The Vedantasara is based on Gaudapada’s Karika, Upadesasahasri of Adi Shankara, Panchadasi of Vidyaranya who died in 1386 A.D., and the Naishkarmayasiddhi of Suresvara.
The Vedantasara presents Sutratman (text) as Viraj, the prime means to reach knowledge of Atman and Brahman. Only the liberated Self-knower realizes Brahman.
Just like the Dŗg-Dŗśya-Viveka the Vedantasara adds samadhi to the triad of sravana ('hearing'), manana ('reflection') and nididhyasana ('repeated meditation').
The Vedantic position is neither pessimism nor optimism. It does not say that this world is all evil or all good. It says that our evil is of no less value than our good and our good of no more value than our evil. They are bound together. This is the world and knowing this you work with patience. These conceptions of the Vedanta must come out must remain not only in the forest not only in the cave but they must come out to work at the Bar and the Bench in the Pulpit and in the cottage of the poor man with the fishermen that are catching fish and with the students that be studying. If the fisherman thinks that he is the spirit he will be a better fisherman if the student thinks he is the spirit he will be a better student. If the lawyer thinks that he is the spirit he will be a better lawyer and so on.
Swami Nikhilananda (1895–1973), born Dinesh Chandra Das Gupta was a direct disciple of Sri Sarada Devi. In 1933, he founded the Ramakrishna-Vivekananda Center of New York, a branch of Ramakrishna Mission, and remained its head until his death in 1973. An accomplished writer and thinker, Nikhilananda's greatest contribution was the translation of Sri Sri Ramakrishna Kathamrita from Bengali into English, published under the title The Gospel of Sri Ramakrishna (1942).
is it crazy to log this? mind if a white boy speaks a little sanskrit tonight? no idea what to rate it. tbh i’m not looking to achieve enlightenment. i like wanting
It explains the ideas of Advaita efficiently. The ideas in themselves may or may not be logical or scientifically accurate but their elaboration in this book is quite phenomenal. The simplicity of the language creates a momentum for the readers. The presentation is quite simple and minimal. Overall, it's a good read and a great introduction for anyone who is interested in Advaita Vedanta Philosophy.
An invaluable resource and reference, although I would personally find more use in an expanded version with in-depth commentaries and full excerpts from cited sources. Sometimes a bit cryptic, it is ultimately decipherable to the dedicated enquirer.