Apr 25, 2017. Swami Chinmayananda Bhagavad Gita Free Download. Free Download Bhagavad Gita in English with commentary of Swami Chinmayananda. Srimad Bhagavad Gita English Translation of Sri Sankaracharya's Sanskrit Commentary Swami Gambhirananda Source: Project Gutenberg 2 Chapter 21 2.10 O. Swami Chinmayananda Saraswati was a Hindu spiritual leader and teacher who inspired the formation of Chinmaya Mission, a worldwide nonprofit organisation, to spread the knowledge of Advaita Vedanta, the non-dual system of thought found in the Upanishads, which epitomise the philosophical teachings of the Vedas.

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• • • Vedanta (, Vedānta, Sanskrit: वेदान्त) or Uttara Mīmāṃsā is one of the six schools of. Vedanta literally means 'end of the ', reflecting ideas that emerged from the speculations and philosophies contained in the. It does not stand for one comprehensive or unifying doctrine. Rather it is an umbrella term for many sub-traditions, ranging from to, all of which developed on the basis of a common textual connection called the. The Prasthanatrayi is a collective term for the, the and the. All Vedanta schools, in their deliberations, concern themselves with the following three categories but differ in their views regarding the concept and the relations between them: – the ultimate metaphysical reality, / – the individual soul or self, and – the empirical world, physical universe, body and matter. Some of the better known sub-traditions of Vedanta include (non-dualism), (qualified non-dualism), and (dualism).

Most other Vedantic sub-traditions are subsumed under the term (difference and non-difference). Over time, Vedanta adopted ideas from other schools like and, and, through this, became the most prominent school of. Many extant forms of, and have been significantly shaped and influenced by the doctrines of different schools of Vedanta. The Vedanta school has had a historic and central influence on Hinduism. Main article: summarized and interpreted teachings of the Upanishads in the, also called the Vedanta Sutra.

Badarayana summarized the teachings of the classical Upanishads and refuted the rival philosophical schools in ancient India. The Brahma Sutras laid the basis for the development of Vedanta philosophy. Though attributed to Badarayana, the Brahma Sutras were likely composed by multiple authors over the course of hundreds of years. The estimates on when the Brahma Sutras were complete vary, with Nicholson in his 2013 review stating, that they were most likely compiled in the present form around 400–450 BCE. Isaeva suggests they were complete and in current form by 200 CE, while Nakamura states that 'the great part of the Sutra must have been in existence much earlier than that.'

The book is composed of four chapters, each divided into four quarters or sections. These sutras attempt to synthesize the diverse teachings of the Upanishads. However, the cryptic nature of aphorisms of the Brahma Sutras have required exegetical commentaries.

These commentaries have resulted in the formation of numerous Vedanta schools, each interpreting the texts in its own way and producing its own commentary. Between the Brahma Sutras and Adi Shankara [ ]. Main article: Advaita Vedanta ( Advaita Vedānta;: अद्वैत वेदान्त) espouses non-dualism and monism. Brahman is held to be the sole unchanging metaphysical reality and identical to Atman.

The physical world, on the other hand, is always-changing empirical. The absolute and infinite Atman- Brahman is realized by a process of negating everything relative, finite, empirical and changing. The school accepts no duality, no limited individual souls ( Atman / Jivatman), and no separate unlimited cosmic soul. All souls and existence across space and time is considered as the same oneness (i.e.

Spiritual liberation in Advaita is the full comprehension and realization of oneness, that one's unchanging Atman (soul) is the same as the Atman in everyone else, as well as being identical to the nirguna Brahman. Vishishtadvaita [ ]. Ramanujacharya depicted with Vaishnava and Vishnu statue. Vishishtadvaita asserts that Jivatman (human souls) and Brahman (as Vishnu) are different, a difference that is never transcended.

With this qualification, Ramanuja also affirmed monism by saying that there is unity of all souls and that the individual soul has the potential to realize identity with the Brahman. Vishishtadvaita, like Advaita, is a non-dualistic school of Vedanta in a qualified way, and both begin by assuming that all souls can hope for and achieve the state of blissful liberation.

On the relation between the Brahman and the world of matter ( Prakriti), Vishishtadvaita states both are two different absolutes, both metaphysically true and real, neither is false or illusive, and that saguna Brahman with attributes is also real. Ramanuja states that God, like man, has both soul and body, and the world of matter is the glory of God's body. The path to Brahman ( Vishnu), according to Ramanuja, is devotion to godliness and constant remembrance of the beauty and love of the personal god ( of saguna Brahman). Shuddhādvaita [ ].

Vallabhacharya (pure non-dualism) states that the entire universe is real and is subtly only in the form of. Vallabhacharya, the propounder of this philosophy, agreed with Advaita Vedanta's, but emphasized that prakriti (empirical world, body) is not separate from the Brahman, but just another manifestation of the latter. Everything, everyone, everywhere—soul and body, living and non-living, jiva and matter—is the eternal. The way to Krishna, in this school, is. Vallabha opposed renunciation of monistic sannyasa as ineffective and advocates the path of devotion ( bhakti) rather than knowledge ( jnana). The goal of bhakti is to turn away from ego, self-centered-ness and deception, and to turn towards the eternal Krishna in everything continually offering freedom from. School propounding Dualism - Dvaita [ ].

Madhvacharya This school is based on the premise of dualism. Atman (soul) and Brahman (as Vishnu) are understood as two completely different entities. Brahman is the creator of the universe, perfect in knowledge, perfect in knowing, perfect in its power, and distinct from souls, distinct from matter.

In Dvaita Vedanta, an individual soul must feel attraction, love, attachment and complete devotional surrender to Vishnu for salvation, and it is only His grace that leads to redemption and salvation. Madhva believed that some souls are eternally doomed and damned, a view not found in Advaita and Vishishtadvaita Vedanta. While the Vishishtadvaita Vedanta asserted 'qualitative monism and quantitative pluralism of souls', Madhva asserted both 'qualitative and quantitative pluralism of souls'.

Schools propounding Bhedabheda [ ]. Main article: propounded, based upon as was taught. Brahman (God), souls (chit) and matter or the universe (achit) are considered as three equally real and co-eternal realities. Brahman is the controller (niyantr), the soul is the enjoyer (bhoktr), and the material universe is the object enjoyed (bhogya). The Brahman is, the ultimate cause who is omniscient, omnipotent, all-pervading Being.

He is the of the universe because, as Lord of Karma and internal ruler of souls, He brings about creation so that the souls can reap the consequences of their karma. God is considered to be the of the universe because creation was a manifestation of His powers of soul (chit) and matter (achit); creation is a transformation (parinama) of God's powers. He can be realized only through a constant effort to merge oneself with His nature through meditation and devotion. Achintya-Bheda-Abheda [ ]. Epistemology in Dvaita and Vishishtadvaita Vedanta.

Advaita and some other Vedanta schools recognize six epistemic means. Pramana [ ] Pramāṇa (: प्रमाण) literally means 'proof', 'that which is the means of valid knowledge'. It refers to in Indian philosophies, and encompasses the study of reliable and valid means by which human beings gain accurate, true knowledge. The focus of is the manner in which correct knowledge can be acquired, how one knows or does not know, and to what extent knowledge pertinent about someone or something can be acquired. Ancient and medieval Indian texts identify six pramanas as correct means of accurate knowledge and truths: • Pratyakṣa (perception) • Anumāṇa (inference) • (comparison and analogy) • Arthāpatti (postulation, derivation from circumstances) • Anupalabdi (non-perception, negative/cognitive proof) • (scriptural testimony/ verbal testimony of past or present reliable experts).

The different schools of Vedanta have historically disagreed as to which of the six are epistemologically valid. For example, while Advaita Vedanta accepts all six pramanas, Vishishtadvaita and Dvaita accept only three pramanas (perception, inference and testimony). Advaita considers Pratyakṣa (perception) as the most reliable source of knowledge, and, the scriptural evidence, is considered secondary except for matters related to Brahman, where it is the only evidence. In Vishistadvaita and Dvaita,, the scriptural testimony, is considered the most authentic means of knowledge instead. Theories of cause and effect [ ] All schools of Vedanta subscribe to the theory of Satkāryavāda, which means that the effect is pre-existent in the cause. But there are two different views on the status of the 'effect', that is, the world.

Most schools of Vedanta, as well as Samkhya, support, the idea that the world is a real transformation ( parinama) of Brahman. According to, p. 27), 'the Brahma Sutras espouse the realist Parinamavada position, which appears to have been the view most common among early Vedantins'. In contrast to Badarayana, Adi Shankara and Advaita Vedantists hold a different view,, which says that the effect, the world, is merely an unreal ( vivarta) transformation of its cause, Brahman. Influence [ ] Hindu traditions [ ] Vedanta, adopting ideas from other schools, became the most prominent school of. Vedanta traditions led to the development of many traditions in Hinduism.

Of south and southeastern India is based on Ramanuja's Vishishtadvaita Vedanta. Ramananda led to the Vaishnav Bhakti Movement in north, east, central and west India. This movement draws its philosophical and theistic basis from Vishishtadvaita. A large number of devotional Vaishnavism traditions of east India, north India (particularly the Braj region), west and central India are based on various sub-schools of Bhedabheda Vedanta. Advaita Vedanta influenced Krishna Vaishnavism in the northeastern state of. The Madhva school of Vaishnavism found in coastal is based on Dvaita Vedanta., the classical literature of, though independent in origin, show Vedanta association and premises.

Of the 92 Āgamas, ten are ( ) texts, eighteen ( ), and sixty-four ( ) texts. While the Bhairava Shastras are monistic, Shiva Shastras are dualistic., pp. 134–135) finds the link between Gaudapada's Advaita Vedanta and evident and natural., the Tamil Shaiva Siddhanta scholar, credited with creating 'Vedanta–Siddhanta' (Advaita Vedanta and Shaiva Siddhanta synthesis), stated, 'becoming Shiva is the goal of Vedanta and Siddhanta; all other goals are secondary to it and are vain.' , or traditions where a goddess is considered identical to, has similarly flowered from a syncretism of the monist premises of Advaita Vedanta and dualism premises of Samkhya–Yoga school of Hindu philosophy, sometimes referred to as Shaktadavaitavada (literally, the path of nondualistic Shakti). Neo-Vedanta [ ].