The Vivekacudamani Of Sankaracarya Bhagavatpada

Advaita Vedanta is one of the most important and widely studied schools of thought in Hindu religion and the Vivekacudamani is one of the most important texts in the Advaita tradition and the most popular philosophical work ascribed to the great Indian philosopher, Sankara. Sankara (c.650-700) is considered to be a giant among giants and probably the most venerated philosopher in India's long history. The Vivekacudamani is in the form of a dialogue between a preceptor (guru) and a pupil (sisya) expounding the quintessence of Advaita in which the pupil humbly approaches the preceptor and, having served the teacher selflessly, implores to be rescued from worldly existence (samsara). The guru promises to teach the way to liberation (moksa) which culminates in the ecstatic experience of one's own Self. This book presents an accessible translation of the entire text and also includes Upanisadic cross-referencing to most of its 580 verses, extensive notes, a lengthy Introduction, list of variant readings, an extensive bibliography, and an index to the verses. All those interested in Indian religion and philosophy, Hindu studies, or Sanskrit, will find this readable English translation of an Indian philosophical classic invaluable.

PREFACE TO THE SECOND EDITION In this edition the book has been generally revised and some improvement has been made as regards printing and other matters. All this, it is hoped, will make the book more acceptable to the public. Mayavati, 1926. I bow to Govinda, whose nature is Bliss Supreme, who is the Sadguru, who can be known only from the import of all Vedanta, and who is beyond the reach of speech and mind. Viveka means discrimination, Chud is crest, and Mani, jewel. Hence the title means Crest-jewel of discrimination. Just as the jewel on the crest of a diadem is the most conspicuous ornament on a persons body, so the present treatise is a masterpiece among works treating of discrimination between the Real and the unreal. In this opening stanza salutation is made to God Govinda, or to the Guru, in his absolute aspect. It may be interesting to note that the name of Sankaras Guru was Govindapda, and the Sloka is ingeniously composed so as to admit of both interpretations....

This work compares the Krsnavatara (Krsna in his avatara doctrines of Sankara and Ramanuja and the incarnation of Christ as represented by classical Christian orthodoxy, and draws out comparative theological and soteriological implications. It does so first by examining the epistemologies, theologies and world views of Sankara and Ramanuja, and the theology and world view of classical Christian orthodoxy, so that, second, an adequate foundation and subsequent thorough representation of avatara and incarnation might be accomplished, in order that, third, accurate comparisons may be drawn between avatara and incarnation. The result of this study is a demonstration that many of the popularly held similarities between avatara and incarnation are superficial, and that therefore careful consideration of epistemologies and ontologies should be undertaken when comparing theologies and soteriologies pertinent to avatara and incarnation.

We need a sense of myth for our individual and collective equilibrium. Sanity itself may be tied to having some kind of lively imagination so that one can feel the strange fantasies that continue to insist themselves into consciousness in both waking and dreaming states.... – from the Foreword by Robert Sardello The essential paradox is this: Myth points to a baseline that can never be fully drawn; there exists no lowest layer for myth. – from the Introduction by Glen Slater and Dennis Patrick Slattery ... rituals in fact do not require complementary myths to ’explain’ them, nor is ritual a ’re-enactment’ of myth, but that rituals speak eloquently in their own right. – from Chapter 3, “Rambu Solo’: the Toraja Cult of the Dead and Embodied Imagination,” by Laura Grillo A myth occurs when the objective reality confuses itself with a subjective reality. The myth is, so to speak, a montage, and montages can lie – but they can inspire as well. A myth can support either revolution or the status quo; it can provoke enthusiasm or repression. – from Chapter 7, “How is Psychology a Mythology?” by Ginette Paris (Pacifica Institute) Contents Foreword by Robert Sardello Introduction by Glen Slater and Dennis Patrick Slattery Religion 1. The Myth of Biblical Monotheism by Christine Downing 2. The Heart of Hindu Mythos: Yogic Perspectives on Self-Realization by Patrick Mahaffey Ritual and Symbol 3. Rambu Solo’: the Toraja Cult of the Dead and Embodied Imagination by Laura S. Grillo 4. Mandala of the Naropa Dakini: Archetypal and Psychological Commentary by V. Walter Odajnyk Literature and Film 5. Oedipus at Colonus: Pilgrimage from Blight to Blessedness by Dennis Patrick Slattery 6. Aliens and Insects by Glen Slater Psychology and Philosophy 7. How is Psychology a Mythology? by Ginette Paris 8. Légende-Image: The Word/Image Problem by David L. Miller

Verse work, with English translation on Vedanta philosophy.