purushottam@planetwoolnepal.com “Mañana on the teachings of the Māṇḍūkya Upaniṣad.” The realization of the Self begins with viveka, the discrimination between the real and the unreal, between the Self and what is not the Self. This discrimination is not a mere intellectual process, but a deep and subtle inquiry into one’s own being. It starts with the recognition … Read more
After listening to Swami Prabuddhānandaji’s Pravacana on “Vedānta Prakriyā Pratyabhijñā” Abstract This paper presents a reflective analysis (manana) of the Vedāntic teaching process as elucidated by Swami Prabuddhānandaji in his discourse on Vedānta Prakriyā Pratyabhijñā. Without direct citations from the Upaniṣads or Bhāṣyas, the discussion explores the epistemic significance of sākṣyānubhava (the intuitive recognition of … Read more
The Nature of Sushupti First, let us read what Shankara has in mind regarding DS (Deep Sleep) via his commentaries on BS (Brahma Sutras). Commenting on the two Sutras (3.2.7 and 3.2.8 ) , Shankara has clearly shown that there is a certain purpose and scope to a specific prakriya in the proper understanding of Deep Sleep. … Read more
वेदान्तपरम्परा सर्वथा लुप्तप्राया अस्ति। यत् स्वामिनः गुरवः च उपदिशन्ति, तत् केवलं पूर्ववैभवस्य अवशेषमात्रम्। ते अध्यारोपापवादप्रक्रियाम् विस्मृतवन्तः, नव्यन्यायशास्त्रम् (तर्कः), शास्त्राणि, पतञ्जलियोगश्च एव आश्रित्य उपदिशन्ति। एषः भेदः सूक्ष्मः जटिलश्च यत् तेषां शास्त्रशङ्करभाष्यप्रस्तुतौ तं भेदं द्रष्टुं प्रायः अशक्यम्। तेषाम् उपदेशाः आकर्षकाः सन्ति, किन्तु तेषाम् आकर्षणं, मोहकता, सुव्यवस्थितता च तेषाम् उचितप्रक्रियाज्ञानाभावात् एव भवति। तेषाम् उपदेशेषु अपवादः (निवर्तनम्) नास्ति, यः एव वेदान्तस्य हृदयम्। यदि … Read more
आत्मा नै ‘जीव-जगत’ रुपमा भासित हुन्छ- अज्ञानमा। //देहोहं इति अज्ञानम्// म देह हुं- यो नै अज्ञान हो। अन्य कुनै अज्ञान छैन। आफ्नो अनुभवको सुक्ष्म अनु सन्धान गर्दा ‘म देह हुं’ असिद्ध हुन्छ। त्यो नै ज्ञान हो। म ज्ञानकर्ता होइन- अपितु ज्ञानस्वरुप हुं। जाग्रत, स्वप्न र सुषुप्ति हाम्रो समग्र अनुभव हो। यी तिनै अबस्थामा आफ्नो उपस्थिति … Read more
The cardinal question is: To whom does the world belong? Who perceives the world? If the world exists as an object perceived by Brahman, duality becomes an inescapable reality. In such a case, why speak of non-duality? In Shankara’s Vedanta, the world arises only in tandem with jīva-bhāva—the notion of “I am the body-mind complex.” This is evident … Read more
