Vedanta is one of the six orthodox philosophical schools of the Hindu tradition, orthodox because they profess to accept the authority of the ancient Vedas as revelation. Vedanta is the school that attempts to discover in the final portions of the Vedic texts, known as the Upanishads, a consistent religious and philosophical way of seeing reality tattva-darshana). The "school" of Vedanta is really a family of schools, all of its members sharing the belief that there is a single consistent "way of seeing" presented in the Upanishads, but whose hermeneutic efforts often have led to radically different conclusions. Within this family of Vedantic schools the spectrum ranges from the absolute monism, or more correctly the non-dualism, of the Advaita sub-school to the quasi-dualistic theism of the Dvaita sub-school. Fundamentals of Vedanta, Part One is a translation, with a detailed introduction and notes, of two short Sanskrit texts, the Vedanta-sara (Essence of Vedanta) of Sadananda and the Prameya-ratnavali (Necklace of Turht-Jewels) of Baladeva, from opposite ends of the Vedantic spectrum, that have been used in India for centuries to introduce beginning students to the fundamental ideas of Vedanta. Generations of Indian students received their first exposure to Vedantic ideas from one or both of these texts, and thus they form an excellent starting point for modern readers who are interested in knowing more about the rich intellectual and religious world of Vedanta. From the Introduction: ``Anyone who has walked, either actually or sympathetically, some distance down the path of Advaita Vedanta, far enough at least to get a glimpse of the Advaitin's world, will be able to attest to what a powerful vision of reality it is and to what a relief and joy the transforming experience of Brahman must be. As part of that experience the burden of one's fears, disappointments, anxieties, losses, frustrations, and limitations is lifted off one's shoulders and one realizes one's true nature as unending consciousness and joy. In that moment when one realizes that there is no ``other," one's fear vanishes for it is the ``other" that one feared, and even when the "other" is a source of joy, as the ``other" often is, that joy is always conditioned by fear, the fear of loss. The joy of Brahman is unlimited and unconditioned by fear.'' Neal Delmonico received his Ph.D. from the University of Chicago in South Asian Languages and Civilizations in 1990. He has published numerous articles on Caitanya Vaishnavism and has done several translations from Sanskrit and Bengali into English. Dr. Delmonico taught for six years in the Religious Studies Program at Iowa State University, and, most recently (2001), was a visiting assistant professor in Philosophy and Religious Studies at Truman State University. He is currently working on a series of translations and commentaries on some of the fundamental texts of Indic religion and philosophy, like the ones presented here, and collaborating on an online Sanskrit text repository called the Gaudiya Grantha Mandira (www.granthamandira.org).

The Fundamentals of Vedanta

Religion & Spirituality

Vidyābhūṣaṇa, Baladeva

Yogīndra, Sadānanda

Hinduism

Blazing Sapphire Press

The Siddhanta-ratnam is a comprehensive exposition of Gaudiya theology and philosophy, matched only by the Sandarbhas of Srila Jiva Gosvami. Quoting extensively from the sruti, smrti, and aptly referring to the six orthodox systems of Indian philosophy, the works of the Gaudiya Acharyas, Madhvacarya, and other Vaisnavas, Vidyabhusana presents a lucid exposition of the Gaudiya thought and mode of worship. Also remarkable are three chapters fully dedicated to the refutation of Māyāvāda and various other brands of monism, an unparalleled accomplishment among Gaudiya writers. This critical edition has been prepared by consulting a total of 31 different manuscripts collected from all over India, including all published editions. This is possibly the most extensive critical edition ever done on a Gaudiya work, and in this way it was possible to rid the text of countless wrong readings and all the interpolations seen in the previously printed editions. This book includes: 1. The original Sanskrit text in Devanagari. 2. The original Sanskrit commentary by Vedantavagisa. 3. A summary by Bhaktivinoda Thakura (translated into English). 4. An English translation of the original text and commentary. 5. Hundreds of footnotes glossing technical terms and elucidating some of the arguments. Contents: Chapter One — PāñcajanyaAscertaining the Means to the Ultimate Goal of Life Chapter Two — KaumodakīAscertaining the Supreme Lord’s Qualities Chapter Three — Sudarśana Ascertaining Lord Viṣṇu’s Supremacy Chapter Four — Tārkṣya Ascertaining Lord Viṣṇu’s Knowability Chapter Five — Vāmana — Refutation of Monism Chapter Six — Trivikrama — Further Refutation of Monism Chapter Seven — Nandaka — Rebuttal of Impersonalism Chapter Eight — Padma — The Ultimate Goal of Life This publication is part of the Baladeva Vidyabhusana Project: www.vidyabhusanaproject.blogspot.com

Siddhanta-ratnam: An Introduction to the Govinda-bhasya

Politics & Social Sciences

Philosophy

Independently published

Vedanta-syamantaka is a concise but profound and systematic exposition of Gaudiya Vedanta, written by Radha-Damodara Gosvami, whose foremost disciple was Baladeva Vidyabhusana. Following a discussion on epistemology, each one of the remaining chapters deals with one of five major philosophical topics: isvara (the Supreme Lord), jiva (the living entity), prakrti (material nature), kala (eternal time) and karma (material activity). In defining these topics, the author provides ample quotations from various scriptures, as well as sound arguments that corroborate the Gaudiya Vaisnava conclusions. The original text is further clarified by Vidyabhusana's gloss, which is found only in a few rare manuscripts and is being published here for the first time. The introduction addresses the old controversy regarding the authorship of this book, the causes of the confusion, and the evidence that Sri Radha-Damodara is the real author. This critical edition has been prepared by consulting a total of 32 different manuscripts collected from all over India, including all published editions, and in this way it was possible to rid the text of multiple wrong readings seen in the previous printed editions. This edition includes:1. The original Sanskrit text in Devanagari.2. The original Sanskrit gloss by Baladeva Vidyabhusana.3. Alternative readings and notes from multiple manuscripts.4. An English translation of the original text and gloss.5. Extensive footnotes glossing technical terms and elucidating some of the arguments.Contents: First Chapter - Ascertaining the Evidences Second Chapter - Ascertaining the Nature of the Supreme Lord Third Chapter - Defining the Nature of the Individual Soul Fourth Chapter - Defining the Nature of Prak&#7771;ti Fifth Chapter - Defining the Nature of TimeSixth Chapter - Ascertaining the Nature of Karma

Vedanta-syamantaka: With the Gloss of Baladeva Vidyabhusana

Gosvami, Radha-Damodara

The Sandarbhas are one of J&#299;va Gosv&#257;m&#299;'s major works. Sandarbha literally means "stringing together." Baladeva explains, "The wise say a Sandarbha is that which possesses various matters of importance which should be known. Bh&#257;gavatam verses are gathered together (sand&#7771;bhyate)."In this case, it is a literary composition consisting of a series of prose sections mixed with verse mainly from Bh&#257;gavatam. It is in six parts which explain Gau&#7693;iya epistemology, theology and philosophy. Tattva Sandarbha deals with the epistemology, while Bhagavat, Param&#257;tm&#257; and K&#7771;&#7779;&#7751;a Sandarbhas deal with object of worship (sambandha). Bhakti Sandarbha deals with the process or abhidheya, bhakti, and Pr&#299;ti Sandarbha deals with the goal or prayojana, prema.Tattva Sandarbha first explains the various pram&#257;&#7751;as or methods of proof and concludes that &#347;abda or scripture is the strongest. Using scriptural proofs, finally Bh&#257;gavatam is concluded to be the best among all scriptures. The second part of Tattva Sandarbha explains prameya--what is proved by Bh&#257;gavatam: K&#7771;&#7779;&#7751;a as the object of worship, bhakti as the method and prema as the goal. These topics are expanded in the other Sandarbhas.

Tattva Sandarbha: With commentaries of Jīva Gosvāmī and Baladeva Vidyābhūṣaṇa (Ṣaṭ-sandarbha)

Swami, HH Bhanu

Gosvāmī, Jīva

The head of the Vedas is the Upani&#7779;ads. They are the final conclusion of the Vedas and thus are called Ved&#257;nta. In the words of the followers of Ved&#257;nta they are called &#347;ruti-prasth&#257;na (&#347;ruti texts, without author and eternal). Vy&#257;sa, in order to harmonize the statements of the Upani&#7779;ads wrote the Ved&#257;nta-s&#363;tras. That is called ny&#257;ya-prasth&#257;na (work involving logic to find the meaning of the Upani&#7779;ads). The Mah&#257;bh&#257;rata and Pur&#257;&#7751;as, which he also wrote, are called sm&#7771;ti-prasth&#257;na (sm&#7771;ti texts, authored but following the Vedas).Upani&#7779;ads are the crown jewel of the Vedas. Upani&#7779;ad is called brahma-vidy&#257; and rahasya-vidy&#257;, secret knowledge, imparted by the guru to the disciple, who realizes it in his heart. There are many Upani&#7779;ads. The Muktikopani&#7779;ad lists 108 names.&#298;&#347;opani&#7779;ad takes its name from the first word of its first verse. It is the last chapter of the &#346;ukla-yajur-veda containing 40 chapters. Because it is contained within the V&#257;jasaneya-sa&#7745;hit&#257; section it is called V&#257;jasaneya-sa&#7745;hitopani&#7779;ad. Its 18 mantras describe the Param&#257;tm&#257;, j&#299;va and the jiva's goal.

Īśopaniṣad: With the commentaries of Madhvācārya, Vedānta Deśika, Baladeva Vidyābhūṣaṇa, Bhaktivinoda Ṭhākura (Principal Upaniṣads)

Madhvācārya, Śrīla

Deśika, Vedānta

Ṭhākura, Bhaktivinoda

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