VEDĀNTA the solution to our fundamental problem by D. Venugopal
Part 7 looks at the means we have for obtaining knowledge and how these fail to apply to knowledge of the Self.
There is a complete Contents List, to which links are added as each new part appears.
Part 18 of the serialization of the presentation (compiled by R. B. Athreya from the lectures given by Swami Paramarthananda) of upadesha sAhasrI. This is the prakaraNa grantha which is agreed by most experts to have been written by Shankara himself and is an elaborate unfoldment of the essence of Advaita.
Subscribers to Advaita Vision are also offered special rates on the journal and on books published by Tattvaloka. See the full introduction
Since you are reading this blog, you are presumably a spiritual seeker interested in Advaita. It is also very probable that your knowledge of Sanskrit is minimal or non-existent. I receive occasional complaints about the use of ITRANS – the transliterated ‘English’ form of Sanskrit words – so even that causes problems for many, let alone the original script (called Devanagari) which Sanskrit uses. So why would you want to learn anything at all about the language? Well, if you really are interested in Advaita (or Buddhism, if it comes to that), it is a fact of life that most of the original material from which these teachings derive was written in Sanskrit. Without any knowledge of the language, without even the ability to look up a word in a dictionary, you are forced to rely upon the abilities, and the integrity, of whichever author happened to ‘translate’ the original text on which he or she is commenting. I am currently writing a book on the Mandukya Upanishad and Gaudapada kArikA-s, and this has involved me in referencing many different translations of the original text. [Note that this is a good example why you need to know some Sanskrit. The word kArikA means ‘a verse, commentary or treatise’ but if you ignore the capitals and write this as ‘karika’, it means ‘an elephant’!] And it would amaze you how it is possible to render quite different meanings. Whether this is because of language ability or because the author has a vested interest in propagating a particular point of view is not always possible to say. What I can say, is that is essential to be able to check specific words from time to time to ensure one gleans original intent rather than a modern, possibly biased interpretation. And, before I continue, here is a confession from the introduction to the book: Continue reading
This is the first of a four-part article by Acharya Sadananda of Chinmaya Mission Washington (edited by myself) clarifying the nature of the deep-sleep state and addressing a number of problems which frequently cause confusion in seekers.
I wish to express my appreciation to Pujya Sastriji and Shree Subbuji for directing me to the Panchadashi Ch.11, where the deep-sleep aspects are discussed extensively by Shree Vidyaranya. This article is in response to a question posed by a sincere seeker in a private mail. His question focused on the following: Who is the experiencer, knower, and the recollector of the deep-sleep state, when the mind is not there? In essence, who slept well and knows that he slept well and is now recollecting that information when he is awake. This response to the question is based on my understanding of the 11th Chapter, together with a private communication from Shree Sastriji the post to Advaitin by Shree Subbuji.
In searching for answers, I came across the article by Shree Ananda Wood on the topic of Shree Atmananda Krishna Menon’s understanding of the deep sleep state. Given the fact that all descriptions of the deep-sleep state are necessarily from the vantage point of the waking state, we can only rely for analysis on 1) shaastra pramANa and 2) those experiences that are universally common. The problems with Shree Atmanandaji’s interpretation of the deep–sleep state are noted at the end, since there are many people that I see on Facebook, as well as elsewhere, who follow Atmanandaji writings relating to deep sleep state. Continue reading
Part 17 of the serialization of the presentation (compiled by R. B. Athreya from the lectures given by Swami Paramarthananda) of upadesha sAhasrI. This is the prakaraNa grantha which is agreed by most experts to have been written by Shankara himself and is an elaborate unfoldment of the essence of Advaita.
Subscribers to Advaita Vision are also offered special rates on the journal and on books published by Tattvaloka. See the full introduction
VEDĀNTA the solution to our fundamental problem by D. Venugopal
Part 5 explains how getting what we think we want does not resolve our perceived limitations.
There is a complete Contents List, to which links are added as each new part appears.
Part 16 of the serialization of the presentation (compiled by R. B. Athreya from the lectures given by Swami Paramarthananda) of upadesha sAhasrI. This is the prakaraNa grantha which is agreed by most experts to have been written by Shankara himself and is an elaborate unfoldment of the essence of Advaita.
Subscribers to Advaita Vision are also offered special rates on the journal and on books published by Tattvaloka. See the full introduction
VEDĀNTA the solution to our fundamental problem by D. Venugopal
Part 4 looks at the ways in which we strive to overcome our sense of limitation but only succeed in propagating this.
There is a complete Contents List, to which links are added as each new part appears.
Part 18 of the serialization of ‘The Dream Problem’ by Dr. R.V. Khedkar. Vasishta discusses with the dreamer the cause of dreams and whether we can determine their nature. He concludes with an explanation of the nature of the physical body.
This is the final part.
Part 15 of the serialization of the presentation (compiled by R. B. Athreya from the lectures given by Swami Paramarthananda) of upadesha sAhasrI. This is the prakaraNa grantha which is agreed by most experts to have been written by Shankara himself and is an elaborate unfoldment of the essence of Advaita.
Subscribers to Advaita Vision are also offered special rates on the journal and on books published by Tattvaloka. See the full introduction