The Roots of Vedanta (Pdf)


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  1. says: The Roots of Vedanta (Pdf) Sudhakshina Rangaswami ñ 9 Read

    Sudhakshina Rangaswami ñ 9 Read Free read ↠ E-book, or Kindle E-pub ñ Sudhakshina Rangaswami review The Roots of Vedanta I will keep this short as I am certainly a novice when it comes to Vedanta As such I have absolutely no way of understanding whether Sankara

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Beings to choose the one most suited to their disposition The crux of the famous Gita verse is niskama karma Thy concern is with action alone never with results Let not the of the famous Gita verse is niskama karma Thy concern is with action alone never with results Let not the of action be thy motive nor let thy attachment be for inaction 39 Also interesting is the ntire chapter on pistemology Epistemology is the gateway be for inaction 39 Also interesting is the ntire chapter on The First Ghost epistemology Epistemology is the gateway philosophyspecially Vedanta in which Self knowledge is the objective of the inuiry into the nature of the Absolute Reality So the very first uestion that a Vedantin addresses in his pursuit of Self knowledge is How do we know The process of knowing involves the triad the knower subject the known object and the means of knowledge pramana The means of knowledge that Sankara advocates to xpound Vedanta are three perception pratyaksa inference anumana and scriptural testimony sabda or sruti 50 The best of this volume however in my opinion are the thoughts on the path to perfection Sankara SHOWS THAT THE OBJECTIVE OF THE UPANISAD IS TO that the objective of the Upanisad is to the identity of the individual Self Atman and the Absolute Self Brahman To one who begins this inuiry such a blanket assertion of identity will naturally be difficult to swallow as the subject object distinction in the process of knowledge will become obliterated Doubts will beset the inuirer Can the one who perceives be the perceived He goes on to describe the nature of reality and the subject of maya 268 Let us now stop discussing the different doctrines about the transmigratory soul Let us go on with the present subject The reflection of the face in the mirror is a property neither of the face nor of the mirror For if it were the property of ither of the two it would continue ven if the other were removed 279 On the path to perfection there is a perfect uote from the Mahabharata Knowledge springs in men on the destruction of sinful karma when the Self is seen in self as in a clean mirror 334 This last uotation provides an image that I cannot shed from my memory and hope not to ualities good and bad are xplored in detail Self knowledge knowledge of the Self and the like Perce. E Bhagavad gita texts which together form the scriptural canon of Vedanta and an independent treatise the Upadesa Sahasri on whose authenticity there is unanimity Exhibiting a deep mpathy with the living tradition Su. I will keep this short as I am certainly a novice when it comes to vedanta a novice when it comes to Vedanta such I have absolutely no way of understanding whether Sankara s commentary is considered accurate or whether this selection and translation provides a clear or insightful view into Sankara s thought I found this volume fascinating and incredibly difficult The xposition provides such a deep grounding on the Upanisads that it is difficult for me to really comprehend Sankara s main point deep grounding on the Upanisads that it is difficult for me to really comprehend Sankara s main point language barrier for me to really comprehend Sankara s main point language barrier also a significant hurdle to overcome That said I found many things fascinating In the introduction Sankara s thought begins to be Humanism explained Isvara is thefficient cause the intelligence behind the universe Thus maya is not a second principle It is not only maya that is under the Lord s control but also the Smokin' Hot entire universe that comes into being He is the inner controller antaryamin of all the sentient beings and the insentient matter Commenting on the opening verse of the isavasya Upanisad Sankara says He who is the Supreme Ruler and Supreme Self of all is the Lord Isa For as the indwelling soul of all He is the Self of all beings and as such rules all Sankara s causation is therefore and appearance vivarta because Brahman does not undergo transformation as in the case of clay which becomes a pot 33 This isxplored further about halfway through the volume The theory of causation that he advocates is known as satkaryavada which states that the Placing Memory effectxists in the cause Lasombra even prior to creation So creation is not anything new but just a manifestation of that whichxists in the cause in latent form Sankara xtends this theory to state that creation is but a manifestation of name and form only Being transforming into Becoming the One becoming the many the indeterminate Brahman becoming the determinate in association with maya 213 These are deep thoughts They reuire logical precision I frankly love many of the commentaries on the search for reality and knowledge The rationale of the karma jnana and bhakti yogas laborated in the Bhagavad gita is to Wanton Nights enable human. Thisrudite and wide ranging anthology offers a panoramic view of Vedanta in Sankara’s own words with selections from standard translations of his commentaries on the Upanisads the Brahma sutra Vedanta sutra and th. Ption tc Knowledge of truth results from the mature development of such attributes as humility which are The Means Of Attaining Knowledge The End means of attaining knowledge The nd this knowledge is moksa the cessation of mortal xistence of samsara The nd should be kept in view for it is only when one perceives the ಪರಿಸರದ ಕತೆ Parisarada Kathe end of the knowledge of truth that one willndeavor to cultivate the attributes which are the means of attaining that knowledge These attributes from humility to perception of the The Fiend Next Door end of the knowledge of truth are to be declared to be knowledge because they are conducive to knowledge What is opposed to this viz pride hypocrisy cruelty impatience insincerity and the like is ignorance which should be known and avoided as tending to the perpetuation of samsara 347 Regarding spiritual disposition on the path to perfection Purity of heart purity of antahkarana sattva abandonment of deception dissimulation falsehood and the like in all transactions that is to say transacting business in perfect honesty 347 The path to absolute perfection How is this consummation of knowledge to be attained Listen Pure Free from illusion maya from doubt and misconception Reason buddhi the determining faculty The Self the aggregate of the body and the senses Abandoning as we should understand from the context all superfluous luxuries all objectsxcept those only which are necessary for the bare maintenance of the body and laying aside love and hatred ven for those objects which appear necessary for the maintenance of the body 351 Sankara in his commentary on the Brahma sutra spells out four prereuisites for a spiritual seeker mbarking on scriptural Sankara in his commentary on the Brahma sutra spells out four prereuisites for a spiritual seeker mbarking on scriptural an inuiry into his commentary on the Brahma sutra spells out four prereuisites for a spiritual seeker mbarking on scriptural an inuiry into They are discrimination between the The Return of the Carter Boys: The Carter Boys 2 eternal and thephemeral renunciation of fruit of action cultivation of six virtues and longing for liberation 361 There is no debating that this book is difficult to read and difficult to understand I don t think it is meant to be read once or uickly It is meant to serve as a repository of teaching by one of the foremost spiritual masters and in that it succeeds greatl. Dhakshina has selected passages that A Meditation on Murder explain all the important concepts and teachings including up to date deliberations on Sankara Her general and sectional introductions illuminate and demystify thesoteric concept. ,


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The Roots of Vedanta
Desire in Seven Voices Wanton Nights While My Soldier Serves