Abstract:
The Buddhism and the Vedānta are two systems of Indian philosophy, which debated on many controversial concepts for long time. The purpose of this research is to analyse that is Saṁkara’s Criticism of the teachings of Sarvāstivada School in his Brahmasūtrabhāsya. Commenting on Brahmasutra, In the second pāda of second adhyāya, the three systems of Buddhist philosophy; Sarvāstivāda, Viṇṇānavāda and Sunyatāvāda has been criticised by Saṁkara.This research is done based on some fundamental teachings of the systems of sarvāstivāda thoughts such as atoms and aggregates of Atoms, Cause and Effect, Momentariness, Memory etc. while criticising Atom and the aggregates of atoms Saṁkara tries to prove that the two causes of the world atoms and aggregates (Paṅcaskhandha) are not intelligent, then he questions if there is not an intelligent agent how atoms and aggregates can be the basis of world. Saṁkara criticises the momentariness in details. He says that if the all Dhramas exist for a moment the teaching of cause and effect cannot be accepted because cause is destroyed before effect produced and memory also cannot be existed because of this momentariness. In this way Saṁkara has criticised the fundamental teachings of Sarvāstivāda Buddhist philosophy and try to establish the Non -dual Vedanta philosophy. The research will be done based on these criticisms and compering Buddhist teaching and it will be concluding that how much appropriate that Saṁkara’s criticism on Buddhism.
