By P. T. Srinivasa Iyengar
This additionally speaks approximately Param Brahma, Vedantra sutras, Sankhya, purusa, gunas, pakriti, drasta and drasya, isvara in yoga, maya sakti, advaita, and so on.
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Extra resources for Outlines of Indian philosophy
And there are now controversies concerning how to interpret the theories of individual philosophers and schools. In this situation the philosopher who is a newcomer to the Buddhist tradition may have trouble sorting it all out. This leads to the pressing problem of choosing appropriate readings for an undergraduate course in Buddhist philosophy: if the experts do not agree on how to interpret the tradition, and students cannot be asked to read all the experts and make up their minds for themselves, which interpretation do I choose?
My experience has been that this requires considerable classroom discussion as well as a great deal of student writing. When, for instance, I cover the argument of certain Buddhist philosophers for the claim that all things are momentary, I begin with the claim itself, representing it as something I (being a mad philosopher) believe but I am quite sure they do not. We will then explore some of the implications of my outrageous claim, such as that at each instant the blackboard in the room goes out of existence, only to be replaced by a new blackboard just like it.
While it contains a number of verses that argue concisely for the ultimate nonexistence of various entities and concepts—being and nonbeing, saṃsāra and nirvāṇa, origination and destruction, initial limit and final limit—its emphasis for the most part is on the spiritual importance of transcending dogmatic viewpoints, seeing through worldly appearances, eliminating our passions, and attaining nirvāṇa. In this sense, it provides a psychological analysis of our predicament and propounds a solution in the form of attaining proper understanding of the ultimate truth.