By Sengaku Mayeda
This can be the easiest advent to Vedanta and to Sankara's philosophy. The Upadesaasahasri, or one thousand Teachings includes a metrical half and a prose half. within the metrical half, Sankara discusses the fundamental philosophical difficulties of non-dualism, whilst refuting the lessons of different philosophical faculties. within the prose half, he explains the best way to train the best way to self realization--to enlightenment.
Sankara and the good Abhinavagupta are in most cases considered as the 2 maximum thinkers within the lengthy background of Indian philosophy. Sankara represented Advaita Vedanta, a non-dualistic view of final fact. so much of his works are commentaries on classics of Indian inspiration. 1000 Teachings is the one non-commentarial paintings that may be attributed to him; the opposite self sustaining writings ascribed to him are most likely spurious.
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Additional info for A Thousand Teachings: The Upadesasahasri of Sankara
19, note 71. 19Eigen, p. 264-267. 20Cf. S. Dasgupta, A History of Indian Philosophy, vol. I (Cambridge, 1951), p. 258, note 1 and p. 468. 21Nakamura IV, pp. 328-332 and p. 430; The Indian Development of Philosophical Speculations (injapanese; Tokyo: Genrisha, 1949), pp. 240-244. 22P. Hacker, Vivaria (Mainz: Verlag der Akadernie der Wissenschaften und der Literatur, 1953), pp. 208-213. 23 Cf. P. Hacker, Vivarta, pp. 220--225 and pp. 234--236. amavada," Vivaria p. 210. 25 The idea oftrivrtkarai:za first appears in Chand.
Hite), this sentence denotes the association of cowness and ·~Jiiteness,and the words constitute a syntactic unity. ~white" and the word "cow" excludes all white things other than qows. ~C, ex:pected to have known it. But his comparison of "tat tvam asi" '1ith "nilafva-" does not deal with this problem, as it is only con·. erned with showing the identity of the referent. , nowever, compares the sentence with "nilotpala-", he definitely' the above discussion in mind and rejects an opponent's asserthat the meaning of the sentence is the mutual association of two word-meaning s as in the case of "n'ilotpala-" (Nai~ III, 76).
Then he continues to assert in the same stanza: ~he syntactical relation of words (padasarJlgatya) is based upon s[their] meanings. further says: he knowledge that one is ever-free arises from the sentence nd not from anything else. The knowledge of the meaning f the sentence is also preceded by recollecting the meaning of e words. (Upad I, 18, 188) view is that nobody can know the sentence-meaning without llecting the word-meanings (Upad I, 18, 178). These remarks r19t sufficient for us to infer any definite conclusion, but it seems · e that he takes the abhihitiinvaya theory as a basis, or at least t lie holds a similar opinion.