ADVAITA VEDANTA A BIRD‟S EYE VIEW - Lakshmi Narayan
ADVAITA VEDANTAA BIRD‟S EYE VIEWBy D. Krishna AyyarCopyright D. Krishna AyyarYou may not, except with our express written permission, distribute or commercially exploit the content. Normay you transmit it or store it in any other website or other form of electronic retrieval system.
Advaita VedantaA BIRD’S EYE VIEWTAB L E OF C O NT E NT SPREFACE . 7TOPIC I: THE HINDI SCRIPTURE . 9TOPIC 2: OUTLINE OF ADVAITA VEDANTA . 16Section 1 - Nature Of Self. Changing And Unchanging Consciousness Distinguished . 16Section 2 - Brahman, The Ultimate Reality . 22Section 3 - Identity Of The Individual Self And Brahman . 25Section 4 - Knower - Consciousness – Reflected Consciousness (Cidaabhaasa) . 26Section 5 - Transmigration and Karma . 27Section 6 - Free Will . 31Section 7 - Status of the World - Orders of Reality . 32Section 8 - Creation. 34Section 9 - The Concept of Maya . 37Section 10 - The meaning of Liberation. 39Section 11 - The Significance of Liberation. 40Section 12 – Knowledge: The Sole Means of Liberation. 46Section 13 - Kramamukti . 47TOPIC 3: PHILOSOPHY OF ADVAITA VEDANTA AS EXPOUNDED IN THE UPANISHADS 49Section 1 - Preparatory Spiritual Practices . 49Section 2 - Enquiry Into One‟s Real Nature . 52Introduction . 52Subsection1 : Drgdsyaviveka. 52Subsection2 : Pancakosavivieka . 55Subsection3 : Avasthatrayavivieka . 56Section 3 - Orders of Reality . 60Section 4 - Description of Brahman, The Absolute Reality . 61Section 5 - Unreality of the Perceived world. 70Section 6 - Pramanam . 72Page 1
Section 7 - Brahman as Existence . 75Section 8 - Creator is Iswara Together with Maya . 79Section 9 - Status of Maya . 87Section 10 - Brahman as Consciousness . 89Section 11 - Reflected Consciousness (Cidabhasa) . 92Section 12 - Significance of Cidabhasa . 98Section 13 - Brahman as Bliss. 100Section 14 - Benefit of Identification with Brahman. 104Section 15 - Benefit of Knowing That I Am All (Sarvatmabhava) . 108Section 16 - Karma is not the Means of Liberation. 109Section 17 - Liberation in This Life Itself - Jivanmukti . 112Section 18 - Videhamukti . 114Section 19 - Kramamukti . 115Section 20 - Purpose of Teaching about Gods with Attributes . 115Section 21 - Process of Obtaining Knowledge of Identity with Brahman . 121APPENDIX – EXPLANTORY NOTES . 126Section 1 - Can Brahman be known . 126Section 2 - Concept of a Real Creation Negated . 129Section 3 - Significance of videhamukti . 132Section 4 - Relationship of Brahman and Maya . 132Section 5 - Maya‟s avarana sakti does not affect Iswara . 133Section 6 - Moksha not an event in time. 134Section 7 - Illustrations for Brahmasatyam jaganmithya . 134Section 8 - Five Definitions of Mithya . 140Section 9 - A criterion of Mithya . 142Section 10 - Mithya not mere imagination . 142Section 11 - Views of Buddhist Schools about Reality Refuted . 143Section 12 - Karma not Means of Moksha . 153Section 13 - Adhyasa . 154Section 14 - Classification Of Adhyasa. Concept of Upaadhi . 158Section 15 - Ignorance and Knowledge of Identity with Brahman . 161Section 16 - Role Of Mahavakyas . 161Section 17 - Analysis of Mahavakyas. 162Section 18 - Moksha Means Knowing One‟s Infinite Nature. 164Section 19 - Importance of “asi” in “Tattvamasi” . 165Section 20 – The meaning of Self-Effulgence . 165Section 21 - Translation of “Satyam”. 166Section 22 - Deriving One Definition of Brahman from Another. 167Section 23 - Description of Brahman in terms of contradiction. . 170Section 24 - Understanding aspects of our true nature from sushupti . 174Section 25 – Consciousness: Appreciation of Pure Existence . 176Section 26 - Recognizing Brahman as Consciousness . 178Section 27 - Recognizing Brahman by Negation of the Knower. 179Page 2
Section 28 - Atma is the Same in All . 179Section 29 - Avastha Traya Viveka in Mandukya Karika . 180Section 30 - Sakshi is the Same Consciousness in All . 180Section 31 - Consciousness Has No Origin or End . 181Section 32 - Existence Has No Origin or End. 181Section 33 - Flowing eternity . 182Section 34 - Antahkarana is matter . 182Section 35 - Logic of Postulating Cidabhasa . 182Section 36 - Mind is objectified by cidabhasa . 186Section 37 - Original and reflected consciousness - An illustration . 186Section 38 - How to Distinguish the Original Consciousness from the Reflected Consciousness187Section 39 - Man's Shadow Is Example Of World Being Not Away But Not Part Of Brahman. 187Section 40 – Exceptions to Jnani has no rebirth . 188Section 41 - Iswara srshti and jiva srshti. Iswara, karma and free will . 189Section 42 - Enjoyment And Suffering Depends On Upadhi As Well As One‟s Reaction . 192Section 43 - Sukshma sarira is a continuous entity . 193Section 44 - Role of miracles, yogic powers etc. 193Section 45 - Suspension of Prarabdha . 194Section 46 - Maya Does Not Have a Cause. 195Section 47 - Maya Cannot be Paramarthika . 195Section 48 - Content (Vishaya) and Locus (Asraya) of Maya . 196Section 49 - Status of Time. Relation of Maya and Time. 198Section 50 - Iswara, the Inner Controller (Antaryaami). 199Section 51 - For Brahman there is no Maya or universe . 200Section 52 - Dream Is Example for Unreality of Jagrat Prapanca . 202Section 53 - Refutation of Plurality of Atmas and of Atmas Being Part of Brahman . 208Section 54 - Refutation of World being Real and Brahman Being Transforming Cause (Parinaami Kaaranam). 215Section 55 - Refutation of Brahman Being Saguna. 216Section 56 - Moksha Only After Death” Refuted . 217Section 57 - Moksha by Negation of Jivas Is Not Futile . 217Section 58 - Misinterpretation Of Avarana Sakti Of Maya . 218Section 59 - Meaning Of Jivatma Being Resolved In Brahman In sushupti . 219Section 60 - Meaning Of The Words Used In Sastra Depends On The Context - Examples221Section 61 - Mixing Up Orders Of Reality . 221Section 62 - Guru and Brahman synonymous . 222Section 63 - Who is a Brahmana? . 222Section 64 - Process Of Cognition . 223Section 65 - Five-fold Pramanas . 223Section 66 - Duties Of A Householder: Grahastha, Asrama and Dharma . 226Section 67 - Pratyabhinja . 227Section 68 - Vedic Support for Possession by Spirits . 228Section 69 - Conversion of secular events into religious ceremonies . 229Section 70 - IIness Looked Upon As Tapas . 230Page 3
Section 71 - Meaning of “Saakshi-Bhashyam” . 231Section 72 - Philosophical Interpretation of Rg. Veda . 231Section 73 - Sastra Is Basis For Any Inferential Proposition In Vedanta . 245Section 74 - Recapitulation of the important points in the teaching . 253Section 75 - Meaning Of Saantipaatha Of Sukla –Yajur-Veda . 256Section 76 - Meaning Of “Uttama Purusha” . 258Section 77 - Departure Of Presiding Deities Of Indriyas When A Person Dies . 258Section 78 - Step By Step Teaching Of Upahita Caitanyam . 258Section 79 - Claimant Of “Aham Brahmasmi” . 261Section 80 - Significance Of Negation Of Kosas In Pancakosa Viveka . 261Section 81 - Illumination By Sakshi . 261Section 82 - Happiness Is Reflected Anandaswaroopam Of Brahman. 262Section 83 - Mutual Superimposition Of Atma And Anatma . 262Section 84 - Vritti Vyapti And Phala Vyapti . 265Section 85 - Emergence And Dissolution Of Cidabhasa . 266Section 86 - Combined Operation Of Antahkarana And Cidakasa In Producing Knowledge267Section 87 - What Happens In Videha Mukti . 269Section 88 - Spontaneous Invocation Of Identity With Brahman By The Jivanmukta . 269Section 89 - Animals Do Not Acquire Agami Karma . 270Section 90 - Strong And Weak Prarabdha . 270Section 91 - Correcting Others . 270Section 92 - Sanyasa And Grahastha In Relation To Moksha. 271Section 93 - Jivanmukta‟s Choice. 271Section 94 - Visva, Taijasa, Praajna . 272Section 95 - Known And The Unknown Lodged In Iswara . 272Section 96 - Jnanabhrashta . 273Section 97 - Saamaanaadhikaranyam Lakshanaa. 273Section 98 - Endless Entities . 274Section 99 - Ramanuja's and Dwaitin's objections to the advaita concept of avidya . 275Section 100 - Dwaitin's objections to the advaita vedanta concept of mithya and refutation by advaitin. 277Section 101 - Recapitulation of the important points in the teaching. 278ANNEXURE I - PRAKRIYA BEDHA IN AVAITA VEDANTA . 282Section 1 . 282Section 2 . 288Section 3 . 289ANNEXURE II - SANKARACARYA, SURSWARACARYA, VIDYARANYA, PRAKASATMAN, VACSPATIMISRA . 293Section 1 - Sankaracarya . 2931. Creation . 2932. Jiva . 298Section 2 - Sureswaracarya . 3031. Creation . 303Page 4
2. Maya . 3053. Locus and content of Maya . 3064. Debate about locus and content of Maya . 3065. Jiva .
Upanisdhads, the Brahma Sutra and the Bhagavdgita, in the school of interpretation called Advaita Vedanta (non-dualism).The presentation in the main paper and Appendices 1 to 11 follows the methodology of teaching (prakriya) called aabhaasa vaada. In abhaasa vada, the jiva and Iswara, the two sentient entities on the empirical
O Drg Drsya Viveka, texto introdutório do sistema Vedanta Advaita que indaga a Discriminação entre a natureza do Perceptor e do Percebido, este texto é atribuído a Sri Sankara Acharya, mestre instaurador do sistema Vedanta Advaita ou Filosofia Final Não-dual.
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YOGA VASISHTHA INTRODUCTION The Yoga Vasishtha is a popular text on Advaita Vedanta, Puranic in form and philosophical in content. It is in the form of replies given by Vasishtha to Sri Rama’s queries regarding philosophical problems of life and death, and human suffering, and treats the essentials of Advaita Vedanta.
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