Home: Authors: K.R. Paramahamsa

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Location: India
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K.R. Paramahamsa was a retired civil servant in India borne on the Indian Administrative Service. He is Adjunct Faculty to the Hindu University of America in the USA. He is presently a resident of the Ashram of Bhagavan Sri Sathya Sai at Prashanthi Nilayam - 515134, India, in pursuit of spiritual advancement in his own little way.

K.R. Paramahamsa has created the website Sri Sathya Sai Veda Pratishtan at www.vedamu.org, which is the repository of all the Vedic texts in Devanagari and Grandha scripts. The website has audio of over 415 hours of Vedic chanting of ten Veda sakhas presently available in India, in different modes of chanting, in a representative way.

K.R. Paramahamsa is author of the following books:
Buddhism in Scripture and Practice
Publishing House: TotalRecall Publications
Publication Date: 6/27/2007
ISBN: 9781590958926

Publishing House: Total Recall Press
Publication Date: 1/27/2007
ISBN: 643977588722

Ekam Sat 1
Publishing House: Total Recall Press
Publication Date: 6/27/2007
ISBN: 9780974693729

Publishing House: Total Recall Press
Publication Date: 6/27/2007
ISBN: 9780974693705

Living in spirit (eBook)
Publishing House: Total Recall Press
Publication Date: 6/27/2007
ISBN: 9781590958919


The Brhadaaranyaka Upanisad, in a dialogue between Yaajnavalkya and the King Janaka, says that Yaajnavalkya asks Janaka as to what psychological doctrines the latter has heard about the nature of the Ultimate Reality. Janaka is very inquisitive and philosophically inclined;
The Upanisadic philosophers went by the theological approach to the conception of reality. They began by enquiring how many gods must be supposed to exist in the universe.
The Upanisadic philosophers say that the Brahman which is the fount and the source of all existence and which is the origin of all power and resplendence is also the subtle essence underlying all the gross manifestations in the world.
An ordinary man is likely to consider the forces of nature as the Ultimate Reality. But a deeper speculation into events shows that the phenomenal forces cannot be taken to be ultimate realities. The Chhaandogya Upanisad illustrates this aspect in a story.
The supreme question that arises in relation to the Upanisads is ‘what is the core of Upanisadic teaching?’ Does it relate only to the metaphysical conflicts of Pluralism, Qualified Monism, and Monism?
Having traced the sources of the Doctrine of Maya in the Upanisads, it is but proper to have a brief account of that doctrine in its historical development in the post Upanisadic period.
Shankara dwells on the relation between the Absolute and the Self. It is true that the Absolute is the only reality. But what is to be said of the reality of what is empirically called the self? Shankara says that the self is empirically real, but transcendentally ideal.
For Shankara, from the point of view of the Absolute, Nature, Soul, and God are all appearances. Ontologically, the Absolute alone is; Nature, Soul and God are, only so far as they are, the Absolute.
The relation of the Upanisads to the Brahmasutras is as interesting and important as the relation of the Upanisads to the Bhagavad-Gita. As is known, the philosophy of the Vedanta in its various schools has been based upon these three foundations, namely, the Upanisads, the Brahmasutras and the Bhagavad-Gita.
In the Chhaandogya Upanisad, there is mention of a Krishna who was the son of Devaki.