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Subrat SaurabhAuthor of Kuch Woh PalDr. K. Sadananda is a Material Scientist by profession, and worked at the United States Naval Research Laboratory as Head of Deformation and Fracture, published extensively in Science, and received many awards. He retired in 2005 and now works as a private consultant in the United States for six months of the year. He was also a visiting professor at the Indian Institute of Technology, Madras. He is a disciple of Swami Chinmayanandaji and was a founding trustee of the Chinmaya Mission’s Washington Regional Center as well as Shree Siva Vishnu Temple, Maryland, USA. He teaches VedanRead More...
Dr. K. Sadananda is a Material Scientist by profession, and worked at the United States Naval Research Laboratory as Head of Deformation and Fracture, published extensively in Science, and received many awards. He retired in 2005 and now works as a private consultant in the United States for six months of the year. He was also a visiting professor at the Indian Institute of Technology, Madras.
He is a disciple of Swami Chinmayanandaji and was a founding trustee of the Chinmaya Mission’s Washington Regional Center as well as Shree Siva Vishnu Temple, Maryland, USA. He teaches Vedanta on behalf of Chinmaya Mission and splits his time between the USA and India. Advaita Academy has been sponsoring many of his talks on Vedanta and has made them available on You-tube under Acharya Sadaji. He is also author books, Introduction to Vedanta, three volumes of Journey Beyond: A Non-Dual Approach, and Transcending Science, all available on Amazon, USA, UK, and India. He is married to Mrinalini Sadananda, who is a well-known Kuchipudi dancer and Choreographer.
Read Less...Achievements
A questioning mind always wants to know the underlying truth in all aspects of our life. It will not stop until it finds a satisfying answer. The desire to know forms the fundamental pursuit of life until the mind discovers the absolute truth, knowing there is nothing more to know. In all objective sciences, the more one knows, the more he recognizes that there is much more to know. Hence, the thirst for knowledge will never end.
In contrast, a Vedantic
A questioning mind always wants to know the underlying truth in all aspects of our life. It will not stop until it finds a satisfying answer. The desire to know forms the fundamental pursuit of life until the mind discovers the absolute truth, knowing there is nothing more to know. In all objective sciences, the more one knows, the more he recognizes that there is much more to know. Hence, the thirst for knowledge will never end.
In contrast, a Vedantic student approaches a teacher and asks, ‘Sir, Please teach me that knowing which I will know everything.’; The teacher was happy to teach that substratum, that absolute truth that forms the foundation for everything. This book presents a variety of questions asked by seekers of divergent backgrounds on Quora, and the author answers all from the perspective of scientific and absolute truth.
When we see something, instantaneously a thought forms in the mind. Objective Scientists have no tools to evaluate how the sensory input about the perceived object is transformed into thought in the mind. This aspect has been analyzed by our Vedic scholars. Dharmaraja Advarindra of the 17th century presented in his book ‘Vedanta Paribhasha’, how they analyzed this problem. This book provides a critical analysis of Vedanta Paribhasha dealing with how knowle
When we see something, instantaneously a thought forms in the mind. Objective Scientists have no tools to evaluate how the sensory input about the perceived object is transformed into thought in the mind. This aspect has been analyzed by our Vedic scholars. Dharmaraja Advarindra of the 17th century presented in his book ‘Vedanta Paribhasha’, how they analyzed this problem. This book provides a critical analysis of Vedanta Paribhasha dealing with how knowledge takes place in the mind from the perspective of a scientist and a Vedantin.
The Divine Garland is the quintessence of Shree Goda Devi’s (Andal’s) thirty Pasurams of Tiruppavai, with an underlying theme of sharanagati or complete surrender to the Lord as a last resort for salvation, as advocated in Geeta in the sloka, ‘sarvadharmaan parityajya…’.
Shree Kuntimaddi Seshasarma, a well-known scholar in Telugu and Sanskrit, authored Melinomu, an extensive commentary of Tiruppavai, in Telugu, published by TTD. Dr. K. Sadana
The Divine Garland is the quintessence of Shree Goda Devi’s (Andal’s) thirty Pasurams of Tiruppavai, with an underlying theme of sharanagati or complete surrender to the Lord as a last resort for salvation, as advocated in Geeta in the sloka, ‘sarvadharmaan parityajya…’.
Shree Kuntimaddi Seshasarma, a well-known scholar in Telugu and Sanskrit, authored Melinomu, an extensive commentary of Tiruppavai, in Telugu, published by TTD. Dr. K. Sadananda, his son, who also published extensively on Vedanta, now with the help of his siblings provided a free translation of this work here, under the title, ‘The Divine Garland’.
All scriptures declare that the Lord is omnipresent. Scripture says ‘tvam eva mataa..’, you are the mother, you are the father.. ultimately, you are everything. Seeing the Lord involves recognizing the Lord in the form of the mother, father, teacher, and then in every form. This book evolves with that vision, with salutations to mother, father, teacher, and with the vision of the Lord in and through the whole creation. This understanding c
All scriptures declare that the Lord is omnipresent. Scripture says ‘tvam eva mataa..’, you are the mother, you are the father.. ultimately, you are everything. Seeing the Lord involves recognizing the Lord in the form of the mother, father, teacher, and then in every form. This book evolves with that vision, with salutations to mother, father, teacher, and with the vision of the Lord in and through the whole creation. This understanding culminates with the Self and the Supreme becoming one through the Advaitic Teaching. The evolution of the Self to become one with the Supreme forms the essence of this book.
All objective sciences deal with the objectifiable entities and ignore in the process the very subject, who is doing the analysis. This book deals with the limitations of the objective sciences and also discusses how to prepare the mind so that it can see the truth. Transcending Science, therefore, involves how to transcend the subject-object duality, using the Yoga-Sastra discussed in the Gita and the Upanishads, and how to abide in
All objective sciences deal with the objectifiable entities and ignore in the process the very subject, who is doing the analysis. This book deals with the limitations of the objective sciences and also discusses how to prepare the mind so that it can see the truth. Transcending Science, therefore, involves how to transcend the subject-object duality, using the Yoga-Sastra discussed in the Gita and the Upanishads, and how to abide in the knowledge by overcoming all the mental obstacles that arise in the process. This forms the very purpose of life itself.
Everyone is searching for everlasting happiness. Yet, none can find it by pursuit; at the same time, none can stop the pursuit. This seems to be the tragedy of human life—nay, the life of every being. Every pursuit is limited space-wise, time-wise and object-wise. Any pursuit that is limited cannot give everlasting happiness. Some promise eternal happiness after death if one follows their path. Yet, no one has returned to claim that they achieved it by follo
Everyone is searching for everlasting happiness. Yet, none can find it by pursuit; at the same time, none can stop the pursuit. This seems to be the tragedy of human life—nay, the life of every being. Every pursuit is limited space-wise, time-wise and object-wise. Any pursuit that is limited cannot give everlasting happiness. Some promise eternal happiness after death if one follows their path. Yet, no one has returned to claim that they achieved it by following that path. One sage declares that ‘truth is a pathless land’. Vedanta ascertains that the truth is beyond the space-time-object-wise limitations, and you are that truth–tat tvam asi. The journey beyond space and time limitations is the central theme of the discussions in this text.
Everyone is searching for everlasting happiness. Yet, none can find it by pursuit; at the same time, none can stop the pursuit. This seems to be the tragedy of human life—nay, the life of every being. Every pursuit is limited space-wise, time-wise and object-wise. Any pursuit that is limited cannot give everlasting happiness. Some promise eternal happiness after death if one follows their path. Yet, no one has returned to claim that they achieved it by follo
Everyone is searching for everlasting happiness. Yet, none can find it by pursuit; at the same time, none can stop the pursuit. This seems to be the tragedy of human life—nay, the life of every being. Every pursuit is limited space-wise, time-wise and object-wise. Any pursuit that is limited cannot give everlasting happiness. Some promise eternal happiness after death if one follows their path. Yet, no one has returned to claim that they achieved it by following that path. One sage declares that ‘truth is a pathless land’. Vedanta ascertains that the truth is beyond the space-time-object-wise limitations, and you are that truth–tat tvam asi. The journey beyond space and time limitations is the central theme of the discussions in this text.
Everyone is searching for everlasting happiness. Yet, none can find it by pursuit; at the same time, none can stop the pursuit. This seems to be the tragedy of human life—nay, the life of every being. Every pursuit is limited space-wise, time-wise and object-wise. Any pursuit that is limited cannot give everlasting happiness. Some promise eternal happiness after death if one follows their path. Yet, no one has returned to claim that they achieved it by follo
Everyone is searching for everlasting happiness. Yet, none can find it by pursuit; at the same time, none can stop the pursuit. This seems to be the tragedy of human life—nay, the life of every being. Every pursuit is limited space-wise, time-wise and object-wise. Any pursuit that is limited cannot give everlasting happiness. Some promise eternal happiness after death if one follows their path. Yet, no one has returned to claim that they achieved it by following that path. One sage declares that ‘truth is a pathless land’. Vedanta ascertains that the truth is beyond the space-time-object-wise limitations, and you are that truth–tat tvam asi. The journey beyond space and time limitations is the central theme of the discussions in this text.
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