A grammar of the Hebrew language by William Henry Green

By William Henry Green

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But if they are really non-different, he who wants a crown must be satisfied with a bracelet. If we maintain that there is a difference between a crown and a bracelet, then nition are A 1 BRADLEY, Appearance and Reality, p. 33. THE PHILOSOPHY OF SANKARA there must be difference between the 51 bracelet and because crown and gold are non-different. Because of the difference between the crown and bracelet he who wants the first does not want the gold also, second. Why should it not be that he wants this non-difference ?

Maya is given a secondary place. But all the schools are agreed that the world of plurality is no other than Brahman and it is its illusory manifestation. VIII An extreme view of advaita is that there nescience and that nescience reflects is only one- Brahman and as soon as that reflected soul attains release there is destruction of the nescience. On this view there exists only one soul. The presence of other souls bound as well as released, is compared to the dreams of that single soul. Such a radical solipsist position is not acceptable to the majority of the advaitins.

The reality of the substrate is affirmed but not as a sub; The advaitin negates only distinction ( bheda ), the Buddhist negates distinction as well as the distincts. strate. To the Buddhists there is nothing permanent and stable underlying the flux of the universe. This position of the Buddhists is refuted by Sahkara elaborately in his commentary on the second chapter of the vedanta sutras. 1 1 For the refutation of SSnkhya position see Sankara's commentary on the Vedanta Sutras, chap. II, 1 to 10 sUtras for refutation of Buddhism, chap.

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