A collection of eight lectures by renowned spiritual leader Swami Vivekananda, this volume presents a comprehensive introduction to Vedanta philosophy. Drawing on his personal experiences and insights, Vivekananda lays out a practical and accessible approach to spiritual seeking, emphasizing self-knowledge and direct experience. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and (...) possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Vedanta is the philosophy of the Vedas, those Indian scriptures which are the most ancient religious writings now known to the world. ...

Indian Philosophy has reached across the globe. It is popular for its practical way towards life. Study of Indian philosophy should be part of all streams of education. Film is effective tool of communication. It attracts all generations and makes strong impression in the mind. Film is always considered as an effective tool in Pedagogy. Philosophy deals with abstract concepts, their correlation and logical reasoning. It deals with the complex problem of reality. People have notion that philosophy is a dry (...) and theoretical subject. Students can understand complex philosophical ideas if they are demonstrated through films. There are films based on biographies of philosophers, life picture of great people, incidences in life of philosophers. But it can attract only limited number of audience. Some popular Hollywood films have amalgamation of science fiction, super natural elements, fantastic story guided by some philosophical principles. Such films attract audience from different strata. Viewer is totally captivated by extra ordinary super natural and fictional elements in the film. As a result, certain philosophical principles are taught to audience without their conscious effort. (Kantāsammita upadeśa) Teaching philosophy with the means of such films can be definitely effective tool in Pedagogy. Such practise will not only create liking for Indian Philosophy but will result in effective understanding of complex ideas. It can create awareness that Indian Philosophy is embraced across the globe, there are no boundaries for philosophical deliberations and there are certain common threads in different philosophical schools. Paper will take example of popular movie ‘Matrix’ to explain the principles of Advaita Vedānta. The Matrix is a 1999 science fiction film written and directed by The Wachowskis, starring Keanu Reeves, Laurence Fishburne, Carrie-Anne Moss, Hugo Weaving, and Joe Pantoliano. It states the journey of hero of the film ‘Neo’ who is aspiring for reality. He is struggling between illusory world and the real world which is presented through the means of science fiction. This paper will analyse Matrix from the perspective of Advaita Vedānta. Māyā projects the illusory world (vikṣepa) in place of Brahman (āvaraṇa). Film portrays digital world as illusory world. One sees this world as real due to limitations of body, mind and intellect. Neo goes to the real world and realises his true nature. True reality is beyond senses and sense objects (atindrīya). Concepts of Advaita Vedānta can be explained with this film. Such movies can be shown to students along with Vedanta discourses. Paper will explore ‘Film and Philosophy’ as an effective pedagogical model. (shrink)

Part I. Essays on practical Vedanta and veganism -- Part II. Essentials of practical Vedanta.

Vedanta: Voice of Freedom is culled from Vivekananda's collected works. This book presents in a clear and concise form the spiritual wisdom of India as it has evolved over five thousand years.

Vedanta An Overview redanta is one of the world's most ancient religious philosophies and T one of its broadest. Based on the Vedas, the sacred scriptures ...

Bashabi Fraser is known the world over as a Scottish-Bengali aka diasporic writer. Further she has also been slotted as a feminist scholar with a huge corpus on Tagore. This essay proves the fallacy of such pigeon-holeing of Fraser and shows that she is as mainstream as Yeats and even before that, like unto Blake. The essay also makes a point for rejecting every other mode of poetry except the Romantic mode. It established the Vedantic nature of the poetic genius. (...) The endnotes are copious and comment on how/why/(what of) Fraser should compulsory reading at which age. The essay speaks at length on the nature of poetry. It stresses the value of Vedanta in assessing true poetry written even in English. This essay is also valuable since it has within it acute observations on Fraser as a Tagore scholar. (shrink)

Proceeding of the 22nd International Congress of Vedanta, organized at the Special Center for Sanskrit Studies, Jawaharlal Nehru University, New Delhi during December 27-30, 2015.

Advaita Vedanta and Madhyamika Buddhism. Eastern Religions in Western Thought. M.A. Cherian, published by the author, Broadstairs, Kent 1988. 195 pp. No price given.

This article surveys recent work on Vedānta, focusing on English-language secondary scholarship since the year 2000. The article consists of two parts. The first part (published here) identifies trends within recent scholarship, highlighting several promising areas of new research: the social history of Vedānta, Vedānta in the early modern period, vernacular Vedānta, Persian Vedānta, colonial and post-colonial Vedānta, and pedagogy and practice. It also covers edited volumes, special journal issues, and ongoing collaborative research projects. (...) The second part (published separately) provides an overview of scholarship on specific schools of Vedānta (Advaita, Viśiṣṭādvaita, Dvaita, etc.), as well as a survey of philosophical, theological, and comparative studies. The article concludes with suggestions for further research. (shrink)

Implementation of Vedanta philosophy in the daily life; collected articles.

Advaita Vedanta is the most refined philosophical pearl of Hinduism. It is reserved for seekers of Truth who want to know their own essence and aspire to liberation, or mokṣa. It suggests following the path of knowledge, called jñāna-yoga, which is more an existential view than a theory, philosophy, doctrine, or deductive logical knowledge. It teaches self-inquiry: "Who am I?" This question is an expression of the highest and noblest rebellion. It restores our dignity and accepts us as the only (...) authority on who we are. Jñāna is knowing ourselves as Brahman and realizing our reality as the transcendental Self, beyond time and space. In this book, Prabhuji presents the principles of Vedanta that will help seekers take their first steps on this path. Rather than offering information, explanations, and answers, he inspires us to inquire, doubt, and investigate our own essence. He tells us that every effort to achieve enlightenment is superfluous because we already are what we aspire to be. We simply need to turn our attention to consciousness itself and be the Self. (shrink)

In Indian philosophy and theology, the ideology of Vedanta occupies an important position. Hindu religious sects accept the Vedantic soteriology, which believes that there is only one conscious reality, Brahman from which the entire creation, both conscious and non-conscious, emanated. Madhusudana Sarasvati, who lived in sixteenth century Bengal and wrote in Sanskrit, was the last great thinker among the Indian philosophers of Vedanta. During his time, Hindu sectarians, rejected monistic Vedanta. Although a strict monist, Madhusudana tried to make a synthesis (...) between his monistic philosophy and his theology of emotional love for God. This book provides the religious context of his extensive and difficult works. This is the only comprehensive study of Madhusudana Sarasvati's thought. (shrink)

Introduction: Experiential deconstructive inquiry -- Foundational philosophies and spiritual methods -- Non-duality in Advaita Vedanta and Zen Buddhism -- Ontological differences and non-duality -- Meditative inquiry, questioning, and dialoguing as a means to spiritual insight -- The undoing or deconstruction of dualistic conceptions -- Advaita Vedanta : philosophical foundations and deconstructive strategies -- Sources of the tradition -- Upaniads that art thou (Tat Tvam Asi) -- Gauapda (c.7th century) : no bondage, no liberation -- Aakara (c.7th-8th century) : there is (...) no apprehender different from this apprehension to apprehend it -- Modern and contemporary masters -- Ramana Maharshi (1879-1950) : who am I? -- H.W.L Poonja (1910-1997) : you have to do nothing to be who you are! -- Gangaji (b. 1942) : you are that! -- Advaita Vedanta summary : nothing ever happens -- Zen Buddhism : philosophical foundations and deconstructive strategies -- Sources of the tradition -- The Lakvatra Sutra and the Vajracchedik Prajñpramit Sutra all things ... are not independent of each other and not two -- Ngrjuna (c.113-213) : Sasra is Nirva -- Eihei Dgen (1200-1253) : if I am already enlightened, why must I practice -- Contemporary masters -- Ekai Korematsu (b. 1948) : return to the spine -- Hgen Yamahata (b. 1935) : why not now -- Zen Buddhism summary : neither being nor non-being is to be taken hold of -- Deconstructive techniques and dynamics of experiential undoing -- Deconstructive techniques common to both traditions -- The teacher-student dynamic -- Key deconstructive techniques -- Unfindability analysis -- Bringing everything back to the here and now -- Paradoxical problems -- Negation -- Dynamics of experiential undoing -- Non-dual experiential space -- Experiential mapping : practitioners in the space -- Experiential undoing in Advaita Vedanta -- Experiential undoing in Zen Buddhism -- Conclusion: Deconstruction of reified awareness. (shrink)

Vedānta endeavours to base itself essentially on the facts of experience—in the fullest sense of the term. It recognizes the occurrence of everyday experience and the so-called fact of evil, but it refuses to view them as real. The real, it says, like Hegel, does not exist, and that which exists is not real. Evil is only an “existent"—as all this Samsara is—but not the ultimate Real. But it will be at once objected that if evil is an appearance, (...) a Maya, why should this appearance appear at all? If it has no foundation in reality, how and why does it occur at all? Further, how can anything be known as real unless it should appear ? Reality must appear. (shrink)

Analytical study of the philosophy of Vedanta as depicted in the verses of Kaivalyopaniṣad and Br̥hadāraṇyakopaniṣads.

A guide to the early oral literature of India covers the Upanishads and the Bhagavad Gita, and discusses the concepts of non-duality and creative power.

Study of Advaita philosophy in the context of European thought.

In 1998, Clark and Chalmers articulated and defended the extended mind hypothesis. They argued, against the backdrop of functionalism about the mind, and for the specific case of the mental state type belief, that it is possible for a person's mind to extend out-side the boundary of their body. Departing from the framework of Indo-analytic comparative philosophy, we show that the Advaita Vedanta School of classical Indian philosophy, against the backdrop of a specific form of panpsychism, defended an account on (...) which a person's conscious experience, during an act of perceptual knowledge, is located outside the boundary of their body. Using the work of Adams and Maher on how to respond to Adams and Aizawa's coupling-constitution fallacy, we argue that the Advaita Vedanta account of mind can be taken to generate what we call the mind extension hypothesis -- the view that consciousness can extend outside of the body in perception. Recognizing the problematic nature of panpsychism as a metaphysical view about consciousness, we close by following work by Itay Shani on the real combination problem. We argue that the Advaita Vedanta account of panpsychism, as a kind of cosmopsychism, allows for a response to the so-called real combination problem proposed by Coleman. (shrink)

This article seeks to pluralize current scholarly perceptions of what constitutes Advaita Vedānta in colonial India. It suggests, in particular, that the tendency to concentrate on the so-called “neo-Vedānta” of a handful of cosmopolitan reformers has obscured other kinds of innovative Vedānta-inspired discourses that have significantly shaped the formation of modern Hindu consciousness. These discourses are indebted, in ways that are only beginning to be understood, to religious traditions rooted in particular regions and vernacular languages. The article (...) illustrates this argument with reference to the Kōvilūr Ātīṉam, a Vedānta-affiliated monastic institution in Tamil-speaking South India founded by Mutturāmaliṅka Ñāṉatēcika Cuvāmikaḷ. Examining the significance of this figure’s life story for the wealthy Nāṭṭukkōṭṭai Ceṭṭiyār merchant community that comprises the Ātīṉam’s social base, the article explores how social aspirations, traditions of monastic authority, and vernacular Vedāntic literature contribute toward a colonial project of caste self-fashioning that I refer to as “Ceṭṭiyār Vedānta”. (shrink)

This article seeks to pluralize current scholarly perceptions of what constitutes Advaita Vedānta in colonial India. It suggests, in particular, that the tendency to concentrate on the so-called “neo-Vedānta” of a handful of cosmopolitan reformers has obscured other kinds of innovative Vedānta-inspired discourses that have significantly shaped the formation of modern Hindu consciousness. These discourses are indebted, in ways that are only beginning to be understood, to religious traditions rooted in particular regions and vernacular languages. The article (...) illustrates this argument with reference to the Kōvilūr Ātīṉam, a Vedānta-affiliated monastic institution in Tamil-speaking South India founded by Mutturāmaliṅka Ñāṉatēcika Cuvāmikaḷ. Examining the significance of this figure’s life story for the wealthy Nāṭṭukkōṭṭai Ceṭṭiyār merchant community that comprises the Ātīṉam’s social base, the article explores how social aspirations, traditions of monastic authority, and vernacular Vedāntic literature contribute toward a colonial project of caste self-fashioning that I refer to as “Ceṭṭiyār Vedānta”. (shrink)

This article seeks to pluralize current scholarly perceptions of what constitutes Advaita Vedānta in colonial India. It suggests, in particular, that the tendency to concentrate on the so-called “neo-Vedānta” of a handful of cosmopolitan reformers has obscured other kinds of innovative Vedānta-inspired discourses that have significantly shaped the formation of modern Hindu consciousness. These discourses are indebted, in ways that are only beginning to be understood, to religious traditions rooted in particular regions and vernacular languages. The article (...) illustrates this argument with reference to the Kōvilūr Ātīṉam, a Vedānta-affiliated monastic institution in Tamil-speaking South India founded by Mutturāmaliṅka Ñāṉatēcika Cuvāmikaḷ. Examining the significance of this figure’s life story for the wealthy Nāṭṭukkōṭṭai Ceṭṭiyār merchant community that comprises the Ātīṉam’s social base, the article explores how social aspirations, traditions of monastic authority, and vernacular Vedāntic literature contribute toward a colonial project of caste self-fashioning that I refer to as “Ceṭṭiyār Vedānta”. (shrink)

This article seeks to pluralize current scholarly perceptions of what constitutes Advaita Vedānta in colonial India. It suggests, in particular, that the tendency to concentrate on the so-called “neo-Vedānta” of a handful of cosmopolitan reformers has obscured other kinds of innovative Vedānta-inspired discourses that have significantly shaped the formation of modern Hindu consciousness. These discourses are indebted, in ways that are only beginning to be understood, to religious traditions rooted in particular regions and vernacular languages. The article (...) illustrates this argument with reference to the Kōvilūr Ātīṉam, a Vedānta-affiliated monastic institution in Tamil-speaking South India founded by Mutturāmaliṅka Ñāṉatēcika Cuvāmikaḷ. Examining the significance of this figure’s life story for the wealthy Nāṭṭukkōṭṭai Ceṭṭiyār merchant community that comprises the Ātīṉam’s social base, the article explores how social aspirations, traditions of monastic authority, and vernacular Vedāntic literature contribute toward a colonial project of caste self-fashioning that I refer to as “Ceṭṭiyār Vedānta”. (shrink)