The Tradition of Advaita

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Like the immortal Brahman which supports the tree of the world, the principle of Advaita which is embedded in the Veda is the source and support of the tree of the philosophical tradition in India. The pulsating tradition of Advaita which is as old as the Veda contains the essentials of the philosophia perennis. This Felicitation Volume brought out in honour of Pandit Kalyanasundara Sastri deals with some doctrines and concepts of the Advaita tradition. The basic doctrines of Advaita are only three: the non-duality of Brahman, the unreality of the world, and the identity of jiva with Brahman. Advaita makes use of a few concepts and formulates a number of arguments in justification of these three doctrines. The eleven essays contributed to this volume by distinguished scholars analyse the implications of the basic doctrines of Advaita, elucidate some of the difficult concepts which have been pressed into service by the great teachers of Advaita, classical as well as contemporary, and examine the various arguments formulated by the Advaitins.

ABOUT THE AUTHOR R Balasubramanian

R. Balasubramanian (Ph.D and D. Litt., Madras University), a specialist in Advaita, Phenomenology and Existentialism, started his career in 1950. He taught in Besant in Basant Theosophical College, Vivekananda College, and Annamalai University before joining the faculty of Radhakrishnan Institute for Advanced Study in Philosophy, University off Madras, of which he was the Director for a number of years. He started Sri Aurobindo School of Eastern and Western Thought at Pondicherry University and was its first Chairman for five years. He spent a year at Stanford University as a Fulbright & Smith-Muudt scholar for his post-doctoral Philosophical Research for a term. He is at present Visiting Professor, Sri Aurobindo School of Eastern and Western Thought and President, Afro-Asian Philosophy Association. His publications include: Personallistic Existentialism of Berdyaev (1970); The Taittirtyopanisad-bhasya-vedanta (1976); The Naiskarmya-siddhi (1988); T.M.P. Mahadevan (1998).