Happy Krishna Ashtami

May the Lord who is beyond manifestation, who manifested as the son of Devaki-Vasudeva and Yasoda-Nanda, who later in His infinite compassion milked the ocean of wisdom in the Upanishads and taught to Arjuna, so that seekers for all future times may not miss it, manifest himself in our hearts so that we can see Him. In particular are relevant BG. 10.10, 10.11 and 18.62.


==
This is what Shri Sastri-ji says:
nishiithe tama udbhUte jAyamAne janArdane |
devakyAm devarUpiNyAm viShNuH sarvaguhAshayaH||
AvirAsiid yathA prAcyAm dishiinduriva puShkalaH ||

Then, at the hour of midnight, which ushered in the advent of the Lord janArdana, when the darkness was at its most intense, viShNu, who dwells in the cave of the hearts of all creatures, revealed Himself as He verily is, in divinely beautiful devakii, even as the full-orbed moon rises in the eastern sky.

The Lord, who is eternal, manifested Himself, just as the moon, which is ever present, becomes visible in the eastern sky when it rises. He is compared to the full moon to indicate His fullness (pUrNatvam). Read the rest of this entry >>

Swami Krishnananda: Concept of God in Hinduism

A short, but a very good article by Swami Krishnananda explains the concept of God in various scriptures of Sanatana Dharma. Here is the link. Read the rest of this entry >>

vandEmAtaram

The only song of its Kind!

Happy Birthday to Shri Aurobindo too! Read the rest of this entry >>

Arjuna's Questions in the Gita

In this old post, Shri Sunder-ji lists the questions and self-descriptions of Arjuna in the GIta. They are the following:

• nimittaani cha pashyaami vipariitaani keshava .
  na cha shreyo.anupashyaami hatvaa svajanamaahave .. 1\.31..
  
  1.31 Besides, I do not see any good (to be derived) from killing my own people in battle. O Krsna, I do not hanker after victory, nor even a kingdom nor pleasures.
  
  
• nihatya dhaartaraashhTraannaH kaa priitiH syaajanaardana .
  paapamevaashrayedasmaanhatvaitaanaatataayinaH .. 1\.36..
  
  1.36 O Janardana, what happiness shall we derive by killing the sons of Dhrtarastra? Sin alone will accrue to us by killing these felons.
  
  
• yadyapyete na pashyanti lobhopahatachetasaH .
  kulakshayakR^ita.n doshhaM mitradrohe cha paatakam.h .. 1.38..
  
  katha.n na GYeyamasmaabhiH paapaadasmaannivartitum.h .
  kulakshayakR^ita.n doshhaM prapashyadbhirjanaardana .. 1\.39..
  
  1.38-39 O Janardana, although these people, whose hearts have become perverted by greed, do not see the evil arising from destroying the family and sin in hostility towards, friends, yet how can we who clearly see the evil arising from destroying the family remain unaware of (the need of) abstaining from this sin?
  
  
• kaarpaNyadoshhopahatasvabhaavaH
  pR^ich{}chhaami tvaaM dharmasaMmuuDhachetaaH .
  yach{}chhreyaH syaannishchitaM bruuhi tanme
  shishhyaste.aha.n shaadhi maa.n tvaaM prapannam.h .. 2\.7..
  
  2.7 With my nature overpowered by weak commiseration, with a mind bewildered about duty, I supplicate You. Telll me for certain that which is better; I am Your disciple. Instruct me who have taken refuge in You.
  
  
• sthitapraGYasya kaa bhaashhaa samaadhisthasya keshava .
  sthitadhiiH kiM prabhaashheta kimaasiita vrajeta kim.h .. 2\.54..
  
  2.54 O kesava, what is the description of a man of steady wisdom who is Self-absorbed? How does the man of steady wisdom speak? How does he sit? How does he move about?
  
  
• jyaayasii chetkarmaNaste mataa buddhirjanaardana .
  tatki.n karmaNi ghore maa.n niyojayasi keshava .. 3\.1..
  
  3.1 O Janardana (krsna), if it be Your opinion that wisdom is superior to action, why they do you urge me to horrible aciton, O Kesava ?
  
  
• aparaM bhavato janma para.n janma vivasvataH .
  kathametadvijaaniiyaa.n tvamaadau prok{}tavaaniti .. 4\.4..
  
  4.4 Your birth was later, (whereas) the birth of Vivasvan was earlier. How am I to understand this that You instructed (him) in the beginning?
  
  
• sa.nnyaasaM karmaNaa.n kR^ishhNa punaryoga.n cha sha.nsasi .
  yach{}chhreya etayorekaM tanme bruuhi sunishchitam.h .. 5\.1..
  
  5.1. O Krsna, You praise renunciation of actions, and again, (Karma-) yoga. Tell me for certain that one which is better between these two.
  
  
• yo.ayaM yogastvayaa prok{}taH saamyena madhusuudana .
  etasyaahaM na pashyaami cha.nchalatvaatsthiti.n sthiraam.h .. 6\.33..
  
  cha.nchalaM hi manaH kR^ishhNa pramaathi balavad.h dR^iDham.h .
  tasyaahaM nigrahaM manye vaayoriva sudushhkaram.h .. 6\.34..
  
  
  6.33. O Madhusudana (Krsna), this Yoga that has been spoken of by You as sameness, I do not see its steady continuance, owing to the restlessness (of the mind).
  6.34. For, O Krsna, the mind is unsteady, turbulent, strong and obstinate. I consider its control to be as greatly difficult as of the wind.
  
  
• ayatiH shraddhayopeto yogaach{}chalitamaanasaH .
  apraapya yogasa.nsiddhi.n kaa.n gati.n kR^ishhNa gach{}chhati ..
  6\.37..
  
  kach{}chinnobhayavibhrashh{}Tashchhinnaabhramiva nashyati .
  apratishhTho mahaabaaho vimuuDho brahmaNaH pathi .. 6\.38..
  
  etanme sa.nshayaM kR^ishhNa chhettumarhasyasheshhataH .
  tvadanyaH sa.nshayasyaasya chhettaa na hyupapadyate .. 6\.39..
  
  6.37. O krsna, failing to achieve perfection in Yoga, what goal does one attain who, though possessed of faith, is not diligent and whose mind becomes deflected from Yoga?
  6.38. O Mighty-armed one, fallen from both, without support, deluded on the path to Brahman, does he not get ruined like a scattered cloud?
  6.39. O Krsna, You should totally eradicate this doubt of mine. For, none other than Yourself can be the dispeller of this doubt!
  
  
• ki.n tad.h brahma kimadhyaatma.n kiM karma purushhottama .
  adhibhuuta.n cha kiM prok{}tamadhidaivaM kimuchyate .. 8\.1..
  
  adhiyaGYaH kathaM ko.atra dehe.asminmadhusuudana .
  prayaaNakaale cha kathaM GYeyo.asi niyataatmabhiH .. 8\.2..
  
  
  8.1. O supreme person, what is that Brahman? What is that which exists in the individual plane? What is action? And what is that which is said to exist in the physical plane? What is that which is said to be existing in the divine plane?
  8.2. O Madhusudana, how, and who, is the entity existing in the sacrifice here in this body? And at the time of death, how are You to be known by people of concentrated minds?
  
  
• kathaM vidyaamahaM yogi.nstvaa.n sadaa parichintayan.h .
  keshhu keshhu cha bhaaveshhu chintyo.asi bhagavanmayaa .. 10\.17..
  
  vistareNaatmano yogaM vibhuuti.n cha janaardana .
  bhuuyaH kathaya tR^ip{}tirhi shR^iNvato naasti me.amR^itam.h ..
  10\.18..
  
  
  10.17. O Yogi, [Here yoga stands for the results of yoga, viz omniscience, omnipotence, etc.; one possessed of these is a yogi. (See Comm. on 10.7)] how shall I know You by remaining ever-engaged in meditation? And through what objects, O Lord, are You to be meditated on by me?
  10.18. O Janardana, narrate to me again [In addition to what has been said in the seventh and ninth chapters.] Your onw yoga and (divine) manifestations elaborately. For, while hearing (Your) nectar-like (words), there is no satiety in me.
  
  
• evametadyathaattha tvamaatmaanaM parameshvara .
  drashhTumich{}chhaami te ruupamaishvaraM purushhottama .. 11\.3..
  
  manyase yadi tach{}chhak{}yaM mayaa drashhTumiti prabho .
  yogeshvara tato me tva.n darshayaatmaanamavyayam.h .. 11\.4..
  
  11.3. O supreme Lord, so it is, as You speak about Yourself. O supreme Person, I wish to see the divine form of Yours.
  11.4. O Lord, if You think that it is possible to be seen by me, then, O Lord of Yoga, You show me Your eternal Self.
  
  
  
• aakhyaahi me ko bhavaanugraruupo
  namo.astu te devavara prasiida .
  viGYaatumich{}chhaami bhavantamaadya.n
  na hi prajaanaami tava pravR^ittim.h .. 11\.31..
  
  11.31. Tell me who You are, fierce in form. Salutation be to you, O supreme God; be gracious. I desire to fully know You who are the Prima One. For I do not understand Your actions!
  
  
• evaM satatayuk{}taa ye bhak{}taastvaaM paryupaasate .
  ye chaapyaksharamavyak{}taM teshhaa.n ke yogavittamaaH .. 12\.1..
  
  12.1. Those devotees who, being thus ever dedicated, meditate on You, and those again (who meditate) on the Immutable, the Unmanifested-of them, who are the best experiencers of yoga [(Here) yoga means samadhi, spiritual absorption.] ?
  
  
• kairliN^gaistriinguNaanetaanatiito bhavati prabho .
  kimaachaaraH katha.n chaitaa.nstriinguNaanativartate .. 14\.21..
  
  14.21. O Lord, by what signs is one (known) who has gone beyond these three qualities? What is his behaviour, and how does he transcend these three qualities?
  
  
• ye shaastravidhimutsR^ijya yajante shraddhayaanvitaaH .
  teshhaa.n nishhThaa tu kaa kR^ishhNa sattvamaaho rajastamaH .. 17\.1..
  
  17.1. But, ['But' is used to present a standpoint distinct from the earlier ones understand from 16.23-4.-S.] O Krsna, what is the state [i.e., where do the rites undertaken by them end?] of those who, endued with faith, adore [Adore-perform sacrifices, distribute wealth etc. in honour of gods and others.] by ignoring the injunctions of the scriptures? Is it sattva, rajas or tamas?
  
  
• sa.nnyaasasya mahaabaaho tattvamich{}chhaami veditum.h .
  tyaagasya cha hR^ishhiikesha pR^ithak{}keshinishhuudana .. 18\.1..
  
  
  
  18.1. O mighty-armed Hrsikesa, O slayer of (the demon) Kesi, I want to know separately the truth about sannyasa as also about tyaga.
  
  

Question: Is there any repetition in these questions? What is the essence behind such questions? Why this particular order? Read the rest of this entry >>

A Meta Shloka of Gita Verses

Shri R. Visvanatha Sastri (Prof. VK's father) has written a shloka, which refers to 18 verses of Gita. Read more about it here. The shloka itself is this

OmahaM prakR^itiM nainam yogabhaktyA mayA yataH /
amAnitvaM sukhaM kAryaM IshvaraH purushaH sa yat.h // * //



The following is a translation of the 18 verses (source: Swami Gambhirananda), with the five verses 13.(7-11) included.

1. omityekaaksharaM brahma vyaaharanmaamanusmaran.h .
   yaH prayaati tyajandehaM sa yaati paramaa.n gatim.h .. 8.13..
   
   He who departs by leaving the body while uttering the single syllable, viz Om, which is Brahman, and thinking of Me, he attains the supreme Goal. [Emphasis on final thoughts. The implied meaning is the emphasis on thoughts in the entire life.] [In the entire Gita, this is the only shloka that begins with Om.]
   
   
2. ahaM sarvasya prabhavo mattaH sarvaM pravartate .
   iti matvaa bhajante maaM budhaa bhaavasamanvitaaH .. 10.8..
   
   I am the origin of all; everything moves on owing to Me. Realizing thus, the wise ones, filled with fervour, adore Me. [The wise know that things happen due to Him and Prakriti and hence adore him, as they see the beauty of everything as it is.] [The verses 9.16 (and hence the series 9.(16-19)), 10.20 and 15.14 also begin with aham. The verses 9.24, 16.18 and 18.53 also begin with aham, though it is less likely that they are being referred to here.]
   
   
3. prakR^itiM purushha.n chaiva vidyanaadi ubhaavapi .
   vikaaraa.nshcha guNaa.nshchaiva viddhi prakR^itisaMbhavaan.h ..
   13.20..
   
   Know both Nature and also the individual soul to be verily without beginning; know the modifications as also the qualities as born of Nature. [Both of them are timeless without beginning.] [Though 9.8 and 13.1 both begin with the same word, it is less likely that this word refers to either of them.]
   
   
4. naina.n chhindanti shastraaNi naina.n dahati paavakaH .
   na chaina.n kledayantyaapo na shoshhayati maarutaH .. 2.23..
   
   Weapons do not cut It, fire does not burn It, water does not moisten It, and air does not dry It. [Though it is more subtle than space, Atman can be thought of as space, with space being one of the five elements. Just as the elements cannot interfere in each other, and hence the other four elements cannot interfere in the most subtle space, they cannot interfere in the Atman.]
   
   
5. yogayukto vishuddhaatmaa vijitaatmaa jitendriyaH .
   sarvabhuutaatmabhuutaatmat kurvannapi na lipyate .. 5.7..
   
   Endowed with yoga, pure in mind, controlled in body, a conqueror of the organs, the Self of the selves of all beings-he does not become tainted even while performing actions. [Even by doing, he is not contaminated.] [2.48 is a reasonable contender for this. What about 4.41?]
   
   
6. bhaktyaa maamabhijaanaati yaavaanyashchaasmi tattvataH .
   tato maaM tattvato GYaatvaa vishate tadana.ntaram.h .. 18.55..
   
   Through devotion he knows Me in reality, as to what and who I am. Then, having known Me in truth, he enters (into Me) immediately after that (Knowledge). [11.54 is a serious contender for this.]
   
   
7. mayaa tatamidaM sarva.n jagadavyaktamuurtinaa .
   matsthaani sarvabhuutaani na chaahaM teshhvavasthitaH .. 9.4..
   
   This whole world is prevaded by Me in My unmanifest form. All beings exist in Me, but I am not contained in them! [This verse, together with the next one (9.5), contains one of the three secrets of Gita. Prof. VK-ji explains it beautifully here.]
   
   
8. yataH pravR^ittirbhuutaanaa.n yena sarvamidaM tatam.h .
   svakarmaNaa tamabhyarchya siddhi.n vindati maanavaH .. 18.46..
   
   A human being achieves success by adoring through his own duties Him from whom is the origin of creatures, and by whom is all this pervaded. [The only shloka that begins with the word yataH.]
   
   
9. Ch.13-7: amAnitvaM adambhitvaM ...
   
   
   
   • amaanitvamadambhitvamahi.nsaa kshaantiraarjavam.h .
     aachaaryopaasanaM shauchaM sthairyamaatmavinigrahaH .. 13.7..
     
     (7.) Humility, unpretentiousness, non-injury, for-bearance, sincerity, service of the teacher, cleanliness, steadiness, control of body and organs;
     
     
   • indriyaartheshhu vairaagyamanaha.nkaara eva cha .
     janmamR^ityujaraavyaadhiduHkhadoshhaanudarshanam.h .. 13.8..
     
     (8.) Non-attachment with regard to objects of the senses, and also absence of egotism; seeing the evil in birth, death, old age, diseases and miseries;
     
     
   • asaktiranabhishhvaN^gaH putradaaragR^ihaadishhu .
     nitya.n cha samachittatvamishhTaanishhTopapattishhu .. 13.9..
     
     (9.) Non-attachment and absence of fondness with regard to sons, wives, homes, etc., and constant equanimity of the mind with regard to the attainment of the desirable and the undesirable;
     
     
   • mayi chaananyayogena bhaktiravyabhichaariNii .
     viviktadeshasevitvamaratirjanasa.nsadi .. 13.10..
     
     (10.) And unwavering devotion to Me with single-minded concentration; inclination to repair into a clean place; lack of delight in a crowd of people;
     
     
   • adhyaatmaGYaananityatva.n tattvaGYaanaarthadarshanam.h .
     etajGYaanamiti proktamaGYaanaM yadato.anyathaa .. 13.11..
     
     (11.) Steadfastness in the knowledge of the Self, contemplation on the Goal of the knowledge of Reality-this is spoken of as Knowledge. Ignorance is that which is other than this.
     
   
   [There is no contention for these shlokas. They are the well known GYaana shloka, with GYaana here meaning sAdhana.]
   
   
10. sukhamaatyantikaM yattad.h buddhigraahyamatiindriyam.h .
    vetti yatra na chaivaayaM sthitashchalati tattvataH .. 6.21..
    
    When one experienece that absolute Blisss which can be intuited by the intellect and which is beyond the senses, and being established (thus) this person surely does not swerve from Reality; [About bliss of the Atman and the attitude of one who has experienced it.]
    
    
11. kaaryamityeva yatkarma niyataM kriyate.arjuna .
    saN^ga.n tyaktvaa phala.n chaiva sa tyaagaH saattviko mataH ..
    18.9..
    
    Whatever obligatory duty is performed just because it is a bounden duty, O Arjuna, by giving up attachment and the result as well,-that renunciation is considered to be based on sattva.
    
    
12. iishvaraH sarvabhuutaanaa.n hR^iddeshe.arjuna tishhThati .
    bhraamayansarvabhuutaani yantraaruuDhaani maayayaa .. 18.61..
    
    O Arjuna, the Lord resides in the region of the heart of all creatures, revolving through Maya all the creatures (as though) mounted on a machine!
    
    
13. purushhaH sa paraH paartha bhaktyaa labhyastvananyayaa .
    yasyaantaHsthaani bhuutaani yena sarvamidaM tatam.h .. 8.22..
    
    O son of Prtha, that supreme Person-in whom are included (all) the beings and by whom all this is pervaded-is, indeed, reached through one-pointed devotion.
    
    
14. yadaadityagataM tejo jagadbhaasayate.akhilam.h .
    yachchandramasi yachchaagnau tattejo viddhi maamakam.h .. 15.12..
    
    That light in the sun which illumines the whole world, that which is in the moon, and that which is in fire,-know that light to be Mine.
    
    

The shloka and the explanation of ProfVK-ji raises many questions:

1. Why these verses? Why this order? Is there any implied meaning in this verse? What does Prof VK-ji mean when he says "which makes sense if you look at the content of these slokas.".
   
2. Why does Prof Vk-ji say that this shloka is the capsule of whole Gita teaching?
   
3. Are 7.16, 7.17, 11.38, 11.18, 9.27, 9.22, 13.2, 18.55, 18.66 hiding somewhere?
   
4. Does the second word 'aham' refer to 9.16 and hence to 9.(16-19), rather than just to 10.8? If so, does the number of shlokas then becomes 18+3 = 21?
   
5. Why is this shloka written on a page of the 14th chapter?
   
6. Is the 9.4 really standing for 9.5 and 9.5 and thus adding one more to the number?
   
7. Can we add the 9.(16-19) shlokas, as well as 9.(4-5)? This makes the total number of shlokas as 22. Where are the rest 2 shlokas making up to the (next) magic number 24 (Gayathri)?
   

This post is one of many with the tag Collections of Gita Verses.



Read the rest of this entry >>

Swami Dayananda Saraswathi again on Youtube

The fourth video has very poor synchronization between audio and video. I however recommend for watching it. Read the rest of this entry >>

Bhishmastuti from Srimad Bhagavatham

In this post in the advaitin list, Prof VK-ji asks a question about the following shloka from Srimad Bhagavatham that Bhishma recites in his final moments:

tam-imam-aham-ajaM sharIra-bhAjAM
hRRidi hRRidi dhiShTitaM Atma-kalpitAnAM /
pratidRRishamiva naikadhArkam-ekaM
samadhigato’smi vidhUta-bheda-mohaH //


It is verse 1.9.42 from Srimad Bhagavatham. An explanation of this stotra by Prof VK-ji is here.

Shri Sunder-ji responds and so does Subbu-ji in this post.

You can listen to an audio rendition of the entire Bhishma Stuti by Pt. Sunder Kidambi here. Read the rest of this entry >>

Samadhi and Advaita: Michael Comans

Read the following paper: The Question of the Importance of Samadhi in Modern and Classical Advaita Vedanta. It is very well researched and goes with many of the arguments that happen in advaitin and Advaita-L, about samadhi, yoga and meditation. Read the rest of this entry >>

Swami Dayananda Saraswathi on Bhagavad Gita Chapter 13

Read the rest of this entry >>

Shri Gurubhyo Namah

Today Guru Poornima.

I quote from the following page of Prof VK., in which he lists the achievements of Vyasa, whose Birthday is celebrated as Guru Purnima.

If any single person in the entire long history of the Hindu religion has to be credited (or blamed!) for its multifarious facets that extend over a wide spectrum from extreme superstition on the one side to a ruthless intellectual dialectics on the other, it is the

‘faultless sage Vyasa, son of Sage Parasara,
grandson of Sage Shakti,
great grandson of Sage Vasishta
and father of the boy-sage Shuka’.

Vyasa has six achievements to his credit, each one of which alone could have conferred on him the stature of a Vyasa to such an extent that on one day in the year, called Vyasa Purnima day (this year 2005, on July 21), all religious and vedantic organisations and individuals in India, irrespective of the school of thought to which they belong, pay reverential tribute to him in all possible ways. The six achievements of Vyasa are:

· At the beginning of the Kali-yuga Vyasa codified the Vedas and Upanishads into 1180 branches (shAkhas) and thus preserved for the weak and satanic Kali age the age-old tradition.
· He codified the philosophical excursions of the Upanishads into a single treatise called Brahma-sutra of 555 terse statements or aphorisms – for the comprehension of which several high-level commentaries have been written till today.
· He produced the greatest book on Earth, the Mahabharata, an epic one hundred thousand verses long, the dimensions of which for the cultural panorama of the country are still being explored.
· He wrote the seventeen purANas (together equivalent to more than a Mahabharata) which constitute an encyclopaedia of all the mythological stories, legends and history of Hinduism.
· The eighteenth purANa, the Shrimad Bhagavatam, is his fifth achievement – because it is the monumental work of Bhakti without which, inspite of the other Puranas, it is doubtful, whether the Bhakti tradition would have attained to such a supreme status in Hinduism.
· Last but not least, he must be given special credit for the 700-verse-long discourse of Bhagavadgita, – even assuming he just heard it straight from the Lord’s mouth -- a single compendium covering the entire spectrum of Hindu religion and philosophy, almost replacing the Vedas; even though it is a part of the Mahabharata, it has a separate status for itself and Vyasa has to be given extra credit for recognising its strategical place and context in the great epic; the two fit each other so perfectly that it is not clear whether the Mahabharata was made for the Bhagavad-Gita or the Bhagavad-Gita for the Mahabharata.

From this site.

Of course, the eternal Guru is Shri Dakshinamurthy, who enlightens the first lamp of awakening in any person.

May the ever eternal Guru save us from the darkening world of ignorance. May He who has saved countless people, beginning with the Sanaka etc. including warriors like Arjuna make us see the Light behind the clouds.

May we always feel that Light, that is ever effulgent, the invocation of which spreads fear in the heart of fear.

It is the Narayana, in his form of Lord Krishna that removed the ignorance of Arjuna.
and it is the same Shankara who incarnated as Shri Adi Shankara to drive away the ignorance of everyone.

We Bow to all the above, as well as all our Gurus.

Here are some links:
Dakshinamurthy Stotram.
Totaka Ashtakam
Guru Paduka Stotram Read the rest of this entry >>

What is Knowledge?

The question "What is knowledge?", seems like one that a philosopher (or even one with an idle mind) would be asking, with no practical applications to "daily life". This is not so, certainly not for seekers of the underlying phenomenon beyond all subject object duality. The famous Advaitic verse from Vivekachudamani says "Brahma Satyam, Jagan Mithya, Jeevo Brahmaiva Naa Parah" (Brahman is the only Truth, the world has only a fleeting level of reality and the Jeeva is not different from the Brahman). Such a statement brings us to the following questions: How do we not perceive a unified reality all around, when it is so? How is it that we do not see the fleetingness of the reality of the world, when it is so? How is it that we fail to recognize the equality of the supreme spirit with the internal spirit?

Motive behind the questions: Shri Adi Shankara, asks the same question in many places in his commentary on Prasthana Traya. For example, in his introduction to Brahma Sutras, also called as Adhyasa Bhashya, He rhetorically wonders "How can anyone confuse the unreal with the real?". This is because the BMI is inherently jada (insentient), while Atman, the seer behind the BMI is inherently chetana (sentient). How can anyone confuse the unreal with the real? If one confuses different levels of reality, then they may be excused. What is the excuse for this confusion? Where did such a kind of confusion originate from? Shri Shankara blames this confusion to adhyasa (superimposition), which is our ignorance, and proceeds to dispel it as non-existent in many ways. (Shri Shankara uses similar concepts in many places on his Gita commentary: for example on his commentary for BG 2.16 or BG 13.2).

Knowledge and its means: The above concept of superimposition is close to Knowledge and the means of knowledge. Since it is due to our ignorance that we are confusing unreal from real, the latter which is ever existent and the former never ever(!), one of the first steps should be to define what Knowledge is, what are its valid means, and what are is the answer to the *meta*-questions like: "How do we know what we can know?", "How do we know that we know?". If such a definition is made precise, then we can separate knowledge from ignorance. Also close to the concept of knowledge is the means of acquiring it. It is like constructing a precise sieve, which will separate the knowledge rice from the ignorance husk. Then, using the sieve, one can separate the superimposition from the real stuff, continually asking the question "Is it this? Is it this?" and continuing uttering to oneself "Not this, Not this". These definitions and other concepts have been done in the classic book "Vedanta Paribhasha" (VP) by Dharamaraja Adhvarindra (DA), a 17th century Advaitic philosopher from India.

Is the systematic study of pramANa required? Yes and No.

State 2: Yes because, given the all pervasive nature of the (non-existent) avidya, we need a systematic study of the tools needed to understand its nature. In the end, we will realize that none of the tools have the power to know the nature of the Self, which is beyond the reach of any of these.

State 1: No because brahman is defined to be one that is unattainable by any of these. So, how will such a systematic study help us? For people who are at such an advanced stage that they see the true nature of the fleeting universe, it is not needed.

So, it is clear that one needs to get from state 2 (of yes: they are needed) to state 1 (of no: pramanas are not needed). (Is the movement from State 2 to State 1 a application of Vedantic method of adhyaropa-apavada? I do not know.)

In short, the study of pramANas is needed to know that the study of pramANas is not needed! (Thanks to Sada-ji who used this another context.)

==
Here are some references:

Respected Shri Sastriji (the chief moderator of advaitin yahoo group) has written explanatory notes, which is very useful for understanding the basic concepts.

1. In introduction, he explains the valid means of knowledge, according to the six major philosophical systems of India. It should be noted that the means of knowledge defined by Advaita are the same as that for Bhatta Mimamsa (a major branch of Mimamsa: after Kumarila Bhatta, whom Adi Shankara met).
   
   
2. Here he explains inference (anumana), one of the six means of knowledge.
   
3. In this link on Shabda Pramana, he explains the concept of Verbal Testimony as a valid means of knowledge.
   

Respected Shri Sadaji has been writing up his notes on VP and posting it in the advaitin yahoo list. Here is their link. (This is is an ongoing series of posts, with the current number being 13.) Each of them are worth reading multiple times, as his posts are of explanatory nature.

Swami Satprakashananda, a monk of Ramakrishna Order (and a contemporary of Swami Prabhavananda: Swami Satprakashananda was sent to St. Louis, while Swami Prabhavananda was in LA), has written a book "Methods of Knowledge according to Advaita Vedanta". It has a very lucid exposition of the terms at hand. (I plan to have a later post on this book.) Here are a couple of links on the book:

1. From RK Math, St. Louis,
   
2. From Shri Dennis-ji's page
   
3. The amazon page
   
4. a picture of Swami Satprakashananda
   
   

Happy search for Knowledge!
May the Goddess of Knowledge shower Her divine grace upon us. Read the rest of this entry >>

Origin of the word Devanagari in Rig Veda?

The usual script for Sanskrit (and hence, a couple of Indic languages) is called Devanagari (देवनागरी), which literally means "City of Gods". Isn't it interesting that it has close connection with Mantra 1.164.39 of Rig Veda?

Here is the wiki page. Read the rest of this entry >>

annapUrNA Stotram by Adi Shankara

Om!
Here are a couple of links on annapUrNA stotram by Shri Adi Shankara.
from ambaa-l and from Sanskrit Docs.


अन्नपूर्णे सदापूर्णे शङ्करप्राणवल्लभे . ज्ञानवैराग्यसिद्ध्यर्थं भिक्षां देहि च पार्वति .. ११..

May the Goddess, who is eternally full/complete and bestower of anna, the nourishment to our life,
who is the beloved of ever auspicious Lord Shankara, as if she were his life herSelf/himSelf,
May bestow on the devotees with the eternal knowledge,
and the necessary detachment from the snares of the lower worlds.

May the daughter of the mountains lead us from unreal to real, from darkness to light and from death to immortality.

Hari Om Read the rest of this entry >>

Some links on Brahmasutras

Hari Om!

An excellent introduction to Adhyasa Bhashya by Shri Saxena.

Location you could create PDF's of Shankara Bhashya

Transcript of Swami Paramarthananda's lectures on "Introduction to Brahma Sutras".

Audio of Shri Shankara's Ashyasa Bhashya (Many thanks to Sunderji!).

Lectures (PDF link) of Shri (Dr.) Mani Dravid Sastri. More lectures are these (all PDF links): 1, 2, 3, 4.

From advaitin files. Read the rest of this entry >>

Gajendra Moksham Sanskrit text

Here is the text of Gajendra Moksham, from Chapter 8.3 of Srimad Bhagavatham.

श्रीबादरायणिरुवाच ||

एवं व्यवसितो बुद्ध्या समाधाय मनो हृदि
जजाप परमं जाप्यं प्राग्जन्मन्यनुशिक्षितम ||

श्रीगजेन्द्र उवाच ||

ओं नमो भगवते तस्मै यत एतच्चिदात्मकम
पुरुषायादिबीजाय परेशायाभिधीमहि ||

यस्मिन्निदं यतश्चेदं येनेदं य इदं स्वयम
योऽस्मात्परस्माच्च परस्तं प्रपद्ये स्वयम्भुवम ||

यः स्वात्मनीदं निजमाययार्पितं क्वचिद्विभातं क्व च तत्तिरोहितम
अविद्धदृक्साक्ष्युभयं तदीक्षते स आत्ममूलोऽवतु मां परात्परः ||

कालेन पञ्चत्वमितेषु कृत्स्नशो लोकेषु पालेषु च सर्वहेतुषु
तमस्तदासीद्गहनं गभीरं यस्तस्य पारेऽभिविराजते विभुः ||

न यस्य देवा ऋषयः पदं विदुर्जन्तुः पुनः कोऽर्हति गन्तुमीरितुम
यथा नटस्याकृतिभिर्विचेष्टतो दुरत्ययानुक्रमणः स मावतु ||

दिदृक्षवो यस्य पदं सुमङ्गलं विमुक्तसङ्गा मुनयः सुसाधवः
चरन्त्यलोकव्रतमव्रणं वने भूतात्मभूताः सुहृदः स मे गतिः ||

न विद्यते यस्य च जन्म कर्म वा न नामरूपे गुणदोष एव वा
तथापि लोकाप्ययसम्भवाय यः स्वमायया तान्यनुकालमृच्छति ||

तस्मै नमः परेशाय ब्रह्मणेऽनन्तशक्तये
अरूपायोरुरूपाय नम आश्चर्यकर्मणे ||

नम आत्मप्रदीपाय साक्षिणे परमात्मने
नमो गिरां विदूराय मनसश्चेतसामपि ||

सत्त्वेन प्रतिलभ्याय नैष्कर्म्येण विपश्चिता
नमः कैवल्यनाथाय निर्वाणसुखसंविदे ||

नमः शान्ताय घोराय मूढाय गुणधर्मिणे
निर्विशेषाय साम्याय नमो ज्ञानघनाय च ||

क्षेत्रज्ञाय नमस्तुभ्यं सर्वाध्यक्षाय साक्षिणे
पुरुषायात्ममूलाय मूलप्रकृतये नमः ||

सर्वेन्द्रियगुणद्रष्ट्रे सर्वप्रत्ययहेतवे
असता च्छाययोक्ताय सदाभासाय ते नमः ||

नमो नमस्तेऽखिलकारणाय निष्कारणायाद्भुतकारणाय
सर्वागमाम्नायमहार्णवाय नमोऽपवर्गाय परायणाय ||

गुणारणिच्छन्नचिदुष्मपाय तत्क्षोभविस्फूर्जितमानसाय
नैष्कर्म्यभावेन विवर्जितागम स्वयंप्रकाशाय नमस्करोमि ||

मादृक्प्रपन्नपशुपाशविमोक्षणाय मुक्ताय भूरिकरुणाय नमोऽलयाय
स्वांशेन सर्वतनुभृन्मनसि प्रतीत प्रत्यग्दृशे भगवते बृहते नमस्ते ||

आत्मात्मजाप्तगृहवित्तजनेषु सक्तैर्दुष्प्रापणाय गुणसङ्गविवर्जिताय
मुक्तात्मभिः स्वहृदये परिभाविताय ज्ञानात्मने भगवते नम ईश्वराय ||

यं धर्मकामार्थविमुक्तिकामा भजन्त इष्टां गतिमाप्नुवन्ति
किं चाशिषो रात्यपि देहमव्ययं करोतु मेऽदभ्रदयो विमोक्षणम ||

एकान्तिनो यस्य न कञ्चनार्थं वाञ्छन्ति ये वै भगवत्प्रपन्नाः
अत्यद्भुतं तच्चरितं सुमङ्गलं गायन्त आनन्दसमुद्रमग्नाः ||

तमक्षरं ब्रह्म परं परेशमव्यक्तमाध्यात्मिकयोगगम्यम
अतीन्द्रियं सूक्ष्ममिवातिदूरमनन्तमाद्यं परिपूर्णमीडे ||

यस्य ब्रह्मादयो देवा वेदा लोकाश्चराचराः
नामरूपविभेदेन फल्ग्व्या च कलया कृताः ||

यथार्चिषोऽग्नेः सवितुर्गभस्तयो निर्यान्ति संयान्त्यसकृत्स्वरोचिषः
तथा यतोऽयं गुणसम्प्रवाहो बुद्धिर्मनः खानि शरीरसर्गाः ||

स वै न देवासुरमर्त्यतिर्यङ्न स्त्री न षण्ढो न पुमान्न जन्तुः
नायं गुणः कर्म न सन्न चासन्निषेधशेषो जयतादशेषः ||

जिजीविषे नाहमिहामुया किमन्तर्बहिश्चावृतयेभयोन्या
इच्छामि कालेन न यस्य विप्लवस्तस्यात्मलोकावरणस्य मोक्षम ||

सोऽहं विश्वसृजं विश्वमविश्वं विश्ववेदसम
विश्वात्मानमजं ब्रह्म प्रणतोऽस्मि परं पदम ||

योगरन्धितकर्माणो हृदि योगविभाविते
योगिनो यं प्रपश्यन्ति योगेशं तं नतोऽस्म्यहम ||

नमो नमस्तुभ्यमसह्यवेग शक्तित्रयायाखिलधीगुणाय
प्रपन्नपालाय दुरन्तशक्तये कदिन्द्रियाणामनवाप्यवर्त्मने ||

नायं वेद स्वमात्मानं यच्छक्त्याहंधिया हतम
तं दुरत्ययमाहात्म्यं भगवन्तमितोऽस्म्यहम ||

श्रीशुक उवाच ||

एवं गजेन्द्रमुपवर्णितनिर्विशेषं
ब्रह्मादयो विविधलिङ्गभिदाभिमानाः
नैते यदोपससृपुर्निखिलात्मकत्वात
तत्राखिलामरमयो हरिराविरासीत ||

तं तद्वदार्तमुपलभ्य जगन्निवासः
स्तोत्रं निशम्य दिविजैः सह संस्तुवद्भिः
छन्दोमयेन गरुडेन समुह्यमानश
चक्रायुधोऽभ्यगमदाशु यतो गजेन्द्रः ||

सोऽन्तःसरस्युरुबलेन गृहीत आर्तो
दृष्ट्वा गरुत्मति हरिं ख उपात्तचक्रम
उत्क्षिप्य साम्बुजकरं गिरमाह कृच्छ्रान
नारायणाखिलगुरो भगवन्नमस्ते ||

तं वीक्ष्य पीडितमजः सहसावतीर्य
सग्राहमाशु सरसः कृपयोज्जहार
ग्राहाद्विपाटितमुखादरिणा गजेन्द्रं
संपश्यतां हरिरमूमुचदुच्छ्रियाणाम ||

With large thanks to this great work by Shri. Avinash Chopde. The original transliteration was taken from Sanskrit docs.

You can listen to an audio rendition of the entire Gajendra Moksham Stuti by Pt. Sunder Kidambi here. Read the rest of this entry >>

Writing is a sAdhana

In his latest post, Atanu says:

Writing is a way of learning, a process of self-discovery through an exploration of one’s thinking. The written word is a record of ephemeral and elusive thoughts, a trace of the immaterial in a material form. I often delight in the recollection that re-reading my own writing affords me. If I have one bit of advice to offer, it is this: write down what is important to you now so that you will have a reminder should you need it.

Notice the similarity of these thoughts with what the Raja Rao says in his "Writing is a sAdhana".

Hopefully the lazy one would read this often and write something in this blog, in the coming times!

PS: It will do well for any reader to read the advise by Philosopher Atanu on Writing. Read the rest of this entry >>

Puzzle verses in Bhagavad Gita

It is well known that Mahabharatha has some puzzle verses, so that Bhagavan Vyasa, the narrator of the story could keep Lord Ganesha give a break to His non-stop writing and start thinking. When Lord Ganesha paused for such a break, it is said that Bhagavan Vyasa could think about the plot line and the next verses that could come. The important question, asked by many people is, how many of these 1000 or so verses are in the Bhagavad Gita?

This link has my previous notes on the same subject.

Shri Sunder-ji of advaitin group, gives the link to a page, which has the late Kanchi Paramacharya referring to one such puzzle. Read the whole post (a from Kanchi forum), as well as Shri Sunder-ji's post on advaitin. Here is the dialog from Kanchi Forum site.

PeriyavaaL : Know that there are Guttu Shlokas in Bharatam (Mahabharata)?

Myself : These are Guttu Shlokas because they were composed to reduce the speed of PiLLaiyar's (Ganesha's) writing.

PeriyavaaL : There is a Guttu Shloka in Gita! You know?

Myself : Don't know.

PeriyavaaL : ' aj~nAnenanAvR^itaM j~nAnaM tena muhyanti jantavaH | j~nAnena tu tadaj~nAnaM yeSAM nAshitamAtmanaH || ' (5.15,16)

"Atma who is jnAnarUpam (in the form of knowledge) is veiled with ajnAnaM (ignorance). People are deluded because of that. If the ajnAnaM is destroyed by jnAnaM , Moksha will be attained."

Isn't this doctrine puzzling, confusing? How can ajnAnaM veil jnAnaM ? If it is veiled, how by that same jnAnaM will ajnAnaM be destroyed? -- is the confusion. Vinayaka blinks. In those few seconds Vyasa has readily composed the shloka s of many chapters.

For this puzzle that comes in the fifth chapter, he gives the answer in the tenth chapter!

teshAmenukampArtham ahamaj~nAnajaM tamaH |
nAshayAmi AtmabhAvastaH j~nAnadIpena bhasvatA ||

To show mercy on the bhaktA s who always sing and think only about me and melt by those acts in their hearts, I as the jnAna rUpi (form of knowledge) enter the state of mind that remains akhaNdAkAram (not fragmentary, entire, whole) and is known as AtmabhAvam (state of the soul), reach the prati-bimbam (reflection), strengthen the jnAnam and set aside (the veil) of ignorance.

(In other words, svarUpa jnAnam by itself will not set aside ignorance. It only notifies its presence. But if the same svarUpa jnAnam is reflected by the mano vRiddhi (expansion of mind) mano vRtti (a state of mind) [Correction thanks to the comment by Subbuji.] that results from continued experience of the state of meditation on the Vedanta Maha Vakhyas after studying and reflecting on them, that will immediately burn the ignorance. Even if the sun has the svabhAva (inherent nature) to burn cotton, it burns the cotton only when the rays touch it through a special lens!

In this way, PeriyavaaL has the capability to give answers for many Guttus.

Glossary:
sandarbhaH - occasion, circumstance, stringing/collecting together, arranging, mixture, union,

So, it seems that 5.15-5.16 is a puzzle that Vyasa composed to keep Ganesha busy thinking about the puzzle, while He himself could pause for thinking. The puzzle he answered in 10.11. Read the rest of this entry >>

Gajendra Moksham

Hari Om!

vAgarthAviva sampR^iktau vAgarthapratipattaye |
jagataH pitarau vande pArvatIparameshvarau ||


A post on Gajendra Moksham. Read the rest of this entry >>

The Vak of the Veda and the Throb of the Tantra

This is from "Lights on the Ancients" by Shri T.V. Kapaly Sastry: p 22-38.

Among the stupendous achievements of the mystics of the ancient India stands foremost the Theory of Creation by the Word. The creative Logos of the Greeks does certainly correspond to the Vak that is the Creatrix of the World. But the Indian conception is distinguished by the Theory and the treatment it has received at the hands of the great seers of the Vedic age, the sages and intuitive thinkers of the Upanishads in succession, the philosophers of the Darshanas, the Tantras and the Puranas. In the long line of sacred and general literature from the Vedas down to out times we find that they have made capital use of the theory of Vak and its practical importance was the one aim towards which all their efforts were directed. The theory of Vak which has permeated the religious literature of the lands has influenced to a considerable extent the belles letteres of latter ages as exemplified in the utterances of Kalidasa and Bhavavhuthi. While the former affirms Vak as Shakti, power, that cannot b alienated from the meaning, its substance, on the opening vers of his Epic Poem, the latter, Bhavabhuthi, makes profound statement in his dictum that is laden with a world of ideas about the original power of Vak and its real nature on the one hand and on the other hand Vak as a vehicle of thought at the disposal of the decent-minded. For he says that speech follows the meaning in the case of the sadhus of the world -- and they are called sadhus who are of a good, well-bred kind with regard to its veracity -- in effect it comes to mean that at the best, men in the world give a correct expression to the thought in their minds. In contradistinction to this the other statement that the meaning follows the word in the case of the primeval Seers, the Rishis. The intention of the poet here is unmistakable and the idea about the real nature of Vak as trsnsmitted from age to age from the Vedic times is revealed in the pregnant phrase -- vacham arthonudhaavaati. The Vak of the Rishis is not a sound-symbol of a mental idea expressed as is done by all developed human beings. What else could it be then? Vak, no doubt, is Voice, word or speech. But it is not the Voice or word depending on the mind to express an idea. It is a voice in a deeper sense of the term which is in its source, a power of expression, a force which impels the being to respond to the stimulii which are a demand made on the being by the environment or by the subtle or occult and spiritual forces from a deeper layers or higher levels of being.

It is a voice that proceeds from the depths, or from the heights of one's being which is not established in the mind, but itself being an early and settled movement for expression is the support of the mind which, comparatively speaking, is a subordinate instrument of expression. Here we have to understand the distinction made by the ancients between the Voice which is the support of the mind and the voice which is speech. The word as vocal expression is sound-symbol of an idea in the mind and naturally has mind for its basis, source and support. Is this light the poet's dictum that meaning follows the Rishi's Vak has to be understood; and indeed it is intelligible that the Voice proceeds from the heights or depths of the conscious substance in which the Rishi is stationed and carries with it the meaning to be realized when it finds its completion in the delivery of the utterance. This is how meaning follows the Word in the case of a seer and in the case of others word is chosen and adapted to convey the intended meaning.

Now let us enquire into the real character of the Vak that creates, the Vak which, in the words of a Vedic poet becomes all these worlds, vagena visva bhuvanaani jajne. We have clues found in the Rig Veda itself which we can follow with great advantage in our attempt to penetrate into the mysteries of the Word. The oft-quoted famous passage of Dirghatamas helps us a great deal to have as adequate idea of the theory of the Word as Mantra and of human speech as understood by the seers of the Rig Veda. For the seer-poet in stating that there are four steps by which the Word of the Mantra unveils itself has revealed a truth which has a large bearing on the source of the Word itself, as being the abode of the Great Cosmic Powers, the Gods as mentioned in another verse of the same hymn. These two Riks (1.164.39, 45) announce in plain and unambiguous language as is rarely the wont of ancient mystics, certain facts of mystic experience which we may reduce to categorical dicta for modern understanding.

1. There is the supernal Ether in the empyrean heights of Being caled paramam vyoma.
   
2. It is the abiding place -- imperishable and immutable -- of the Riks, i.e., the Mantras.
   
3. All the Gods, the Cosmic powers also reside there.
   
4. What can any one do with the Rik who does not that That (the Supreme Ether) which is the abode of the Riks as well as of Gods? That is to say, the Rik has value only when one knows its source, the Supreme Ether.
   
5. There are four steps or planes, padani, from which the Speech issues, the fourth step is the human speech that is the ordinary word while the other planes are hidden in secrecy.
   
6. The Word and the meaning of the Mantra, i.e., the Veda belongs to the higher planes.
   
7. And the last and important statement is that the Veda is referred to by the Rig Vedic Seers themselves as the Word Eternal, nitya vak, a phrase the Rishi applies to the Mantra in the urge for laudation to Agni, nityaya vaca codasva [8.64.6]
   

We can now consider how the essential truths in the statements made above formed the basis of the Upanishads and the later Scriptures in dealing with the instructions on the character of the Eternal Word of which the Sound Symbol is OM. Read the rest of this entry >>

Links on Mandukya and Bhakti

On Mandukya:

[by searching in the advaitin for Mandukya Sadananda]

announcement

intro 1

agama prakarana and intro

intro 1
intro 2
intro 3
intro 4
intro 5
intro 6

What about this?
1,
2,
3,
5

DONOT FORGET TO READ THE THREADS TOO!
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A must read post by Sada-ji. Not surprisingly, Shri Sastri-ji complements in this post: Your analysis of the deep sleep state is absolutely brilliant. It reminded me of the discourses of Swami Chinmayananda.. What a complement!


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On Bhakti:
Here is Sastriji's explanation of Bhakti: Part 1 and part 2.
Here is Sadaji's explanation if Karma and Jnana and Bhakti Yoga in Gita (the same articles can be found in Advaita-L (Feb-2008 archives) in more clean formatted form). Read the rest of this entry >>