Aadi Shankara accepted and turned Madhyamika Buddist's principle of "shunyatha" into "nirguna parabhrama" of Advitha. What Nagarjuna missed or deliberately avoided to reject Brahminical "soul" of eternity, Shankara appropriated (events almost sound like Poincare and Einstein's role in the making of the special theory of relativity) to point out "madhyamaka shunyatha is eternal in nature in their own argument". Also, he proves Nagarjuna's "dependent arise of validity" and "Advaita's validity and invalidity of cognisance" are only applicable in the veridical world or Maya.
Together Nagarjuna and Shankara pose a big challenge to the special theory of relativity.
They point out, dependency(relativity) can only be valid in a Veridical world or Maya and it can not be causal or consequential in the absolute universe.
They point out, dependency(relativity) can only be valid in a Veridical world or Maya and it can not be causal or consequential in the absolute universe.
Interestingly we still scout around something in physics that was settled 11 centuries ago or 16 centuries ago in philosophy.
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