Warning: include(domaintitles/domaintitle_cdn.exoticindia.php3): failed to open stream: No such file or directory in /home/exotic/newexotic/header.php3 on line 751

Warning: include(): Failed opening 'domaintitles/domaintitle_cdn.exoticindia.php3' for inclusion (include_path='.:/usr/lib/php:/usr/local/lib/php') in /home/exotic/newexotic/header.php3 on line 751

Subscribe for Newsletters and Discounts
Be the first to receive our thoughtfully written
religious articles and product discounts.
Your interests (Optional)
This will help us make recommendations and send discounts and sale information at times.
By registering, you may receive account related information, our email newsletters and product updates, no more than twice a month. Please read our Privacy Policy for details.
.
By subscribing, you will receive our email newsletters and product updates, no more than twice a month. All emails will be sent by Exotic India using the email address [email protected].

Please read our Privacy Policy for details.
|6
Sign In  |  Sign up
Your Cart (0)
Best Deals
Share our website with your friends.
Email this page to a friend
Books > Hindu > हिन्दी > आत्मतत्त्वविवेक: Atma Tattva Viveka with Sanskrit Commentaries
Subscribe to our newsletter and discounts
आत्मतत्त्वविवेक: Atma Tattva Viveka with Sanskrit Commentaries
Pages from the book
आत्मतत्त्वविवेक: Atma Tattva Viveka with Sanskrit Commentaries
Look Inside the Book
Description

Introduction

It is known to the students of Indian Philosophy that there are six main orthodox systems. They are Sankhya, Yoga, Vaisesika, Mimansa and Vedanta. Besides those, there are the so called heterodox systems. They are three in number, Viz the Charvaka system, the Jaina system and the Buddha system. The present work, the Atmatattvaviveka, belongs to the domain of the Nyaya system.

Udayacharya the author of the Atmatattvaviveka was a great philosopher. He was a maithila Brahmana by birth. He flourished in the second half of the tenth century A. D. Besides the Atmatattvaviveka, Kiranavali, Laksanavali, Tatparyaparisuddhi, Nyayaparisista and Boddhasidhi, have come down to us from his pen.

The Buddhists did not believe in the existence of God or the individual self. They held that the thing which is known as self or which is understood by the term ‘I’ is not the permanent soul but the composite of the five skandhas. This went against the theistic view of the orthodox Hindus. It, therefore, became necessary for them to defend their view. Kuarila, Sankara many others strove hard to prove the existence of the Supreme God and the permanent individual self. Udayana looked at the problem for the view point of the Nyaya school He wrote the Atmatattvaviveka in defence of the permanent soul theory. It is divided into four Paricchedas. In the first parichheda he author has try to refute the theory of momentariness of the world . in the second pariccheda he has examined the subjectivism of the idealists. In the third pariccheda he has discussed the theory of nonexistence of substance apart from its qualities. In the fourth pariccheda he had attacked the theory of nonexistence of things in this world. It is here that he gives his arguments to prove the existence of God and the individual self.

What is a self is a question which has been troubling the mind of the philosopher all over the world. Ancient and modern thinkers devoted their time of study the problem but none could convince the world by his arguments about the nature of self. The Naiyayikas believe in the existence of the permanent soul. They make it the substantive of the qualities desire, pain, pleasure etc. they believe in the plurality of selves. They assert that there is God and He is the creator of the world. The Vaisesikas also hold the same view. The latter differ from the former in as much as they say that the self can be perceived directly. The Sankhyas believe in the existence of Purusas. They say that they are conscious and permanent (Aparinami). They are incapable of movement. They simply watch the activities of Prakrti. They do not believe in the existence of a separate God. The Yoga school holds the same view. It, however, assert the existence of a supreme God.

The Mimansa school assert the existence of the individual self. Is says that the selves are numberless, permanent and conscious. As regards God the Mimansakas differ among themselves. The older school does not believe in the existence of God though it agrees with the theistic view of the Vedas. The Vedant school holds that the Brahmana is the absolute reality. It is conscious, omniscient and omnipresent. The theory of plurality of selves is maintained. The existence of God ia also supported.

Of the three heterodox schools, the Charvakas hold that the body is all in all. They do not worry about anything else. The Buddhists do not assert the existence of individual soul or God. For them the individual self is a bundle of the skandhas perceptions, sensations and emotions. The Jainas hold the different view from the former two. They assert the existence of the individual selves and believe in their plurality. They say that the selves are permanent and conscious. They, however, believe that they have dimension and are as big as their respective bodies. They do not believe in the existence of supreme God in that sense in which the orthodox Hindus do. They hold that every man may become a god by accumulation of merits. Gods do not differ from human beings and animals in kind, but they do so in degree of perfection. All Tirthankars are gods because they are perfect.

As the Atmatattvaviveka refutes chiefly the Buddhists views regarding self, it will not be out of peace to give a brief history of Buddhism and its school. The Buddhism arose in the sixth century B. C. in Magadha, when, perhaps, Bimbisara ruled there Bmbisara and his followed supported it. During the time of Nandas and Chandragupta Maurya Brahamanism came in the foreground. Asoka patronized Buddhism and spread it far and wide. The Sungas, the Kanvas and the Andhras did not patronize it. It was, therefore, thrown in the background in their time Before long it again found a patron in Kaniska, who gave it a different shape. The period of the Gupta kings was a period of the revival of Vedic reglion and Brahmanic learning, but the Buddhism did not disappear from India, because the Gupta monarchs were tolerents in religion. After him the country was divided into many small states with an independent king of its own. Most of these kings patronised the orthodox Hinduism. Buddhism continued to linger in Bihar and Bengal during the reign of the Pala Kings. It was in this period that Udayanacharya was born.

Sample Pages





आत्मतत्त्वविवेक: Atma Tattva Viveka with Sanskrit Commentaries

Item Code:
NAI848
Cover:
Hardcover
Edition:
2011
ISBN:
9788170803546
Language:
Sanskrit
Size:
8.5 inch X 5.5 inch
Pages:
556
Other Details:
Weight of the Book: 600 gms
Price:
$30.00   Shipping Free
Look Inside the Book
Add to Wishlist
Send as e-card
Send as free online greeting card
आत्मतत्त्वविवेक: Atma Tattva Viveka with Sanskrit Commentaries

Verify the characters on the left

From:
Edit     
You will be informed as and when your card is viewed. Please note that your card will be active in the system for 30 days.

Viewed 6145 times since 19th Dec, 2018

Introduction

It is known to the students of Indian Philosophy that there are six main orthodox systems. They are Sankhya, Yoga, Vaisesika, Mimansa and Vedanta. Besides those, there are the so called heterodox systems. They are three in number, Viz the Charvaka system, the Jaina system and the Buddha system. The present work, the Atmatattvaviveka, belongs to the domain of the Nyaya system.

Udayacharya the author of the Atmatattvaviveka was a great philosopher. He was a maithila Brahmana by birth. He flourished in the second half of the tenth century A. D. Besides the Atmatattvaviveka, Kiranavali, Laksanavali, Tatparyaparisuddhi, Nyayaparisista and Boddhasidhi, have come down to us from his pen.

The Buddhists did not believe in the existence of God or the individual self. They held that the thing which is known as self or which is understood by the term ‘I’ is not the permanent soul but the composite of the five skandhas. This went against the theistic view of the orthodox Hindus. It, therefore, became necessary for them to defend their view. Kuarila, Sankara many others strove hard to prove the existence of the Supreme God and the permanent individual self. Udayana looked at the problem for the view point of the Nyaya school He wrote the Atmatattvaviveka in defence of the permanent soul theory. It is divided into four Paricchedas. In the first parichheda he author has try to refute the theory of momentariness of the world . in the second pariccheda he has examined the subjectivism of the idealists. In the third pariccheda he has discussed the theory of nonexistence of substance apart from its qualities. In the fourth pariccheda he had attacked the theory of nonexistence of things in this world. It is here that he gives his arguments to prove the existence of God and the individual self.

What is a self is a question which has been troubling the mind of the philosopher all over the world. Ancient and modern thinkers devoted their time of study the problem but none could convince the world by his arguments about the nature of self. The Naiyayikas believe in the existence of the permanent soul. They make it the substantive of the qualities desire, pain, pleasure etc. they believe in the plurality of selves. They assert that there is God and He is the creator of the world. The Vaisesikas also hold the same view. The latter differ from the former in as much as they say that the self can be perceived directly. The Sankhyas believe in the existence of Purusas. They say that they are conscious and permanent (Aparinami). They are incapable of movement. They simply watch the activities of Prakrti. They do not believe in the existence of a separate God. The Yoga school holds the same view. It, however, assert the existence of a supreme God.

The Mimansa school assert the existence of the individual self. Is says that the selves are numberless, permanent and conscious. As regards God the Mimansakas differ among themselves. The older school does not believe in the existence of God though it agrees with the theistic view of the Vedas. The Vedant school holds that the Brahmana is the absolute reality. It is conscious, omniscient and omnipresent. The theory of plurality of selves is maintained. The existence of God ia also supported.

Of the three heterodox schools, the Charvakas hold that the body is all in all. They do not worry about anything else. The Buddhists do not assert the existence of individual soul or God. For them the individual self is a bundle of the skandhas perceptions, sensations and emotions. The Jainas hold the different view from the former two. They assert the existence of the individual selves and believe in their plurality. They say that the selves are permanent and conscious. They, however, believe that they have dimension and are as big as their respective bodies. They do not believe in the existence of supreme God in that sense in which the orthodox Hindus do. They hold that every man may become a god by accumulation of merits. Gods do not differ from human beings and animals in kind, but they do so in degree of perfection. All Tirthankars are gods because they are perfect.

As the Atmatattvaviveka refutes chiefly the Buddhists views regarding self, it will not be out of peace to give a brief history of Buddhism and its school. The Buddhism arose in the sixth century B. C. in Magadha, when, perhaps, Bimbisara ruled there Bmbisara and his followed supported it. During the time of Nandas and Chandragupta Maurya Brahamanism came in the foreground. Asoka patronized Buddhism and spread it far and wide. The Sungas, the Kanvas and the Andhras did not patronize it. It was, therefore, thrown in the background in their time Before long it again found a patron in Kaniska, who gave it a different shape. The period of the Gupta kings was a period of the revival of Vedic reglion and Brahmanic learning, but the Buddhism did not disappear from India, because the Gupta monarchs were tolerents in religion. After him the country was divided into many small states with an independent king of its own. Most of these kings patronised the orthodox Hinduism. Buddhism continued to linger in Bihar and Bengal during the reign of the Pala Kings. It was in this period that Udayanacharya was born.

Sample Pages





Post a Comment
 
Post Review
Post a Query
For privacy concerns, please view our Privacy Policy
Based on your browsing history
Loading... Please wait

Items Related to आत्मतत्त्वविवेक: Atma Tattva Viveka... (Hindu | Books)

Jivan Mukti Viveka
by Swami Vidyaranya
Hardcover (Edition: 2015)
Advaita Ashram, Kolkata
Item Code: IDG968
$25.00
Add to Cart
Buy Now
Tattvabodhah
Item Code: NAM303
$35.00
Add to Cart
Buy Now
Swami Vivekananda (The Ultimate Paradox Manager)
by Asim Chaudhuri
Hardcover (Edition: 2016)
Advaita Ashram, Kolkata
Item Code: NAK233
$20.00
Add to Cart
Buy Now
Vedanta Prakarana Grantha (Set of 2 Volumes)
Item Code: NAN870
$20.00
Add to Cart
Buy Now
Human Values
Deal 20% Off
Item Code: NAE947
$8.00$6.40
You save: $1.60 (20%)
Add to Cart
Buy Now
 Pratah Smaranam
Paperback (Edition: 2002)
Swami Vivekananda Yoga Prakashana
Item Code: NAI078
$5.00
Add to Cart
Buy Now
वेदान्तडिण्डिम: Vedanta Dindimah
by Swami Anubhavananda
Paperback (Edition: 2014)
Indra Publishing House
Item Code: NAN812
$35.00
Add to Cart
Buy Now
Testimonials
I have always been delighted with your excellent service and variety of items.
James, USA
I've been happy with prior purchases from this site!
Priya, USA
Thank you. You are providing an excellent and unique service.
Thiru, UK
Thank You very much for this wonderful opportunity for helping people to acquire the spiritual treasures of Hinduism at such an affordable price.
Ramakrishna, Australia
I really LOVE you! Wonderful selections, prices and service. Thank you!
Tina, USA
This is to inform you that the shipment of my order has arrived in perfect condition. The actual shipment took only less than two weeks, which is quite good seen the circumstances. I waited with my response until now since the Buddha statue was a present that I handed over just recently. The Medicine Buddha was meant for a lady who is active in the healing business and the statue was just the right thing for her. I downloaded the respective mantras and chants so that she can work with the benefits of the spiritual meanings of the statue and the mantras. She is really delighted and immediately fell in love with the beautiful statue. I am most grateful to you for having provided this wonderful work of art. We both have a strong relationship with Buddhism and know to appreciate the valuable spiritual power of this way of thinking. So thank you very much again and I am sure that I will come back again.
Bernd, Spain
You have the best selection of Hindu religous art and books and excellent service.i AM THANKFUL FOR BOTH.
Michael, USA
I am very happy with your service, and have now added a web page recommending you for those interested in Vedic astrology books: https://www.learnastrologyfree.com/vedicbooks.htm Many blessings to you.
Hank, USA
As usual I love your merchandise!!!
Anthea, USA
You have a fine selection of books on Hindu and Buddhist philosophy.
Walter, USA
Language:
Currency:
All rights reserved. Copyright 2019 © Exotic India