Vedantasara of Sadananda. With the commentary Balabodhini of Apadeva. by Sadananda Yogindra; padeva, Son of nantadeva, 17th century. Balabodhini. 18 Jul The Vedantasara of Sadananda, With Commentaries of Nrisimhasarasvati and Ramatirtha EDITED WITH NOTES AND INDICES BY Colonel. Vedantasara is a traditional vedanta text outlining the path to Self-Realization.

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As a man who is conscious that a magical performance is being given, even though he sees it, does not consider it as real. Concentration Dharana means the fixing of the mind on Brahman, the One without a second.

The Vedantasara of Sadananda, With Commentaries of Nrisimhasarasvati and Ramatirtha

The subject is the identity of the individual self and Brahman, which vedantwsara of the nature of Pure intelligence and is to be realised. Hindu philosophyAdvaita. Samanadhikaranya is the relationship between two words having the same locus.

The essence of Vedanta is this: The Sutratma and Taijasa, at that time, through subtle functionings of the mind, experience the subtle objects. This Vijnanamayakosa, on account of its being conscious that it is an agent and enjoyer and that it is happy or miserable etc. I take refuge in the Self, the Indivisible, the Existence-Consciousness-Bliss Absolute, beyond the reach of words and thought, and the substratum of all, for the attainment of my cherished desire.

Academic Paul Deussen Daniel H.

The Vedanta-sara

He also wrote Vedantasiddhanta-sarasangrahaBhavaprakasa on Bhagavad Gita and Brahmasutra-tatpryaprakasa. Vikara is the actual modification of a vedantasqra altering into another substance; while vivarta is only an apparent modification.

When this happens he re-discovers his own Self. General discipline Yama consists of non-injury, truthfulness, non-stealing, continence and non-acceptance of gifts. This individual gross body of his of the Jiva is also called the alimentary sheath on account of its being a modification of food, and is said to be in the waking state. Or it may mean continuing to taste the bliss of Savikalpa Samadhi while taking up the Nirvikalpa Samadhi.


The Vedanta-sara : Sadananda Yogindra : Free Download, Borrow, and Streaming : Internet Archive

Therefore, in this case Ajahallakshana is vrdantasara. The subtle bodies are what are known as the Linga-Sariras having seventeen component parts. Therefore the innermost Consciousness which is by nature eternal, pure, intelligent, free and real, and which is the illuminer of those unreal entities such as the son etc.

Apana is that vital force which goes downward and has its seat in the organs of excretion.

Vedantasara by Sadananda

Moreover none of the items from the son to the void is the Self, because all those fallacious citations of scriptural passages, arguments, and personal experiences in support of them are all nullified for the following reasons: This Hindu philosophy -related article is a stub. Because the Jiva does not know his own nature, he thinks himself bound. Here also the aggregate and individual subtle bodies are identical, like a forest and its trees or like a lake and its waters, and the Sutratma and the Taijasa, which have those bodies as their limiting adjuncts, are also identical like the spaces enclosed by a forest and its trees or like the skies reflected in the lake and its waters.

Genesis Publishing P Ltd. Then just as when salt has been dissolved in water it is no longer perceived separately, and the water alone remains, similarly the mental state that has assumed the form of Brahman, the One without a second, is no longer perceived and only the Self remains. Rites such as Chandrayana etc.

This ignorance has two powers, viz.

Nor can it be urged: Vedantasara of Sadananda Translated by Nikhilananda Edition. This dictum is a proposition conveying identity, by virtue of the three relations of its vedantwsara, viz.

They also experience uncertainty, determination, personality and remembrance, respectively through the four inner organs, viz.

Others say that there are five more vital forces known as Naga, Kurma, Krikala, Devadatta and Dhananjaya. The five organs of perception are the ears, the skin, the eyes, the tongue, and the nose. Those that are born of the womb refer to men, beasts etc.


That mental state, illumined by the reflection of Pure Consciousness, objectifies the Supreme Brahman, unknown but identical with the individual self and destroys the ignorance pertaining to Brahman.

Consciousness associated with this totality is called Sutratma, Hiranyagarbha and Prana etc. At that time ether manifests sound; air manifests sound and touch; fire sound, touch and form; water sound, touch, form and taste; and earth manifests sound, touch, form, taste and smell. As a matter of fact, such terms as bondage and liberation cannot be used regarding one who is always free. This aggregate and individual ignorance are identical like a forest and the trees, or a reservoir and the water.

Thus do the subtle bodies originate. It is called Prajna as it is deficient in illumination on account of its association with a dull limiting adjunct. Adhyaropa is the superimposition of the unreal on the real, like the false perception of a snake in a rope which is not a snake.

From Consciousness associated with the projecting power of ignorance which has a preponderance of the quality of darkness, has evolved Akasa which, in its turn, has produced air, from air has come fire, from fire water, and from water earth. In the state of dreamless sleep both Isvara and Prajna, through a very subtle function of ignorance illumined by Consciousness, enjoy happiness, as in the Sruti passage: This ignorance is said to be one or many according to the mode of observing it either collectively or individually.