DOCSLIB.ORG

Gaudapada-Karika

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Gaudapada-Karika timmmwk mmM Mit$~mm B, No. 9. GAUDAPADA-KARIKA Edited with a complete translation into English, Notes, Introduction and Appendices By Raghunath Damodar Karmarkar Director,, Post-Graduate and Research Department, Bhandarkar Oriental Research Institute ( Efc-Principal, Sp|§|raj»kurambhau College, Poona ) Published By Bhandarkar Oriental Research Institute POONA 1953 Copies can be had direct from the Bhandarkar Oriental Research Institute, Poona 4 ( India) Price: rs, 5 per copy, exclusive of postage Printed and published by Dr. R. N. Dandekar, M.A„ Ph.D., at the Bhandarkar Institute Press, Bhandarkar Oriental Research Institute, Poona No. 4. J " " U^f^T STTOimidftr: , 3?g^lTTf W 1 4k4W*lR*l ^_ ^ . gr% ?<£«h ^rar ?v*3 iwwi«4 ^rq^[^?R5T: Dedicated to The Sacred Memory of The Late Mahamahopadhyaya VASUDEVA SHASTRI ABHYANKAR [1862-1942] who did his utmost throughout his life to expound and popularise the Philosophy of §ankaracarya PREFACE Prof. Vidhusekhara Bhattacharya published his edition of Gauda- padakankas ( or Agamasastra ) some years ago. A close perusal of that edition clearly showed that Prof. Bhattacharya had allowed himself to be carried a little too far by his leanings towards Buddhism, and hence some of his interpretations appeared clearly to be biassed and forced. While teaching Gaudapadakanka to the M. A. students, I had occasion to criticise Prof. Bhattacharya's interpretations, and I felt that it would be better to present my views in a book-form, before a larger circle of readers so that a balanced view of Gaudapada's philosophy could be taken. The present edition has been brought forth with such a back-ground. Fortunately as regards the text of the Karikas, there is no difference of opinion. Prof, ^Bhattacharya has collated a large number of Mss, but his text does not materially differ from that published in the Anandasrama series more than fifty years ago. I also looked into two Mss. specially lent by the Prajiiapathasala, Wai. (0 Ms. No. ^f-— ( mwwwfter ) 44 This is not a very old Ms, It contains four Prakaranas, and the colophon at the end of the fourth Prakarana is %fcT jfr^qr^isrcP Sscfr arnrararsfc sq^srar^ ^7??^ ^gi v&vw, I No. ^ — ( Hiffw^^ftwrorft^mr^ ) 9 This also is not a very old Ms. It contains the first Prakarana only, and the commentary of Anandagiii. The colophon reads irrn^jpftaftTOr** srsm srero #^S^ I In the Bhandarkar Oriental Institute Collection, there is a Ms. called ?q^5r3Pq[ which contains only the 3rd and the 2nd Prakarana of the Gaudapadakarikas. None of these Mss. show any marked variations of readings. It may therefore be taken for granted that the text of the Karikas is more or less fixed. 2 Preface I have in effect stated above that the present edition is intended to show how Prof. Bhattacharya's Buddhistic interpretations of the Karikas are not acceptable. I am aware that I might be charged with having taken a partisan view myself. In the Introduction, I have discussed several important topics in this connection, and have tried to show that Gaudapada was a traditional Vedantist and that he took particular care to show now and then that his philosophy differed from that of the Buddhists. I have to thank the authorities of the Bhandarkar O. R. Institute for having undertaken to publish this work in their Government Oriental Series. I must also thank Prof. Dr. Miss Sulochana Nachane, of the M. S. University of Baroda. for helping me in various ways. In the end, I hope this edition would meet the needs of students of Indian philosophy, who wish to understand and appreciate Gaudapada's Ajativada. °°n „q a f' ,« \ R- D - Karmarkar 28 August 1953 ) CONTENTS Introduction Pages I Gaudapada : His Date, Life, Works etc. i-x II The contents of Gaudapada-Karika x-xxh III Was Gaudapada a Buddhist ? xxii-xxvii IV The Title of the whole work and the several Prakaranas thereof xxvii-xaviii V The Maiidukyopanisad and the twenty-nine Karikas in the first Prakarana xxviii-xxxhi VI Are the four Prakararias inter-related ? xxxiii-xd VII The Sources of Gaudapada-Karika xLi-xLvii VIII Gaudapada's contribution to Indian Philosophical Thought xLvii-Lii Text and Translation snm sreR<n*3; \~% fern? snsTO** \-\% <I?fhr sr^orat n-« ^g§ zmvtm «-h* Notes Chapter I 57-70 Chapter II 71-88 Chapter III 88-107 Chapter IV 108-146 Appendix I An Alphabetical Index to the Karikas 147-154 Appendix II Index to Important Words in the Notes iSS-157 [ The usual Abbreviations are used in this edition* The Bhasya on the Karikas, attributed to Saftkaracarya is referred to as K.bhasya or Safikara-bhasya. ] ; INTRODUCTION I Gaudapada : His Date, Life, Works etc. In the traditional salutation formula repeated daily by the followers of Sankaracarya, Gaudapada stands as the grand preceptor paramaguru ) of Sankaracarya, jti^ti^ comes afier %$?:, then ( — srrT^spftWr^ whose pupil Sankara was ; thus ( 1 ) *m*T<rr I ( 2 ) srsf^r, the lotus- born one I (3) *f&r I ( 4 ) 31#cT I ( 5 ) <rwr 1 ( 6 ) ssrT^r i (7) S^ ( 8 ) *ff^T3[ the great ( 9 ) nm*% ( 10 ) 5!f* I ( 11-14 ) q3r<n^ s*ara«ir£, shot, and ^Tm^^IT ( «»** ). From Nariyana up to Suka, theie is the %-pr succession from Suka onwards there is the ?js~%wt succession. The tradi- tional date of Suka would be about 3000 B. C., as he was the son 6f Vyasa who lived at the time of the Mahabharata war. Even if the latest date for the Mahabharata war, viz. 1000 B. C. is accepted, and if Gaudapada was a direct pupil of §uka as tradition asserts, the date of Gaudapada would be not earlier than 1000 B, C, and then Sankaracarya who was the pupil of the pupil of Gaudapada, would have to be taken as having lived sometime between 2900 8* C. and ii Gaudapada-Karika 900 B. C. Tradition 1 again tries to avoid such a conclusion by assign- ing a long life of thousands of years to Suka, as well as to Gauda- pada. A more rational way to explain the position would be to believe that only the chief names, and not all the names, have been preserved by tradition as lying between &uka and Sankaracarya. Luckily some fresh evidence 2 has recently come to light in respect of the relation between Gaudapada and Sankara. A work called ' &rl Vidyarnava ' dealing with the Sakta doctrines by Vidyaranya I that is, ( circa 1 100 A. D. ) says ^rarf^rjftrerw *THWn ^rmKccr: , there are five names of Acaryas between Gaudapada and Sankara. The same work says that Sankaracarya's direct pupils were fourteen of the four pupils and Of these the names q^rraf , §**3T, ^afm^ sTr^^ have become more well-known ( only q^nr^'s name is given in the sfrfrsrrohr )• The account seems plausible enough, but the writer who lived about 1100 A. D. speaks of himself as living in the fourth generation from Sankaracarya, which is not in con- formity with the generally accepted date 788 A. D. for Sankara. Anandagiri * in his commentary on the Gaudapada-Karika- bhasya ( that goes under the name of Sankara ) mentions that Gaudapada practised penance at Badarikasrama, and Narayana revealed to him the Karikas on the Mandukyopanisad. his bhasya on the Sankara in Svetasvataropanisad says ar^rr ^ i s true at $£$%*& *n3W[T3ri*h • k ^ h ere Gaudapada is referred to in the singular, but so is Vyasa himself in the Brahmasutrabhasya. 1 The YogavEsistba describes Suka as the greatest of Vogins who enjoyed the SamSdhi state for more than ten thousand years ! (II. 1-43-44). tb« article * of 2 See A Survey the Sakta School* ( in Marathi ) by Prof, BLB. Bhide, jn Bharata ltihasa Sariisodhaka Mandala Quarterly Vol. XXXIII H01.1&2, 1953, *W I on IV. V Introduction : / Gaudapada ; His Date, Life, Works etc. in The gods, likewise, are often mentioned in the singular, so the rule about the plural being used honorifically is not without its exceptions. Balakrsnananda (circa 17th century ) in his ^nrfoftufffcrpntcr* grnfo?, describes Gaudapada as jff^snrasrs" and as one being in Samadhi right up from the Dvapara yuga. There is no reason to doubt the historicity of Gaudapada, on the strength of the above traditional account which could not have possibly invented him. The Karikas have been quoted by well-known writers, both Vedantists and Buddhists :— Santiraksita and Bhavaviveka * quote some Karikas as coming from some Vedantasastra. As both the above Buddhist writers were concerned with the doctrines and not the name of the author, the non-mention of Gaudapada need not appear surprising. In fact, Sanskrit writers normally quote passages from other works, without specifying the names of the authors, &ankaracarya quotes Karika in his sutrabhasya (II. the sracr^JTPUTT... 1.9 ) } with the : remark sraterT ^r^*hr3TOT%?%*re$ , and Karika III. 15 in the bhasya ( L IV. 14 ), with the remark cW ^ *rc^r*rc^r ^r*cr. ( The plural used in both the cases is obviously intended to show respect and refers to only one Acarya and not to many ), Suresvara in his Naiskarmyasiddhi, 5 quotes two G. Karikas ( I. 11 and 15 ), and one from Upadesasahasri of Sankara, with the f remark q;=r ifti£rfei'& $&?*m«h s*m%r: I As strfti". here refers to Sankara, nil-: must refer to only one individual viz. ifeqr^. Dr. Walleser misunderstands *frt" : and %\^k- to mean ' representa- tives of the Gauda and Dravida tradition \ The commentator ^renm calls the G. Karikas quoted in the ^**n%f%, *n§-<rrafhw5Fr. Vidyaranya in his q^^fr refers to Gaudapada's teaching which is characterised as 3*raT<romcf by his commentator.
Load more

Recommended publications
  • Conclusion Vidyaranya's Contribution
    Conclusion Vidyaranya’s Contribution Literature is a part of human life. When we read a particular book, the two maxims i.e. time and space should be taken into consideration. It means that the socio-political environment of that particular time should be taken into account. Becau§e"sometimes it affects the views, and the philosophy of the autjjef^Too, Vidyaranya’s time Is 14th Cen. A.D. I.e. round about 7 0 0 years after Adya Sankaracarya. Tradition beliyesihat, in the history of Advaita philosophy, the name of Vidyaranya occupies the second position, i.e. after Adya Sankaracarya. Vidyaranya’s era was the era of foreign onslaught of the Khilji rule. There was no social and political stability. Thus Vidyaranya’s prime duty was to establish political and social harmony. And then he reestablished the theory of Advaita, which was originated from Gaudapada and then established by Adya Sankaracarya. According to Dr. Sulochana Nachane “As has already been seen the development of Advaita in various ways reached its pinnacle in the last period and there was nothing special to be added. As a matter of fact Gaudapada and Sankaracarya established the goal of Advaita and the gen­ eral outline and only minor problems like the precise relation between the so-called Jiva and Brahman and Avidya or Maya were dealt with by the immediate followers. After this the inactive period started - inactive in the sense that no further activity in the line of classification was available and^ the only activity was to defend Advaita from the opponents like Advaltrns and Naiyayikas.”^ It seems, that the words ‘only to defend’ would be unjust to Vidyaranya.
    [Show full text]
  • ADVAITA-SAADHANAA (Kanchi Maha-Swamigal's Discourses)
    ADVAITA-SAADHANAA (Kanchi Maha-Swamigal’s Discourses) Acknowledgement of Source Material: Ra. Ganapthy’s ‘Deivathin Kural’ (Vol.6) in Tamil published by Vanathi Publishers, 4th edn. 1998 URL of Tamil Original: http://www.kamakoti.org/tamil/dk6-74.htm to http://www.kamakoti.org/tamil/dk6-141.htm English rendering : V. Krishnamurthy 2006 CONTENTS 1. Essence of the philosophical schools......................................................................... 1 2. Advaita is different from all these. ............................................................................. 2 3. Appears to be easy – but really, difficult .................................................................... 3 4. Moksha is by Grace of God ....................................................................................... 5 5. Takes time but effort has to be started........................................................................ 7 8. ShraddhA (Faith) Necessary..................................................................................... 12 9. Eligibility for Aatma-SAdhanA................................................................................ 14 10. Apex of Saadhanaa is only for the sannyAsi !........................................................ 17 11. Why then tell others,what is suitable only for Sannyaasis?.................................... 21 12. Two different paths for two different aspirants ...................................................... 21 13. Reason for telling every one ..................................................................................
    [Show full text]
  • An Understanding of Maya: the Philosophies of Sankara, Ramanuja and Madhva
    An understanding of Maya: The philosophies of Sankara, Ramanuja and Madhva Department of Religion studies Theology University of Pretoria By: John Whitehead 12083802 Supervisor: Dr M Sukdaven 2019 Declaration Declaration of Plagiarism 1. I understand what plagiarism means and I am aware of the university’s policy in this regard. 2. I declare that this Dissertation is my own work. 3. I did not make use of another student’s previous work and I submit this as my own words. 4. I did not allow anyone to copy this work with the intention of presenting it as their own work. I, John Derrick Whitehead hereby declare that the following Dissertation is my own work and that I duly recognized and listed all sources for this study. Date: 3 December 2019 Student number: u12083802 __________________________ 2 Foreword I started my MTh and was unsure of a topic to cover. I knew that Hinduism was the religion I was interested in. Dr. Sukdaven suggested that I embark on the study of the concept of Maya. Although this concept provided a challenge for me and my faith, I wish to thank Dr. Sukdaven for giving me the opportunity to cover such a deep philosophical concept in Hinduism. This concept Maya is deeper than one expects and has broaden and enlightened my mind. Even though this was a difficult theme to cover it did however, give me a clearer understanding of how the world is seen in Hinduism. 3 List of Abbreviations AD Anno Domini BC Before Christ BCE Before Common Era BS Brahmasutra Upanishad BSB Brahmasutra Upanishad with commentary of Sankara BU Brhadaranyaka Upanishad with commentary of Sankara CE Common Era EW Emperical World GB Gitabhasya of Shankara GK Gaudapada Karikas Rg Rig Veda SBH Sribhasya of Ramanuja Svet.
    [Show full text]
  • The Edicts of King Ashoka
    THE EDICTS OF KING ASHOKA An English rendering by Ven. S. Dhammika THE EDICTS OF KING ASHOKA Table of Contents THE EDICTS OF KING ASHOKA........................................................................................................................1 An English rendering by Ven. S. Dhammika.................................................................................................1 PREFACE......................................................................................................................................................1 INTRODUCTION.........................................................................................................................................2 THE FOURTEEN ROCK EDICTS...............................................................................................................4 KALINGA ROCK EDICTS..........................................................................................................................8 MINOR ROCK EDICTS...............................................................................................................................9 THE SEVEN PILLAR EDICTS..................................................................................................................10 THE MINOR PILLAR EDICTS..................................................................................................................13 NOTES.........................................................................................................................................................13
    [Show full text]
  • Introduction to Tibetan Buddhism, Revised Edition
    REVISED EDITION John Powers ITTB_Interior 9/20/07 2:23 PM Page 1 Introduction to Tibetan Buddhism ITTB_Interior 9/20/07 2:23 PM Page 2 ITTB_Interior 9/20/07 2:23 PM Page 3 Introduction to Tibetan Buddhism revised edition by John Powers Snow Lion Publications ithaca, new york • boulder, colorado ITTB_Interior 9/20/07 2:23 PM Page 4 Snow Lion Publications P.O. Box 6483 • Ithaca, NY 14851 USA (607) 273-8519 • www.snowlionpub.com © 1995, 2007 by John Powers All rights reserved. First edition 1995 Second edition 2007 No portion of this book may be reproduced by any means without prior written permission from the publisher. Printed in Canada on acid-free recycled paper. Designed and typeset by Gopa & Ted2, Inc. Library of Congress Cataloging-in-Publication Data Powers, John, 1957- Introduction to Tibetan Buddhism / by John Powers. — Rev. ed. p. cm. Includes bibliographical references and indexes. ISBN-13: 978-1-55939-282-2 (alk. paper) ISBN-10: 1-55939-282-7 (alk. paper) 1. Buddhism—China—Tibet. 2. Tibet (China)—Religion. I. Title. BQ7604.P69 2007 294.3’923—dc22 2007019309 ITTB_Interior 9/20/07 2:23 PM Page 5 Table of Contents Preface 11 Technical Note 17 Introduction 21 Part One: The Indian Background 1. Buddhism in India 31 The Buddha 31 The Buddha’s Life and Lives 34 Epilogue 56 2. Some Important Buddhist Doctrines 63 Cyclic Existence 63 Appearance and Reality 71 3. Meditation 81 The Role of Meditation in Indian and Tibetan Buddhism 81 Stabilizing and Analytical Meditation 85 The Five Buddhist Paths 91 4.
    [Show full text]
  • The Vaishnavite Reformers of India; Critical Sketches of Their Lives and Writings
    23 Ic: Lttp- IE THE YAISHNAYITE REFORMERS OF INDIA CRITICAL SKETCHES OF THEIR LIVES AND WRITINGS BY T. RAJAGOPALA CHARTAR, M.A., B.L. PRICE RF:. ONK. PUBLISHED BY G. A NATESAN & CO., ESPLANADE, ronp CONCERN fic Building . .* HIS LIPE AND TIMES BY C. N. KUISHNASWAMI AIYAK, M.A,, L.T. HIS PHILOSOPHY BY PANDIT SITANATII TATTVABHUSHAN. Price As. 12. " To Subscriber* of the Indian Her law," As. S. Sri Madfiwa^RTadliwaism A HISTORICAL AND CRITICAL SKETCH IIY 0- N. KUISHNASWAMV AIYA1I, M.A Price AS. 12. " To Subscribers of the Imiitiit /iW'jV?/'," As. S. SRI RAMANUJAGHARYA 'HIS LIFE AND TIMES S. KRISHNASWAMI AIYANGAll, M.A HIS PHILOSOPHY BY T. RAJAGOPALACHARIAR, M.A., B.L. Price As. 12. To Subscribers of the *' Indian Review" As. 8. G- A- NATESAN & CO., ESPLANADE, MADRAS. CONTENTS. FACE. noN ... ... ... i 'lamuni ... ... .... 1 Pundavikuksha ... ... ... 12 ya ... ... ... 2i> Raroarmjacharya ... Sri Vedanta iK'sika ... !>7 Manavala Mulia ]\funi Chaitanya INTRODUCTION, These are a series of Seven Essays on the Lives and Writings of the principal religious reformers of the Vaishnavite or Yisishtadwaita School of India. The treatment is critical and historical has also ; but special prominence been given to the literary side of this School's of activity. A clear account of the growth Vaishnavaism is intended to be conveyed by these Lives of Eminent Keformers, and refe- rence has throughout been made to the deve- lopment of doctrines. A special chapter is devoted to the exposition of the Visishtad- waita philosophy according to Ramanuja. The growth of Yaishnavaism in Northern India is briefly dealt with in the last Essay, that on Sri Chaitanya, wherein that great Saint's career is also fully described.
    [Show full text]
  • Why I Became a Hindu
    Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita
    [Show full text]
  • Jainism and Buddhism As Enduring Historical Streams
    JASO 21/2 (1990): 141-63. JAINISM AND BUDDHISM AS ENDURING HISTORICAL STREAMS MICHAEL CARRITHERS THE Digambar Jainism of southern and western India and the Theravada Buddhism of Sri Lanka are among the world's oldest extant religious traditions. They grew ultimately out of the same soil and shared many of the same problems, if not the same solutions. One line I will pursue in this article is a comparison of the two as enduring historical streams. It is a comparison which I have found extraordinarily useful in giving an account of the two religions. The second line arises from the longevity and variation of the two religions. Over their 2500-year history Theravada and Digambar Jainism alone, quite apart from other closely related sects and schisms, bave each given rise to a wealth of diverse and often mutually contradictory attitudes, practices and forms of life. The longevity and the variation can best be understood, I suggest, by regarding the religions as enduring historical streams, a patterned flow of contingencies and aspirations, routines and imaginative responses. Such a treatment is designed to achieve fidelity to the rich historical and ethnographic material of each religion-and, as I suggest in the conclusion, to offer an alternative to some present practices in anthropology. 141 142 Michael Carrithers l. Methodical Wonder To speak of enduring historical streams is to stress the continuity of the two religions over a period of 2500 years since their origin. This is quite conventional, and accords with the wisdom of Buddhists, Jains, Indologists and anthropologists - with the proviso that Buddhists and Jains would also add a prehistory of uncounted eons to the chronology.
    [Show full text]
  • Texts. Rock Inscriptions of Asoka
    TEXTS. ROCK INSCRIPTIONS OF ASOKA SHAHBAZGARHI, KHlLSI, GIRNAR, DHAULI, AND JAUGADA. EDICT I. s Ayam dharmalipi [ omitted ] Devanampriyasa * # # K Iyam dhammalipi f do. ] Devanampiyena Piyadasina G lyara dhammalipi [ do. ] Devanampiyena Piyadasina, D * # dha * * # # # * si pavatasi Devanampiye * # # * J Iyam dhammalipi Khepingalasi pavatasi Devanampiyena Piyadasina S Ranyo likhapi . Hidam lo ke * jiva. * * * * * * K # * lekhapi. Hida no kichhi jive. alabhitu paja G Eanya lekhapita .. Idha na kinchi jivam arabhida paju D Lajo # # # * * * * * . * vam alabhitu pajapa J Lajina likhapita . Hida no kichhi jivam. alabhiti paja S # * # cha pi * sama* * * * * * * * # K hitaviye 2 no pi ch;i samaje. kataviye bahukam hi G hitavyam 4 na cha samaje. katavyo bahukam hi D * # * # # # # * * * 2# * # bahukam * * J hitaviye 2 no pi cha samaje. kataviye babukain hi S # # # * * # * # # *4# ### •## # # * K dosa samejasa. Devanampiye Piyadasi Laja dakhati 5 G dosam samajamhi. pasati Devanampiyo Piyadasi Raja D * * # * # * * # # # nam # * # # # * # # # * J dosam samejasa. dakhati Devanampiye Piyadasi . Laja S 2 ati pi* * * katiya samayasa samato Devanampriyasa K athi picha. ekatiya samaj& sadhumata Devanampiyasa 7 G 6 asti pitu ekacha samaja sadhumata Devanampiyasa D * * # ekacha samajasa sadhumata Devanampiyasa J athi pichu ekatiya samaja sadhumata Devanampiyasa S Priyadasisa Ranyo para mahanasasa Devanampriyasa Priyadasisa 3 K Piyadasisa Lajine pale mahanasansi Devanampiyasa Piyadasisji 8 G Piyadasino Ranyo pura mahanasaphi Devanampiyasa Piyadasino 3 D Piyadasine
    [Show full text]
  • By Swami Vidyaranya
    By Swami Vidyaranya 1 S. No. Title No. of Verses Page No VIVEKA PANCHAKAM 1 Chapter 1 : Tattwa Viveka Prakaranam 65 Verses 4 2 Chapter 2 :Panchabuta Viveka Prakaranam 109 Verses 17 3 Chapter 3 :Pancha Kosha Viveka Prakaranam 43 Verses 30 4 Chapter 4 : "Dvaita Viveka" Prakaranam 69 Verses 49 5 Chapter 5 : Mahavakya Viveka Prakaranam 8 Verses 61 DEEPA PANCHAKAM 6 Chapter 6 : Chitra Deepa Prakaranam 290 Verses 104 7 Chapter 7 : Trupti Jeeva Prakaranam 298 Verses 118 8 Chapter 8 : Kootasta Deepa Prakaranam 76 Verses 130 9 Chapter 9 : Dhyana Deepa Prakaranam 158 Verses 143 10 Chapter 10 : Nataka Deepa Prakaranam 21 Verses 156 ANANDA PANCHAKAM 11 Lecture 13 : Chapter 11 – 15 429 Verses 170 a) Chapter 11 : Yogananda Prakaranam 134 Verses 175 b) Chapter 12 : Atmananda Prakaranam 90 Verses 181 c) Chapter 13 : Advaita Ananda Prakaranam 105 Verses 184 d) Chapter 14 : Vidyananda Prakaranam 65 Verses 185 e) Chapter 15 : Vishayananda Prakaranam 35 Verses 190 2 SUMMARY OF PANCHADASI Panchadasi - Introduction 1142 Verses Role of Yoga in last 5 chapters Chapter 1 – 5 Chapter 6 – 10 Chapter 11 – 15 Viveka Panchakam Deepa Panchakam Ananda Panchakam Tattwa / Kosha / buta / Chitra / Trupti / Kutasta / Yoga / Atma / Advaita / Dvaita / Mahavakya Dhyana / Nataka Vidya / Vishaya 2 Authors Chapter 1 - 10 Chapter 11 - 15 Guru : Bharati Teertha Vidyaranya (Author of Drk Drishya) 3 CHAPTER 1 TATTWA VIVEKA PRAKARANAM 65 VERSES 4 SUMMARY – CHAPTER 1 TATTWA VIVEKA PRAKARANAM 65 VERSES 5 Portions Verse 1 - 2 Verse 3 - 10 Verse 11 - 30 Verse 31 - 64 Verse 65 Upodgatha Vedanta Sara – Samsara Moksha Margaha Upasamhara Essence of Karanam Vedanta Means of Moksha 5 1) Introduction : - Namaskara to Srishankara Ananda Guru - Introduction to Tatwa Viveka - Book for easy understanding for beginners 2) Vedanta Sara : Jivatma / Paramatma – AIKYAM Jivatma – is also Atma Paramatma – is also Atma Atma = Satchit Ananda… Both experiencing - one Atma only.
    [Show full text]
  • Isha Upanishad
    Sri Aurobindo Isha Upanishad THE UPANISHADS BOOK I P ART ONE TRANSLATION AND COMMENTARY PUB- LISHED BY SRI AUROBINDO Isha Upanishad 1 ÈÙÀ vÀsyamidaÌ sarvaÌ yat kiÜca jagatyÀÌ jagat, tena tyaktena bhuñjÈthÀ mÀ gÐdhaÕ kasya sviddhanam. All this is for habitation1 by the Lord, whatsoever is individual universe of movement in the universal motion. By that renounced thou shouldst enjoy; lust not after any man's possession. 2 kÓrvanneveha karmÀÍi jijÈviØecchataÌ samÀÕ, evaÌ tvayi nÀnyatheto'sti na karma lipyate nare. Doing verily2 works in this world one should wish to live a hun- dred years. Thus it is in thee and not otherwise than this; action cleaves not to a man.3 1 There are three possible senses of vÀsyam, “to be clothed”, “to be worn as garment” and “to be inhabited”. The first is the ordinarily accepted meaning. Shankara explains it in this significance, that we must lose the sense of this unreal objective universe in the sole perception of the pure Brahman. So explained the first line becomes a contradiction of the whole thought of the Upanishad which teaches the reconciliation, by the perception of essential Unity, of the apparently incompatible opposites, God and the World, Renunciation and Enjoyment, Action and internal Freedom, the One and the Many, Being and its Becomings, the pas- sive divine Impersonality and the active divine Personality, the Knowledge and the Ignorance, the Becoming and the Not-Becoming, Life on earth and beyond and the supreme Immortality. The image is of the world either as a garment or as a dwell- ing-place for the informing and governing Spirit.
    [Show full text]
  • GAUDAPADA's KARIKA on MANDUKYA UPANISHAD
    || aÉÉæQûmÉÉSÏrÉMüÉËUMüÉ || AsÉÉiÉ-zÉÉlirÉÉZrÉÇ cÉiÉÑjrÉïÇ mÉëMüUhÉqÉç GAUDAPADA’S KARIKA on MANDUKYA UPANISHAD PART 4/4: Alaata-Shanti Prakarana “Quenching the Firebrand” “THE SANDEEPANY EXPERIENCE” Reflections by TEXT SWAMI GURUBHAKTANANDA 41.04 s Sandeepany’s Vedanta Course List of All the Course Texts in Chronological Sequence: ext TITLE OF TEXT Text TITLE OF TEXT No. No. 1 Sadhana Panchakam 24 Hanuman Chalisa 2 Tattwa Bodha 25 Vakya Vritti 3 Atma Bodha 26 Advaita Makaranda 4 Bhaja Govindam 27 Kaivalya Upanishad 5 Manisha Panchakam 28 Bhagavad Geeta (Discourse -- ) 6 Forgive Me 29 Mundaka Upanishad 7 Upadesha Sara 30 Amritabindu Upanishad 8 Prashna Upanishad 31 Mukunda Mala (Bhakti Text) 9 Dhanyashtakam 32 Tapovan Shatkam 10 Bodha Sara 33 The Mahavakyas, Panchadasi 5 11 Viveka Choodamani 34 Aitareya Upanishad 12 Jnana Sara 35 Narada Bhakti Sutras 13 Drig-Drishya Viveka 36 Taittiriya Upanishad 14 “Tat Twam Asi” – Chand Up 6 37 Jivan Sutrani (Tips for Happy Living) 15 Dhyana Swaroopam 38 Kena Upanishad 16 “Bhoomaiva Sukham” Chand Up 7 39 Aparoksha Anubhuti (Meditation) 17 Manah Shodhanam 40 108 Names of Pujya Gurudev 18 “Nataka Deepa” – Panchadasi 10 41.4 Mandukya Upanishad – 4/4 19 Isavasya Upanishad 42 Dakshinamurty Ashtakam 20 Katha Upanishad 43 Shad Darshanaah 21 “Sara Sangrah” – Yoga Vasishtha 44 Brahma Sootras 22 Vedanta Sara 45 Jivanmuktananda Lahari 23 Mahabharata + Geeta Dhyanam 46 Chinmaya Pledge A NOTE ABOUT SANDEEPANY Sandeepany Sadhanalaya is an institution run by the Chinmaya Mission in Powai, Mumbai, teaching a 2-year Vedanta Course. It has a very balanced daily programme of basic Samskrit, Vedic chanting, Vedanta study, Bhagavatam, Ramacharitmanas, Bhajans, meditation, sports and fitness exercises, team-building outings, games and drama, celebration of all Hindu festivals, weekly Gayatri Havan and Guru Paduka Pooja, and Karma Yoga activities.
    [Show full text]