Vedantham : ( 07/11/2012. )

======================================================================== ======================================================================== 28/11/2019. 4. RENUNCIATION : ======================================================================== The Atman can be realised only through renunciation. You have enjoyed sensual objects in millions of births. You have enjoyed sensual objects for so many years in this birth. If there has not come satisfaction in you till now, when will it come, then? Do not run after the mirage of sensual objects. The senses are deluding you. Develop dispassion and renunciation. Realise your Atman. Then only you will get eternal satisfaction, everlasting peace and immortal bliss. Wake up from your slumber of ignorance, O worldly fool! If your body-clothes catch fire, with what celerity you want to run towards water for cooling you? You must feel like this from the burning fire of Samsara. You should feel that you are roasted in the fire of Sa...

======================================================================= ------------------------------------------------------------------------------------------------------------------------- 07/11/2019. Dear members, on request of some who not understood this subject well, restarting from the beginning to make them follow well. ------------------------------------------------------------------------------------------------------------------------ 1. INTRODUCTION : Vedanta is the culmination of the Vedas. It is entering into the study of Brahman. It is the science which raises man above the plane of worldliness. It is the rational method of meditating on the Supreme Absolute, the Eternal, the Infinite. Vedanta is the culmination of human experience and is the end of the faculty of thinking. It is the greatest and the highest knowledge. This wisdom was revealed to the ancient sages. The Rishis and sages of yore have made experiments and researches in meditation and given ...

======================================================================= ----------------------------------------------------------------------------------------------------------------------- 20/10/2019 1. INTRODUCTION : 24 24. ILLUSTRATIONS IN VEDANTA  : 7,8, AND 9. ---------------------------------------------------------------------------------------------------------------------- 7. Padmapatra-Nyaya This is the analogy of the lotus-leaf and water. Rain water often falls on a lotus-leaf but the water drips down and the leaf does not get stained by or attached to the water on it. In the same manner, this Atman or Brahman is untainted, though there are countless worlds rolling in it, and countless bodies are seen to be put on by it. 8. Vatagandha-Nyaya The wind carries whatever scent is exposed to it and spreads it everywhere. But the air is pure and is not defiled by bad scent or ornamented by a good scent therein. This is similar to the illustration of the...

========================================================================= --------------------------------------------------------------------------------------------------------------------------- 15/09/2019 1. INTRODUCTION : 24 24. ILLUSTRATIONS IN VEDANTA  : 4,5, AND 6. -------------------------------------------------------------------------------------------------------------------------- 4. Kanakakundala-Nyaya : This is similar to Mrittika-Ghata-Nyaya and the analogy of iron and implements. All the ornaments are made of one type of gold, but they are of diverse forms. They are all gold only in reality. There are various kinds of jars, pots and vessels, big and small, round and narrow, and of all forms, but all of them are but mud in reality. Various kinds of implements and tools are manufactured, with various forms and uses, but all of them are iron only in reality. The names of those various formations and their forms are false, since they are, in reality, only the ori...

======================================================================== 13/08/2019  Vedantam for Beginners -1 : 24. : I / 1,2,3. - Swami Sivananda ======================================================================== 1. INTRODUCTION : 24 24. ILLUSTRATIONS IN VEDANTAM  : I.(Nyayas)  : The Vedanta Philosophy is best taught through practical illustrations of daily life, because its abstract truths cannot be understood by the finite intellect very easily. The main purport of Vedanta is that Brahman alone is real and the whole world of appearance is unreal, and that the Jiva is nothing but Brahman Itself. This abstruse theory cannot be comprehended by ordinary men of small understanding, who are immersed in the life of relativity and ignorance. They are taught this sublime Truth by means of illustrations suitable to them, so that they may fix their minds on the Reality through various angles of vision. -----------------------------------------------------...

10/06/2019 23. ‘I’ Is The Soul And Not The Body-1. A thing seen previously by the left eye is recognised now by the right eye. This would have been impossible if the Soul were identical with the left eye alone or the right eye alone, on the principle that the seat of recognition must be the same as the seat of perception. Hence we must admit that there is a Soul which is distinct from the left and right eyes and which is the common seat of perception and recognition. The Soul is distinct from the senses, because there is an excitement of one sense through the operation of another sense. When you see a mango fruit or lime pickle, there is salivation in our mouth. The sense of taste is excited. There is an excitement of the sense of taste on account of the operation of the sense of sight. This would be impossible unless there is a Soul distinct from the senses and uniting the senses. The Soul sees the fruit or the pickle and remembers its properties. The remembrance of the prope...

12/05/2019 23. ‘I’ Is The Soul And Not The Body-1. A sense is not soul, because you can apprehend an object through any other sense, e.g., “Previously I saw a tree and now I touch it;”—such an expression will be meaningless if ‘I’ is not different from the eye which cannot touch, and from the skin which cannot see. The ‘I’ or the Soul is distinct from the senses. There is a fixed relation between the senses and their objects, e.g., between the eye and colour, the ear and sound, and so on. It is the eye and not the ear that can apprehend colour, and it is the ear and not the eye that can apprehend sound. If a sense were the Soul, it (the Soul) could apprehend only one object, but the ‘I’ can apprehend many objects; the ‘I’ can see colour, hear sound, and so on. Therefore, the ‘I’ or the Soul which confers unity on the various kinds of apprehension is different from the senses, each of which can apprehend only one object. If we do not admit a permanent Soul beyond our frail b...