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Advaitic Mysticism of Sankara / Ramamurty, A
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Advaitic Mysticism of Sankara
Ramamurty, A
 
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List Price : US$ 56.81
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  Book ID : 42266
  ISBN-10 : 81-246-0679-X / 812460679X
  ISBN-13 : 978-81-246-0679-7 / 9788124606797
  Place of Publication : Delhi
  Year of Publication : 2013
  Edition : (Second Edition)
  Language : English
  vi, 294p., Index, Bibliography 23 cm. (first edition in india, 1974)
   
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 CONTENTS
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Contents:-

1. The Point of Departure
Brahman knowledge 
Sence perception 
Inference 
Reasoning 
Smriti 
Shrutis 
Anubhava

2. Description of Brahmanubhava
Transcends subject–object duality 
Immediate and direct  
Ineffable  
and yogic experience 
and swoon 
and deep sleep 
and death 
experience Brahman is to realize  
One’s Self 
Brahman realization is to attain identity with all 
Self-Brahman realization is the same as 
all-Brahman realization
negative in significance 
is moksha or liberation 
is not limited to turiya 
Significance of Brahmanubhava

3. Behaviour of a Brahmagyani
Brahmagyani and his behaviour 
Brahmanubhava and the behaviour of a Brahmagyani
 
4. The Way to Brahmanubhava
Bhramanubhava is uncaused 
No means to attain Brahmanubhava 
Means to remove ignorance 
Shudras and Bhramanubhava
 
5. The Place of Faith, Emotions and Reasoning in Brahmanubhava
Faith 
Unfaith 
Emotions 
Place of heart in Self-realization 
Independent type of reasoning 
Reasoning based on Shruti 
Examples of independent-type and Shruti-based reasoning 
Place of reason in Brahmanubhava 
Methods of reasoning
 
6. The Object of Brahmanubhava
Has Brahmanubhava an object? 
Some Upanishadic illustrations 
Brahman as an object of experience 
Brahman as “Experience” or as realized 
Difference between Brahman as an object of experience and Brahman as realized
 
7. The Validity of Brahmanubhava
The validity of Shruti knowledge 
Analyses of scriptural sentences on Self-Brahman identity  
Shruti as a source of valid knowledge 
How to determine the validity of Shruti knowledge?
Validity of Brahmanubhava 
How to determine the validity of Brahmanubhava?
8. Empirical Experience and Brahmanubhava
Nature and validity of empirical experience 
Empirical experience and Brahmanubhava
 
9. Comparisons and Conclusions
St. John of the Cross 
Jalalu’d-Din Rumi 
Comparisons 
Concept of God 
Concept of the self 
Relation between the self/soul and God or highest reality 
Means to attain God 
The concept of Advaita 
Critical understanding of Brahmanubhava

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 DESCRIPTION
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Brahman, according to the Upanishads and Shankara, the major exponent of the philosophy of the Upanishads known as Advaita, is not a metaphysical postulate meant to explain what is empirically experienced or the word. Brahman is absolutely real and is the inner reality or essence or self of all that is there, including one’s self. Therefore it is known directly and immediately as the real or true nature of one’s self. In the context of human reality Brahman is known as Atman, the true reality or nature of one’s self. Direct and unmediated experience or realization of Brahman or brahmanubhava is the consummation of man’s spiritual life as well as the supreme fulfilment of  human existence.
 
This is an attempt to understand comprehensively, and in depth the meaning and significance of brahmanubhava as presented and discussed by Shankara in his commentaries on the Upanishads, Brama-Sutras and the Bhagavad-Gita, and in  his other minor works, like Vivekacudamani, Aparokshanubhuti and Upadesha-Sahasri. Shankara is also known for his logical acumen and analytical approach to problems of philosophy.  However, the mystical dimension of his philosophy which is also the reason for the lasting relevance and significance of his philosophy has not received the attention it deserves. May be this is the first of its kind in understanding and presenting systematically the Advaitic mysticism of Shankara in all its aspects. It is entirely based on the works of Shankara.

An attempt is also made in this book to understand the significance of Advaitic mysticism of Shankara in the light of its comparison with that of St. John of the Cross and Jalalu’d-Din Rumi, classical representatives of Christian and Islamic mysticisms. 

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