A Thousand Teachings: The Upadesasahasri of Sankara by Sengaku Mayeda

By Sengaku Mayeda

This can be the simplest creation to Vedanta and to Sankara's philosophy. The Upadesaasahasri, or one thousand Teachings comprises a metrical half and a prose half. within the metrical half, Sankara discusses the elemental philosophical difficulties of non-dualism, even as refuting the lessons of alternative philosophical faculties. within the prose half, he explains tips on how to educate the right way to self realization--to enlightenment.
Sankara and the good Abhinavagupta are regularly 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 idea. one thousand Teachings is the single non-commentarial paintings that may be attributed to him; the opposite autonomous writings ascribed to him are most likely spurious.

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Extra info for A Thousand Teachings: The Upadesasahasri of Sankara

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Cittavrtti in the rogasutra and its Bhaua seems also to be synonymous with cittapracara in the Upad (II,2,75; 82). rywa svavif;ye, yathii cendriyii~iiT'f' svavi{aye{u/ na ea tathiitmanas tava svavifayaikadeiopalabdhiM atah kutasthataiva taveti. Upad II,2, 75. Yoga~iltra IV, 18 reads: sadajiiataf cittavrttayas tatprablwb puru1aryii/Jarivamitvat. Cf. sarve siim manaso vrttam avi~He~a paiyatab / tasya·m~ nirvikara~a viiefab ryiit kathaT'f'cana// Upad I,11,3. Cf. . a puru1·erza drfyiinii1[1 cittavrttiniirrz cidiitmanii vyapyamiinntvat, drn1fii puru1a iti .

Therefore, the entire process of perception, including all the perceiving activities of the pratyaya of the buddhi, such as pervading its objects and assuming their forms and colors, comes down to the fact that Atman-perception, transcendentally changeless, falsely appears (abhiisa) as perceiver (iitmanal:z upalabdhyabhasaphaliivasana~, Upad II,2, 77); however, this does not entail any change in Atmanperception. Atman-perception falsely appearing as perceiver. In this sense the perceiver is nothing but constant perception (nityopalabdhimatra, Upad II,2, 79).

60 In his commentary on this stanza Sankara interprets '"kfetra" as the anta[lkarm;a 61 which is an o~ject of perception (jfieya ). Dharmarajadhvar1ndra also regards desire and the other~ as attributes of the manas (manodharma, VP I, 7). tmacaitanyabhasarasaviddha, GBh XIII,6, p. 543): desire and so on are modifications (vrtti) of the manas (BSBh II,4,6, p. 572). Dharrnarajadbvarlndra says that desire (kama) and other attributes of the manas are knowledge taking on the form of vrtti (vrttirupajfiana, VP I, 7).

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