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The original body of the book was inspired by a series of lectures on Isvarakrsna’s Samkhya Karika given by Swami Bawra. The presentation includes an English translation of the Samkhya Karika hymns and the Bhasya of Gaudapadacarya. The revised edition includes an introduction to the oral tradition of Samkhya, including the story of Kapila from a Purana and a presentation of the surviving sutras of Pancasikha‘s Sastitantra. This lost text was the first compilation of Samkhya and was used by Isvarakrsna in his Samkhya Karika. The unified concept of Nature and Spirit as two phases of one source is found in this early tradition, and the intimacy of Samkhya with Yoga is displayed. Samkhya teaches that Nature is real but has qualities that are different from Spirit. Spirit is sentient, infinite and unchanging. Nature is insentient, finite and exists in ever-changing forms. With proper knowledge and repeated practice, we can change our habits of thought and realize the underlying constancy of spirit.

The Mandukya Upanishad is one of the shortest of the ten principal Upanishads, and like the other Upanishads discusses the problem of ultimate reality.The scripture is important enough in Vedanta that Vedanta's chief exponent, Shankara wrote a full commentary on the book. The famed Karika (commentary) of Gaudapada is fully explored in this translation.Swami Nikhilananda, seeing the extreme brevity of the verses, has given exhaustive notes on the scripture and the commentaries of Shankara and Gaudapada. Each verse of the Karika demands profound thinking before it can be understood. For some, this can be a difficult scripture to study.

This Upanishad is a part of the Atharva Veda. It is not an easy scripture, but is none the less an important book for the study of Vedanta. It is one of the shortest of the ten principal Upanishads, and like the other Upanishads discusses the problem of ultimate reality.The scripture is important enough in Vedanta that Vedanta's chief exponent, Shankara wrote a full commentary on the book. The translation therefore has Shankara's commentary.This Lokeswarananda edition has the Devanagri script, Roman transliteration, and English translation and includes Gaudapada's Karika. It has extensive notes based on Shankara's commentary. It also has the largest print of the four translations.The famed Karika of Gaudapada is fully explored in this translation. Each verse of the Karika demands profound thinking before it can be understood. For some, this can indeed be a difficult scripture to study.

This Upanishad is a part of the Atharva Veda. It is not an easy scripture, but is none the less an important book for the study of Vedanta. It is one of the shortest of the ten principal Upanishads, and like the other Upanishads discusses the problem of ultimate reality.The scripture is important enough in Vedanta that Vedanta's chief exponent, Shankara wrote a full commentary on the book. The translation therefore has Shankara's commentary.This Lokeswarananda edition has the Devanagri script, Roman transliteration, and English translation and includes Gaudapada's Karika. It has extensive notes based on Shankara's commentary. It also has the largest print of the four translations.The famed Karika of Gaudapada is fully explored in this translation. Each verse of the Karika demands profound thinking before it can be understood. For some, this can indeed be a difficult scripture to study.

This book is considered one of the foremost works of the Pratybhijna Darsana, the philosoophy of Self Recognition, an important school of Kashmir Saivism. Written in the tenth century, it presents core arguments in support of a comprehensive monistic ontology as well as refutations of and disputations with Buddhist, Vedantic, and ritualistic traditions that were current at the time. It is a fundamental text of the non-dual Saivism of Kashmir and also a foundation for Saiva and Sakta Tantrism. Furthermore, it has appeal for the seeker: As he himself says, Utpaladeva composed this work so that all people could recognize and taste the ineffable joy of the supreme Lord. This translation and commentary by Dr. B. N. Pandit, a renowned scholar of Kashmir Saivism and Tantra, offers English readers an accessible and lucid presentation of this important work. The book's publisher, Muktabodha Indological Research Institute, is dedicated to the study, preservation, and dissemination of endangered elements of the ancient scriptual wisdom of India. This mission is propelled by a belief that the philosophical and spiritual heritage of classical India is a precious resource and a recognition of this wisdom as vital for the well-being of the human spirit. Please visit us as muktabodha.org to learn more about our programs and publications.

This book is considered one of the foremost works of the Pratybhijna Darsana, the philosoophy of Self Recognition, an important school of Kashmir Saivism. Written in the tenth century, it presents core arguments in support of a comprehensive monistic ontology as well as refutations of and disputations with Buddhist, Vedantic, and ritualistic traditions that were current at the time. It is a fundamental text of the non-dual Saivism of Kashmir and also a foundation for Saiva and Sakta Tantrism. Furthermore, it has appeal for the seeker: As he himself says, Utpaladeva composed this work so that all people could recognize and taste the ineffable joy of the supreme Lord. This translation and commentary by Dr. B. N. Pandit, a renowned scholar of Kashmir Saivism and Tantra, offers English readers an accessible and lucid presentation of this important work. The book's publisher, Muktabodha Indological Research Institute, is dedicated to the study, preservation, and dissemination of endangered elements of the ancient scriptual wisdom of India. This mission is propelled by a belief that the philosophical and spiritual heritage of classical India is a precious resource and a recognition of this wisdom as vital for the well-being of the human spirit. Please visit us as muktabodha.org to learn more about our programs and publications.

A central theme of the philosophy of Kashmir Shaivism is the highly esoteric principal known as spanda. Swami Lakshmanjoo tells us that the word spanda means established stable movement. That is, it is movementless-movement, vibrationless-vibration. It is this secret, mysterious and yet essential principle that Swami Lakshmanjoo clarifies and elucidates in his revelation of the two texts dealing specifically with this principle, the Spanda Karika and the Spanda Sandoha. The theory of spanda is not new. It was hidden in the body of the Tantras and extracted by Vasugupta, founder of the Shiva Sutras, and initiator of monistic Shaivism in the valley of Kashmir. Vasugupta composed the Spanda Karika, a text filled with the fundamental precepts (karikas) regarding spanda and the philosophy surrounding it. Kshemaraja, the chief disciple of the very important and central figure in the tradition of Kashmir Shaivism, Abhinavagupta, is the author of the second pivotal text regarding spanda, the Spanda Sandoha. This text is an extensive exposition (sandoha) on the first verse of the Spanda Karika.

A central theme of the philosophy of Kashmir Shaivism is the highly esoteric principal known as spanda. Swami Lakshmanjoo tells us that the word spanda means established stable movement. That is, it is movementless-movement, vibrationless-vibration. It is this secret, mysterious and yet essential principle that Swami Lakshmanjoo clarifies and elucidates in his revelation of the two texts dealing specifically with this principle, the Spanda Karika and the Spanda Sandoha. The theory of spanda is not new. It was hidden in the body of the Tantras and extracted by Vasugupta, founder of the Shiva Sutras, and initiator of monistic Shaivism in the valley of Kashmir. Vasugupta composed the Spanda Karika, a text filled with the fundamental precepts (karikas) regarding spanda and the philosophy surrounding it. Kshemaraja, the chief disciple of the very important and central figure in the tradition of Kashmir Shaivism, Abhinavagupta, is the author of the second pivotal text regarding spanda, the Spanda Sandoha. This text is an extensive exposition (sandoha) on the first verse of the Spanda Karika.

Summary: this book provides as in-depth analysis of the doctrines of early advaita and buddhism that has important implications for the question of the relationshp between hindu and buddhist thought description: the author examines the central doctrines of the gaudapadiya-karika in a series of chapters that discusses early advaita in relation to the abhidharma, madhyamaka, and yogacara schools of buddhism the question of the doctrinal diversity of indian buddhism is also discussed through an analysis of the concept of `buddha-nature and its relationship with vedantic thought

A commentary on the 8th century Kashmir Shaivism text Spanda Karika (Verses on Divine Pulsation). This book is based on lectures given during weekly satsangs, prayer meetings, of the meditation center the authors ran from 1975 until 1982 under the guidance of their Guru, Swami Muktananda. The authors are professors of mathematics in two colleges of the City University of New York.The same inquisitiveness, experimentation, openness, and logical thinking required in studying physical science (obviously in the waking state) is also necessary in studying spanda—the conscious pulsation. The experiences that the study of the conscious pulsation brings are real as per Einstein’s definition of reality since they also contain “sense perceptions that are common to different individuals... and in a measure, impersonal.” Many researchers, whom we call saints, separated by time and space and not in direct contact with one another, have reported the same sensory experiences. Also they have reported experiencing something common: that which is beyond sense perceptions.The subject matter of the current text Spandakarika is the study of general nonrelational universal consciousness and special individual consciousness or awareness. The study leads one to experience that both are one and the same consciousness, whose essential nature is existence or truth and bliss, and whose manifestation is the entire universe regarded as consciousness’s pulsation

Summary: this book provides as in-depth analysis of the doctrines of early advaita and buddhism that has important implications for the question of the relationshp between hindu and buddhist thought description: the author examines the central doctrines of the gaudapadiya-karika in a series of chapters that discusses early advaita in relation to the abhidharma, madhyamaka, and yogacara schools of buddhism the question of the doctrinal diversity of indian buddhism is also discussed through an analysis of the concept of `buddha-nature and its relationship with vedantic thought

Utpaladeva (late 9th early 10th century) was a great philosopher of the School of Recognition of non-dualist Kashmir Shaivism, who established its philosophy on a solid basis with his Ishvarapratyabhijna Karikas (Verses on the Recognition of the Lord), and with three philosophical works, the Siddhitrayi. He was the predecessor (Paramaguru) of the great Abhinavagupta. But at the same time he was a mystic of bhakti as we find it here expressed in his Hymns Shivastotravali. For him, bhakti and advaita were not opposed to each other but complementary.The Shivastotravali is a collection of verses and hymns which are an expression of intense bhakti, longing for the Lord, and the mystical experience of the author and his non-dual union with Shiva. They were arranged in 20 chapters or Stotras by his disciples. Of highly poetic quality, these verses belong to the greatest mystical literatures of the world. Swami Lakshman Joo, the last Shaivacarya of Kashmir (1907 1991), combined in himself the great scholar of the tradition of Kashmir Shaivism, who taught and expounded its texts time and again to his disciples and to scholars from all parts of the world, and the perfect yogi who had an intimate experience of the spirituality contained therein. He had a special love for the Shivastotravali and expounded it many times in different languages (Kashmiri, Hindi and English). His edition of the Shivastotravali with Kshemaraja's commentary and his Hindi translation remains the standard text. In the present volume his exposition in English is brought out for the first time.

The Title 'The Samkhya Philosophy: Containing Samkhya-Pravachana Sutram, With The Vritti of Aniruddha, and The Bhasya of Vijnana Bhiksu and Extracts From The Vritti-Sara of Mahadeva Vedantin; Tatva Samasay Samkhya Karika; Panchasikha Sutram written/authored/edited by Nandalal Sinha', published in the year 2017. The ISBN 9789351288695 is assigned to the Hardcover version of this title. This book has total of pp. 202 (Pages). The publisher of this title is Kalpaz Publications. This Book is in English. The subject of this book is Philosophy / Religion & Spirituality. .POD