Atma Darshan, a theosophical. Contents • • • • • • Biography [ ] Early life [ ] He was born as P. Krishna Menon in 1883 at Cherukulathu House, in, near, in the state of, now a part of. After completing his the study of law, he became a Government Advocate and Inspector and and remained in service until 1939. Shared Left Border Notices K ey L essons More Resources AYP Public Forum||||||||| Username: Password: Save Password Atma Darshan & Atma Nirvriti Author Topic USA 734 Posts Posted - Sep 06 2013: 6:37:11 PM By Sri Krishna Atmananda Menon Sadly Menon's book is now out of print, but here's a PDF. From wikipedia: #346;r#297; Atmananda (December 8, 1883 – May 14, 1959), also referred as Sri Atmananda Krishna Menon, was an Indian sage, guru, and philosopher. Stillnessspeaks.com considers him one of three important advaita teachers of 20th century, which also included Sri Ramana Maharshi and Nisargadatta Maharaj.[1][unreliable source?] He spent most of his life employed as a police prosecutor. He also discussed many variations of philosophy within Vedanta and the Upani#7779;ads, including Ajativada. Principles of cmos vlsi design weste and eshraghian pdf free. Note that the following commentary is provided by Ananda Wood, a disciple of the sage Atmananda Krishna Menon (1883 – 1959). The material is not copyrighted and may be freely used by any true seeker. It is extracted from a discussion, led by Ananda, on the during Nov – Dec 2003. Ananda has provided an updated version of these essays Nov. 2006 and this may be as a PDF file (267k), fully indexed and linked. ![]() ![]() Prakriya 1 – Universal and Individual In the preface to Atma darshan (page 2), Shri Atmananda points out that he takes an approach which brings ‘the universal under the individual’. This is what he called the ‘direct’ approach; and he distinguished it from another approach that he called ‘cosmological’. In the ‘cosmological’ approach, an ‘individual person’ or ‘ jIva‘ is considered as an incomplete part of an encompassing universe. Hence that approach is described as one ‘of bringing the individual under the universal’. It requires an expansion of consideration to a universal functioning — which is ruled by an all-powerful ‘God’ called ‘Ishvara’, or which expresses an all-comprehensive reality called ‘ brahman‘. Literally, ‘ brahman‘ means ‘expanded’ or ‘great’. When what is considered gets expanded, beyond all limitations of our physical and mental seeing, then brahman is realized. Such expansion may be approached through various exercises that have been prescribed, to purify a sAdhaka‘s character from ego’s partialities. In particular, there are ethical practices that weaken egocentricism; there are devotional practices that cultivate surrender to a worshipped deity; and there are meditative practices that throw the mind into special samAdhi states where usual limitations are dissolved into an intensely comprehensive absorption. Through such prescribed practices, a sAdhaka may get to be far more impartial, and thus get a far broader and more comprehensive understanding of the world. A teacher may accordingly prepare a sAdhaka, through a greatly broadened understanding of the world, before directing an enquiry that reflects back into non-dual truth. That cosmological path involves a characteristic attitude of faith and obedience, towards the tradition which has prescribed its mind-expanding and character-purifying practices. Accordingly, that path has been given public prominence, in traditional societies which have been organized on the basis of obedient faith. In the ‘direct’ approach, a teacher straightaway directs a reflective enquiry, from a disciple’s current view of world and personality. On the disciple’s part, the enquiry depends upon a genuine interest in truth, sufficient to go through with a deeply skeptical and unsettling questioning of habitual beliefs on which the disciple’s sense of self and view of world depends.
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