(DOWNLOAD) The Roots of Vedanta AUTHOR Sudhakshina Rangaswami

The Roots of VedantaBeings to choose the one most "Suited To Their Disposition The "to their disposition The of the famous Gita verse is niskama karma Thy concern is with action alone never with results Let not the fruit of action be thy motive nor let thy "attachment be for inaction 39 Also interesting is the entire chapter on Epistemology is the gateway "be for inaction 39 Also interesting is the entire chapter on epistemology Epistemology the gateway philosophy especially Vedanta in which Self knowledge is the objective of the inuiry into the nature of the Absolute Reality So the very first estion 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 expound 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 show 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 Tout Bob Morane/31 us now stop discussing the different doctrines about the transmigratory soul Lets 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 either of the two it would continue even if the other were removed 279 On the path to perfection there is a perfect 1932 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 lastotation provides an image that I cannot shed from my memory and hope not to خیام و آن دروغ دلاویز ualities good and bad are explored 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 isnanimity Exhibiting a deep empathy with the living tradition Su. I will keep this short as I am certainly a novice when it comes to Vedanta As such I have absolutely no way of nderstanding 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 the exposition provides "fascinating and incredibly difficult The provides a deep grounding on the Upanisads that it is difficult for me to really comprehend Sankara s main point My language barrier is also a significant hurdle to overcome That said I found many things fascinating In the introduction Sankara s thought begins to be explained Isvara is the efficient cause the intelligence behind the niverse Thus maya is not a second principle It is not only maya that is Papelucho ¿Soy dix leso? under the Lord s control but also the entireniverse 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 ndergo transformation as in the case of clay which becomes a pot 33 This is explored further about halfway through the volume The theory of causation that he advocates is known as satkaryavada which states that the effect exists in the cause even prior to creation So creation is not anything new but just a manifestation of that which exists in the cause in latent form Sankara extends 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 elaborated in the Bhagavad gita is to enable human. This erudite 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.

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Ption etc Knowledge of truth results from the mature development of such attributes as humility which are the means of attaining knowledge The end of this knowledge is moksa the cessation of mortal existence of samsara The end should be kept in view for it is only when one perceives the end of the knowledge of truth that one will endeavor to cultivate the attributes which are the means of attaining that knowledge These attributes from humility to perception of the 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 "of samsara 347 Regarding spiritual on the path to perfection Purity of heart purity of antahkarana #sattva abandonment of deception dissimulation falsehood and the # abandonment of deception dissimulation falsehood and the 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
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Pure Free 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 nderstand from the context all superfluous luxuries all objects except those only which are necessary for the bare maintenance of the body and laying aside love and hatred even 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 embarking on scriptural study an inuiry into Brahman They are discrimination between the eternal and the ephemeral 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 Civilization or Barbarism An Authentic Anthropology understand I don t think it is meant to be read once orickly 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 explain all the important concepts and teachings including p to date deliberations on Sankara Her general and sectional introductions illuminate and demystify the esoteric concept. ,