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Essence Of Indian Philosophy


Name of the book: Essence Of Indian Philosophy
Author: L. G. Bapat
Forward: Maharshi Vinod

I only recently got acquainted with Mr. Laxman Ganesh Bapat, I had read his two books before I personally met him. Hence I am connected in thought with him for the last several years.
Shri Swami Maharaj of Akalkot was wonderful Divine personality in the century. He had helped the war of Independence of 1857 with heart felt inter in an extraordinary manner by giving actual aid in money.
Modern history has still got to be acquainted with the great national work which he did. His work in spiritual awakening is still partly known. My internal connection with Shri Swami Maharaj is very close and I am always carrying on his national work.
Shree Ramanand Bidkar Maharaj has assimilated the internal spirit of Shri Swami Maharaj. Mr. Nanasaheb Bapat has also made his life purified and enlightened in the perpetual light of the same lamp. His spiritual progress is of a high order and his elucidation of truth is full of light and grace.
In his book Vichar – Jagriti is found a clear discussion of various principles of philosophy. Specially in the two chapters viz. (1) Adwaita Sidhi and Prapti and (2) Upasanhar he has discussed the principles of Adwaita in a lucid and clear manner. It is desirable that every spiritual aspirant should carefully ponder over them.
A soft sound awakening the thinking power of those who are anxious to know the truth is heard while studying the book.
His life of Shree Bidkar Maharaj (1959) is a typical illustration of spiritual science. Mr. Bapat has in the life of his Guru, minutely described in detail how the life of Shree Ramanand Bidkar Maharaj, how he traveled on the bank of Narmada suffering untold hardships, how he showed the difficult path of Paramartha to his deciples and how his teachings were deep and effective and gave self knowledge and experience. In this book the gradual development of spiritual life has been elucidated with light touch.
Among the works on the lives of Maharashtra Saints the place of this book is fixed and eterual.
Philosophy means the knowledge of truth. Shree Vatsyayana has defined philosophy as follows –
“Philosophy has been defined as the opposite of false knowledge.”
That which is not false knowledge is true knowledge.
That is philosophy, which brings into manifestation the Tattwa (real nature) of a thing.
How does the philosophy come into existence?
Prashastapad, the commentator of the Vaisheshika Sotras says –
“That philosophy takes its rise from religion which is brought into manifestation by the urge of God.”
The urge of God means God’s teachings. This teaching is in the Vedas and has been manifested in the Vedas.
Veda is the source and not of religion and religion is the source of philosophy.
By the study of philosophy religion one gets the experience of God, the oneness of individual and the Supreme Souls and Adwaita.
The purpose and extent of western and modern philosophy is slightly different.
Modern philosophers think that ideal of philosophy is to create greater harmony among various sciences and life of individual.
The idea of Moksha means the ultimate harmony in the relationship between the individual, the universe and the Lord of Universe.
This harmony can be achieved by the study and experience of vedic religion and philosophy. Vedant is nothing but philosophy based on the religion of the Vedas.
Vedanta means the end (the last part) of the Vedas.
The word Ant means settlement also. Thus Vedanta means that in which there is the settlement of the meaning of the Vedas. The meaning of the Vedas has been fixed by the Upanishads.
In the Brahmasootras written by Badarayan Vyas, there is discussion on the meaning of the Upanishads and it is shown that there is harmony in the meaning all along. Owing to this Upanishads and Brahmasootras are considered as the basis of Vedanta.
All told twenty-one Bhashyakars have written their Bhashyas (commentaries) on the Brahmasootras.
Among all these, Adye-Shankaracharya is the greatest philosopher and sheds his light resembling the light of a crore of suns on the Vedanta lore.
In the three Bhashyas, viz. (1) that on the Upanishads (2) Sharirbhashya (on the Brahmasootras) and (3) that on the Geeta, Adwaitavedanta has been clearly explained and elucidated.
Adwaita vedanta is the highest peak of Indian Philosophy.
Shree Nanasaheb Bapat has in present essay stated the principles of Adwaita and has entitled it as “The essence of Indian Philosophy.” He is familiar with the system of Indian philosophy and by the authoritative references to Geeta and other works he has established the superiority of Adwaita.
This essay which throws light the secret meaning of Indian. Philosophy is really the essence and the best essence of it.
He has written this easy bearing in mind the currents of modern thought and the necessity of actual experience.
I have briefly explained above the meaning of religion, philosophy and Vedant. I have written this preface in order that readers may understand that this essay is based on a real scientific view.
Mr. Nanasaheb Bapat is a typical shining example of faith in Sadguru.
Mr. Bapat’s life once again establishes the fact that by extreme faith man’s internal development reaches its highest peak.
The eassy is extremely learned. Besides owing to the heat of the grace of Sadguru, this learning has melted and is dancing like a clear spring of intuition.
To those who study Adhyatma this eassy will give great help.
Philosophic sight must be always giving light to daily life. Every person must have real knowledge of his internal state and spiritual progress.
To the Mumukshus of Maharashtra this eassy will give a helping hand in Dnyana Yoga (the Yoga of Knowledge) and its realization.
Shree Nanasaheb Bapat’s soul is always being bathed in the waters of the grace of Sadguru.
I wish him a very long life and complete these few words of preface.
– D. G. Vinod
2nd October 1954
Lalitapunchami
Ashwin Shudha 5
Shake 1876

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श्रीगुरुपादुकोदयस्तोत्रम्


आज मुहूर्तवूं या एक नित्योत्सव।
अद्वैत आमोदें, जेणे फुलेल हें विश्व।
क्षणोक्षण प्रभातेल नवोनव महापर्व।
प्रसादचिन्ह श्री-श्री-श्रीविद्येचें।।१।।

परा, परापरा, अपरा।
श्रीगुरूपुजा ही त्रिशिरा।
विमर्शा माऊलीची ही स्तनदुग्धधारा।
ओष्ठविण्याचा समय हा।।२।।

‘अपरा’ आराधनेंत भेद-ग्रह-स्थिती।
‘परापरा’ अवस्थेंत भेद-अग्रह-वृत्ती।
‘परा’ अवस्थानांत अभेद-स्फूर्ती।
श्रीगुरूपुजेची पादुका ही।।३।।

आदिभान हें परात्परगुरुबीज।
विमर्शशक्ती श्रीशिवा गुरूविद्येची गुह्यशेज।
जीवूजीवूचा पहिला परिव्राज।
गुरूपादुकेचें आलोचन ।।४।।

एक उफराटे अ-कुल ब्रह्मपद्म।
तेथ निष्कलेचे निजशक्तीधाम।
निर्झरले व्यापिनीचे श्यामव्योम।
अमृतमेघ वोसंडला।।५।।

चतुष्कोणी देवतात्म्यांचे उगमस्थान।
बिंदुस्थली अमृतसिद्धीचें अनुभावन।
यथाक्रम आंतर अनुभवांचें अनुस्थापन।
श्रीगुरूविद्येचा सहजाचार हा।।६।।

‘विमर्श’ म्हणजे आदिभानस्थित चित्शक्ती।
पादुकोदय म्हणजे शिवशिवेची साम्यरसस्थिती।
गुरूकृपयैव या भाग्यश्रीची समवाप्ती।
‘गुरूकृपा’ ये नामें जीवू जीवूचें निरवस्थान।।७।।

‘चार’ म्हणजे सोपचार आराधन।
‘राव’ म्हणजे विमर्शशक्तीचें उपयोजन।
‘चरू’ म्हणजे द्रव्यगुणांचे संयोगीकरण।
‘मुद्रा’ या नांवे प्रतीकाचा प्रत्यंगभाव।।८।।

चित्गगन-चंद्रिकेची फेसाळली जान्हवी।
श्रीगुरूकृपेची वेल्हाळली की पान्हवी।
प्रकटली वा नीलाब्जाची श्रीसुषमा अभिनवी।
श्रीपादुकोदय स्तोत्र हें ।।९।।

श्रीनवशुक्तिकांचा सम्यक् समुल्लेख।
येथ दशोपनिषद्रहस्याचे महावार्तिक।
आदिकृपेचा जणुं संतताभिषेक।
श्रीगुरूपादुकोदयस्तोत्रम्।।१०।।

।।इति श्री गुरूपादुकोदय स्तोत्रम्।।
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