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Vision of Advaita Ve...
Vision of Advaita Vedanta in Taittiriya Upanishad
With Special Reference to Shankarabhashya by: Swamini Atmaprajnananda SaraswatiThis book unveils the vision of Advaita Vedanta in Taittiriya Upanishad with special reference to Shankarabhashya in a unique style, detailing the importance of shabda-pramana, along with free translations of three vallis of the Upanishad. It presents the oneness of triangular phenomenon called jiva, jagat and Ishvara from the Advaita Vedanta perspective.
$34.00
ISBN: 9788124608531
Year Of Publication: 2016
Edition: 1st Edition
Pages : xxiv, 280p.
Bibliographic Details : Bibliography, Index
Language : English
Binding : Hardcover
Publisher: D.K. Printworld Pvt. Ltd.
Size: 23
Weight: 550
This book unveils the vision of Advaita Vedanta in Taittiriya Upanishad with special reference to Shankarabhashya in a unique style. Upanishads are shabda-pramana, and this work adequately details the six pramanas, which hold the key to understand the significance of shabda-pramana, along with the five shanti-mantras in Taittiriya Upanishad. As the crux, it analyses Shankaras commentary Taittiriya-Bhashyam on Taittiriya Upanishad, enabling one to understand the deep layers of Advaita Vedanta in detail.
The core theme Vision of Advaita in Taittiriya Upanishad discusses the oneness of the triangular phenomenon called jiva, jagat and Ishvara. It delves deep into the method of deciphering the mahavakyas as well. While following closely the source literature, this volume attempts to detail the nuances of Taittiriya-Bhashyam. The approach of navigating the reader to the principal theme of Advaita Vedanta is expected to give him/her a good background. In ensuring this the volume provides relevant citations and informative explanatory notes. More importantly, it across three vallis Shikshavalli, Brahmanandavalli and Bhriguvalli provides free translations of Taittiriya Upanishad.
This elaborate and scholarly book is expected to add great value to students who wish to have a better understanding of the great Indian tradition called Advaita Vedanta.
Foreword
Preface
Acknowledgement
Notes on Transliteration
Abbreviations
1. Introduction to Vedanta
Indian Philosophical Systems
The Vedas
Apaurusheyatvam of the Vedas
Introduction to Vedanta
Knowledge of Upanishads Goes Outside India
Meaning of the Word Vedanta
Prasthanatraya of Vedanta
Difference between Veda and Vedanta
Subject Matter of Vedanta
Anubandha-Catushtaya
The Philosophy of Vedanta
Meaning of the Word Upa-ni-shad
Number of Upanishads
Taittiriya Upanishad
Significance of Taittiriya Upanishad in the Study of Vedanta
Brahman as the abhinna-nimitta-upadana-karana of the Jagat
Taittiriya Upanishad Quoted in the Brahmasutra
2. Concept of Pramana in Indian Philosophy
Pramanas in Indian Philosophy
Background of Pramana-Shastra
Pramanas as per Advaita Vedanta
Requisite Factors of Shabda-pramana
3. The Five Shanti-mantras in Taittiriya
Importance of Vedic Prayer
Vedanta and Worship
Difference between Upasana and Self-Knowledge
First Shantimantrah
Second Shantimantrah
Third Shantimantrah
Fourth Shantimantrah
Fifth Shantimantrah
4. Taittiriya-Upanishad-Bhashyam
Definition of Bhashyam
Shikshavalli: First Anuvaka (Futility of Karma)
Shikshavalli: Eleventh Anuvaka (Futility of Karma)
Brahmanandavalli: 1st Anuvaka (Srishtikrama)
Brahmanandavalli: 3rd, 4th and 5th Anuvakas
Brahmanandavalli: 5th Anuvaka and Bhriguvalli: 6th Anuvaka Parity (Anandamaya same
as Brahman?)
Brahmanandavalli: 6th Anuvaka (Anuprashnah) The Three Questions
Brahmanandavalli: 6th Anuvaka (Pravesha-shruti)
Brahmanandavalli: 8th Anuvaka
Brahmanandavalli: 4th and 9th Anuvakas (yato väco nivartante)
Bhriguvallé: 10th Anuvaka
5. Shikshavalli
Introduction to Shikshavalli
Summary of the Twelve Anuvakas
First Anuvaka: Shantimantrah
Second Anuvaka: Shiksha-shastrartha-sangrahah
Various Upasanas in Taittiriya
Personal Human Values (Antaranga-Sadhana) in Taittiriya
Endnotes
6. Brahmanandavalli
Introduction to Brahmanandavalli
Shantimantrah
Shantimantrah
First Anuvaka: Svarupa-lakshana of Brahman
Cosmology in Taittiriya: The Five Elemental Model and Their Sequence
Methodology of Teaching by Adhyaropa-Apavada Nyaya
Second Anuvaka
Third Anuvaka
Fourth Anuvaka
Fifth Anuvaka
Sixth Anuvaka
Seventh Anuvaka
Eighth Anuvaka
Ninth Anuvaka
Shantimantrah
Endnotes
7. Bhriguvalli
Dialogue as a Method in Presenting the Knowledge
Shantimantrah
First Anuvaka: Tatastha-lakshana of Brahman
Pancakosha-viveka as a Methodology of Teaching
Second Anuvaka: Anvaya-vyatireka method in arriving at the Truth
Third Anuvaka: Anvaya-vyatireka method in arriving at the Truth
Fourth Anuvaka: Anvaya-vyatireka method in arriving at the Truth
Fifth Anuvaka: Anvaya-vyatireka method in arriving at the Truth
Sixth Anuvaka: Anvaya-vyatireka method in arriving at the Truth
Anna-Brahman-Upasana
Seventh Anuvaka: Anna-Brahman-Upasana
Eighth Anuvaka: Anna-Brahman-Upasana
Ninth Anuvaka: Anna-Brahman-Upasana
Tenth Anuvaka: Social Values (Bahiranga-Sadhana) in Taittiriya
Shantimantrah
Endnotes
8. Vision of Advaita Vedanta in Taittiriya Upanishad
Vision of Advaita Vedanta
The Advaita Vedanta Philosophy
Brahman Alone Is Real
Doctrine of Jagat Being Mithya
Doctrine of Maya before Shankara
Shankaras Mayavada
Doctrine of Maya Different from Shunyavada Buddhism
Doctrine of Maya Different from Vijnanavada Buddhism
Maya of Shankara Is not the Same as of Samkhyas
The Three Orders of Reality
The Orders of Reality
Various Theories about the Reality of Jagat
Various Khyatis in Indian Philosophical Tradition
Maya, Avidya, Ajnana, Prakriti and Adhyasa are Synonyms
Characteristics of Maya or Avidya
Maya: A Statement of Fact
Two Powers of Maya: Avarana and Vikshepa
Avarana (Power of Projection) and Vikshepa (Veiling Power)
Two Modes of Maya: Samashti and Vyashti
Upadhi
Ishvara as Defined by Shankara
Jiva
Essential Nature of Atma
Brahman Is None other than Yourself: Atma
9. Mahavakyavicara in Taittiriya Upanishad
Oneness of the Jiva and Brahman
Tatparya-Nirnaya
Mahavakya-Vicara
Types of Vrittis
Types of Lakshanavritti
10. Shankaras Refutation of Other Philosophical Systems
Refutation of Purva-Mimamsa
Refutation of Bhatta-Mimamsa
Refutation of Samkhya
Refutation of Nyaya
Refutation of Vaisheshika
Refutation of Yoga
Refutation of Shunyavadi Buddhism
Refutation of Sarvastivada (Realism) Buddhism
Refutation of Vijnanavadi Buddhism
Decline of Buddhism
Refutation of Jainism
Refutation of Carvakas
Various Theories about the Causality of the Universe
11. Prakriyas in Taittiriya
Methodology of Teaching by Adhyaropa-Apavada Nyaya
Pancakosha-Prakriya: Analysis of the Five Levels of Experience of Oneself in Taittiriyopanishad
Anvaya-vyatireka Prakriya
Shrishti-Prakriya or Karana-Karya-Prakriya
Glossary of Vedantic Words
Appendix A
Appendix B
Bibliography
Index
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An Introduction to Vedanta $22.00
Vedanta holds an unparalleled and unique place among the six systems of Indian philosophy. Though the Vedas are the fountainhead of Indian philosophical systems, Vedanta incorporates the philosophical thoughts resplendent in the Upanishads, the Brahmasutras, the Bhagavatgita, and in the commentaries on all these texts.
An Introduction to Vedanta introduces the Vedanta philosophy in brief and talks about its cardinal issues like self-control and the meaning of worship, maya and its gunas, upadhi, the theory of cycle, subtle bodies, the role of meditation, samadhi and its four major obstacles, Brahman realization and the state of a jivanmukta and his relation with Brahman and the world. -
Theory of Karma: As Interpreted in Brahmasutra and Bhagavadgita $40.00
Creation is a process, where the potential insentient matter (prakr̥ti) gets manifested into the gross form, to embody during the sr̥ṣṭi, each of the sentient entities called the ātmas with the suitable body either of deva, manuṣya, jaṅgama or of sthāvara. This glorious activity is orchestrated by the one and only Omnipresent, Omnipotent and Omniscient Reality called Brahman. But one question remains still an enigma, as to why a particular sentient entity gets a specified body and through whose direction that decision arrives? The ancient Vedāntic knowledge reinforced by the Brahmasūtra and the Bhagavadgītā establishes that it is, purely and solidly, the result (karma-phala) of earlier actions (karmas) of each one of the sentient entities. This is a strong and formidable solution to the unanswered questions like why does, one child being blessed to be born in either rich or healthy and sāttvic family and another child being consigned to be born in a family living in poor conditions or unhealthy tāmasic environment.
This book would engage the readers to think on those lines by supplying enough material on karma-adhikāratva, jīva-kartr̥tva and Divine intervention. -
Journey to the Centre of my Being $12.00
Jim Wilson is an adventurer: mountaineering; Antarctic exploration; adventure films with Sir Edmund Hillary (on one of which he drove a jet boat up Mother Ganga from ocean to sky); climbing and school building with Sir Edmund in the Everest region of Nepal; and sailing to Pacific islands in a small yacht. These physical adventures provide an exciting backdrop to this book.
But Jim is also a religious adventurer. He relates in depth, with clarity and humour, his long journey in search of a satisfying way of understanding and experiencing the true nature of his self, and of his place in this mysterious universe. Studying Western philosophy and theology moved him away from intense involvement in the liberal Christianity of his parents. So he looked to India, inexhaustible source of inspiration. For two years he studied Indian philosophy and religion at Banaras Hindu University, Varanasi. Then he taught for 23 years in the Department of Philosophy and Religious Studies at the University of Canterbury, New Zealand, returning many times to India and Nepal.
Though profoundly moved by the religions he studied and taught about, he was unable to accept the metaphysical beliefs underpinning them. Increasingly, though, he became fascinated by modern scientific discoveries about the universe, and about our planet and the evolution of life on it. So he wove together elements from religious and scientific traditions. In particular, he took Adi Shankara’s Advaita, also known as spiritual monism, and applied it to the physical universe, adding in also feelings and attitudes from New Zealand’s indigenous Maori religion. He now believes that the centre of his being is the physical energy of the universe, with which, therefore, he is at one. He finds this deeply satisfying in understanding, and emotionally and morally experiencing, his place on this planet and in the universe. Because it owes so much to spiritual monism he calls it physical monism, or physical Advaita. -
Science and Spirituality $40.00
A dialogue between science and spirituality is a necessity in our times where both, differences and mutual enrichment of the two great fields of human approach to reality, are taking place. This volume addresses this need from the perspective of different areas of science and spiritual traditions. The starting point is the intention of the founder of the IIAS, Dr S. Radhakrishnan, who saw that “both the practice of science and experience of spirituality are intimately related to being human”. Although much thought has gone into their relationship, the present volume intends to broaden and deepen the possibility of a harmonious integration, necessary to overcome the present-day crisis of humanity.
From the side of science, the contributors come from the fields of physics, plant biology, neuroscience, psychology, ecology and philosophy of science; and from the side of spirituality, following traditions and spiritual masters are represented: PÀtaðjala Yoga, Trika Œaivism of Kashmir, VedÀnta, Buddhism, Christianity, Theosophy, and Rabindranath Tagore, Swami Vivekananda and J. Krishnamurti. The deliberations included topics such as Awareness in plants, Neuroplasticity and Habit, appropriate use of terms such as “Consciousness” and “Energy” in different contexts, clarifying several issues concerning the on-going dialogue. The contributing scholars have built “bridges of understanding”, thus encouraging the reader to proceed further in this quest. -
Vada in Theory and Practice $44.00
Vada, meaning debates, dialogues, discussions, was the quintessential of Indian spirit, enabling and promoting the growth of different philosophical and knowledge systems of India. It percolated deep into our mindset and enriched the moral, ethical, religious and sociocultural edifice of anything that was essentially Indian in nature. As continuation of Anvikshiki from the bc era, vada helped thrive Indian traditional knowledge systems. It subsists on diversity and its tradition envisages pluralism.
Most of our Sanskrit works, covering a wide gamut of knowledge systems, are structured in the techniques of debate. This reality applies not only to the philosophical writings, but to Indian medical systems (Ayurveda), Arthashastra of Kautilya and Kamasutra of Vatsyayana as well. Even great epics like Ramayana and Mahabharata are no exceptions.
Vada culture involved verbal duals, attacks and even violence of speech, and all major religious systems — old or modern — were parties to it. This book also elucidates how vata was vital and critical for the growth of our socio-political fabrics. It shows how some of the major conflicts in philosophical systems were centred around karma, jnana, choice between violence and non-violence, pravritti and nivritti. It also presents the manifestations of vada on a vast canvas during the nineteenth and twentieth centuries. Modern spiritual and religious gurus like Ramana Maharshi, J. Krishnamurti and Vinoba Bhave were men of dialogues. Our scholars have applied the varied techniques of vada against the philosophical and scientific systems of the West to prove them correct.
This collector’s issue should enthrall a wide audience of philosophers, scholars and believers in Indian knowledge systems.
