By Irina Kuznetsova, Jonardon Ganeri, Chakravarthi Ram-Prasad
The debates among a variety of Buddhist and Hindu philosophical platforms in regards to the lifestyles, definition and nature of self, occupy a relevant position within the historical past of Indian philosophy and faith. those debates quandary quite a few concerns: what 'self' potential, no matter if the self may be acknowledged to exist in any respect, arguments that could substantiate any place in this query, how the standard fact of person individuals might be defined, and the results of every place. At a time whilst related concerns are on the vanguard of up to date Western philosophy, in either analytic and continental traditions (as good as of their interaction), those classical and medieval Indian debates widen and globalise such discussions. This ebook brings to a much broader viewers the subtle diversity of positions held by way of a number of structures of concept in classical India.
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Extra info for Hindu and Buddhist Ideas in Dialogue: Self and No-self
What is also significant is that they do not mind using the unbroken lineage of the Buddhist meditative practice to their advantage. 20 The example of Kāpil Maṭh shows that tradition may be understood as a succession of ‘reincarnations’ aiming to rediscover the message of Kāpila and to grasp it on the Sāṃkhya-Yoga path through a unique combination of theory and practice or ‘practised theory’. 21 Bimal K. Matilal’s comment on the Indian intellectual tradition applies here perfectly: The tradition was self-conscious.
For comments on the similarities between the Sāmaññaphala Sutta and the Upaniṣads, see Deussen (2004: 475), Goto (2005: 72, n. 4), and Black (2007: 70– 74). 18 See Killingley (1997) for an excellent discussion of this teaching. html>. 20 See Black (2009) for a discussion and modification of Manné’s classification of encounters between Buddhists and Brahmins as debates. 143–5. It is noteworthy that all these examples are from the Khandhavagga of the Saṃyutta Nikāya, a section that is almost entirely devoted to the five khandhas.
72). 31 Chapter 2 Why Didn’t Siddhārtha Gautama Become a Sāṃkhya Philosopher, After All? Marzenna Jakubczak The chapter is divided into five sections. First, I shall briefly describe the phenomenon of Kāpil Maṭh, a Sāṃkhya-Yoga āśrama founded in the early twentieth century by a charismatic Bengali scholar-monk Swāmi Hariharānanda Āraṇya (1869–1947); while referring to Hariharānanda’s writings I will also consider the idea of the re-establishment of an extinct philosophical school. Secondly, I shall specify the method of analysis I apply while addressing the question raised in the title of my chapter and discuss some relevant Sanskrit and Pāli sources.