In these pages an attempt is made to present the Mysticism of Sankara. The present work is called A Philosophical Study of the Mysticism of Sankara for two reasons. First, to show that mysticism can be studied and approached from several different viewpoints, viz., psychological, religious and sociological, and second, to limit the anticipations that are likely to come up.
The study is based on Sankara's works and books dealing with Mysticism in general. Sankara's method of approach and the central theory of Advaita Vedanta has been set forth in the first chapter. The second chapter gives a comprehensive and critical account of the nature, characteristics and types of mysticism. Therein the origin of mysticism in Hindu, Greek, Hebrew and Jewish and Christian religions is also explained. With the authority of several modern writers on mysticism its accepted usage is determined.
The third chapter gives an account of the ontological position of Sankara. Sankara's ontology is shown to be of two-fold structure: his conception of the lower and higher Vidya, the Lower and Higher Brahman indicates this. Chapter four exa-mines the mystical elements contained in the doctrine of Being: the criticism to which the mysticism of Sankara is exposed and answered.
The fifth chapter treats Anubhava as a special means of knowing Brahman. Questions such as What is the proof of Anubhava? What happens in Anubhava?' and the glorious descriptions of Anubhava are explained in this chapter.
The Kevalajnana Marga or the Mystic path of Sankara which does not allow any other alternative is the theme of the sixth chapter.
In the concluding chapter Sankara's mysticism is compared with some non-Indian forms of mysticism in order to show that Advaita Vedanta is still a living force; an attempt is also made in this connection to show its influence on other religions and philosophies.
Mysticism is a term so widely used that it has become the first duty of those who use it to explain what they mean by it. Professor W.R. Inge provides a number of definitions towards the end of his book Christian Mysticism. Whatever might be the nature and number of definitions offered, it is unquestionably true that mysticism is often used in a semi-contemptuous way to denote vaguely any kind of occultism or spiritualism. In contrast with the present day life in which we set high value on life of action, and the things, such as social responsibility, power consciousness, economic stability, increasing command and control over nature, self-respect and individuality-which seem good to us, mysticism appears as a shedding of responsibility and retreat from life. The mystics turn their back on every-thing that we include under the terms culture and civilization. They leave behind the whole elaborate system of goods which men have discovered and laboured to establish. For action they substitute contemplation, for society solitude, for reason ecstasy and so on.
Whatever might be the status of mysticism in the past, two facts are undeniable. In the first place, it is the leading characteristic of some of the greatest thinkers of the world in the West such as Plato, Plotinus, Eckhart, Bruno, Spinoza, Goethe and in the East Yajnavalkya, sankara, Ramanuja, Vallabha, Caitanya and Ramakrsna. Secondly, no one has ever been an indifferent or unhappy mystic.
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