to the extent of requiring a "bare existence" (svarüpa-mätram) of the thing to be divested of attributes and nothing more
Sida 74 - and the Upanisads from that point of view and with that object. That is perhaps why it appears to Thibaut that "the only sectarian feature of his commentary is that he identifies Brahman with Visnu; but, this in no way affects the interpretations put on the Sutras and the Upanisads.
Sida 146 - on M. Vij. and Jayatirtha's com. on Td (end). 2. Cf. "Moreover, it ignores the previously postulated "That" which by its terms, eliminates non-being. The poet, here, unquestionably entangles himself in sham profundity." Bloomfield, Religion of the Veda, 1908, p. 238. 3. Vide
Hänvisningar till den här boken
Mythologies and Philosophies of Salvation in the Theistic Traditions of India Klaus K. Klostermaier Begränsad förhandsgranskning - 1984 |
The Betrayal of Krishna: Vicissitudes of a Great Myth Krishna Chaitanya Fragmentarisk förhandsgranskning - 1991 |