The universe is limitless, unimaginable complex and variegated. "Whence it has come? Why it has come? What exactly is it's intrinsic nature?" are questions that spontaneously arise in the mind of its observer. That they are not answerable by inference is known to science. It is only the Veda that can answer them. It says "Brahman is the ultimate cause of the Universe. It is the one without a second. It is absolutely indescribable. Prakrti or maya is it's intrinsic power through which it assumes the form of the universe for the benefit of jivas. In each aeon called Kalpa, the universe is born out of Brahman, lives in Brahman and dissolves in Brahman. Therefore, Brahman is the ultimate cause, i.e. the intrinsic nature of the universe. The universe is changing - Asatya, but Brahman is unchanging - Satya". It goes even beyond and says that the observer of the universe is himself Brahman and one who realizes it attains total freedom from all bondage. Bhagavan Sankara has written the PrasthanatrayaBhasyas elucidating this thesis. He describes the universe as Mithya, Anirvacaniya and Asatya at three different levels of teaching. These adjectives are exclusively different. Thinking that they refer to the same idea, some people have stuck to the adjective Mithya and then tried to reconcile the other two with it using logic that is sometimes funny sometimes exasperating. Nothing in the Bhasyas needs to be reconciled by devious logic. They are already complete, immaculate and unambiguous. This book exhibits the seemlessness of Sankara's presentation, which helps the reader to plunge into sadhana with conviction.
P.S-The origin of all the errors in the presentation of Vedanta has been traced to a huge blunder committed in the understanding of the first word of the first sentence in Brahma SutraBhasya. See Sreyaskari- a commentary on the Catussutri by the same author.
|
Introductory Prakaranam | 1 |
Chapter 1
|
Anubandha Catustaya | 2 |
|
Subject Matter | 2 |
|
Benefit | 3 |
|
The Linkage | 4 |
|
Adhikari - the eligible student seeker | 5 |
Chapter 2
|
Sadhana Catustaya Sampatti | 7 |
|
Nitya-Anitya Vastu Viveka | 7 |
|
Dispassion | 9 |
|
Samadi Satka | 10 |
|
Mumuksutva | 11 |
|
One Doubt | 11 |
|
Who are all entitled for Moksa? | 12 |
Chapter 3
|
Guru | 13 |
|
The need for a Guru | 13 |
|
Characteristics of a Guru | 14 |
|
How to get the Sadguru? | 15 |
|
Service to the Guru | 15 |
|
A word of caution | 16 |
Chapter 4
|
Pramana- Means of Knowledge | 17 |
|
Triputi: Three fold factors | 17 |
|
Pratyaksa Pramanam: Sense Perception as a means | 18 |
|
Anumana Pramanam: Inference as a means | 19 |
|
Upamana Pramanam: Analogy as a means | 20 |
|
Arthapatti Pramanam: Presumption as a means | 21 |
|
Agama Pramanam: Word ofGodlVerbal Testimony as a means | 21 |
|
Another Pramana of the Mimamsakas | 24 |
|
Jagat Prakaranam | 27 |
Chapter 5
|
Other Theories | 27 |
|
An Unperceived Cause of the Jagat exists | 28 |
|
Three causes | 28 |
|
Buddhists view | 29 |
|
Mimamsaka's Logic | 30 |
|
Vaisesikas's Theory | 32 |
|
Naiyyayika's Theory | 34 |
|
Sankhya Thesis | 35 |
|
Modem Arguments | 37 |
|
The Role of Logic in this discussion | 38 |
|
The Limitations of Logic | 38 |
|
The complete Logic | 39 |
Chapter 6
|
The Vedic Theory | 42 |
|
Brahman is the Nimitta of the Jagat | 42 |
|
Brahman is the Up adana Karana of the Jagat | 43 |
|
Upadana or Antaryamin? | 44 |
|
Vacarambhana - Namadheya | 46 |
|
Cause-Effect Non-difference | 47 |
Chapter 7
|
Brahman - The Cause | 56 |
|
Idea to be remembered | 56 |
|
Non-difference of Eater (enjoyer) - Eaten (enjoyed) | 57 |
|
Unachieved SelfInterest | 57 |
|
Objection that Brahman has no Sahakari | 59 |
|
The objection that the Brahman has no limbs | 59 |
|
Objection of Purposelessness of Creation | 60 |
|
Is the Brahman biased and cruel? | 61 |
|
Objection regarding distinctiveness | 62 |
|
Can inert objects come out of Cetana? | 64 |
|
Whose thesis is to be accepted? | 65 |
|
Objection of Brahman having parts | 65 |
|
Upadhi | 66 |
Chapter 8
|
Maya | 70 |
|
The example | 70 |
|
What is Maya? | 70 |
|
Synonyms of Maya | 71 |
|
Apara and Para Prakrtis | 72 |
|
Maya Subservient to Brahman | 73 |
|
Four- faced Brahma | 73 |
|
Process of Creation | 74 |
|
Dissolution | 76 |
|
Maya is Eternal | 77 |
|
Maya is Anirvacanrya | 80 |
|
Maya is non-different from Brahman | 82 |
|
Summary of Jagat Prakaranam | 85 |
|
Brahma Prakaranam | 86 |
Chapter 9
|
Brahman, Separate From The Jagat | 87 |
|
Visesana - Laksana | 87 |
|
The Existent Attributes | 87 |
|
Non-existent attributes | 89 |
|
Brahman is Satya | 90 |
|
The Illusory Wodd | 92 |
|
Three Satyas | 93 |
|
Lens example | 94 |
|
Transcendental Satya | 94 |
|
Transactional Satya | 95 |
|
Virtual Satya | 95 |
|
Brahman is Jnana | 96 |
|
Is Brahman Sarvajfia or Not? | 97 |
|
Brahman is Ananta | 100 |
|
The Experience of the Jnana | 101 |
Chapter 10
|
The Attributelles Brahman | 102 |
|
The Unqualified Brahman | 104 |
|
The Reason for Brahman's Featurelessness | 107 |
|
Is the Jagat Existent or Non-existent? | 110 |
|
Doubt Regarding two imaginations | 112 |
|
Adhyaropa-Apavada | 115 |
|
Summary of Brahmaprakaranam | 118 |
|
Jiva Prakaranam | 119 |
Chapter 11
|
Analysis of the Three Bodies | 121 |
|
Gross Body | 123 |
|
The Gross Body is not me | 125 |
|
Subtle Body | 125 |
|
The Five Pranas | 126 |
|
The Antahkarana | 128 |
|
The Five Jfianendriyas | 130 |
|
The Five Karrnendriyas | 131 |
|
The Subtle body is not me | 132 |
|
Causal Body | 134 |
|
Vidya Karma Piirva Prajfia | 134 |
|
Sancita, Prarabdha, Agami | 135 |
|
Process of Death | 135 |
|
The Process of Rebirth | 136 |
Chapter 12
|
Avidya | 138 |
|
JIva's wrong identification | 138 |
|
Where else to find Jiva Svarupa? | 139 |
|
Determination of the Svariipa | 140 |
|
Agama's Answer | 140 |
|
Is Jiva an Amsa of Brahman? | 141 |
|
Definition of Avidya and Adhyasa | 143 |
|
Effect of Maya is the support of Adhyasa | 146 |
|
Adhyasa is the cause of danger | 147 |
|
Is Avidya an existent entity or merely absence of Vidya? | 148 |
|
Buddhi is Dharmi, Vidya is Pratiygi | 152 |
|
Avidya is beginningless | 154 |
|
Avidya is endless | 156 |
|
Avidya belongs to whom? Maya belongs to whom? | 157 |
|
Motivaton for Creation comes from Avidya | 160 |
|
The Meaning of the Word Avidyakalpita Illusion | 161 |
|
Avidya Laksana Prakrti | 174 |
|
Avidyatrnika Hi Blja Saktih | 174 |
|
Which is the cause of Jagat - Maya or Avidya? | 191 |
|
The two examples | 192 |
|
Maya and A vidya not synonymous | 195 |
Chapter 13
|
Jagrat, Svapna and Susupti | 198 |
|
Wakefulness | 198 |
|
Jyoti | 198 |
|
What is Svapna? | 199 |
|
The Dream Jagat | 201 |
|
Dream: Junction of the worlds here and hereafter | 202 |
|
Who creates Dreams? | 203 |
|
Does Jy6ti Belong to the body? | 204 |
|
Svapna Jy6ti- Not of the body | 204 |
|
Jy6ti is of the Atman | 205 |
|
Qualified Jfiana is Through Indriyas | 206 |
|
Atman is Not unknown | 207 |
|
The Facility with Dreams | 208 |
|
Susupti | 209 |
|
Where is the Jiva in Susupti? | 210 |
|
The Non-dual State | 211 |
|
This is Paramananda (Highest Bliss) | 213 |
|
Analysis of Ananda | 213 |
|
The levels of Ananda | 215 |
|
The Nature of grief | 216 |
|
One's Svarupa is the same as in Susupti | 217 |
|
One's Identity with Brahman | 217 |
|
Proof of Brahman-Arman Identity | 219 |
|
Why not qualified awareness? | 220 |
|
Unwareness of even oneself | 222 |
|
An example | 223 |
|
The question of Avidya in Susupti | 224 |
|
Objections for Avidya's non-existence | 225 |
|
A vidya exists, but not Adhyasa in Susupti | 227 |
Chapter 14
|
Turiya | 230 |
|
Saksi | 230 |
|
Sankhya-Yoga | 230 |
|
Right Realization is Sarvatamabhava | 232 |
|
Examples | 237 |
|
Sublimation of the world | 237 |
|
Samasti- Vyasti | 240 |
|
Vaisvanaratma | 241 |
|
Taijsatrna | 243 |
|
Prajfiatma | 243 |
|
Turiya | 244 |
|
Some doubts | 247 |
|
Omkara | 254 |
Chapter 15
|
The Analysis of Five Sheaths | 256 |
|
Transactions in Vyasti | 256 |
|
The Nature of the Analysis | 257 |
|
Annamayatma (Vya~ti) | 260 |
|
Pranamayatma (Vyasti) | 260 |
|
Manomayatma (Vyasti) | 261 |
|
Vijfianamayatma (Vyasti) | 263 |
|
Anandamayatma (Vyasti) | 263 |
|
Upasafikramana of Samasti Atmans | 264 |
|
Ananda-Anandl | 266 |
|
Upasana Meditation on Sarnasti Atma | 267 |
|
Summary of Jiva Prakaranam | 268 |
|
Sadhana Prakaranam | 270 |
Chapter 16
|
Moksa | 271 |
|
What is Moksa? | 271 |
|
Moksa is only through Jfiana | 272 |
|
Jnana is not a result of Karma | 274 |
Chapter 17
|
Sannyasa | 278 |
|
Veda permits Sannyasa | 278 |
|
Vidvat Sannyasa | 279 |
|
Karma of Jnani | 280 |
|
Vividisa Sannyasa | 281 |
|
The rules of Vividisa Sannyasa | 283 |
|
Slipping from Sannyasa | 285 |
Chapter 18
|
Upasana | 286 |
|
What is Upasana? | 286 |
|
Relation with Alambana | 287 |
|
Upasana of Pratika | 288 |
Chapter 19
|
Karma | 290 |
|
Feature of the Veda | 291 |
|
The Creation of Varnas | 291 |
|
Varna Dharma | 292 |
|
Asrama Dharma | 294 |
|
Karma | 295 |
|
Can Karma lead to Moksa? | 296 |
|
Path of Moksa - One or Several? | 298 |
|
Bhakti | 300 |
|
Summary of Sadhana Prakaranam | 302 |
|
Epilogue | 303 |
|
Index | 312 |
The universe is limitless, unimaginable complex and variegated. "Whence it has come? Why it has come? What exactly is it's intrinsic nature?" are questions that spontaneously arise in the mind of its observer. That they are not answerable by inference is known to science. It is only the Veda that can answer them. It says "Brahman is the ultimate cause of the Universe. It is the one without a second. It is absolutely indescribable. Prakrti or maya is it's intrinsic power through which it assumes the form of the universe for the benefit of jivas. In each aeon called Kalpa, the universe is born out of Brahman, lives in Brahman and dissolves in Brahman. Therefore, Brahman is the ultimate cause, i.e. the intrinsic nature of the universe. The universe is changing - Asatya, but Brahman is unchanging - Satya". It goes even beyond and says that the observer of the universe is himself Brahman and one who realizes it attains total freedom from all bondage. Bhagavan Sankara has written the PrasthanatrayaBhasyas elucidating this thesis. He describes the universe as Mithya, Anirvacaniya and Asatya at three different levels of teaching. These adjectives are exclusively different. Thinking that they refer to the same idea, some people have stuck to the adjective Mithya and then tried to reconcile the other two with it using logic that is sometimes funny sometimes exasperating. Nothing in the Bhasyas needs to be reconciled by devious logic. They are already complete, immaculate and unambiguous. This book exhibits the seemlessness of Sankara's presentation, which helps the reader to plunge into sadhana with conviction.
P.S-The origin of all the errors in the presentation of Vedanta has been traced to a huge blunder committed in the understanding of the first word of the first sentence in Brahma SutraBhasya. See Sreyaskari- a commentary on the Catussutri by the same author.
|
Introductory Prakaranam | 1 |
Chapter 1
|
Anubandha Catustaya | 2 |
|
Subject Matter | 2 |
|
Benefit | 3 |
|
The Linkage | 4 |
|
Adhikari - the eligible student seeker | 5 |
Chapter 2
|
Sadhana Catustaya Sampatti | 7 |
|
Nitya-Anitya Vastu Viveka | 7 |
|
Dispassion | 9 |
|
Samadi Satka | 10 |
|
Mumuksutva | 11 |
|
One Doubt | 11 |
|
Who are all entitled for Moksa? | 12 |
Chapter 3
|
Guru | 13 |
|
The need for a Guru | 13 |
|
Characteristics of a Guru | 14 |
|
How to get the Sadguru? | 15 |
|
Service to the Guru | 15 |
|
A word of caution | 16 |
Chapter 4
|
Pramana- Means of Knowledge | 17 |
|
Triputi: Three fold factors | 17 |
|
Pratyaksa Pramanam: Sense Perception as a means | 18 |
|
Anumana Pramanam: Inference as a means | 19 |
|
Upamana Pramanam: Analogy as a means | 20 |
|
Arthapatti Pramanam: Presumption as a means | 21 |
|
Agama Pramanam: Word ofGodlVerbal Testimony as a means | 21 |
|
Another Pramana of the Mimamsakas | 24 |
|
Jagat Prakaranam | 27 |
Chapter 5
|
Other Theories | 27 |
|
An Unperceived Cause of the Jagat exists | 28 |
|
Three causes | 28 |
|
Buddhists view | 29 |
|
Mimamsaka's Logic | 30 |
|
Vaisesikas's Theory | 32 |
|
Naiyyayika's Theory | 34 |
|
Sankhya Thesis | 35 |
|
Modem Arguments | 37 |
|
The Role of Logic in this discussion | 38 |
|
The Limitations of Logic | 38 |
|
The complete Logic | 39 |
Chapter 6
|
The Vedic Theory | 42 |
|
Brahman is the Nimitta of the Jagat | 42 |
|
Brahman is the Up adana Karana of the Jagat | 43 |
|
Upadana or Antaryamin? | 44 |
|
Vacarambhana - Namadheya | 46 |
|
Cause-Effect Non-difference | 47 |
Chapter 7
|
Brahman - The Cause | 56 |
|
Idea to be remembered | 56 |
|
Non-difference of Eater (enjoyer) - Eaten (enjoyed) | 57 |
|
Unachieved SelfInterest | 57 |
|
Objection that Brahman has no Sahakari | 59 |
|
The objection that the Brahman has no limbs | 59 |
|
Objection of Purposelessness of Creation | 60 |
|
Is the Brahman biased and cruel? | 61 |
|
Objection regarding distinctiveness | 62 |
|
Can inert objects come out of Cetana? | 64 |
|
Whose thesis is to be accepted? | 65 |
|
Objection of Brahman having parts | 65 |
|
Upadhi | 66 |
Chapter 8
|
Maya | 70 |
|
The example | 70 |
|
What is Maya? | 70 |
|
Synonyms of Maya | 71 |
|
Apara and Para Prakrtis | 72 |
|
Maya Subservient to Brahman | 73 |
|
Four- faced Brahma | 73 |
|
Process of Creation | 74 |
|
Dissolution | 76 |
|
Maya is Eternal | 77 |
|
Maya is Anirvacanrya | 80 |
|
Maya is non-different from Brahman | 82 |
|
Summary of Jagat Prakaranam | 85 |
|
Brahma Prakaranam | 86 |
Chapter 9
|
Brahman, Separate From The Jagat | 87 |
|
Visesana - Laksana | 87 |
|
The Existent Attributes | 87 |
|
Non-existent attributes | 89 |
|
Brahman is Satya | 90 |
|
The Illusory Wodd | 92 |
|
Three Satyas | 93 |
|
Lens example | 94 |
|
Transcendental Satya | 94 |
|
Transactional Satya | 95 |
|
Virtual Satya | 95 |
|
Brahman is Jnana | 96 |
|
Is Brahman Sarvajfia or Not? | 97 |
|
Brahman is Ananta | 100 |
|
The Experience of the Jnana | 101 |
Chapter 10
|
The Attributelles Brahman | 102 |
|
The Unqualified Brahman | 104 |
|
The Reason for Brahman's Featurelessness | 107 |
|
Is the Jagat Existent or Non-existent? | 110 |
|
Doubt Regarding two imaginations | 112 |
|
Adhyaropa-Apavada | 115 |
|
Summary of Brahmaprakaranam | 118 |
|
Jiva Prakaranam | 119 |
Chapter 11
|
Analysis of the Three Bodies | 121 |
|
Gross Body | 123 |
|
The Gross Body is not me | 125 |
|
Subtle Body | 125 |
|
The Five Pranas | 126 |
|
The Antahkarana | 128 |
|
The Five Jfianendriyas | 130 |
|
The Five Karrnendriyas | 131 |
|
The Subtle body is not me | 132 |
|
Causal Body | 134 |
|
Vidya Karma Piirva Prajfia | 134 |
|
Sancita, Prarabdha, Agami | 135 |
|
Process of Death | 135 |
|
The Process of Rebirth | 136 |
Chapter 12
|
Avidya | 138 |
|
JIva's wrong identification | 138 |
|
Where else to find Jiva Svarupa? | 139 |
|
Determination of the Svariipa | 140 |
|
Agama's Answer | 140 |
|
Is Jiva an Amsa of Brahman? | 141 |
|
Definition of Avidya and Adhyasa | 143 |
|
Effect of Maya is the support of Adhyasa | 146 |
|
Adhyasa is the cause of danger | 147 |
|
Is Avidya an existent entity or merely absence of Vidya? | 148 |
|
Buddhi is Dharmi, Vidya is Pratiygi | 152 |
|
Avidya is beginningless | 154 |
|
Avidya is endless | 156 |
|
Avidya belongs to whom? Maya belongs to whom? | 157 |
|
Motivaton for Creation comes from Avidya | 160 |
|
The Meaning of the Word Avidyakalpita Illusion | 161 |
|
Avidya Laksana Prakrti | 174 |
|
Avidyatrnika Hi Blja Saktih | 174 |
|
Which is the cause of Jagat - Maya or Avidya? | 191 |
|
The two examples | 192 |
|
Maya and A vidya not synonymous | 195 |
Chapter 13
|
Jagrat, Svapna and Susupti | 198 |
|
Wakefulness | 198 |
|
Jyoti | 198 |
|
What is Svapna? | 199 |
|
The Dream Jagat | 201 |
|
Dream: Junction of the worlds here and hereafter | 202 |
|
Who creates Dreams? | 203 |
|
Does Jy6ti Belong to the body? | 204 |
|
Svapna Jy6ti- Not of the body | 204 |
|
Jy6ti is of the Atman | 205 |
|
Qualified Jfiana is Through Indriyas | 206 |
|
Atman is Not unknown | 207 |
|
The Facility with Dreams | 208 |
|
Susupti | 209 |
|
Where is the Jiva in Susupti? | 210 |
|
The Non-dual State | 211 |
|
This is Paramananda (Highest Bliss) | 213 |
|
Analysis of Ananda | 213 |
|
The levels of Ananda | 215 |
|
The Nature of grief | 216 |
|
One's Svarupa is the same as in Susupti | 217 |
|
One's Identity with Brahman | 217 |
|
Proof of Brahman-Arman Identity | 219 |
|
Why not qualified awareness? | 220 |
|
Unwareness of even oneself | 222 |
|
An example | 223 |
|
The question of Avidya in Susupti | 224 |
|
Objections for Avidya's non-existence | 225 |
|
A vidya exists, but not Adhyasa in Susupti | 227 |
Chapter 14
|
Turiya | 230 |
|
Saksi | 230 |
|
Sankhya-Yoga | 230 |
|
Right Realization is Sarvatamabhava | 232 |
|
Examples | 237 |
|
Sublimation of the world | 237 |
|
Samasti- Vyasti | 240 |
|
Vaisvanaratma | 241 |
|
Taijsatrna | 243 |
|
Prajfiatma | 243 |
|
Turiya | 244 |
|
Some doubts | 247 |
|
Omkara | 254 |
Chapter 15
|
The Analysis of Five Sheaths | 256 |
|
Transactions in Vyasti | 256 |
|
The Nature of the Analysis | 257 |
|
Annamayatma (Vya~ti) | 260 |
|
Pranamayatma (Vyasti) | 260 |
|
Manomayatma (Vyasti) | 261 |
|
Vijfianamayatma (Vyasti) | 263 |
|
Anandamayatma (Vyasti) | 263 |
|
Upasafikramana of Samasti Atmans | 264 |
|
Ananda-Anandl | 266 |
|
Upasana Meditation on Sarnasti Atma | 267 |
|
Summary of Jiva Prakaranam | 268 |
|
Sadhana Prakaranam | 270 |
Chapter 16
|
Moksa | 271 |
|
What is Moksa? | 271 |
|
Moksa is only through Jfiana | 272 |
|
Jnana is not a result of Karma | 274 |
Chapter 17
|
Sannyasa | 278 |
|
Veda permits Sannyasa | 278 |
|
Vidvat Sannyasa | 279 |
|
Karma of Jnani | 280 |
|
Vividisa Sannyasa | 281 |
|
The rules of Vividisa Sannyasa | 283 |
|
Slipping from Sannyasa | 285 |
Chapter 18
|
Upasana | 286 |
|
What is Upasana? | 286 |
|
Relation with Alambana | 287 |
|
Upasana of Pratika | 288 |
Chapter 19
|
Karma | 290 |
|
Feature of the Veda | 291 |
|
The Creation of Varnas | 291 |
|
Varna Dharma | 292 |
|
Asrama Dharma | 294 |
|
Karma | 295 |
|
Can Karma lead to Moksa? | 296 |
|
Path of Moksa - One or Several? | 298 |
|
Bhakti | 300 |
|
Summary of Sadhana Prakaranam | 302 |
|
Epilogue | 303 |
|
Index | 312 |