DOCSLIB.ORG

The Vedanta-Kaustubha-Prabha of Kesavakasmtribhajta : a Critical Study

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Vedanta-Kaustubha-Prabha of Kesavakasmtribhajta : a Critical Study THE VEDANTA-KAUSTUBHA-PRABHA OF KESAVAKASMTRIBHAJTA : A CRITICAL STUDY THESIS SUBMITTED FOR THE DEGREE OF D. LITT. TO ALIGARH MUSLIM UNIVERSITY. ALIGARH 1987 BY DR. MAOAN MOHAN AGRAWAL M.A., Ph. D. Reader in Sanskrit, University of Delhi T4201 T420 1 THE VEDANTA-KAUSTUBHA-PRAT^HA OF KESAVAKASMIRIBHATTA : * • A CRITICAL STUDY _P _F^_E_F_A_C_E_ IVie Nimbarka school of Vedanta has not so far been fully explored by modern scholars. There are only a couple of significant studies on Nimbarka, published about 50 years ago. The main reason for not ransacking this system seems to be the non­ availability of the basic texts. The followers of this school did not give much importance to the publications and mostly remained absorbed in the sastric analysis of the Ultimate Reality and its realization. One question still remains unanswered as to why there is no reference to Sankarabhasya in Nimbarka's commentary on the Brahma-sutras entitled '"IVie Vedanta-pari jata-saurabha", and why Nimbarka has not refuted the views of his opponents, as the other Vaisnava Acaryas such as R"amanuja, Vallabha, ^rikara, Srikantha and Baladeva Vidyabhusana have done. A comprehensive study of the Nimbarka school of Vedanta is still a longlelt desideratum. Even today the basic texts of this school are not available to scholars and whatsoever are available, they are in corrupt form and the editions are full of mistakes. (ii) On account of the lack of academic interest on the part of the followers of this school, no critical edition of any Sanskrit text has so far been prepared. Therefore, the critical editions of some of the important Sanskrit texts viz. the Vedanta-Kaustubha- prabha of Kesavakasmiribhatta, the Parapaksagirivajra of Madhavamukundacarya are badly needed by modern scholars. The Vedanta-kaustubha-prabha of Kesavakasmiribhatta (14th Century, A.D.) is an elaborate commentary on the Brahma-sutras. It is a commentary of Srinivasa's Vedanta-Kaustubha which itself is a commentary of the Vedanta-parijata-saurabha of Nimbarka. Its main contri­ bution is in the field of epistemology, logic, meta­ physics and ethics. Its chief merit consists, in its elaborate and scholarly criticism of the Advaitavada of Sankara. The work bears ample testimony to the fact that Kesavakasmiribhatta was an erudite logician. No critical study of this difficult work has been done so far. To undertake a critical study of the Vedanta- kaustubha-prabha is, therefore, an utmost need of today. I have endeavoured for the same in the present thesis. About five or six years ago I was directed by my Guru Professor Rasik Vihari Joshi of the University of (iii) Delhi to work on the Vedanta-kavistubha-prabhi of Kesavakasmiribhatta. I started the work facing many obscure problems without any solution. I asked my friends and scholars. Finally, it was Professor Joshi who very kindly and properly solved the problems, explained to me the whole text with philosophical notes, and made easy to understand the exposition of Kesavakasmiribhatta, I do not hesitate to confess that the work is a result of his kind help and encouragement. I take this oppor­ tunity to express my heartiest sense of gratitude to Professor Joshi for his unstinting scholarly advice, assistance and encouragement. I am equally deeply beholden to my Guru Dr. S.P. Singh, Professor and Head of the Department of Sanskrit, Aligarh Muslim University, Aligarh who also explained to me the difficult portions of this text, properly initiated me into the modern methods of scientific research, gave unstinted advice, assistance and encouragement, very kindly went through the manuscript and gave valuable suggestions for the improvement of the thesis. I would also like to express my sincere thanks to Professor Chhote Lai Sharma, Dean, Faculty of Humanities, Banasthali Vidyapith, Banasthali (Rajasthan) for his ever ready help and suggestions. (iv) I should further thank the librarians : the National Library, Asiatic Society, Sanskrit College & Calcutta University, Calcutta; Aligarh Muslim University, Aligarh; Delhi University, Delhi; and Banasthali Vidyapith, Banasthali; and the officers of Sriji Kunja, Vrindavan for their kind help in sending certain rare articles and books to me and permitting me to consult their libraries, specially unpublished manuscripts which helped me much in bringing out this humble work on the Philosophy of Nimbarka. -- MADAN MOHAN AGRAWAL _C_0_N_T_E_N_T_S_ PAGES PREFACE . .. (i) - (iv) CONTENTS .. .. .. (v) - (xii) 1. Kesavaka3miribhatt;a : I.-I0 1.1 Life 1.2 Date 1.3 Works 1.3.1 Commentaries : 1.3.1.1 Vedanta-kaustubha-prabha (An elaborate commentary on the Brahmasutras) 1.3.1.2 Tattvaprakasika (A commentary on the Bhagav ad-git a) 1.3.1.3 Tattvaprakasika-veda- stuti-tika (A commentary on Veda- stuti, a part of the Bhagav ata-purana, tenth skandha) (vi) 1.3.1.4. Tattvaprakasika (A commentary on the Taittiriya- upanisad) 1.3.1.5 Brahmopanisat-tika 1.3.1.6 Visnu-sahasra-nama- tika 1.3.2. Original Workst 1.3.2.1 Sri-govinda-saranagati 1.3.2.2 Yamuna-stotram 1.3.2.3 Krama-dipika 2 . The Vedanta-kaustubha-prabh a of Kes av akasmi ribh at^ t a; 11—15 2.1 Introduction 2.2 parts of Adhlkarana or section : 2.2.1 Visaya (subject) 2.2.2 Sarhsaya (Doubt) 2.2.3 Purvapaksa (Prima-facie view) 2.2.4 Uttarapaksa (Opposite view) 2.2.5 Siddhanta (Conclusion) 2.2.6 Sangati (Consistency): 2.2.6.1 Sastra-sahgati 2.2.6.2 Adhyaya-sahgati 2.2.6.3 Pada-sahgati (vii) 2.2v6.4 Adhikarana-sangatix 2.2.6.4.1 Aksepa-sangati (Objection) 2.2.6.4.2 Drstanta- sangati (Illustration) 2.2.6.4.3 Prati-drstanta- sahgati (Counter Illustration ) 2.2.6.4.4 Prasanga- safigati (Incidental- I llustration) 2.2.6.4.5 Utpatti- sangati (Introduction) 2.2.5.4.6 Apavada- sahgatl (Exeption) 2.3. Anubandha-catu^taya (The indispensable quaternity of factors) t 2.3.1 Adhikarin (The person entitled to the study) 2.3.2 Visaya (Topic) (viii) 2.3.3 Sambandha (Relation) 2.3.4 Prayojana (Purpose) 2.3.5 The cannos for determining the purport i 2.3.5.1 Upakrama (The beginning) 2.3.5.2 Upasariihara (The end) 2.3.5.3 Abhyasa (IVie repetition) 2.3.5.4 Apurvata (The novelty) 2.3.5.5 Phala (The object) 2.3.5.0 Arthavada (The glorification) 2.3.5.7 Upapatti (Argument) 3. Exposition of the doctrines of the Nimbarka- Vedanta in the Vedanta-kaustubha-prabha : X6—133 3.1 Epistemoloqy ; 3.1.1 Pratyaksa (Perception) 3.1.2 Anumana (Inference) 3.1.3 Upamana (Comparison) 3.1.4 Sabda (Valid-testimony) 3.1.5 Anupalabdhi (Non-cognition) 3.2 Concept of Brahman : 3.2.1 Nature of Brahman 3.2.2 Brahman is the cause of the universe (ix) 3.3 Concept of Jlva : 3.3.1 Nature of Jiva 3.3.2 Size of Jiva 3.3.3 Number of Jiva 3.J.4 Kinds of Jiva 3.3.5 States of jIva 3.3.6 Destinies of Jiva 3. 4 Concept of Jaqat : 3.4.1 Aprakrta-Jagat 3.4.2 Prakrta-Jagat 3.4.3 Kala 3.5 Relation between Brahman, Jiva and Jaqat (Svabhavikabhedabhedavada) 3.5.1 Difference between Brahman, Jiva and Jagat 3.5.2 Non-difference between Brahman, Jiva and Jagat 3.5.3 The doctrine of natural difference and non-difference (Svabhavika- bhedabhedavada) 3 . 6 Liberation (Mok^a) 3.7 Ethics (The Sadhanas) : 3.7.1 Karrnan 3.7.2 Vidya 3.7.3 Upas ana 3.7.4 Prapatti (x) 4. A Comparative Study of the doctrine of natural difference and non-difference (Svabhavlka-bhedabhedavada) with some other bhedabheda doctrines j l'54-l94 4.1 S"abhavlka-bhedabhedavada and Aupadhlka-bhedabhedavada 4.2 Svabhavlka-bhedabhedavada and VIs151adv ai t av ada 4.3 Svabhavlka-bhedabhedavada and Saiva-Vlsistadvaltavada 4.4 Svabhavlka-bhedabhedavada and Vira-salva-Vlsl§tadvaltavada 4.5 Svabhavlka-bhedabhedavada and Aclntyabhedabhedavada 5. The Vedanta-kaustubha-prabha : Its Contributions to Indian Philosophy and the way of Life : 197-255 5.1 Eplstemologleal contribution : 5.1.1 Nature of knowledge 5.1.2 Relation between knowledge and the object of knowledge 5.1.3 The Epistemlc value of dreams 5.1.4 The Anlrvacaniya-khyati, reason and common-sense (xi) 5.1.5 l^.e Atma-khyati of Buddhist Idealist and the external obj ects. 5.1.6 The Asat-khyatl of Buddhist Nihilist and the worldly facts 5.1.7 Ihie Foundation of Satkhyati 5.1.8 Self-validity of knowledge 5 . 2 Corrtribution to Logic ;, 5.2.1 Kinds of Ferceplicn » External (bahya) and Internal (antara) 5.2.2 I'he significance of Perception 5.2.3 Kinds of Inference : Secular (laukika) and Scriptural ( sastramulaka) 5.2.4 Kinds of Valid-tt-stimony : Scriptural (Srauta) and Verbal Csabda) 5.2.5 The supreme significance of Scriptural Testimony 5. 3 Contribution to Metaphysrcs J 5.3.1 The trinity of Reiils 5.3.2 Nisrvisesa-Brahrnan and Savisesa- Brahman 5.3.3 Pratibimbita-Jiva, Aupadhika-Jiva and Nirupadhika-Jiva (xii) 5.3.4 Akartrtva-vada and Kartrtva-vada 5.3.5 Vivartavada ani Parinamavida 5.3.6 Reality of the Jagat 5.3.7 Jivan-mukti and Videha-mukti 5.4 Contribution to Ethics t Conclusion 1.60 - 2.6,1 Bibllography 14^- XfeS CHAPTER - KESAVAKASMIRIBHATT/. CHAPTER - . KESAVAKASMIRIBHAT'.'A f_' 1. 1-2 Life and Date: Kesavakasmiribhatta is the well-known scholar and commentator of the Nimbarka-school of Vedinta. He was the twenty ninth teacher after Nimbarka. - • 2 He was the immediate disciple of Gangalabhatta. 1. (a) ' Sri-qujTu-nati-vai jayanti ', as given in Stotra-ratnavali, pp.127-136, compiled by Kalyanadasa, Mathu]-a, 1925.
Load more

Recommended publications
  • Astrology, Astronomy and Spiritualism in 'Siddhanta Darpana'
    Odisha Review January - 2012 Astrology, Astronomy and Spiritualism in µSiddhanta Darpana¶: A Comparison with Similar Thoughts Dr. K.C. Sarangi Jyotisham api tatjyotih «««« Jnanam jneyam jnanagamyam ««« (Gita, Chapter 13, Verse-18) The creator of µSiddhanta Darpana¶ was indeed one among millions. He worked and struggled in the solitude to µhear the unheard and glimpse the invisible¶. µSiddhanta Darpana¶ is an immortal this great book. One may, therefore, benefit creation of the famous Odia astrologer Samanta the knowledge of all astrological literature by Chandrasekhar. Astrology emanates from the reading this one great book on astrology. Vedic thoughts. It is immensely useful for the Secondly, the writer, Late Samanta society. Aruna Kumar Upadhyaya, in his Chandrasekhara, wherever, had not explained translation of µSiddhanta Darpana¶ in Devnagari the astrological theories of the past, he had, script writes: at least, given indication how to approach the same. Last but not least, Chandrasekhara had µUdwesya Jyotisa¶ is known as the eyes of the made correction in the movement of the Moon. Vedas. Setting it apart, it is difficult to know In its correctness, it is equal to the modern the time of ancient literature and scriptures. astronomy. (Ibid, Preface-ii). Without knowing time of the scriptures, any discussion on the Sashtras may not be proper As a subject, the present astrology in and hence may not be understood in the proper India is taken into account from the period of context. (Preface i) Aryabhatta. However, there are rare astrological master-pieces like, µJyotisha Bhaskar¶, written by Upadhyaya further clarifies with specific the Divine teacher Brihaspati, which shines like reference to µSiddhanta Darpana¶: the Sun in the sphere of astrological sciences.
    [Show full text]
  • Advaita, Vishistadvaita and Dvaita
    FAQ Advaita, Vishistadvaita and Dvaita 1. How did the three systems of Vedanta philosophy, namely Advaita, Vishistadvaita and Dvaita come about? 2. What is the Bheda sruti? 3. What are the passages in the Vedas which come under the category of bheda sruti? 4. What is Abheda sruti? 5. What are the passages in the veda that describe the Abhedasruti? 6. What is Ghataka sruti? 7. Name the passages from the Vedas, which are in the nature of Ghataka sruti? 8. Why is this called Antaryami Brahmana? 9. Why are the above passages of the Vedas called ghataka sruti? 10. How do we then interpret the abheda sruti? 11. Explain a little more on Abheda Sruti? 12. So, what is the final conclusion on Abheda Sruthi? 13. What is the meaning of the word "Advaita"? 14. What is the meaning of the word "Visishtadvaita"? 15. What is the meaning of the word" Dvaita"? 16. How do the Advaitins explain the various passages in the Vedas, which do not support their philosophy? In other words, how do they explain the bheda srutis which say that Jivatma and Paramatma are different? 17. How do Vishistadvaitin's rebut the argument of Advaitins that abheda srutis supersede the bheda srutis? 18. How do the Dvaitins explain the abheda srutis, which are against their philosophy - that Jivatma and Paramatma are eternally different? 19. What is Vishistadvaitins answer to this argument? 20. So, what is the speciality of Visishtadvaita vis-a-vis Advaita and Dvaita? 21. What does the term 'maya' mean? 22. But certainly, one is seeing the world; and one sees the various things in the world, with our eyes.
    [Show full text]
  • In the Name of Krishna: the Cultural Landscape of a North Indian Pilgrimage Town
    In the Name of Krishna: The Cultural Landscape of a North Indian Pilgrimage Town A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF THE UNIVERSITY OF MINNESOTA BY Sugata Ray IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Frederick M. Asher, Advisor April 2012 © Sugata Ray 2012 Acknowledgements They say writing a dissertation is a lonely and arduous task. But, I am fortunate to have found friends, colleagues, and mentors who have inspired me to make this laborious task far from arduous. It was Frederick M. Asher, my advisor, who inspired me to turn to places where art historians do not usually venture. The temple city of Khajuraho is not just the exquisite 11th-century temples at the site. Rather, the 11th-century temples are part of a larger visuality that extends to contemporary civic monuments in the city center, Rick suggested in the first class that I took with him. I learnt to move across time and space. To understand modern Vrindavan, one would have to look at its Mughal past; to understand temple architecture, one would have to look for rebellions in the colonial archive. Catherine B. Asher gave me the gift of the Mughal world – a world that I only barely knew before I met her. Today, I speak of the Islamicate world of colonial Vrindavan. Cathy walked me through Mughal mosques, tombs, and gardens on many cold wintry days in Minneapolis and on a hot summer day in Sasaram, Bihar. The Islamicate Krishna in my dissertation thus came into being.
    [Show full text]
  • Religion, Ethics, and Poetics in a Tamil Literary Tradition
    Tacit Tirukku#a#: Religion, Ethics, and Poetics in a Tamil Literary Tradition The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Smith, Jason William. 2020. Tacit Tirukku#a#: Religion, Ethics, and Poetics in a Tamil Literary Tradition. Doctoral dissertation, Harvard Divinity School. Citable link https://nrs.harvard.edu/URN-3:HUL.INSTREPOS:37364524 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use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
    [Show full text]
  • 19. Sarasaram V1
    Sincere Thanks To: 1. The Editor-in-Chief of SrI hayagrivan eBooks - "SrI nrusimha seva rasikan" Oppiliappan Koil SrI Varadachari SaThakopan Swamy - for kindly hosting this title in his eBooks series 2. Mannargudi SrI Srinivasan Narayanan Swamy for proof reading 3. Sri N.Santhanakrishnan (http://www.thiruvarangam.com) for all pictures relating to the divyadesams of SrIrangam, Thiruvellarai, Thiru Anbil, ThirunAngur kshetrams and Thirukarambanur, except where otherwise indicated. sadagopan.org 4. Nedumtheru SrI Mukund SrInivasan, SrI Murali BhaTTar, SrI Ramakrishna Deekshitulu, SrI Diwakar Kannan, www.pbase.com, SrI Srikanth Veeraraghavan, SrI Achutharaman, SrI Prabhu and SrI Lakshminarasimhan Sridhar for all other images. 5. Sou R. Chitralekha for providing beautiful artwork for the eBook 6. Smt Jayashree Muralidharan for eBook assembly C O N T E N T S Introduction - Editors Note 1 Author's Introduction 9 The Importance of Thirumantra 15 The Eminence of Thirumantra 25 The Arrangement of Syllables in the Thirumantra 51 The Significance of the ‘a’ in PraNava 71 The Significance of the ‘u’ in PraNava 110 sadagopan.org The Significance of the ‘m’ in PraNava 119 The Significance of ‘namah’ 145 The Significance of ‘nArAyaNanAya’ 193 The Meaning of the Thirumanthiram as a Whole 265 Bibliography 282 sadagopan.org NamperumAl - SrIrangam . ïI>. INTRODUCTORY NOTE by Oppiliappan Koil SrI VaradAchAri Sadagopan Swamy NigamAnta MahA Desikan's vAtsalyam for us, the samsAris, led to the creation of many Sri sUktis dealing with the sacred Rahasyatrayams rooted in authentic PramANams. The most elaborate Sri sUkti of Swamy Desikan is Srimad Rahasya traya sAram dealing with the extensive coverage of the three sadagopan.org Rahasyams -- mUla mantram, dvayam and carama SlOkam -- for our upAya-phala pUrti.
    [Show full text]
  • He Hindu View of Life Accords Great Importance to the Mind Since Both
    ind Accordin to Hindu Philoso hical stems SWAMI HARSHANANDA he Hindu view of life accords great The Nyaya-Vaisheshika schools consider importance to the mind since both the manas or the mind as one of the dravyas abhyudaya (worldly prosperity) and (fundamental or basic realities) out of which nihshreyasa (spiritual progress) depend upon the world is eventually created. It acts as a the condition of the mind. An impure mind link between the soul and the sense-organs binds the soul to transmigratory existence by which the external objects are known. whereas a pure mind leads to moksha or Certain cults of Shaivism and Shaktaism liberation.! (Tantras) advocate the theory that mind is a While recognizing the importance limitation or a modification of pure conscious­ of the mind as a distinguishing unique fea­ ness. ture of human beings, the Hindu scriptures As regards the size of the mind, some and the various systems of Hindu philoso­ systems like Nyaya and Vaisheshika hold phy have given different views about its it as anu (atomic) while others (Advaita content, nature and function. A study of the Vedanta) consider it as Vibhu (all-pervading). mind, therefore, will not only be interesting Importance of the Mind but also useful in one's personal life of spiri­ tual evolution. The ultimate purpose of human life is to attain moksha or liberation from transmi­ What the Mind Is gratory existence. This is possible only when The Chhandogya Upanishad2 declared sadhana or spiritual practice is undertaken that the mind is 'annamaya', made up of the as per the dictates of the scriptures.
    [Show full text]
  • Bhoga-Bhaagya-Yogyata Lakshmi
    BHOGA-BHAAGYA-YOGYATA LAKSHMI ( FULFILLMENT AS ONE DESERVES) Edited, compiled, and translated by VDN Rao, Retd. General Manager, India Trade Promotion Organization, Ministry of Commerce, Govt. of India, Pragati Maidan, New Delhi, currently at Chennai 1 Other Scripts by the same Author: Essence of Puranas:-Maha Bhagavata, Vishnu Purana, Matsya Purana, Varaha Purana, Kurma Purana, Vamana Purana, Narada Purana, Padma Purana; Shiva Purana, Linga Purana, Skanda Purana, Markandeya Purana, Devi Bhagavata;Brahma Purana, Brahma Vaivarta Purana, Agni Purana, Bhavishya Purana, Nilamata Purana; Shri Kamakshi Vilasa Dwadasha Divya Sahasranaama: a) Devi Chaturvidha Sahasra naama: Lakshmi, Lalitha, Saraswati, Gayatri; b) Chaturvidha Shiva Sahasra naama-Linga-Shiva-Brahma Puranas and Maha Bhagavata; c) Trividha Vishnu and Yugala Radha-Krishna Sahasra naama-Padma-Skanda-Maha Bharata and Narada Purana. Stotra Kavacha- A Shield of Prayers Purana Saaraamsha; Select Stories from Puranas Essence of Dharma Sindhu Essence of Shiva Sahasra Lingarchana Essence of Paraashara Smtiti Essence of Pradhana Tirtha Mahima Dharma Bindu Essence of Upanishads : Brihadaranyaka , Katha, Tittiriya, Isha, Svetashwara of Yajur Veda- Chhandogya and Kena of Saama Veda-Atreya and Kausheetaki of Rig Veda-Mundaka, Mandukya and Prashna of Atharva Veda ; Also ‘Upanishad Saaraamsa’ (Quintessence of Upanishads) Essence of Virat Parva of Maha Bharata Essence of Bharat Yatra Smriti Essence of Brahma Sutras Essence of Sankhya Parijnaana- Also Essence of Knowledge of Numbers Essence of Narada Charitra; Essence Neeti Chandrika-Essence of Hindu Festivals and Austerities- Essence of Manu Smriti*- Quintessence of Manu Smriti* - *Essence of Pratyaksha Bhaskara- Essence of Maha Narayanopanishad*-Essence of Vidya-Vigjnaana-Vaak Devi* Note: All the above Scriptures already released on www.
    [Show full text]
  • Indian Philosophy Encyclopædia Britannica Article
    Indian philosophy Encyclopædia Britannica Article Indian philosophy the systems of thought and reflection that were developed by the civilizations of the Indian subcontinent. They include both orthodox (astika) systems, namely, the Nyaya, Vaisesika, Samkhya, Yoga, Purva-mimamsa, and Vedanta schools of philosophy, and unorthodox (nastika) systems, such as Buddhism and Jainism. Indian thought has been concerned with various philosophical problems, significant among them the nature of the world (cosmology), the nature of reality (metaphysics), logic, the nature of knowledge (epistemology), ethics, and religion. General considerations Significance of Indian philosophies in the history of philosophy In relation to Western philosophical thought, Indian philosophy offers both surprising points of affinity and illuminating differences. The differences highlight certain fundamentally new questions that the Indian philosophers asked. The similarities reveal that, even when philosophers in India and the West were grappling with the same problems and sometimes even suggesting similar theories, Indian thinkers were advancing novel formulations and argumentations. Problems that the Indian philosophers raised for consideration, but that their Western counterparts never did, include such matters as the origin (utpatti) and apprehension (jñapti) of truth (pramanya). Problems that the Indian philosophers for the most part ignored but that helped shape Western philosophy include the question of whether knowledge arises from experience or from reason and distinctions such as that between analytic and synthetic judgments or between contingent and necessary truths. Indian thought, therefore, provides the historian of Western philosophy with a point of view that may supplement that gained from Western thought. A study of Indian thought, then, reveals certain inadequacies of Western philosophical thought and makes clear that some concepts and distinctions may not be as inevitable as they may otherwise seem.
    [Show full text]
  • Srirangam – Heaven on Earth
    Srirangam – Heaven on Earth A Guide to Heaven – The past and present of Srirangam Pradeep Chakravarthy 3/1/2010 For the Tag Heritage Lecture Series 1 ARCHIVAL PICTURES IN THE PRESENTATION © COLLEGE OF ARTS, OTHER IMAGES © THE AUTHOR 2 Narada! How can I speak of the greatness of Srirangam? Fourteen divine years are not enough for me to say and for you to listen Yama’s predicament is worse than mine! He has no kingdom to rule over! All mortals go to Srirangam and have their sins expiated And the devas? They too go to Srirangam to be born as mortals! Shiva to Narada in the Sriranga Mahatmaya Introduction Great civilizations have been created and sustained around river systems across the world. India is no exception and in the Tamil country amongst the most famous rivers, Kaveri (among the seven sacred rivers of India) has been the source of wealth for several dynasties that rose and fell along her banks. Affectionately called Ponni, alluding to Pon being gold, the Kaveri river flows in Tamil Nadu for approx. 445 Kilometers out of its 765 Kilometers. Ancient poets have extolled her beauty and compared her to a woman who wears many fine jewels. If these jewels are the prosperous settlements on her banks, the island of Srirangam 500 acres and 13 kilometers long and 7 kilometers at its widest must be her crest jewel. Everything about Srirangam is massive – it is at 156 acres (perimeter of 10,710 feet) the largest Hindu temple complex in worship after Angkor which is now a Buddhist temple.
    [Show full text]
  • Brahma Sutra
    BRAHMA SUTRA CHAPTER 1 1st Pada 1st Adikaranam to 11th Adhikaranam Sutra 1 to 31 INDEX S. No. Topic Pages Topic No Sutra No Summary 5 Introduction of Brahma Sutra 6 1 Jijnasa adhikaranam 1 a) Sutra 1 103 1 1 2 Janmady adhikaranam 2 a) Sutra 2 132 2 2 3 Sastrayonitv adhikaranam 3 a) Sutra 3 133 3 3 4 Samanvay adhikaranam 4 a) Sutra 4 204 4 4 5 Ikshatyadyadhikaranam: (Sutras 5-11) 5 a) Sutra 5 324 5 5 b) Sutra 6 353 5 6 c) Sutra 7 357 5 7 d) Sutra 8 362 5 8 e) Sutra 9 369 5 9 f) Sutra 10 372 5 10 g) Sutra 11 376 5 11 2 S. No. Topic Pages Topic No Sutra No 6 Anandamayadhikaranam: (Sutras 12-19) 6 a) Sutra 12 382 6 12 b) Sutra 13 394 6 13 c) Sutra 14 397 6 14 d) Sutra 15 407 6 15 e) Sutra 16 411 6 16 f) Sutra 17 414 6 17 g) Sutra 18 416 6 18 h) Sutra 19 425 6 19 7 Antaradhikaranam: (Sutras 20-21) 7 a) Sutra 20 436 7 20 b) Sutra 21 448 7 21 8 Akasadhikaranam : 8 a) Sutra 22 460 8 22 9 Pranadhikaranam : 9 a) Sutra 23 472 9 23 3 S. No. Topic Pages Topic No Sutra No 10 Jyotischaranadhikaranam : (Sutras 24-27) 10 a) Sutra 24 486 10 24 b) Sutra 25 508 10 25 c) Sutra 26 513 10 26 d) Sutra 27 517 10 27 11 Pratardanadhikaranam: (Sutras 28-31) 11 a) Sutra 28 526 11 28 b) Sutra 29 538 11 29 c) Sutra 30 546 11 30 d) Sutra 31 558 11 31 4 SUMMARY Brahma Sutra Bhasyam Topics - 191 Chapter – 1 Chapter – 2 Chapter – 3 Chapter – 4 Samanvaya – Avirodha – non – Sadhana – spiritual reconciliation through Phala – result contradiction practice proper interpretation Topics - 39 Topics - 47 Topics - 67 Topics 38 Sections Topics Sections Topics Sections Topics Sections Topics 1 11 1 13 1 06 1 14 2 07 2 08 2 08 2 11 3 13 3 17 3 36 3 06 4 08 4 09 4 17 4 07 5 Lecture – 01 Puja: • Gratitude to lord for completion of Upanishad course (last Chandogya Upanishad + Brihadaranyaka Upanishad).
    [Show full text]
  • Panchadashee – 05 Mahavakya Vivekah
    Swami Vidyaranya’s PANCHADASHEE – 05 MAHAVAKYA VIVEKAH Fixing the Meaning of the Great Sayings MODERN-DAY REFLECTIONS On a 13TH CENTURY VEDANTA CLASSIC by a South African Student TEXT Swami Gurubhaktananda 47.05 2018 A FOUNDATIONAL TEXT ON VEDANTA PHILOSOPHY PANCHADASHEE – An Anthology of 15 Texts by Swami Vidyaranyaji PART Chap TITLE OF TEXT ENGLISH TITLE No. No. Vers. 1 Tattwa Viveka Differentiation of the Supreme Reality 65 2 Maha Bhoota Viveka Differentiation of the Five Great Elements 109 3 Pancha Kosha Viveka Differentiation of the Five Sheaths 43 SAT: 4 Dvaita Viveka Differentiation of Duality in Creation 69 VIVEKA 5 Mahavakya Viveka Fixing the Meaning of the Great Sayings 8 Sub-Total A 294 6 Chitra Deepa The Picture Lamp 290 7 Tripti Deepa The Lamp of Perfect Satisfaction 298 8 Kootastha Deepa The Unchanging Lamp 76 CHIT: DEEPA 9 Dhyana Deepa The Lamp of Meditation 158 10 Nataka Deepa The Theatre Lamp 26 Sub-Total B 848 11 Yogananda The Bliss of Yoga 134 12 Atmananda The Bliss of the Self 90 13 Advaitananda The Bliss of Non-Duality 105 14 Vidyananda The Bliss of Knowledge 65 ANANDA: 15 Vishayananda The Bliss of Objects 35 Sub-Total C 429 WHOLE BOOK 1571 AN ACKNOWLEDGEMENT BY THE STUDENT/AUTHOR The Author wishes to acknowledge the “Home Study Course” offerred by the Chinmaya International Foundation (CIF) to students of Vedanta in any part of the world via an online Webinar service. These “Reflections” are based on material he has studied under this Course. CIF is an institute for Samskrit and Indology research, established in 1990 by Pujya Gurudev, Sri Swami Chinmayananda, with a vision of it being “a bridge between the past and the present, East and West, science and spirituality, and pundit and public.” CIF is located at the maternal home and hallowed birthplace of Adi Shankara, the great saint, philosopher and indefatigable champion of Advaita Vedanta, at Veliyanad, 35km north-east of Ernakulam, Kerala, India.
    [Show full text]
  • Fundamental Difference Between Buddhistic and Vedantic Philosophies
    Fundamental Difference between Buddhistic and Vedantic Philosophies Kumataro Kawada I Introduction The comparative study of Buddhistic and Vedantic philosophies covers a very wide range, because their histories are long and each presents too numerous major problems, which in their turn contain so many minor problems to be solved, that we are at a loss from where to begin. Here I will treat one which is important from both the historical and the systematic point of view: What is the fundamental difference between the two? Gaudapada's Mandukya-Karika will be a substantial clue, because it, being the starting point of the Vedantic philosophy, establishes its fundamental principle and says, in contradistinction to the Buddhistic philosophy, that this is not the view of the Buddha. And in saying so, he has in view the Mahayana of early, and middle periods, which formed itself in India and has achieved a remarkable developement later on in eastern regions of Asia, where we are born and living. This is why I endeavour to solve the problem in connection with Gaudapada's Karika. II Naitad Buddhena Bhasitam 1) He says: kramate na hi buddhasya jnanam dharmesu tayinah/ sarve dharmas tatha jnanam naitad buddhena bhasitam// "The knowledge of the Buddha does not cross over into the entities; all entities likewise not into the knowledge. This is not the view of the Buddha." The second half of the second line of the verse is the axis of the problem. (1) What is not the view of the Buddha and on the contrary what has been -410- (2) Difference between Buddhistic and Vedantic Philosophies (K.
    [Show full text]