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Atmabodha, Self-Knowledge (Inglés) Tapa blanda – 18 may 2011

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Tapa blanda, 18 may 2011
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Sankara is regarded as one of the preeminent philosophical minds in the history of India. ATMABODHA (Self-Knowledge) is a deeply explanatory text on the essence of the Advaita Vedanta Teaching. The explanation of the terms and expressions utilized in the Scriptures is useful for the student's comprehension of the subtle themes that are often hidden in the Teaching, and the text is, therefore, an essential prerequisite for those who want to comprehend Advaita Vedanta.

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HASH(0xa68e6b64) de un máximo de 5 estrellas If you're seriously interested in Advaita Vedanta this little book is a ,must' 22 de agosto de 2007
Por k - Publicado en
Here sample samples:

p. 11: "in a traditional conception only the Doctrine has value, not the individual presenting it. It is for this reason that Raphael focuses on an effective transmission of the Teaching, shunning all desire to express personal views concerning the Doctrine."

P. 13: "... a synthesis of Advaita follows, with special reference to several of its founding principles. These founding principles have been often interpreted following the letter rather than Sankara's spirit, which has given rise to misunderstandings and incomprehensions."

p. 14 ff.: "The term MAYA has many different meanings: ... `[like] taking something for something else'... Because of maya we mistake the rope for a snake, using Sankara's example ... in order to eliminate the snake ... all needs to be done is to open the eye of wisdom (knowledge). Similarly in order to make a mental representation disappear, it is only necessary to still the mind. Furthermore MAYA is not `illusion'; this meaning is the one ascribed to it in the West, so much that some people have given Sankara's Doctrine the attribute of illusionism, in a disparaging sense as well ... an illusory event is comparable to the `horns of a hare', while Sankara maintains that the maya-universe is not like the `horns of a hare'. ... To comprehend maya correctly and in the context of Traditional Advaita, the above considerations are important. ... If we refer to the spirit rather than to the letter of Sankara's Doctrine, we can see that ADVAITA VEDANTA maintains that, all that belongs to the process of becoming, together with its implications, HAS ITS VALUE AND DEGREE OF TRUTH ONLY AS LONG AS ONE IS INVOLVED IN THE PROCESS ... Every human action, ethics, research, etc., has its meaning as long as we experience a life of relations or individuality. ... The metaphysics of Non-duality does not propose to disregard or deny MAYA, as such attitude would also fall within avidya (metaphysical ignorance). Advaita is saying that one ought not to create identification nor identity with MAYA, nor to superimpose maya on Reality, hence mistaking the rope for the snake."

p. 27 f.: "This is cathartic, transforming knowledge, which has the power to dissolve error of perspective. ... There are YOGA Practices which may foster certain SAMADHI, or . . . even offer realization of the One, as Principle, but cannot grant liberation. We should comprehend that Sankara's ADVAITAPADA aims exclusively at the realization of the metaphysical One, ... the Constant, beyond time, space and cause. ... ADVAITA is the path which transcends both SAMSARA and NIRVANA, the manifest and the non-manifest, the world of men and that of the Gods. That is why integral Liberation is attained by means of Knowledge and not by psycho-physiological techniques or exercises, acts or deeds, through rite or a particular MANTRA. ... a clear distinction should be made between that which is integral Liberation and a universal expansion of consciousness."

The ATMAN is one, indivisible bliss, eternal, at all times identical to itself, while its REFLECTIONS are interacting phenomena."

p. 52: "Seated in a propitious place, his consciousness free from material and psychical attachments, the ascetic should meditate exclusively on the Self, and avoid being conditioned by movements of the thought. Through discernment (VIVEKA) one must recognize the projective phenomenon; then, through an act of of dis-identification (VAIRAGYA), it is necessary to de-polarize the mind itself. So, all objects, phenomena, conventions, etc., lose importance and come to an end."

p. 60: "The BRAHMAN-ATMAN [the absolute in us] cannot be conceived by mental categories because these are always characterized by subject-object; while the ATMAN is beyond every possible polarity and duality. The ATMAN is not the eye, but that which enables the eye to see; the ATMAN is not the mind but that which enables the mind to exist and think; the ATMAN is not happiness nor bliss itself, but that which enables bliss-happiness to manifest and be; the ATMAN is not the sun, but that which enables the sun to rise and set."

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