1914
DOI: 10.1086/206851
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The Vedanta Philosophy and the Doctrine of Maya

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Cited by 5 publications
(6 citation statements)
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“…This latter meaning is thought to have evolved during the many centuries over which the Védas were composed. Radhakrishnan (1914) argues that whereas early Vedas expressed an animistic polytheism, there emerged a philosophical and spiritual urge to identify a unifying principle beneath the flux of multiplicity and change. This principle became referred to as Brahman, which Ho defines (1995) as the "ubiquitous, absolute, formless, immaterial, immutable" ground of everything that exists (p. 124).…”
Section: The Sacredmentioning
confidence: 99%
“…This latter meaning is thought to have evolved during the many centuries over which the Védas were composed. Radhakrishnan (1914) argues that whereas early Vedas expressed an animistic polytheism, there emerged a philosophical and spiritual urge to identify a unifying principle beneath the flux of multiplicity and change. This principle became referred to as Brahman, which Ho defines (1995) as the "ubiquitous, absolute, formless, immaterial, immutable" ground of everything that exists (p. 124).…”
Section: The Sacredmentioning
confidence: 99%
“…There are studies that suggest that the Bhagavad Gita summarizes the key themes of the Upanishads and various other Hindu texts [ 153 – 155 ]. The Bhagavad Gita along with the Upanishads and the Brahma Sutras is known as the Prasthanatrayi [ 156 – 160 ], literally meaning the three points of departure [ 156 ], or the three sources [ 158 ] ), which makes the three foundational texts of the Vedanta school of Hindu philosophy [ 15 , 16 , 154 , 155 , 161 ]. Sargeant et al [ 153 ] stated that the Bhagavad Gita is the summation of the Vedanta.…”
Section: Resultsmentioning
confidence: 99%
“…The study first examines the key spatio-temporal concepts in the Vedantic thought that can enable this discussion on AR. These illustrative concepts are maya , siddhi , avataar and divya drishti (Campbell, 1972; Malinar, 2011; O’Flaherty, 1980, 1981; Radhakrishnan, 1914, 1923/1996). These are all considered here as illustrative of the hyper-real, a point reached beyond high modality (HM) tending towards lower modalities (LM) as against a concept of the real tending specifically towards high modality (HM).…”
Section: Comparative Approach To the “Hyper-real” In Vedantic Systems And Post-modern Conceptualizationsmentioning
confidence: 99%
“…An individual’s spiritual growth or yogic ability depends on this understanding of the manifest world to differentiate between “reality” and the “hyper-real”. The concept of maya according to Radhakrishnan (1914, p. 431), one of the early scholars on Indian philosophy, appears to signify the illusory character of the finite world. This, he points out, is not part of the cosmological view of the Vedas and early Upanishads where the universe was considered as “real”.…”
Section: Comparative Approach To the “Hyper-real” In Vedantic Systems And Post-modern Conceptualizationsmentioning
confidence: 99%