purushottam@planetwoolnepal.com क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा । भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥ — 13.34, BG. Meaning: They who by the eye of wisdom perceive the distinction between kShetra and KShetrajna, and the dissolution of the Cause of beings, they go to the Supreme. Shankara comments: “They who in this manner perceive the exact distinction, now pointed out, … Read more
जाग्रद्व्यवहारे सत्यं जगदिदं दृश्यते स्थिरम्। कर्मणा जन्तवः सर्वे नियतेन प्रवर्तकाः॥ Transliteration:jāgrad-vyavahāre satyaṁ jagad idaṁ dṛśyate sthiram |karmaṇā jantavaḥ sarve niyatena pravartakāḥ || Meaning:In the waking state, this world appears firm and true;beings act according to destiny’s law, bound in deeds and duties. सुप्तस्वप्नोपमं विश्वं साक्षिणा भास्यते यथा। चित्तप्रत्ययमात्रं तद् दीपवद्भासते स्फुटम्॥ Transliteration:supta-svapnopamaṁ viśvaṁ sākṣiṇā bhāsyate … Read more
You are that kutastha chaitanya (the immovable and changeless Consciousness) which is free from kartrutva (doership) and bhoktrutva (enjoyership), but you wrongly identify with the body-mind-sense complex and call it as ‘I’ and ‘mine’. This wrong identification is what is called adhyasa (superimposition) and this is the only ajnana (ignorance) in Vedanta. This adhyasa of … Read more
आत्माको साक्षात्कार विवेकबाट सुरु हुन्छ, अर्थात् सत्य र असत्य, आत्मा र अनात्माबीचको भेदबुद्धिबाट। यो विवेक केवल बौद्धिक प्रक्रिया होइन, बरु आफ्नै अस्तित्वप्रतिको गहिरो र सूक्ष्म अनुसन्धान हो। यसले यस कुरा पहिचान गर्नबाट सुरु हुन्छ कि हामी सामान्यतया आफूलाई ठानेका छौं — शरीर, मन, बुद्धि — ती सबै चेतनाका वस्तु हुन्, र त्यसैले सच्चा “म” हुन … Read more
“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
