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The following are the articles on Advaita Vedanta for download : |
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What does Upanishad mean |
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To approach (Upa) + To be steadfast (Ni) + To destroy (Sad) Upanishad is that knowledge, which destroys the ignorance of those who approach its teaching and steadfastly abide in it. Sri Shankaracharya presents this idea in his commentary on the Katha Upanishad .... |
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Anubandha Chatustaya |
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The word means Chatustaya means ‘four’. Anubandha means ‘con-nection’. So Anubandha-Chatustaya literally means ‘the four connections’. Since it is only on enquiry into the above-mentioned four questions that one would decide to connect one-self with the text (by studying it), these four are called Anubandha-Chatustaya or the ‘four connections’. The word Anubandha-Chatustaya is loosely translated in English as the ‘four preliminary questions’ or the ‘four basic considerations ........ |
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Saddhana Chatustaya - Part 1 |
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This first one of Sadhana Chatustaya is called ‘viveka’ and is translated as ‘discrimination’. Its full form is ‘nitya-anitya-vastu-viveka’ Vedanta Sara defines it thus: ”Discrimination between things permanent and transient consists of the discernment that ’Brahman alone is permanent and that all things other than It are transient’.” ........... |
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Saddhana Chatustaya - Part 2 |
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The word vairagya literally means the ‘state of absence (vigata) of attachment (raga) - vigataragasya bhavah vairagyah'. It can be translated as detachment, desirelessness or dispassion. Vairagya is of three types: manda (dull), madhyama (mediocre), and tivra(intense) ........ |
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Saddhana Chatustaya - Part 3 |
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Samadhana is the constant concentration of the restrained mind on Sravana etc., and in those activities conducive to the Vedantic pursuit (like the service of the guru, the cultivation of values like humility, modesty, non-injury etc.) .... |
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Saddhana Chatustaya - Part 4 |
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The yearning for liberation is very rare. The Bhagavad Geeta (VII, 3) says that among thousands, one rare individual strives for liberation. Why is it so? It is because of the strength of one’s visaya vasanas (pleasure seeking extrovert tendencies) which one has gathered through one’s sojourn through many lives...... |
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Gurupasadhana - Part 2 |
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Do we require a Guru to guide us to the knowledge of brahman or is it possible to gain it without any guidance? Some people opine that one can dispense with both the Guru and the Sastras(Scripture), while others say that since the Guru only explains the Sastras he be dispensed ...... |
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Four types of Adhikarins |
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What prompts the Guru to give this priceless wealth of Knowledge to the student? Only his deep compassion. And this is his very nature itself. He has not the least trace of expectation from the student for the Jnana he bestows. He has attained the Lord after which there is nothing more to attain. His life is fulfilled. Hence, even if the Sisya .....
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Two types of Teaching |
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On listening to the pauranic description of Lord Siva or Visnu one gets only a paroksa-jnana i.e. indirect knowledge of them. In the same way the manda and madhyama attain only paroksa-jnana of the Self. From paroksa they have to make their journey to aparoksanubhuti or paroksa-jnana . The traces of mala and viksepa dosas, which are seen as the waverings of the mind, have to cease. For this to happen, the Guru gives them the upadesa ...... |
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Maya |
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The student in his ignorance has already superimposed the world of names and forms on Brahman. The Guru in order to help him come out of this illu-sion of the existence of the world and to enable him to realise his true nature points out that Maya is the cause of the world of names and forms. In this essay we shall elaborate on the nature of Maya in advaita vedanta..... |
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