Curriculum
Course: Vedantasara
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Curriculum

Vedantasara

Lesson 1: Introduction

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Lesson 2: The Qualified Student of Vedānta

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Lesson 3: Viṣaya, Sambandha, Prayojana

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Lesson 4: Superimposition

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Lesson 5: Causal Universe

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Lesson 6: The Extensions of Ignorance

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Lesson 7: Creation of the Subtle Universe

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Lesson 8: Creation of the Gross Universe

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Lesson 9: Non-Vedāntic Schools of Philosophy

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Lesson 10: De-Superimposition

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Lesson 11: Analysis of “Tat Tvam Asi”

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Lesson 12: Analysis of Ahaṁ Brahmāsmi

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Lesson 13: Steps to Self Realization – 1 (Śravaṇa, Manana, Nididhyāsana)

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Lesson 14: Steps to Self Realisation – 2 (Samādhi)

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Lesson 15: Jīvanmukti and Videhamukti

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Quiz

Questionnaire – 01

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A) Question No 1-7: Choose the most appropriate answer. Mark only one.
B) Question No 8-12: Choose the correct statements. Check all that apply.
C) Question No 13-15: Match the following.

  • Questions count: 15
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1.
The author of Vedāntasāra is: (1 mark)
Svāmī Sadānanda
Svāmī Rāma Tīrta
Svāmī Vidyāraṇya
None of the above
2.
What is the type of maṅgalācaraṇa rendered by the author at the beginning of Vedāntasāra? (1 mark)
Vastu-nirdeśa-rūpa-maṅgalācaraṇa
Iṣṭa-devatā-namaskāra-rūpa-maṅgalācaraṇa
Both of the above
None of the above
3.
Map the below with respect to the maṅgalācaraṇa. (3 marks)
Svarūpa-lakṣaṇa
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Taṭastha-lakṣaṇa
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Atadvyāvṛtti-lakṣaṇa
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Akhilādhāra
Saccidānanda
Akhaṇḍa
4.
Vedānta is a means of knowledge by way of: (1 mark)
Direct perception
Inference
Words
A subset of a broader philosophy
5.
Being a topical text of Vedānta, Vedāntasāra: (1 mark)
Has a different anubandha-catuṣṭaya compared to Vedānta
Is not a comprehensive text
Has the same anubandha-catuṣṭaya as Vedānta
Belongs to the Atharva-veda
6.
‘Anubandha-catuṣṭaya’ refers to: (1 mark)
The preliminary considerations relating to a text
Viveka, vairāgya, śamādi-ṣaṭka-sampatti and mumukṣutva
Is the appellation given to the collection of the three texts – Upaniṣads, Brahma-sūtra and Bhagavad-gītā
That which binds an individual
7.
The author in the maṅgalācaraṇa invokes the Self as “ātmānamkhilādhāram.” By this, the relation of the Self with the world is understood as: (1 mark)
Saṁyoga-sambandha alone
Samavāya-sambandha alone
Both saṁyoga- and samavāya-sambandha
None of the above
8.
Through the expression “upakārīṇi śārīrakasūtrāni,” the author indicates the: (1 mark)
Śruti-prasthāna
Nyāya-prasthāna
Smṛti-prasthāna
All of the above
Please select all valid options
9.
Which of the following are the preliminary considerations? (2 marks)
Adhikārin
Uparati
Tarka
Samādhāna
Sambandha
Viṣaya
Viveka
Nyāya
Prayojana
Please select all valid options
10.
Prakaraṇa-grantha: (2 marks)
Is ekadeśa – usually connected with one aspect or topic of the śāstra
Normally elaborates all the topics of a śāstra
Helps give the particular result that the śāstra seeks to bestow and does not have a different result
May give a different result when compared to the śāstra
Please select all valid options
11.
“Vedānto nāma upaniṣatpramāṇam.” This definition implies that: (2 marks)
Vedānta refers to Upaniṣad, which becomes the means for brahma-jñāna or Self-realisation.
Vedānta is the pramāṇa for the knowledge of the Self for gaining brahma-vidyā.
Vedānta and the Upaniṣad both are philosophies, schools of thought.
All of the above
Please select all valid options
12.
The expression ‘abhīṣṭa’ in the maṅgalācaraṇa indicates nature of the Self as: (2 marks)
Ātyantika-duḥkha-nivṛtti
Paramānanda-prāpti
Sat
Cit
Please select all valid options
13.
Śārīraka-sūtrā (paragraph 2) : (2 marks)
Also comes under Vedānta as they are helpful in clarifying the Upaniṣads
Refers to the Brahma-sūtra which is a smṛti-prasthāna
Refers to the Brahma-sūtra that uses reasoning to clarify portions that are not clear
All of the above
14.
Map the manner in which maṅgalācaraṇa indicates the anubandha-catuṣṭaya of the text. (3 marks)
Ātmānam akhilādhāram
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Āśraye
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Abhīṣṭa-siddhaye
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Adhikārin
Viṣaya
Prayojana
15.
Match the following. (3 marks)
Smṛti-prasthāna
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Śruti-prasthāna
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Nyāya-prasthāna
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Bhagavad-gītā
Brahma-sūtra
Upaniṣads