VIVEKACHUDAMANI PDF

Final words of advice from the teacher pp. It criticizes attachment to the body and goes to explain the various Sareeras, Kosas , Gunas , Senses and Pranas which constitute the Anatman. The Vivekachudamani describes the characteristics of an enlightened human being Jivanmukta [18] and a person of steady wisdom Sthitaprajna on the lines of Bhagavad Gita. It is one of the texts of "spiritual sustenance" in the Advaita tradition.

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Verses 1 and Verses 2 to Verses 4 to Versus 6 to Verses10 To Verses To Verses 16 To Verses 19 to Verses 23 to Verses 27 to Verses 31 and Versus 33 and Verses 35 to Versus 39 to Verses 42 to Verses 45 to Verses 48 to Verses 51 to Verses 54 to Verses 57 to Verses 59 to Verses 62 and Verses 64 and Verses 65 to Verses 70 to Verses - 73 to Verses - 77 to Verses 81 to Verses 84 to Verses 89 to Verses 92 to Verses - 96 to Verses 99 to Verses - to Verse Verses to Verses and Verse to Verses and summary Verses 1 and 2 sadiva samrambh akarcryamadhyamm asmad crya paryantm vand guru paramparm Primarily there are three main sources of the vdantik teaching, which are known as Prastna Traya.

Prastnam meaning the main source. Literally the word "prastnam" is a path; but in this context we should take the word prastnam as source and prastnatraya means the three main sources of the vdantik teaching. And the first one and the main one is the Upaiads, known as the ruti Prastnam; the second one is the Gt, known as the Smrti Prastnam and the third one is Brahma Stra known as Nyya prastnam.

The Upaiads, the Gt and the Brahmastras, ruti prastham, smrti prastnam, and nyya prastnam. Of these three also, ruti prasthnas are the upaiads is the main one, because that is the original source which is considered to be a revelation from the Lord, as a part of the vdas themselves.

That is why the Upaiads are known as Vdntah, meaning the final portion of the vdas, revealed by the Lord, thru the i. And therefore the Upaiads or the ruti prastnas is apaurueyam, is not of human origin; is apaurueyam source; whereas the smrti prastnam is paurueya, is of human origin only. Even though Gt has been taught by Bhagavn himself, still it has been compiled and written by Vyscrya and therefore we consider it as poureeyam or of human origin only.

And in this Gt, the original vdantik teaching is lucidly given with lot of practical tips and also lot of preparatory sdhan; which we do not find that much in the Upaiads. And that is why at the end of every chapter of the Gt, we have "brahmavidhym ygatr".

Gt not only contains brahma vidy; it also contains yga shaastras, which means preparatory disciplines, whereas the Upaiads preparatory disciplines are not given much and they are only hinted. And then comes the nyya prastnam, the Brahma Stras; also written by Vyscrya; and therefore paurueyam only. And this gives the logical support to the ruti prastnam. Makes a difference between logical proof and logical support. What vdnta teaches can never be 6 Swami Paramarthanandas lectures on Vivkacmai logically proved because subject matter of vdnta is beyond the realms of logic; nai tarka mathi rpanya.

And it is beyond logic because logic is based on perceptual data whereas consciousness or Brahman is never available for perception.

If logic is based on perceptual data, whatever is not available for perceptual data, gathering data cannot be logically proved; therefore we can never do any experiment on Brahman. Then why Logic? Logic is only to support the teaching, because the intellect wants to gather the teaching only in a particular format. Logic only presents a format to accommodate the vdantik teaching; not to prove the vdantik teaching. And all the reasonings in vdnta is of the second type.

Second type means what? So thus we have got prastna traya, on which alone, many crya, including akarcrya, have written commentaries. And even though, these three books are the main sources of vdnta, they do not present the teaching in a very systematic manner.

All the three, we find that the teachings are not presented step-by-step that clearly; it is not explicit. Stages are implicit; but they are not clearly and explicitly brought out; and therefore many crya wrote independent works giving the very same prastnaya thraya teaching in a very systematic manner. And all those independent works of crya are known as prakaraa grant; or vdantik treatises. And the beauty of the prakaraa granth is that they present the teaching very systematically.

And we have got very many prakaraa granths; some of the prakaraa granths are advanced prakaraa graths; wherein topic from Brahma Stra will be discussed more; which is Nyya prastnam. Therefore in advanced prakaraa graths, topic will be more from Brahma Stra; also consists of reputation of other systems of philosophy, whereas some other fundamental prakaraa grantha which do not gather or borrow much from Brahma Stras; but they borrow from Upaiads and the Gt.

Gt-Upaiad based prakaraa granths are fundamental. Brahma Stra prakaraa grantha will be advanced graths; they are known as siddhi graths; which are highly technical; highly logical and to study those works; one will have to know Tarka, Mmsa, vyakraaam; all the other branches of science also.

We have got both types of prakaraa graths; many advanced as well as primary. The Tatva Bdha which we generally study first is one of the simple and beautiful prakaraa grantha; 7 Swami Paramarthanandas lectures on Vivkacmai and like that we have got several and Vivkacmai which we propose to see hereafter is also another such primary prakaraa grantha, which present the Tatva Bdha wisdom in a bigger canvas; magnified Tatva Bdha is Vivkacmai. So in Tatva Bdha if there is half a page on the three bodies, arra traya, in Vivkacmai, these three bodies, stla, skma, kraa arras is dealt with very elaborately.

Similarly Paja ka; very elaborately discussed. Jivtma-Paramtma aikyam; very elaborate. Sdhan catuaya sapatti is very elaborate. Jvan mukthi, very elaborate. Tatva Bdha magnified is Vivkacmai. And there are many other prakaraa grant also there. Like the Vdnta Sra is a prakaraa grantha present very systematically.

Pajadai is another prakaraa grantha. Vasudva mananam is another prakaraa granth. Sarva Vdnta siddnta Sra Sagraha is another prakaraa granth. The beauty of all these graths is that they present the teaching in a systematic manner.

Even the graths like tma Bdha, they do that; but in tma Bdha we do not find the verses that systematic; at least sdhan catuaya sapatti is not very clearly presented there; it is taken for granted there. But tma Bdha is a beautiful work because all important ideas are given with an example. But there also presentation is not that systematic. After Tatva Bdha, Vivkacmai presents. And these prakaraa granth are in two formats; some of them in prose form; and some of them are in poetry verses.

Tatva bdha is in prose form; Aparka Anubhti is in verse form; Vdnta Sra is in prose form; and Vivkacmai happens to be in verse form; and the beauty of Vivkacmai is that it contains several different metres in the verses.

In Aparka Anubhti all the verses are in the same metre only; whereas Vivkacmai has got long verses; short verses; is very enjoyable to chant; tune; and this Vivkacmai is attributed is Adi akarcrya himself; even though there are some people who disagree with that; they say it is not akarcrya but majority of people accept it as the work of akarcry. And it is a big work consisting of verses and there are some commentaries also on this work; most well-known commentary is the one written by the Sringeri akarcrya, Candraekara Bhrathi Swmi has written a very lucid; a very beautiful commentary.

If a person wants to learn Sasrkt through commentary, I would recommend this commentary because, Sasrkt is also very nice; because each compound is beautifully split; if one wants to learn amasa; how the compound words are formed; it is giving beautiful tip for that. And there are certain reading differences as well as in the number differences in the versus and am going to follow this book which I have supplied to you. If anyone of you using any different book sometimes you may find, some slka numbers different.

Then you will have to note that. And this work is titled Vivkacmai.

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Vivekachudamani

I bow to Govinda, whose nature is Bliss Supreme, who is the Sadguru, who can be known only from the import of all Vedanta, and who is beyond the reach of speech and mind. For all beings a human birth is difficult to obtain, more so is a male body; rarer than that is Brahmanahood; rarer still is the attachment to the path of Vedic religion; higher than this is erudition in the scriptures; discrimination between the Self and not-Self, Realisation, and continuing in a state of identity with Brahman — these come next in order. This kind of Mukti Liberation is not to be attained except through the well-earned merits of a hundred crore of births. These are three things which are rare indeed and are due to the grace of God — namely, a human birth, the longing for Liberation, and the protecting care of a perfected sage. The man who, having by some means obtained a human birth, with a male body and mastery of the Vedas to boot, is foolish enough not to exert himself for self-liberation, verily commits suicide, for he kills himself by clinging to things unreal.

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