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Gaudapada was the author or compiler of the Māṇḍūkya Kārikā, also known as Gaudapada Karika. [6] The text consists of four chapters (also called four books [7]), of which Chapter Four [8] uses Buddhist terminology thereby showing it was influenced by Buddhism. However, doctrinally Gaudapada's work is Vedantic, and not Buddhist.
Sankara extends satkaryavada to state that creation is but manifestation of names and forms only; by transforming into Becoming the indeterminate becomes determinate in association with maya, otherwise the world is unreal – the acosmic approach shows creation to be a superimposition on Brahman whereas according to the subjective approach the ...
However, Gaudapada commented on the first sixty nine, leading 19th-century colonial era scholars to suggest that the last three may have been added later. With the discovery of 6th-century manuscripts of translations of the Indian text into Chinese language, it became clear that by the 6th-century, the Karika had seventy two verses.
Gaudapada's perspective is based on the Māṇḍūkya Upanishad. [2] In the Māṇḍūkya Karika , Gaudapada's commentary on the Māṇḍūkya Upanishad , Gaudapada sets forth his perspective. According to Gaudapada, Brahman cannot undergo alteration, so the phenomenal world cannot arise independently from Brahman.
Pariṇāmavāda (Sanskrit: परिणामवाद), known in English as Transformation theory, is a Hindu philosophical theory which pre-supposes the cause to be continually transforming itself into its effects, and it has three variations – the Satkarya-vada of Samkhya, the Prakrti Parinama-vada of the Saiva Siddhanta and the Brahma-Parinama-vada of the Vishishtadvaita Vedanta School ...
Vijnanabhiksu portrays casual relation as having three terms: unchangeable locus cause, changeable locus cause and effect. The locus cause is inseparable from and does not inhere in the changeable cause and the effect.
Gaudapada (Gaudapada Karika III.44-45) warns that the seeker after truth should not linger on the bliss of Savikalpa Samadhi because that enjoyment (rasavada), after Laya, Vikshepa and Kasaya, is the fourth kind of obstacle in the path to Nirvikalpa Samadhi; one should be unattached through "viveka", discrimination. Attachment is a weakness of ...
Īśvarakṛṣṇa (Sanskrit: ईश्वर कृष्णः, IAST: Īśvara Kṛṣṇa, Chinese: 自在黑; pinyin: Zìzàihēi) (fl. c. 350 CE) [1] was an ...