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empirical universe, he declined to speculate on Moksha and on the doctrine of the Atman and Paramatman . He laid stress on the supremacy of the ethical aspect, and his outlook was definitely practical and empirical. In fact, the Buddha did not tolerate any doctrines which, he thought, diverted the mind from the central problem of suffering, the cause of suffering and its removal, and the urgency of the moral task.
He rejected the doctrine of the Vedanta that the ego is permanent and unchanging. At the same time, he did not countenance the view that, at death, it is destroyed. As Dr. Radhakrishnan says, the Buddha came to the conclusion that interest in the super- natural diverts attention and energy from the ethical values and the exploration of actual conditions: Karma builds the world and Dharma is an organic part of all existence.
IX.8 The Bhagavad-Gita
Every variety of Hindu philosophy has its source in the Upanishads, the Brahma Sutras of Badarayana or Vyasa and the Bhagavad-Gita which forms a part of the Mahabharata. It was as a reaction to the tendencies exhibited by Buddhism and Jainism that the orthodox schools of Indian philosophy (Indian Philosophy is broadly classified as Orthodox and Heterodox. The Six darshanas are all Orthodox while Buddhism, Jainism and Charvakas are
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