From sivanr8010 at gmail.com Sun Aug 1 00:25:00 2021 From: sivanr8010 at gmail.com (Sivanar) Date: Sun, 1 Aug 2021 09:55:00 +0530 Subject: [Advaita-l] Any Mandukya Upanishad Bhashya lectures in Sanskrit? In-Reply-To: References: <1116079808.650464.1627579012809@mail.yahoo.com> Message-ID: Swami Haribrahmendranandaji of Adi sankara brahmavidya peetom ,Uttara kasi can be contacted. https://adishankarabrahmavidyapeeth.org https://bhashyaparayanam.tripod.com/contactus.htm *Prof. Sivakumar * On Fri, Jul 30, 2021 at 11:28 AM Krishnaprakasha Bolumbu via Advaita-l < advaita-l at lists.advaita-vedanta.org> wrote: > Pranams to everyone > > Is it possible to arrange any learned acharya to teach Advaita Siddhi > either in English or regional languages online under subscription basis? > Namaste > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From keshava.mahadeva143 at gmail.com Sun Aug 1 20:51:52 2021 From: keshava.mahadeva143 at gmail.com (Keshava Mahadeva) Date: Sun, 1 Aug 2021 20:51:52 -0400 Subject: [Advaita-l] UPAMANYU MAHARISHI PART 9 - UPAMANYU MAHARISHI GIVES SHIVA DIKSHA TO KRISHNA Message-ID: https://youtu.be/3uJ3mcoV2Wk This video talks about Krishna getting Shiva Diksha from Upamanyu Maharishi. This is a series of lectures talking about the greatness & surrender of Upamanyu Maharishi to Lord Shiva. He is also the Shiva Diksha GURU for Krishna and explained to him about the Supreme Shiva Tattva. From v.subrahmanian at gmail.com Mon Aug 2 02:29:04 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Mon, 2 Aug 2021 11:59:04 +0530 Subject: [Advaita-l] Dr.M.L.N.Murthy's Sanskrit lectures on the Vivekachudamani Message-ID: https://youtube.com/channel/UC3F8oWEzJNZQlhuM6Rx6kNA This is the YouTube channel link where Dr.M.L.Narasimhamurthy's Sanskrit lectures on the Vivekachudamani are uploaded. From v.subrahmanian at gmail.com Mon Aug 2 11:25:02 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Mon, 2 Aug 2021 20:55:02 +0530 Subject: [Advaita-l] A thrilling tribute to the Guru - A short speech in Sanskrit Message-ID: HH Sri Sannidhanam on the exalting comprehensive skills of his Guru: https://youtu.be/XPnlLiwwP8I From keshava.mahadeva143 at gmail.com Mon Aug 2 19:49:24 2021 From: keshava.mahadeva143 at gmail.com (Keshava Mahadeva) Date: Mon, 2 Aug 2021 19:49:24 -0400 Subject: [Advaita-l] UPAMANYU MAHARISHI PART 10 - KRISHNA DOES PENANCE TO SHIVA AND HAS THE VISION OF SHIVA SHAKTI Message-ID: https://youtu.be/Esz_EhIyGl0 This video talks about Krishna doing intense penance to Lord Shiva and having the vision of Para Shakti & Parama Shiva. This is a series of lectures talking about the greatness & surrender of Upamanyu Maharishi to Lord Shiva. He is also the Shiva Diksha GURU for Krishna and explained to him about the Supreme Shiva Tattva. From jaldhar at braincells.com Tue Aug 3 00:40:38 2021 From: jaldhar at braincells.com (jaldhar at braincells.com) Date: Tue, 3 Aug 2021 00:40:38 -0400 (EDT) Subject: [Advaita-l] New members Message-ID: Syamkrishnan ------------ I'm Syamkrishnan G Kamath, an ardent devotee of Adi Shankara Bhagavatpada Balaji Venkatasubramanian ------------------------- My name is Balaji venkatasubramanian. I am a telugu smarta brahmin wishing to learn the Shankaracharya's Advaita Vedanta in depth. Gabriel Comia, Jr. ------------------ My name is Gabriel from Manila, Philippines. In my search of knowing myself, I came to know my birth moon which is hasta nakshatra in 4th pada with the motivation to attain moksha, liberation from samsara in this lifetime by studying jhana marga. I learned that a master or guru is really important to guide me in my seach - that pointed me in this site to understand more on the Advaita Vedanta philosophy. Thank you and I hope that more light will be shared by the members of this group. Sincerely, Gabriel Dhaval Patel ------------ Hi, I am Dr. Dhaval Patel. I am interested in Advaita Vedanta as propounded by Shankaracharya. I intend to get my doubts cleared by honourable scholars on the list,as and when I am confronted with a text I do not understand. -- Jaldhar H. Vyas From jaldhar at braincells.com Tue Aug 3 00:47:42 2021 From: jaldhar at braincells.com (jaldhar at braincells.com) Date: Tue, 3 Aug 2021 00:47:42 -0400 (EDT) Subject: [Advaita-l] sanskritworld.in Message-ID: On Tue, 3 Aug 2021, Jaldhar H. Vyas via Advaita-l wrote: > Dhaval Patel > ------------ > > Hi, I am Dr. Dhaval Patel. I am interested in Advaita Vedanta as propounded > by Shankaracharya. I intend to get my doubts cleared by honourable scholars > on the list,as and when I am confronted with a text I do not understand. > For those who don't know Dr. Patel, he is the person behind https://www.sanskritworld.in a web site that with its large collection of texts certainly lives up to the tagline "the place for Sanskrit lovers." I visit it often and you should too. -- Jaldhar H. Vyas From jaldhar at braincells.com Tue Aug 3 02:23:05 2021 From: jaldhar at braincells.com (jaldhar at braincells.com) Date: Tue, 3 Aug 2021 02:23:05 -0400 (EDT) Subject: [Advaita-l] New members In-Reply-To: References: Message-ID: On Tue, 3 Aug 2021, Jaldhar H. Vyas via Advaita-l wrote: > > My name is Gabriel from Manila, Philippines. > > In my search of knowing myself, I came to know my birth moon which is hasta > nakshatra in 4th pada with the motivation to attain moksha, liberation from > samsara in this lifetime by studying jhana marga. > > I learned that a master or guru is really important to guide me in my seach - > that pointed me in this site to understand more on the Advaita Vedanta > philosophy. > > Thank you and I hope that more light will be shared by the members of this > group. > > Sincerely, > > Gabriel Hello Gabriel, as a result of the merit gained over many lifetimes it looks like you have developed a yearning for liberation in this life time. Good for you! Even with a natural inclination it is a difficult goal not reached by many but there is no like time like the present. You are right that finding a guru is a must. That's going to very difficult in your current location. I recommend you visit India if you haven't already. Books and Internet sites can be helpful but they are not (even this one) substitutes for a personal relationship with someone who is both shrotriya (educated in the Vedanta shastra) and brahmanishtha (established in Brahman.) -- Jaldhar H. Vyas From v.subrahmanian at gmail.com Tue Aug 3 02:31:44 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Tue, 3 Aug 2021 12:01:44 +0530 Subject: [Advaita-l] sanskritworld.in In-Reply-To: References: Message-ID: Dr.Dhaval Patel is instrumental in publishing several unavailable kosha-s, lexicons. His effort in this is immense. We welcome him to this forum. warm regards subbu On Tue, Aug 3, 2021 at 10:17 AM Jaldhar H. Vyas via Advaita-l < advaita-l at lists.advaita-vedanta.org> wrote: > On Tue, 3 Aug 2021, Jaldhar H. Vyas via Advaita-l wrote: > > > Dhaval Patel > > ------------ > > > > Hi, I am Dr. Dhaval Patel. I am interested in Advaita Vedanta as > propounded > > by Shankaracharya. I intend to get my doubts cleared by honourable > scholars > > on the list,as and when I am confronted with a text I do not understand. > > > > > For those who don't know Dr. Patel, he is the person behind > https://www.sanskritworld.in a web site that with its large collection of > texts certainly lives up to the tagline "the place for Sanskrit lovers." > I visit it often and you should too. > > -- > Jaldhar H. Vyas > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From drdhaval2785 at gmail.com Tue Aug 3 02:49:36 2021 From: drdhaval2785 at gmail.com (Dhaval Patel) Date: Tue, 3 Aug 2021 12:19:36 +0530 Subject: [Advaita-l] sanskritworld.in In-Reply-To: References: Message-ID: Thank you very much for your warm welcome. Dr. Dhaval Patel From raghavkumar00 at gmail.com Tue Aug 3 10:08:51 2021 From: raghavkumar00 at gmail.com (Raghav Kumar Dwivedula) Date: Tue, 3 Aug 2021 19:38:51 +0530 Subject: [Advaita-l] A thrilling tribute to the Guru - A short speech in Sanskrit In-Reply-To: References: Message-ID: Its a well-made clip and the English translation helps reach a wider audience who have partial knowledge of Samskritam. Thanks for sharing, Subbuji Om On Tue, 3 Aug, 2021, 1:43 am V Subrahmanian via Advaita-l, < advaita-l at lists.advaita-vedanta.org> wrote: > HH Sri Sannidhanam on the exalting comprehensive skills of his Guru: > > > https://youtu.be/XPnlLiwwP8I > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From jaldhar at braincells.com Tue Aug 3 12:05:10 2021 From: jaldhar at braincells.com (jaldhar at braincells.com) Date: Tue, 3 Aug 2021 12:05:10 -0400 (EDT) Subject: [Advaita-l] [advaitin] Shri Harsha's Khandana Khanda Khadya (English) In-Reply-To: References: Message-ID: On Mon, 26 Jul 2021, Raghav Kumar Dwivedula via Advaita-l wrote: > Given that the nyAya school is the main pUrvapaxI for Sri Harsha, were > there any post-Shankara nyAya texts which particularly analyse and dismiss > advaitic assertions. I am aware of pre-Shankara texts of nyAya but not > after him. Not really because modern Nyaya mainly focuses on pramanas and Advaita Vedanta doesn't have much to say on pramanas beyond what the Mimamsakas say. The latter are extensively criticised in Tattvachintamani etc. On Tue, 27 Jul 2021, Raghav Kumar Dwivedula via Advaita-l wrote: > I gather that the pre-Shankara naiyAyikas were not theologically sectarian > Vaishnavas. This is as one would expect. In fact many were Shaivas. Unfortunately I read this once but can't find the source but there was a saying in ancient times that "Vaisheshikas are Shaivas [i.e. Siddhanti Shaivas] and Nayayikas are Pashupatas" That's probably an exaggeration but for example Uddyotakara, the varttikakara on Nyaya Sutras is called a Pashupata acharya in colophons. > So I was wondering who if any inherited the mantle of the earlier > non-sectarian naiyAyikas. Then I later came across the fact that Gangesha > Upadhyaya, the great acharya of navya-nyAya begins his work, > tattvacintaamaNi, with a salutation to Lord Shiva. And a critic of > khanDanakhanDakhAdya viz., Shankara Mishra was also not known to be of the > vaiShNava school. Shankara Mishra was also a Shaiva. According to his entry in the Encyclopedia of Indian philosophies, he is even considered to be an avatara of Shiva Bhagavan in his native Mithila. (Can anyone confirm or deny?) On the other hand, he has also written a tika on Gita Govinda. It is interesting that several Nyaya authors have written tikas on Khandanakhandakhadya - possibly more than Advaitins themselves! > > And yes I understand it's quite apt to note the closeness between > pre-Shankara bhedAbhedavAda (which Sri Shankara has refuted in bhAShyas) > and later vaiShNava dvaita (the gauDiya vaiShNavas are not apologetic to > label themselves acintya-bhedAbheda). It certainly does invite the charge > of pracchana-tArkika (crypto-logicians) upon later dvaita schools. > I read an article about how Navya Nyaya came to South India. It starts with the celebrated Bengali Nayayika Vasudeva Sarvabhauma Bhattacharya who was instrumental in bringing the study of Navya Nyaya from Mithila where it originated to Bengal. Vasudeva taught four famous pupils including Raghunatha Tarka Shiromani Bhattacharya the greatest of the Navyas and Chaitanya the founder of Gaudiya Vaishnavism. Later on in his life he "converted" to Advaita Vedanta and went to live in Puri where he was a court Pandit of the Gajapati king Prataparudra. At the time, the Gajapatis kingdom in Orissa and the Vijayanagar kingdom were the two premier Hindu realms and there was a "cold war" between them. One of the ways the rivalry was expressed was with Sanskrit debates. Vasudeva sent a challenge proclaiming the supremacy of Advaita to Vyas Tirth, his counterpart in Vijayanagara. The latter was unable to respond due to the novel style of argumentation employed by Vasudeva. Intrigued he learned Navya Nyaya (though not from Vasudeva) and employed in in his nyayamrta etc. Advaitins who responded also took note of this new approach and it quickly spread to all parts of the Pandit community. Later, Vasudeva met up once again in Puri with his former pupil Chaitanya and switched once again to Gaudiya Vaishnavism so stories say. On Mon, 26 Jul 2021, Praveen R. Bhat via Advaita-l wrote: > > Wouldn't it be more the other way around, considering that naiyAyikas were > already Dvaitins? Dvaitavedantins seem to have switched allegiance to > nyAya, being pracchanna-naiyAyikas! Yes Nyaya was dualistic from the beginning but as I mentioned before it was predominantly Shaiva dvaita at first and only Vaishnava dvaita later on. However it should not be thought thay Nyaya demands only a dualistic interpretation. Annam Bhatta, the author of the most popular introductory work on Nyaya throughout India, the Tarka Samgraha was an Advaitin. He describes his father one Tirumala as "Advaitavidyacharya". He himself also wrote a vrtti on Brahmasutra Shankarabhashya called mitakshara which has been published I think. At the end of his own commentary, dipika on Tarkasangraha, Annambhatta says: पदार्थज्ञानस्य परमं प्रयोजनं मोक्षः । तथाहि । आत्मावाऽरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यः इति श्रुत्या१ श्रवणादीनामात्मसाक्षात्कारहेतुत्वबोधनात् । "The purpose of the knowledge of categories[1] is moksha. Because the Shruti says, "The Atma is to be heard about, thought about, and contemplated upon."; this should be understood as hearing etc. is the cause of witness of the Atma. श्रुत्या देहादिविलक्षणात्मज्ञाने सत्यप्यसंभवानाऽनिवृत्तेर्युक्त्यनुसन्धानरूपमननसाध्यत्वात् मननोपयोगिपदार्थनिरूपणद्वारा शास्त्रस्यापि मोक्षोपयोगः । "Having heard that Atman is something other than the body, in order to ascertain the truth, it must be thought about with the goal of motiveless research via the method of distinguishing between the categories. In this way this shastra is useful as a means to moksha."[2] [1] The modern tarkashastra is a fusion between the old nyaya and vaisheshika darshans. The seven fundamental categories (padarthas) come from vaisheshika. So padarthajnana "knowledge of the categories" is a synonym for tarkashastra. [2] in other words, logical manana on what has been heard in shruti will lead to the ability to contemplate and apprehend the Atma by helping you understand what is true and false. -- Jaldhar H. Vyas From jaldhar at braincells.com Tue Aug 3 12:09:07 2021 From: jaldhar at braincells.com (jaldhar at braincells.com) Date: Tue, 3 Aug 2021 12:09:07 -0400 (EDT) Subject: [Advaita-l] [advaitin] Shri Harsha's Khandana Khanda Khadya (English) In-Reply-To: References: Message-ID: Very good observations by Vinodh. Proper shravana requires knowlege of grammar, and proper manana requires knowledge of logic but nidhidhyasana is on a topic which is beyond words and thoughts. On Tue, 27 Jul 2021, Vinodh via Advaita-l wrote: >> Perhaps, if I may, I would like to share a couple of things that I found >> very interesting about Sriharsha's work. They are about its relation to >> 20th century logic and about the use of Sriharsha's arguments against the >> Advaitic school of thought itself and how one could possibly reconcile >> this. >> >> 1. Sriharsha's arguments against logic resembles in some way the work of >> the 20th century Logician / Mathematician / Philosopher Kurt Goedel >> related to his Incompleteness >> Theorems. >> The >> first incompleteness theorem essentially states that is that in any system >> of logic which have axioms (assertions of assumptions about "truth"), there >> will always be statements that will be true but can never be proved within >> the system. The second theorem essentially states that any system of logic >> cannot prove its own consistency. Reading about Sriharsha's arguments >> against Nyayikas, who are essentially logicians, reminded me of Goedel and >> his Incompleteness theorems. Goedel's theorems dealt a big blow to the >> mathematician community in 1930s because mathematicians seemed to be sure >> that, given a particular statement, it can always be shown to be true or >> false. And what Goedel's incompleteness theorem meant was that there could >> be certain statements, which have neither been proved or disproved for >> centuries and have had entire lives spent on them, may be one of those true >> statements which can never be proved within a system of logic. In a similar >> way, I could imagine that the power of Sriharsha's arguments in his >> Khandana Khanda Khadya could be equally devastating for the Nyayikas. >> >> 2. What I found quite interesting in the Introduction by the translator of >> the Khandana Khada Khadya was a note regarding a rebuttal by Shankara >> Mishra to Sriharsha's arguments by using it against the Vedantin's view. >> >> >> >> With regard to this rebuttal, however, clarity can be obtained by the >> following excerpt from the article on "Is Advaita a framework?" >> (which >> you have also noted in another thread): >> >> "It is the folly of someone if he attaches himself with something, >> some 'ism'. Sriharsha, the authorof the 'Khandana-khanda-khAdya' says: >> अभीष्टशसद्धावशप खंडनानांअखशडडराज्ञाशमव नैवमाज्ञा । >> तताशन कस्मान्न याशभलाषंसैद्धाशन्तके ऽप्यध्वशन योजयध्वम्॥ >> [Though what is intended is secured by the arguments refuting the >> other schools, they are not like an edict of a king who is deemed to be >> above it. Therefore, there is no reason as to why they (arguments) may not >> be levelled as desired, even against the path delineated by the siddhAnta.] >> Shankaracharya has said in the adhyAsa bhAshya: All shAstra-s, >> including those directed at teaching the means for moksha, belong to the >> realm of avidya. And that includes >> 'advaita' as a framework." >> >> In the above, Sriharsha himself admits that the arguments for refuting the >> other schools can be levelled as desired even against the Vedantin himself. >> >> Therefore, as the shruti says, what can be conveyed by words and arguments >> are only what the Truth is *not* ('na iti, na iti') because the Truth is >> beyond words and imagination ('yato vaacho nivartante apraapya manasa >> saha'), words and imagination being dependent on It and not the other way >> around. Words and the logic that is conveyed by using them are only useful >> in showing that the logic and words are themselves useless in expressing >> the Truth directly. They are only indirectly pointing to the Truth, which >> is beyond any words or logic, by showing what the Truth is not. The 20th >> century Advaitic philosopher Satchidanandendra Saraswati >> in his work >> titled Vedanta Prakriya Pratibhijna (translated into English as "The >> Method of the Vedanta: A Critical Account of the Advaita Tradition" >> ) >> critically examines several Advaitic texts as well as texts from other >> schools of thought and claims that this is the way the shruti shows the >> Truth. >> -- Jaldhar H. Vyas From bhatpraveen at gmail.com Tue Aug 3 12:49:49 2021 From: bhatpraveen at gmail.com (Praveen R. Bhat) Date: Tue, 3 Aug 2021 22:19:49 +0530 Subject: [Advaita-l] [advaitin] Shri Harsha's Khandana Khanda Khadya (English) In-Reply-To: References: Message-ID: Namaste Jaldharji, On Tue, Aug 3, 2021 at 9:35 PM Jaldhar H. Vyas via Advaita-l < advaita-l at lists.advaita-vedanta.org> wrote: > > > Yes Nyaya was dualistic from the beginning but as I mentioned before it > was predominantly Shaiva dvaita at first and only Vaishnava dvaita later > on. > Yes, that was the intention in saying that Naiyyayikas were dvaitins, not the modern day Dvaita-Vedantins though. In one of the mangalAcharaNas addressed to Shiva, I recall someone explaining that the Tarkikas jovially blackmail Shiva that if he doesn't help them understand the padArthas, they will complain to Parvati that he is hiding Ganga on his head! :-) However it should not be thought thay Nyaya demands only a dualistic > interpretation. Annam Bhatta, the author of the most popular introductory > work on Nyaya throughout India, the Tarka Samgraha was an Advaitin. He > describes his father one Tirumala as "Advaitavidyacharya". He himself > also wrote a vrtti on Brahmasutra Shankarabhashya called mitakshara which > has been published I think. Thanks, I recall reading this. As an aside, Sadhu Nischaladasa has done a good summary of the utility of other darshanas in Vicharasagara. --praveen From v.subrahmanian at gmail.com Wed Aug 4 00:50:07 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Wed, 4 Aug 2021 10:20:07 +0530 Subject: [Advaita-l] [advaitin] Shri Harsha's Khandana Khanda Khadya (English) In-Reply-To: References: Message-ID: On Tue, Aug 3, 2021 at 10:38 PM Praveen R. Bhat via Advaita-l < advaita-l at lists.advaita-vedanta.org> wrote: > Namaste Jaldharji, > > On Tue, Aug 3, 2021 at 9:35 PM Jaldhar H. Vyas via Advaita-l < > advaita-l at lists.advaita-vedanta.org> wrote: > > > > > > > Yes Nyaya was dualistic from the beginning but as I mentioned before it > > was predominantly Shaiva dvaita at first and only Vaishnava dvaita later > > on. > Yes, even I have read that the Supreme Ishwara in Nyaya-Vaisheshika is Shiva. In the Sankshepa shaariraka of Sarvajnatman there is a 'comparison' of the Ishwara of the Nyaya-vaisheshika and the Ishwara of Vedanta. Sarvajnatman says that the latter is superior to the former. The idea is: for the Vaisheshika the Ishwara is kevala nimitta kArNam as opposed to the ubhaya kAraNatvam of the Vedantin. This way, the latter alone can be admitted to be Sarvajna and not the former. So goes the discussion which would appear to the casual reader to mean: Vishnu is superior to Shiva. However, on a closer scrutiny, considering the kevala nimitta, etc. aspect, the truth can be deciphered: Sarvajnatman is not making a compare-contrast between Shiva and Vishnu per se; he is only showing that the former, if kevala nimitta karana, can't be the Sarvajna that is ubhaya kAraNam. The above offers a clue to Shankara's handling the Pashupata Mata, where too their Ishwara is kevala nimitta kAranam. In the next Pancharatra school discussion, Vasudeva is both nimitta and upAdAna as per Shankara. Some who have not noticed the subtle difference, obviously wrongly conclude: Shankara has clearly differentiated between Shiva and Vishnu, favoring the latter. regards subbu > > From agnimile at gmail.com Wed Aug 4 02:39:12 2021 From: agnimile at gmail.com (Venkatraghavan S) Date: Wed, 4 Aug 2021 07:39:12 +0100 Subject: [Advaita-l] [advaitin] A thrilling tribute to the Guru - A short speech in Sanskrit In-Reply-To: References: Message-ID: Namaste, This is a beautiful talk. Especially in the mahAgaNapati vAkyArtha recording they have posted in there, Mahasannidhanam quotes a verse from the nyAyArakshAmaNi by appayya dIkshitendra. नालीकासनमीश्वरश्शिखरिणां तत्कन्धरोत्थायिनो गन्धर्वाः पुनरेतदध्वचरिते चक्रे तदुद्धारकः। पत्री तत्प्रभुवैरिणां परिवृढो जीवा च यस्याभवत् तस्यान्तेवसतां रिपुक्षयविधौ देवाय तस्मै नमः॥ The verse and Mahasannidhanam's explanation of the same are a delight. There are three instances of the pronoun तत् occurring in the verse, where each instance refers to a noun, but the object denoted by the pronoun is different to the object denoted by the noun. As I was curious, I went back to the Nyayarakshamani to see the context in which the shloka is mentioned by dIkshitendra. In the AnandamayAdhikaraNam, the discussion is whether in the context of talking of the Anandamaya Atma, if Brahman is the main teaching or if it is taught as a part of the Anandamaya. There, it is established that Brahman is the main teaching, and the sentence ब्रह्म पुच्छं प्रतिष्ठा does not convey that Brahman is taught as a part of the Anandamaya, for the purpose of upAsana. In the first sUtra आनन्दमयोऽभ्यासात्, the word आनन्दमयः is interpreted by lakshaNA to mean Brahman which is referred to in the sentence, ब्रह्म पुच्छं प्रतिष्ठा in the context of Anandamaya Atma. Later, there is another sUtra in the same adhikaraNam, तद्धेतुव्यपदेशात् where the sUtrakAra provided another upapatti, reason, for Brahman to be the main teaching - The teaching इदं सर्वमसृजत यदिदं किंच occuring in the same location, also proves how Brahman is the main teaching because it is taught to be the cause for all this, including the Anandamaya. Because Brahman is taught to be the cause of the Anandamaya (तत्), it is the main teaching here says the sUtra, not as a part of the Anandamaya. Here, an objection is raised. In the first sUtra of the adhikaraNam, the noun आनन्दमयः was interpreted by lakshaNa to mean "Brahman which is referred to in the brahma pucCham pratiShThA sentence occuring in the context of the teaching of Anandamaya Atma". How can the pronoun तत् occuring in तद्धेतुव्यपदेशात्, which refers to the noun आनन्दमयः of the sUtra, refer to the primary meaning of the word as Anandamaya, when the noun was interpreted by lakshaNA to mean Brahman? To which, appayya dIkshitendra uses this shloka to show how even if the pronoun refers to the noun, there is no rule to say that the object denoted by the noun and pronoun have to be the same. Om tat sat. Kind regards, Venkatraghavan On Mon, 2 Aug 2021, 16:25 V Subrahmanian, wrote: > HH Sri Sannidhanam on the exalting comprehensive skills of his Guru: > > > https://youtu.be/XPnlLiwwP8I > > -- > You received this message because you are subscribed to the Google Groups > "advaitin" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to advaitin+unsubscribe at googlegroups.com. > To view this discussion on the web visit > https://groups.google.com/d/msgid/advaitin/CAKk0Te3Oamf9ANkG9H4iLchfGAKB1Kuzx4HWPRwPMdJtbyBUXg%40mail.gmail.com > > . > > From devbab at gmail.com Wed Aug 4 04:04:26 2021 From: devbab at gmail.com (Dev Babu) Date: Wed, 4 Aug 2021 18:04:26 +1000 Subject: [Advaita-l] [advaitin] A thrilling tribute to the Guru - A short speech in Sanskrit In-Reply-To: References: Message-ID: Thank you millions Sri Venkatraghavan ji Namo Namaha On Wed, 4 Aug 2021, 5:18 pm Venkatraghavan S via Advaita-l, < advaita-l at lists.advaita-vedanta.org> wrote: > Namaste, > > This is a beautiful talk. Especially in the mahAgaNapati vAkyArtha > recording they have posted in there, Mahasannidhanam quotes a verse from > the nyAyArakshAmaNi by appayya dIkshitendra. > > नालीकासनमीश्वरश्शिखरिणां तत्कन्धरोत्थायिनो गन्धर्वाः पुनरेतदध्वचरिते चक्रे > तदुद्धारकः। > पत्री तत्प्रभुवैरिणां परिवृढो जीवा च यस्याभवत् तस्यान्तेवसतां रिपुक्षयविधौ > देवाय तस्मै नमः॥ > > The verse and Mahasannidhanam's explanation of the same are a delight. > There are three instances of the pronoun तत् occurring in the verse, where > each instance refers to a noun, but the object denoted by the pronoun is > different to the object denoted by the noun. > > As I was curious, I went back to the Nyayarakshamani to see the context in > which the shloka is mentioned by dIkshitendra. > > In the AnandamayAdhikaraNam, the discussion is whether in the context of > talking of the Anandamaya Atma, if Brahman is the main teaching or if it is > taught as a part of the Anandamaya. > There, it is established that Brahman is the main teaching, and the > sentence ब्रह्म पुच्छं प्रतिष्ठा does not convey that Brahman is taught as > a part of the Anandamaya, for the purpose of upAsana. > > In the first sUtra आनन्दमयोऽभ्यासात्, the word आनन्दमयः is interpreted by > lakshaNA to mean Brahman which is referred to in the sentence, ब्रह्म > पुच्छं प्रतिष्ठा in the context of Anandamaya Atma. > > Later, there is another sUtra in the same adhikaraNam, तद्धेतुव्यपदेशात् > where the sUtrakAra provided another upapatti, reason, for Brahman to be > the main teaching - The teaching इदं सर्वमसृजत यदिदं किंच occuring in the > same location, also proves how Brahman is the main teaching because it is > taught to be the cause for all this, including the Anandamaya. Because > Brahman is taught to be the cause of the Anandamaya (तत्), it is the main > teaching here says the sUtra, not as a part of the Anandamaya. > > Here, an objection is raised. In the first sUtra of the adhikaraNam, the > noun आनन्दमयः was interpreted by lakshaNa to mean "Brahman which is > referred to in the brahma pucCham pratiShThA sentence occuring in the > context of the teaching of Anandamaya Atma". > > How can the pronoun तत् occuring in तद्धेतुव्यपदेशात्, which refers to the > noun आनन्दमयः of the sUtra, refer to the primary meaning of the word as > Anandamaya, when the noun was interpreted by lakshaNA to mean Brahman? > > To which, appayya dIkshitendra uses this shloka to show how even if the > pronoun refers to the noun, there is no rule to say that the object denoted > by the noun and pronoun have to be the same. > > Om tat sat. > > Kind regards, > Venkatraghavan > > On Mon, 2 Aug 2021, 16:25 V Subrahmanian, > wrote: > > > HH Sri Sannidhanam on the exalting comprehensive skills of his Guru: > > > > > > https://youtu.be/XPnlLiwwP8I > > > > -- > > You received this message because you are subscribed to the Google Groups > > "advaitin" group. > > To unsubscribe from this group and stop receiving emails from it, send an > > email to advaitin+unsubscribe at googlegroups.com. > > To view this discussion on the web visit > > > https://groups.google.com/d/msgid/advaitin/CAKk0Te3Oamf9ANkG9H4iLchfGAKB1Kuzx4HWPRwPMdJtbyBUXg%40mail.gmail.com > > < > https://groups.google.com/d/msgid/advaitin/CAKk0Te3Oamf9ANkG9H4iLchfGAKB1Kuzx4HWPRwPMdJtbyBUXg%40mail.gmail.com?utm_medium=email&utm_source=footer > > > > . > > > > > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From raghavkumar00 at gmail.com Wed Aug 4 07:37:02 2021 From: raghavkumar00 at gmail.com (Raghav Kumar Dwivedula) Date: Wed, 4 Aug 2021 17:07:02 +0530 Subject: [Advaita-l] [advaitin] A thrilling tribute to the Guru - A short speech in Sanskrit In-Reply-To: References: Message-ID: Namaste Venkat ji Thank you for that detailed post explaining the entire context. This is cut-pasted from Sri LalitaalaalitaH's blog for completeness. Brahmavidyabharanam is mentioned as a possible source but it's not authenticated. नालीकासनमीश्वरश्शिखरिणां तत्कन्धरोत्थायिनो गन्धर्वाःपुनरेतदध्वचरितौ चक्रे तदुद्धारकः । पत्री तत्प्रभुवैरिणां परिवृढो जीवा च यस्याभवत् तस्यान्तेवसतां रिपुक्षयविधौ देवाय तस्मै नमः । तत्र वैचित्र्यमिदं यत् सर्वनामभिः पूर्वोक्तप्रातिपदिकस्यैवार्थान्तरस्य परामर्शः क्रियते , विभक्तिलिङ्गव्यत्यासश्च भवत्येव । तथा हि – शिखरिणां पर्वतानामीश्वरः स्वामी मेरुः । यस्य नालीकासनं धनुः अभवत् । तत्कन्धरोत्थायिनः नालीकासनग्रीवोत्थाः ब्रह्ममुखात्मका वेदाश्चत्वारः ; नालीकः कमलं तदेवासनं यस्य स ब्रह्मा इति । गन्धर्वा हयाः अभवन् । पुनः एतदध्वचरितौ = गन्धर्वाध्वचरितौ , गन्धर्वाणां मार्गे चरणं ययोस्तौ सूर्यचन्द्रौ यस्य रथस्य चक्रेभूताम् । तदुद्धारकः चक्रोद्धारकः विष्णुः । पत्री शरोभवत् । तत्प्रभुवैरिणां परिवृढः पत्रीणां श्येनानां प्रभुर्गरुडस्तस्य वैरिणः सर्पास्तेषां परिवृढ ईश्वरः । यस्य जीवा मौर्वी अभवत् । तस्य जीवस्य बृहस्पतेरन्तेवसतां शिष्याणां देवानाम् । रिपुक्षयविधौ तस्मै देवाय नमः । कैश्चिदुक्तं ब्रह्मविद्याभरणादौ दृश्यते । विशिष्य कश्चन पुटादिकं निर्दिशेत् जानाति चेत् । Om Raghav On Wed, 4 Aug, 2021, 3:48 pm Venkatraghavan S via Advaita-l, < advaita-l at lists.advaita-vedanta.org> wrote: > Namaste, > > This is a beautiful talk. Especially in the mahAgaNapati vAkyArtha > recording they have posted in there, Mahasannidhanam quotes a verse from > the nyAyArakshAmaNi by appayya dIkshitendra. > > नालीकासनमीश्वरश्शिखरिणां तत्कन्धरोत्थायिनो गन्धर्वाः पुनरेतदध्वचरिते चक्रे > तदुद्धारकः। > पत्री तत्प्रभुवैरिणां परिवृढो जीवा च यस्याभवत् तस्यान्तेवसतां रिपुक्षयविधौ > देवाय तस्मै नमः॥ > > The verse and Mahasannidhanam's explanation of the same are a delight. > There are three instances of the pronoun तत् occurring in the verse, where > each instance refers to a noun, but the object denoted by the pronoun is > different to the object denoted by the noun. > > As I was curious, I went back to the Nyayarakshamani to see the context in > which the shloka is mentioned by dIkshitendra. > > In the AnandamayAdhikaraNam, the discussion is whether in the context of > talking of the Anandamaya Atma, if Brahman is the main teaching or if it is > taught as a part of the Anandamaya. > There, it is established that Brahman is the main teaching, and the > sentence ब्रह्म पुच्छं प्रतिष्ठा does not convey that Brahman is taught as > a part of the Anandamaya, for the purpose of upAsana. > > In the first sUtra आनन्दमयोऽभ्यासात्, the word आनन्दमयः is interpreted by > lakshaNA to mean Brahman which is referred to in the sentence, ब्रह्म > पुच्छं प्रतिष्ठा in the context of Anandamaya Atma. > > Later, there is another sUtra in the same adhikaraNam, तद्धेतुव्यपदेशात् > where the sUtrakAra provided another upapatti, reason, for Brahman to be > the main teaching - The teaching इदं सर्वमसृजत यदिदं किंच occuring in the > same location, also proves how Brahman is the main teaching because it is > taught to be the cause for all this, including the Anandamaya. Because > Brahman is taught to be the cause of the Anandamaya (तत्), it is the main > teaching here says the sUtra, not as a part of the Anandamaya. > > Here, an objection is raised. In the first sUtra of the adhikaraNam, the > noun आनन्दमयः was interpreted by lakshaNa to mean "Brahman which is > referred to in the brahma pucCham pratiShThA sentence occuring in the > context of the teaching of Anandamaya Atma". > > How can the pronoun तत् occuring in तद्धेतुव्यपदेशात्, which refers to the > noun आनन्दमयः of the sUtra, refer to the primary meaning of the word as > Anandamaya, when the noun was interpreted by lakshaNA to mean Brahman? > > To which, appayya dIkshitendra uses this shloka to show how even if the > pronoun refers to the noun, there is no rule to say that the object denoted > by the noun and pronoun have to be the same. > > Om tat sat. > > Kind regards, > Venkatraghavan > > On Mon, 2 Aug 2021, 16:25 V Subrahmanian, > wrote: > > > HH Sri Sannidhanam on the exalting comprehensive skills of his Guru: > > > > > > https://youtu.be/XPnlLiwwP8I > > > > -- > > You received this message because you are subscribed to the Google Groups > > "advaitin" group. > > To unsubscribe from this group and stop receiving emails from it, send an > > email to advaitin+unsubscribe at googlegroups.com. > > To view this discussion on the web visit > > > https://groups.google.com/d/msgid/advaitin/CAKk0Te3Oamf9ANkG9H4iLchfGAKB1Kuzx4HWPRwPMdJtbyBUXg%40mail.gmail.com > > < > https://groups.google.com/d/msgid/advaitin/CAKk0Te3Oamf9ANkG9H4iLchfGAKB1Kuzx4HWPRwPMdJtbyBUXg%40mail.gmail.com?utm_medium=email&utm_source=footer > > > > . > > > > > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From v.subrahmanian at gmail.com Wed Aug 4 07:49:09 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Wed, 4 Aug 2021 17:19:09 +0530 Subject: [Advaita-l] Fwd: Rendering Complete works of Shankaracharya in Malayalam In-Reply-To: References: Message-ID: ---------- Forwarded message --------- From: V Subrahmanian Date: Wed, Aug 4, 2021 at 5:15 PM Subject: Rendering Complete works of Shankaracharya in Malayalam To: This is a mega initiative of publishing the Complete Works of Adishankara in Malayalam. Pl. read the English booklet and also share the above material in other groups. They are now on Soundarya Lahari Parayanam teaching and about 1 lakh people are involved, headed for a grand samaropanam on Karthika Pournami at Tiruvananthapuram. They will also be doing Bhashya Parayanam at Kalaty. Here are two booklets, one in Malayalam and another in English, giving details about the project. One can read the booklet and give whatever suggestion that is relevant, addressing it to the email id given therein. Malayalam: https://adbhutam.files.wordpress.com/2021/08/sasasa-malayalam-booklet-latest.pdf English: https://adbhutam.files.wordpress.com/2021/08/sasasa-english-booklet.pdf Here are some flyers: https://groups.google.com/g/advaitin/c/9w15RGIZReE regards subbu From keshava.mahadeva143 at gmail.com Wed Aug 4 20:16:26 2021 From: keshava.mahadeva143 at gmail.com (Keshava Mahadeva) Date: Wed, 4 Aug 2021 20:16:26 -0400 Subject: [Advaita-l] UPAMANYU MAHARISHI PART 11 - KRISHNA GLORIFIES PARAMA SHIVA & PARA SHAKTI Message-ID: https://youtu.be/1t0IGT7K8mQ This is a series of lectures talking about the greatness & surrender of Upamanyu Maharishi to Lord Shiva. He is also the Shiva Diksha GURU for Krishna and explained to him about the Supreme Shiva Tattva. This video talks about Krishna glorifying Para Shakti & Parama Shiva. From v.subrahmanian at gmail.com Thu Aug 5 00:41:21 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Thu, 5 Aug 2021 10:11:21 +0530 Subject: [Advaita-l] A wonderful talk on Shankara - Hindi Message-ID: https://drive.google.com/folderview?id=1kCp8ZCrGIscqk7BbV48chCZabgxQSIJw From v.subrahmanian at gmail.com Thu Aug 5 03:14:55 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Thu, 5 Aug 2021 12:44:55 +0530 Subject: [Advaita-l] 10,000 names of Sambasadashiva Message-ID: https://sanskritdocuments.org/doc_shiva/sAmbasadAshivAyutanAmAvalI.html >From Shivanamamanjari, Mahaperiaval Publication Compiled by Brahma Vidya Ratna, Rashtrapati Sammanita Vaidya S.V. Radhakrishna Sastri, Srirangam, Chennai This is a compilation of Ten Thousand Names of Lord Shiva in Sanskrit alphabetical order, enabling one to worship Shiva by adding ‘namaH’ at the end of each name. These names have been taken from Mahabharatam, Linga Puranam, Brahmavaivarta Puranam, Vamana Puranam, Koorma Puranam, Varaha Puranam, Matsya Puranam, Skanda Puranam, Bhavishyottara Puranam, etc. and ShreeRudra Prashnam, Rudrayamalam, Agama Sarasangraham, Shivrahasyam, Vyaasa Geetaa, Haalaasya Maahaatmyam, etc of Yajurveda, and also from other Shiva Stotras having proper meanings and commentaries. The Chief Minister, Sri Gundu Guruswami of the King of Karvet in Andhra Pradesh had arranged with the Asthana Vidvaans of the Royal Court – Pandits Devarkonda Subrahmanya Shastri and Vedam Nrisimha Deekshitar, for the compilation of these very great names. From v.subrahmanian at gmail.com Thu Aug 5 04:19:05 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Thu, 5 Aug 2021 13:49:05 +0530 Subject: [Advaita-l] Bhagavatam - Advaita-friendly verses Message-ID: The context is: Vasudeva, the father of Krishna, expounding the Tattva of Bhagavan, upon the birth of the Child, and Bhagavan approving it. https://sa.wikisource.org/s/j55 नश्वरेष्विह भावेषु तदसि त्वमनश्वरम् यथा द्रव्यविकारेषु द्रव्यमात्रं निरूपितम् १२ सत्त्वम्रजस्तम इति गुणास्तद्वृत्तयश्च याः त्वय्यद्धा ब्रह्मणि परे कल्पिता योगमायया १३ तस्मान्न सन्त्यमी भावा यर्हि त्वयि विकल्पिताः त्वं चामीषु विकारेषु ह्यन्यदाव्यावहारिकः १४ The above verses mean: The immutable exists in and through the mutable. The essence, the material cause, alone is the real in all the effects. The three guna-s, sattva, etc. and their effects are superimposed by Yoga maya in Brahman the Supreme. Hence these effects do not exist in Brahman which is avyavahaaryam. This last verse above is an allusion to the Mandukya 7th mantra: नान्तःप्रज्ञं.....अव्यवहार्यं....The above verse uses another form of this term: avyavahArikaH, that which is not vyAvahArika. Thereby the Bhagavatam implies that the entire world of effects, being a projection of Maya of three guna-s, is vyAvahArika and thereby not real, as stated in this very verse: तस्मान्न सन्त्यमी भावा यर्हि त्वयि विकल्पिताः. श्रीभगवानुवाच आत्मा ह्येकः स्वयंज्योतिर्नित्योऽन्यो निर्गुणो गुणैः आत्मसृष्टैस्तत्कृतेषु भूतेषु बहुधेयते २४ खं वायुर्ज्योतिरापो भूस्तत्कृतेषु यथाशयम् आविस्तिरोऽल्पभूर्येको नानात्वं यात्यसावपि २५ Atman is One, self-luminous and eternal, niguNa, different from the guNa-s. Yet, it is seen as many in the effects which are its own, through the agency of Maya (as seen in the earlier set of verses). Just as one element, for example, the prithvi, alone is seen in all its effects, so too the Atman/Brahman. Thus in the above sets of verses, the central doctrinal aspects of Vedanta are very well brought out: The Paramarthika - Vyavaharika, the unreality of Maya and its effects (the world) and the sole reality of the Nirguna Brahman. Om Tat Sat From chevendrakaushik at gmail.com Thu Aug 5 06:21:24 2021 From: chevendrakaushik at gmail.com (Kaushik Chevendra) Date: Thu, 5 Aug 2021 15:51:24 +0530 Subject: [Advaita-l] Bhagavatam - Advaita-friendly verses In-Reply-To: References: Message-ID: Very nice excerpt sir. The bagavatham surely has advaita as it's core meaning while stressing the most essential component to achieve that jnana, i.e bakthi. On Thu, 5 Aug 2021, 15:08 V Subrahmanian via Advaita-l, < advaita-l at lists.advaita-vedanta.org> wrote: > The context is: Vasudeva, the father of Krishna, expounding the Tattva of > Bhagavan, upon the birth of the Child, and Bhagavan approving it. > > https://sa.wikisource.org/s/j55 > > नश्वरेष्विह भावेषु तदसि त्वमनश्वरम् > यथा द्रव्यविकारेषु द्रव्यमात्रं निरूपितम् १२ > सत्त्वम्रजस्तम इति गुणास्तद्वृत्तयश्च याः > त्वय्यद्धा ब्रह्मणि परे कल्पिता योगमायया १३ > तस्मान्न सन्त्यमी भावा यर्हि त्वयि विकल्पिताः > त्वं चामीषु विकारेषु ह्यन्यदाव्यावहारिकः १४ > > The above verses mean: The immutable exists in and through the mutable. The > essence, the material cause, alone is the real in all the effects. The > three guna-s, sattva, etc. and their effects are superimposed by Yoga maya > in Brahman the Supreme. Hence these effects do not exist in Brahman which > is avyavahaaryam. > > This last verse above is an allusion to the Mandukya 7th mantra: > नान्तःप्रज्ञं.....अव्यवहार्यं....The above verse uses another form of this > term: avyavahArikaH, that which is not vyAvahArika. Thereby the Bhagavatam > implies that the entire world of effects, being a projection of Maya of > three guna-s, is vyAvahArika and thereby not real, as stated in this very > verse: तस्मान्न सन्त्यमी भावा यर्हि त्वयि विकल्पिताः. > > श्रीभगवानुवाच > आत्मा ह्येकः स्वयंज्योतिर्नित्योऽन्यो निर्गुणो गुणैः > आत्मसृष्टैस्तत्कृतेषु भूतेषु बहुधेयते २४ > खं वायुर्ज्योतिरापो भूस्तत्कृतेषु यथाशयम् > आविस्तिरोऽल्पभूर्येको नानात्वं यात्यसावपि २५ > > Atman is One, self-luminous and eternal, niguNa, different from the guNa-s. > Yet, it is seen as many in the effects which are its own, through the > agency of Maya (as seen in the earlier set of verses). Just as one element, > for example, the prithvi, alone is seen in all its effects, so too the > Atman/Brahman. > > Thus in the above sets of verses, the central doctrinal aspects of Vedanta > are very well brought out: The Paramarthika - Vyavaharika, the unreality of > Maya and its effects (the world) and the sole reality of the Nirguna > Brahman. > > Om Tat Sat > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From chevendrakaushik at gmail.com Thu Aug 5 11:10:07 2021 From: chevendrakaushik at gmail.com (Kaushik Chevendra) Date: Thu, 5 Aug 2021 20:40:07 +0530 Subject: [Advaita-l] mercy of lord Message-ID: Here is a small para from a discourse of shri abhinava tirtha swamin- The Lord’s mercy extends to all. Did not Rāma tell Sugrīva when the latter voiced concern about accepting Vibhīṣaṇa, “To anyone who seeks refuge in Me but once, saying, ‘I am Yours’, I grant fearlessness”?21 A sincere devotee has no cause for any worry, for he has surrendered his body and mind to God and left everything in God’s hands. Overpowered by love for devotees who have surrendered, Kṛṣṇa declared to Uddhava, “With a view to purifying Myself by the dust of the feet of the sage who longs for nothing, bears enmity to none and is same-sighted, I always follow him.”22 What a remarkable proclamation by the perfect Lord of the cosmos! While it is said that a true devotee is in God’s loving care, it would be wrong to infer that a devotee ought not to have any hardship. The Lord is, after all, not only most compassionate but also perfectly just. If a person had committed major transgressions in earlier births, allowing him to go scot-free, without any punishment in the form of suffering, would be a travesty of justice. A judge who refuses to penalise murderers on the ground of kindness would be doing a great disservice to society. He can, of course, take mitigating circumstances and repentance into consideration to reduce the punishment awarded to a person found guilty of a crime. Likewise, God, being just, does award punishment even to devotees, but, being kind, reduces the penalty to the extent possible. Just because a mother scolds her child, does it mean that she does not dearly love her offspring? The Lord proclaims, “Fix your mind on Me. Be My devotee. Worship Me. Prostrate before Me. (Conducting yourself in this fashion, offering all ends, means and needs to Me), you shall come to Me alone. Truly do I promise thus to you, for you are dear to Me.”25 Who indeed would not want to surrender himself to God who is so very loving and loveable! From v.subrahmanian at gmail.com Thu Aug 5 13:59:13 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Thu, 5 Aug 2021 23:29:13 +0530 Subject: [Advaita-l] The System of Sankara - Dr. Will Durant Message-ID: The System of SankaraDr. Will Durant https://www.kamakoti.org/souv/2-6.html From sjayana at yahoo.com Thu Aug 5 18:03:41 2021 From: sjayana at yahoo.com (S Jayanarayanan) Date: Thu, 5 Aug 2021 22:03:41 +0000 (UTC) Subject: [Advaita-l] Jagadguru Speaks: Dedicate All Actions to the Lord References: <1872362624.2086206.1628201021065.ref@mail.yahoo.com> Message-ID: <1872362624.2086206.1628201021065@mail.yahoo.com> (Around the beginning of the month, a nugget of Wisdom from the Jagadguru may be posted on the Chaturamnaya list : http://lists.advaita-vedanta.org/cgi-bin/listinfo/chaturamnaya ) http://www.tattvaloka.com/uploads/jagadguruSpeech/pdf/295019702JSpeaks%20--%20SEPT%202020.pdf No one can guarantee that man's life will unfold as per his desire. While anticipating a favourable future is indeed justified, certain situations may pan contrary to what one desires. Therefore, it is essential for man to perform all his duties as an offering unto the Lord. Man must engage in actions with this sentiment towards the Lord: "I am Your servant. The fruits of all my actions are also Yours." If he were to do so, his mind will not vacillate between extreme joy or poignant sorrow. Regardless of circumstances, he will remain equanimous. It is best to remain composed in the face of all dualities life may confront us with — be it profit or loss, joy or sorrow, birth or death, and so on. sukha.n cha duHkhaM cha bhavAbhavau cha lAbhAlAbhau maraNa.n jIvitaM cha . paryAyashaH sarvamiha spR^ishanti tasmAddhIro naiva hR^iShyenna shochet .. (Vidura Neeti) Nothing is ever permanent in this world, everything is in a state of flux. If one were to grasp this truth, there would be no scope for utter despair or unrestrained joy. Our blessings for all to understand this well and engage in actions as an offering unto the Lord. From v.subrahmanian at gmail.com Fri Aug 6 03:16:09 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Fri, 6 Aug 2021 12:46:09 +0530 Subject: [Advaita-l] Fwd: Bhagavan Shiva ~ the Chaitanya worshipped in Surya mandala In-Reply-To: References: Message-ID: Please read the full post here: https://groups.google.com/g/advaitin/c/BiXm7KfJrUI ---------- Forwarded message --------- From: V Subrahmanian Date: Fri, Aug 6, 2021 at 12:39 PM Subject: Bhagavan Shiva ~ the Chaitanya worshipped in Surya mandala To: , A discussion group for Advaita Vedanta < advaita-l at lists.advaita-vedanta.org> The following is a post by Sri Natraj Maneshinde in FB. He has made an impressive collection of references linking Gayatri to Shiva from various sources. I have given a short reference to Upanishad/Vedic sources: In this post of Sri Natraj Maneshinde, the following verses cited, are provided with Upanishadic/Vedic references by me below: 1. Shiva Purana, Kailasa Samhita, Chapter 13 : The Hiranya-maya Purusha beheld in the Surya mandala, whose limbs are of golden hue, who is described so in the Chandogya upanishad is verily Bhagavan Shiva. एष त आत्मांतर्यामी योऽमृतश्च शिवस्स्वयम् ।। [Antaryami Brahmana of Braihadaranyaka Upanishad. ] यश्चायम्पुरुषे शंभुर्यश्चादित्ये व्यवस्थितः ।। १३ ।। स चाऽसौ सेति पार्थक्यं नैकं सर्वं स ईरितः ।। सोपाधिद्वयमस्यार्थ उपचारात्तथोच्यते ।। १४ ।। [Taittiriya Upanishad: स यश्चायं पुरुषे यश्चासावादिये....] तं शम्भुनाथं श्रुतयो वदन्ति हि हिरण्मयम् ।। हिरण्य बाहव इति सर्वांगस्यो पलक्षलम् ।। १५ ।। [Sri Rudra Prashna of the Krishna yajur veda: नमो हिरण्यबाहवे सेनान्ये दिशां च पतये नमः...] अन्यथा तत्पतित्वं तु न भवेदिति यत्नतः ।। य एषोन्तरिति शंभुश्छान्दोग्ये श्रूयते शिवः ।। १६ ।। हिरण्यश्मश्रुवांस्तद्वद्धिरण्यमयकेशवान् ।। नखमारभ्य केशाग्रा सर्वत्रापि हिरण्मयः ।।१७ [Chandogya Upanishad] The above verses are the Upanishadic/Vedic upabrhmanam in the Shiva Purana. https://www.facebook.com/natraj.maneshinde/posts/3658214734317618 जय जय जगज्जननि।। From keshava.mahadeva143 at gmail.com Fri Aug 6 08:20:58 2021 From: keshava.mahadeva143 at gmail.com (Keshava Mahadeva) Date: Fri, 6 Aug 2021 08:20:58 -0400 Subject: [Advaita-l] UPAMANYU MAHARISHI PART 12 - KRISHNA RECEIVES 16 BOONS FROM PARAMA SHIVA & PARA SHAKTI Message-ID: https://youtu.be/acwHJl3Vnco This is a series of lectures talking about the greatness & surrender of Upamanyu Maharishi to Lord Shiva. He is also the Shiva Diksha GURU for Krishna and explained to him about the Supreme Shiva Tattva. This video talks about Krishna receiving 16 boons from Para Shakti & Parama Shiva. From keshava.mahadeva143 at gmail.com Fri Aug 6 08:23:05 2021 From: keshava.mahadeva143 at gmail.com (Keshava Mahadeva) Date: Fri, 6 Aug 2021 08:23:05 -0400 Subject: [Advaita-l] Fwd: Bhagavan Shiva ~ the Chaitanya worshipped in Surya mandala Message-ID: The link is not working https://www.facebook.com/natraj.maneshinde/posts/3658214734317618 It says "This Content Isn't Available Right Now" From v.subrahmanian at gmail.com Fri Aug 6 08:26:42 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Fri, 6 Aug 2021 17:56:42 +0530 Subject: [Advaita-l] =?utf-8?b?RndkOiB74KSt4KS+4KSw4KSk4KWA4KSv4KS14KS/?= =?utf-8?b?4KSm4KWN4KS14KSk4KWN4KSq4KSw4KS/4KS34KSk4KWNfSBBIExpdmUg?= =?utf-8?q?presentation_-_Prof=2EK=2ERamasubramanian?= In-Reply-To: References: Message-ID: ---------- Forwarded message --------- From: V Subrahmanian Date: Fri, Aug 6, 2021 at 5:56 PM Subject: {भारतीयविद्वत्परिषत्} A Live presentation - Prof.K.Ramasubramanian To: BHARATIYA VIDVAT Now on.... 34th Chaturmasya Samarambha | Pratyakshika - 07 | Prof. K Ramasubramaniyan, IIT Bombay https://www.youtube.com/watch?v=coyWueM1Ebk -- You received this message because you are subscribed to the Google Groups "भारतीयविद्वत्परिषत्" group. To unsubscribe from this group and stop receiving emails from it, send an email to bvparishat+unsubscribe at googlegroups.com. To view this discussion on the web visit https://groups.google.com/d/msgid/bvparishat/CAKk0Te0fQQHhotO57JRne8vfrV7FHzQEWXj0hVe9jyqKNih5Ug%40mail.gmail.com . From v.subrahmanian at gmail.com Fri Aug 6 10:45:07 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Fri, 6 Aug 2021 20:15:07 +0530 Subject: [Advaita-l] Fwd: Bhagavan Shiva ~ the Chaitanya worshipped in Surya mandala In-Reply-To: References: Message-ID: On Fri, 6 Aug 2021, 7:08 pm Keshava Mahadeva via Advaita-l, < advaita-l at lists.advaita-vedanta.org> wrote: > The link is not working > > https://www.facebook.com/natraj.maneshinde/posts/3658214734317618 > > It says "This Content Isn't Available Right Now" > I was able to access the post now through the link. Regards > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From v.subrahmanian at gmail.com Sat Aug 7 12:12:17 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Sat, 7 Aug 2021 21:42:17 +0530 Subject: [Advaita-l] Fwd: [advaitin] Release of My New Book - On the Existence of the Self In-Reply-To: References: Message-ID: ---------- Forwarded message --------- From: Chittaranjan Naik Date: Sat, Aug 7, 2021 at 7:03 PM Subject: [advaitin] Release of My New Book - On the Existence of the Self To: advaitin Namaste, I would like to inform the group that my second book has been published. It is titled '*On the Existence of the Self'*. A brief synopsis of the book is given below: BOOK SYNOPSIS – ON THE EXISTENCE OF THE SELF The atman or the self holds central place in the Indian civilization. Indeed, the pursuit of *atma-jnana* or self-knowledge constitutes the highest goal of human life. Yet, in the modern and post-modern eras, the topic of the self has been relegated to the background with most scientists and philosophers regarding the notion of the self to be some kind of an illusion. The philosopher Daniel Dennett, for example, says that the self is a theoretical construct, just like the notion of center of gravity is, and he characterizes the self as a ‘*center of narrative gravity’*. Unfortunately, today these kinds of ideas have seeped into the soil of our country to an alarming extent and, even more unfortunately, Indian scholars have failed to respond to this pernicious onslaught on the most central feature of Vedic culture. The book *‘On the Existence of the Self’* seeks to make up for this neglect. The book takes up the question of the existence of the self from two perspectives. The first is the historical perspective engendered by the premise of the empirical sciences that all things in the universe can be explained solely from physical causes, an idea that has led to the belief that the physical world forms a causal closure, and the consequent dogma that has taken root that consciousness can be explained as an emergent property or epiphenomenon of brain processes. The second is the philosophical perspective, in particular the perspective that has gained ground from the arguments of David Hume and Emmanuel Kant against *substance ontology* and the consequent discarding of the idea of self as substance; the result is that the self has come to be treated as an illusion or a theoretical construct. The book ‘*On the Existence of the Self*’ confronts both these perspectives before re-establishing the existence of the self. The book is divided into two parts. The first part presents a fresh proof of the existence of the self. The book takes a different approach than the normal one towards proving the existence of the self. Normally, the proof of the existence of the self is provided on the basis of its witnessing power; there would be no awareness or knowledge of the world in the absence of a witnessing consciousness; thus the presence of the self would have to be accepted so that the existence of conscious experience may be made explicable. In this book, the proof of the existence of the self has been provided on the basis of a power that the self is recognize to have in Indian philosophy namely the self’s *kriya shakti* (along with its *ichha shakti* and *jnana shakti*). *Kriya shakti*, as a power of the self, is generally not recognized in Western philosophy. When we invoke our karmendriyas into action, as for example when we move our hands or legs, the origin of this action is the sentient self and not any physical activity or physical phenomenon in the body. But how can it be proved? In order to prove it, the unique characteristic possessed by the self’s actions become the focal point of the proof. This unique characteristic is goal-orientation. It is argued in the book that goal-oriented actions can never originate in purely physical processes acting solely under the laws of physics and that the presence of goal-oriented actions is evidence of an incorporeal entity residing within living beings. This proof, along with some supplementary matter, forms the first part of the book. (The approach of proving the existence of the self from its kriya shakti achieves another important objective: that of dismantling the Charvaka / Epicurean idea that the physical world forms a causal closure and thus laying the door open for a domain of knowledge beyond empirical science.) The second part undertakes a systematic examination of the arguments of three philosophers – David Hume, Emmanuel Kant and Gregory McCullock – from the perspective of the Indian philosophical tradition and shows that their arguments against the existence of the self are products of fallacious reasoning. ***** The book is published by Indic Academy. For those interested in reading the book, it is available on the site of Notion Press and Amazon India. It will be available on Amazon USA & UK by next week. https://notionpress.com/read/on-the-existence-of-the-self https://www.amazon.in/Existence-Self-Dismantling-Physical-Argument/dp/1639976477/ref=sr_1_4?dchild=1&keywords=chittaranjan+naik&qid=1628338320&sr=8-4 Warm regards, Chittaranjan -- You received this message because you are subscribed to the Google Groups "advaitin" group. To unsubscribe from this group and stop receiving emails from it, send an email to advaitin+unsubscribe at googlegroups.com. To view this discussion on the web visit https://groups.google.com/d/msgid/advaitin/c4244a6d-ee12-4821-a17b-f7a879ddb951n%40googlegroups.com . From v.subrahmanian at gmail.com Sat Aug 7 12:13:30 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Sat, 7 Aug 2021 21:43:30 +0530 Subject: [Advaita-l] Fwd: [advaitin] Re: Release of My New Book - On the Existence of the Self In-Reply-To: <92e8f2c7-34ca-4ab5-ae3d-cebaf4ab1d78n@googlegroups.com> References: <92e8f2c7-34ca-4ab5-ae3d-cebaf4ab1d78n@googlegroups.com> Message-ID: ---------- Forwarded message --------- From: Chittaranjan Naik Date: Sat, Aug 7, 2021 at 7:08 PM Subject: [advaitin] Re: Release of My New Book - On the Existence of the Self To: advaitin Namaste, This is the link to Indic Academy's release of the book: https://www.indicacademy.org/new-book-release-on-the-existence-of-the-self-by-chittaranjan-naik/ Warm regards, Chittaranjan On Saturday, August 7, 2021 at 7:02:57 PM UTC+5:30 Chittaranjan Naik wrote: > Namaste, > > I would like to inform the group that my second book has been published. > It is titled '*On the Existence of the Self'*. A brief synopsis of the > book is given below: > > > BOOK SYNOPSIS – ON THE EXISTENCE OF THE SELF > > > > The atman or the self holds central place in the Indian civilization. > Indeed, the pursuit of *atma-jnana* or self-knowledge constitutes the > highest goal of human life. Yet, in the modern and post-modern eras, the > topic of the self has been relegated to the background with most scientists > and philosophers regarding the notion of the self to be some kind of an > illusion. The philosopher Daniel Dennett, for example, says that the self > is a theoretical construct, just like the notion of center of gravity is, > and he characterizes the self as a ‘*center of narrative gravity’*. > Unfortunately, today these kinds of ideas have seeped into the soil of our > country to an alarming extent and, even more unfortunately, Indian scholars > have failed to respond to this pernicious onslaught on the most central > feature of Vedic culture. The book *‘On the Existence of the Self’* seeks > to make up for this neglect. > > > > The book takes up the question of the existence of the self from two > perspectives. The first is the historical perspective engendered by the > premise of the empirical sciences that all things in the universe can be > explained solely from physical causes, an idea that has led to the belief > that the physical world forms a causal closure, and the consequent dogma > that has taken root that consciousness can be explained as an emergent > property or epiphenomenon of brain processes. The second is the > philosophical perspective, in particular the perspective that has gained > ground from the arguments of David Hume and Emmanuel Kant against *substance > ontology* and the consequent discarding of the idea of self as substance; > the result is that the self has come to be treated as an illusion or a > theoretical construct. > > > > The book ‘*On the Existence of the Self*’ confronts both these > perspectives before re-establishing the existence of the self. The book is > divided into two parts. The first part presents a fresh proof of the > existence of the self. The book takes a different approach than the normal > one towards proving the existence of the self. Normally, the proof of the > existence of the self is provided on the basis of its witnessing power; > there would be no awareness or knowledge of the world in the absence of a > witnessing consciousness; thus the presence of the self would have to be > accepted so that the existence of conscious experience may be made > explicable. In this book, the proof of the existence of the self has been > provided on the basis of a power that the self is recognize to have in > Indian philosophy namely the self’s *kriya shakti* (along with its *ichha > shakti* and *jnana shakti*). *Kriya shakti*, as a power of the self, is > generally not recognized in Western philosophy. When we invoke our > karmendriyas into action, as for example when we move our hands or legs, > the origin of this action is the sentient self and not any physical > activity or physical phenomenon in the body. But how can it be proved? In > order to prove it, the unique characteristic possessed by the self’s > actions become the focal point of the proof. This unique characteristic is > goal-orientation. It is argued in the book that goal-oriented actions can > never originate in purely physical processes acting solely under the laws > of physics and that the presence of goal-oriented actions is evidence of an > incorporeal entity residing within living beings. This proof, along with > some supplementary matter, forms the first part of the book. (The approach > of proving the existence of the self from its kriya shakti achieves another > important objective: that of dismantling the Charvaka / Epicurean idea that > the physical world forms a causal closure and thus laying the door open for > a domain of knowledge beyond empirical science.) The second part undertakes > a systematic examination of the arguments of three philosophers – David > Hume, Emmanuel Kant and Gregory McCullock – from the perspective of the > Indian philosophical tradition and shows that their arguments against the > existence of the self are products of fallacious reasoning. > > > > ***** > > > The book is published by Indic Academy. For those interested in reading > the book, it is available on the site of Notion Press and Amazon India. It > will be available on Amazon USA & UK by next week. > > https://notionpress.com/read/on-the-existence-of-the-self > > > https://www.amazon.in/Existence-Self-Dismantling-Physical-Argument/dp/1639976477/ref=sr_1_4?dchild=1&keywords=chittaranjan+naik&qid=1628338320&sr=8-4 > > > Warm regards, > Chittaranjan > > > > > > > -- You received this message because you are subscribed to the Google Groups "advaitin" group. To unsubscribe from this group and stop receiving emails from it, send an email to advaitin+unsubscribe at googlegroups.com. To view this discussion on the web visit https://groups.google.com/d/msgid/advaitin/92e8f2c7-34ca-4ab5-ae3d-cebaf4ab1d78n%40googlegroups.com . From chevendrakaushik at gmail.com Sun Aug 8 11:38:44 2021 From: chevendrakaushik at gmail.com (Kaushik Chevendra) Date: Sun, 8 Aug 2021 21:08:44 +0530 Subject: [Advaita-l] Gajendra moksham Message-ID: In bagavatham, the gajendra moksham is well known. The following is the last stanza of the story from Pothanas translation of bagavatham. "As soon as he heard cries of Gajendra for help ,Lord Sri Hari started without a word,,with out taking his weapons.He did not waste time in getting ready , he didn't wait for his vahana Garuda,he didn't even release the cloth of his wife which he was holding,in the midst of an argument....resulting in instantaneous response to rescue his devotee from danger. The groups of heaven dwellers and celestial beings exclaimed," Look! Savior is coming, beside Him is his consort Devi Lakshmi, listen to the sound of conch, look at the disc in his hand, and His vahana Garuda flying, Praise the Lord!"!! Then the Sudarsana disc, released by the Lord, cut the head of crocodile. Then Sri Hari brought out Gajendra from the lake and with His touch wounds of the elephant disappeared. He offered lotus with his trunk to his saviour Sri Hari. The crocodile was relieved of his curse and got his original form as gandharva". The Lords daya is indeed endless. Om namo narayanaya. From vinodh.iitm at gmail.com Sun Aug 8 23:12:37 2021 From: vinodh.iitm at gmail.com (Vinodh) Date: Mon, 9 Aug 2021 08:42:37 +0530 Subject: [Advaita-l] Gajendra moksham In-Reply-To: References: Message-ID: Namaskaram, I very much enjoy the stories of Srimad Bhagavatham that show Ishwara’s kaarunyam. And more so the many advaitic teachings contained in the stories of Bhagavatham. However, it appears that Shankara Bhagavadpada never quoted anything from these stories in his works. I am curious to know if this is indeed true and if yes, why. There was a similar question raised in the group about Yoga Vasishtam earlier, for which one possible explanation was that the original text (called “Mokshopaya”) had evolved quite a bit and is possibly lost in its original form, and that the text that is available to us now is dated after Shankara’s time period. Therefore, Yoga Vasishtam was not quoted by Shankara. Is there an explanation for why Srimad Bhagavatham is not referred to by Shankara in his works (if indeed he has not quoted anything from it)? Thanks in advance for sharing your thoughts on this 🙏 On Sun 8. Aug 2021 at 21:28, Kaushik Chevendra via Advaita-l < advaita-l at lists.advaita-vedanta.org> wrote: > In bagavatham, the gajendra moksham is well known. The following is the > last stanza of the story from Pothanas translation of bagavatham. > > "As soon as he heard cries of Gajendra for help ,Lord Sri Hari started > without a word,,with out taking his weapons.He did not waste time in > getting ready , he didn't wait for his vahana Garuda,he didn't even release > the cloth of his wife which he was holding,in the midst of an > argument....resulting in instantaneous response to rescue his devotee from > danger. The groups of heaven > dwellers and celestial beings exclaimed," Look! Savior is coming, beside > Him is his consort Devi Lakshmi, listen to the sound of conch, look at the > disc in his hand, and His vahana > Garuda flying, Praise the Lord!"!! > Then the Sudarsana disc, released by the Lord, cut the head of crocodile. > Then Sri Hari brought out Gajendra from the lake and with His touch wounds > of the elephant disappeared. He offered lotus with his trunk to his saviour > Sri Hari. The crocodile was relieved of his curse and got his original form > as gandharva". > > The Lords daya is indeed endless. > Om namo narayanaya. > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From chevendrakaushik at gmail.com Mon Aug 9 00:47:09 2021 From: chevendrakaushik at gmail.com (Kaushik Chevendra) Date: Mon, 9 Aug 2021 10:17:09 +0530 Subject: [Advaita-l] Gajendra moksham In-Reply-To: References: Message-ID: Namaste sir. Its also interesting to note that that ramanujacharya also didnt quote bagavtham. It was shri madhvacharya who was the one to mention and write a summary of it. The scholars quickly come to the conclusion that it must be a later day composition. We must not take their view seriously,as these type of statements arent in line with the tradition.The bagavtham is constantly quoted in other puranas. And the conclusion will be,they too are of later day composition. So the scholars view should be taken only if they agree with the tradition.Acharya quotes from some of the puranas and upanishads,and there are many which arent quoted in his works. And hence bagavtham here is of no exception. Prof B. N. Krishnamurti Sarma has something of interest to say on the date of Bhagavata Purana, based on his research work on external evidence for the same, in his learned work on the subject in the Annals of the Bhandarkar Oriental Research Institute of Poona Vol XIV, 1932-33. He states that Gaudapada (7th century) in his commentary on Uttara Gita refers to the Bhagavata Purana in the course of his commentary on II, 46 of the text, quoting the following hemistich: taduktam bhagavate: tesamasau klesa eva sisyate, nanyadyatha sthulatusavaghatinam. This line is to be identified with the second line of Bh X.14.4, which is as follows: tesamasau klesa evasisyate nanyadyatha sthulatusavaghatinam. Further though there is no direct reference of bagavtham,its believed acharya did quote it indirectly. Krishna's stealing the clothes of gopis of Vraja is also mentioned in Brahma-Vaivarta purana, but the description is different than what Shankaracarya describes. Shankaracharya's description is consistent with Bhagavatam's description. The corresponding verses from Govindastakam and the chapters from Bhagavatam मृत्स्नामत्सीहेति यशोदाताडनशैशव सन्त्रासं व्यदितवक्त्रालोकितलोकालोकचतुर्दशलोकालिम् । लोकत्रयपुरमूलस्तम्भं लोकालोकमनालोकं लोकेशं परमेशं प्रणमत गोविन्दं परमानन्दम् ॥ २॥ mṛtsnāmatsīhēti yaśōdātāḍanaśaiśava-santrāsam vyāditavaktrālōkitalōkālōkacaturdaśalōkālim| lōkatrayapuramūlastambhaṃ lōkālōkamanālōkam lōkēśaṃ paramēśaṃ praṇamata gōvindaṃ paramānandam||2|| Worship Govinda who is supreme bliss, who showed the fear of a child when beaten by Yashodá saying, ``You are eating earth''. and in whose opened mouth was seen the row of fourteen worlds, visible and invisible, who is the support of the three worlds (vis., Svarga, pruthvè, pátála), who is in the form of the worlds, visible and invisible, who cannot be seen, who is the controller of the universe and who is the supreme Lord. (2) The corresponding bhagavatam chapter titled SB 10.8: Lord Kṛṣṇa Shows the Universal Form Within His Mouth स्नानव्याकुलयोशिद्वस्त्रमुपादायागमुपारूढं व्यदित्सन्तिरथ दिग्वस्त्रा ह्युपुदातुमुपाकर्षन्तम् । निर्धूतद्वयशोकविमोहं बुद्धं बुद्धेरन्तस्थं सत्तामात्रशरीरं प्रणमत गोविन्दं परमानन्दम् ॥ ६॥ snānavyākulayōṣidvastramupādāyāgamupārūḍham vyāditsantīratha digvastrā dātumupākarṣantaṃ tāḥ| nirdhūtadvayaśōkavimōhaṃ buddhaṃ buddhērantaḥstham sattāmātraśarīraṃ praṇamata gōvindaṃ paramānandam||6|| Worship Govinda who is supreme bliss, who climbed up the tree carrying the clothes of women busily engaged in their bath and who made them come close to him for the purpose of giving the clothes to them who were naked and who desired to get back their clothes, who is free from duality, grief and delusion, who is wise, who dwells in the intellect, and who is pure-existence. (6) The corresponding bhagavatam chapter titled SB 10.22: Kṛṣṇa Steals the Garments of the Unmarried Gopīs Hope this clarifies. om namo narayanaya On Mon, 9 Aug 2021 at 08:49, Vinodh via Advaita-l < advaita-l at lists.advaita-vedanta.org> wrote: > Namaskaram, > > I very much enjoy the stories of Srimad Bhagavatham that show Ishwara’s > kaarunyam. And more so the many advaitic teachings contained in the stories > of Bhagavatham. > > However, it appears that Shankara Bhagavadpada never quoted anything from > these stories in his works. I am curious to know if this is indeed true and > if yes, why. > > There was a similar question raised in the group about Yoga Vasishtam > earlier, for which one possible explanation was that the original text > (called “Mokshopaya”) had evolved quite a bit and is possibly lost in its > original form, and that the text that is available to us now is dated after > Shankara’s time period. Therefore, Yoga Vasishtam was not quoted by > Shankara. > > Is there an explanation for why Srimad Bhagavatham is not referred to by > Shankara in his works (if indeed he has not quoted anything from it)? > > Thanks in advance for sharing your thoughts on this 🙏 > > On Sun 8. Aug 2021 at 21:28, Kaushik Chevendra via Advaita-l < > advaita-l at lists.advaita-vedanta.org> wrote: > > > In bagavatham, the gajendra moksham is well known. The following is the > > last stanza of the story from Pothanas translation of bagavatham. > > > > "As soon as he heard cries of Gajendra for help ,Lord Sri Hari started > > without a word,,with out taking his weapons.He did not waste time in > > getting ready , he didn't wait for his vahana Garuda,he didn't even > release > > the cloth of his wife which he was holding,in the midst of an > > argument....resulting in instantaneous response to rescue his devotee > from > > danger. The groups of heaven > > dwellers and celestial beings exclaimed," Look! Savior is coming, beside > > Him is his consort Devi Lakshmi, listen to the sound of conch, look at > the > > disc in his hand, and His vahana > > Garuda flying, Praise the Lord!"!! > > Then the Sudarsana disc, released by the Lord, cut the head of crocodile. > > Then Sri Hari brought out Gajendra from the lake and with His touch > wounds > > of the elephant disappeared. He offered lotus with his trunk to his > saviour > > Sri Hari. The crocodile was relieved of his curse and got his original > form > > as gandharva". > > > > The Lords daya is indeed endless. > > Om namo narayanaya. > > _______________________________________________ > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > To unsubscribe or change your options: > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > For assistance, contact: > > listmaster at advaita-vedanta.org > > > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From vinodh.iitm at gmail.com Mon Aug 9 01:58:28 2021 From: vinodh.iitm at gmail.com (Vinodh) Date: Mon, 9 Aug 2021 11:28:28 +0530 Subject: [Advaita-l] Gajendra moksham In-Reply-To: References: Message-ID: Thank you for the clarification, kind sir. It is nice to note that both Gaudapada and Shankara have quoted, directly or indirectly, from Srimad Bhagavatham. 🙏 On Mon 9. Aug 2021 at 10:17, Kaushik Chevendra via Advaita-l < advaita-l at lists.advaita-vedanta.org> wrote: > Namaste sir. > Its also interesting to note that that ramanujacharya also didnt quote > bagavtham. It was shri madhvacharya who was the one to mention and write a > summary of it. > The scholars quickly come to the conclusion that it must be a later day > composition. We must not take their view seriously,as these type of > statements arent in line with the tradition.The bagavtham is constantly > quoted in other puranas. And the conclusion will be,they too are of later > day composition. So the scholars view should be taken only if they agree > with the tradition.Acharya quotes from some of the puranas and > upanishads,and there are many which arent quoted in his works. And hence > bagavtham here is of no exception. > Prof B. N. Krishnamurti Sarma has something of interest to say on the date > of Bhagavata Purana, based on his research work on external evidence for > the same, in his learned work on the subject in the Annals of the > Bhandarkar Oriental Research Institute of Poona Vol XIV, 1932-33. He states > that Gaudapada (7th century) in his commentary on Uttara Gita refers to the > Bhagavata Purana in the course of his commentary on II, 46 of the text, > quoting the following hemistich: taduktam bhagavate: tesamasau klesa eva > sisyate, nanyadyatha sthulatusavaghatinam. This line is to be identified > with the second line of Bh X.14.4, which is as follows: tesamasau klesa > evasisyate nanyadyatha sthulatusavaghatinam. > > Further though there is no direct reference of bagavtham,its believed > acharya did quote it indirectly. > > Krishna's stealing the clothes of gopis of Vraja is also mentioned in > Brahma-Vaivarta purana, but the description is different than what > Shankaracarya describes. Shankaracharya's description is consistent with > Bhagavatam's description. > > The corresponding verses from Govindastakam and the chapters from > Bhagavatam > > मृत्स्नामत्सीहेति यशोदाताडनशैशव सन्त्रासं > व्यदितवक्त्रालोकितलोकालोकचतुर्दशलोकालिम् । लोकत्रयपुरमूलस्तम्भं > लोकालोकमनालोकं लोकेशं परमेशं प्रणमत गोविन्दं परमानन्दम् ॥ २॥ > > mṛtsnāmatsīhēti yaśōdātāḍanaśaiśava-santrāsam > vyāditavaktrālōkitalōkālōkacaturdaśalōkālim| lōkatrayapuramūlastambhaṃ > lōkālōkamanālōkam lōkēśaṃ paramēśaṃ praṇamata gōvindaṃ paramānandam||2|| > > Worship Govinda who is supreme bliss, who showed the fear of a child when > beaten by Yashodá saying, ``You are eating earth''. and in whose opened > mouth was seen the row of fourteen worlds, visible and invisible, who is > the support of the three worlds (vis., Svarga, pruthvè, pátála), who is in > the form of the worlds, visible and invisible, who cannot be seen, who is > the controller of the universe and who is the supreme Lord. (2) > > The corresponding bhagavatam chapter titled SB 10.8: Lord Kṛṣṇa Shows the > Universal Form Within His Mouth > > स्नानव्याकुलयोशिद्वस्त्रमुपादायागमुपारूढं व्यदित्सन्तिरथ दिग्वस्त्रा > ह्युपुदातुमुपाकर्षन्तम् । निर्धूतद्वयशोकविमोहं बुद्धं बुद्धेरन्तस्थं > सत्तामात्रशरीरं प्रणमत गोविन्दं परमानन्दम् ॥ ६॥ > > snānavyākulayōṣidvastramupādāyāgamupārūḍham vyāditsantīratha digvastrā > dātumupākarṣantaṃ tāḥ| nirdhūtadvayaśōkavimōhaṃ buddhaṃ buddhērantaḥstham > sattāmātraśarīraṃ praṇamata gōvindaṃ paramānandam||6|| > > Worship Govinda who is supreme bliss, who climbed up the tree carrying the > clothes of women busily engaged in their bath and who made them come close > to him for the purpose of giving the clothes to them who were naked and who > desired to get back their clothes, who is free from duality, grief and > delusion, who is wise, who dwells in the intellect, and who is > pure-existence. (6) > > The corresponding bhagavatam chapter titled SB 10.22: Kṛṣṇa Steals the > Garments of the Unmarried Gopīs > > > > Hope this clarifies. > > om namo narayanaya > > > > > On Mon, 9 Aug 2021 at 08:49, Vinodh via Advaita-l < > advaita-l at lists.advaita-vedanta.org> wrote: > > > Namaskaram, > > > > I very much enjoy the stories of Srimad Bhagavatham that show Ishwara’s > > kaarunyam. And more so the many advaitic teachings contained in the > stories > > of Bhagavatham. > > > > However, it appears that Shankara Bhagavadpada never quoted anything from > > these stories in his works. I am curious to know if this is indeed true > and > > if yes, why. > > > > There was a similar question raised in the group about Yoga Vasishtam > > earlier, for which one possible explanation was that the original text > > (called “Mokshopaya”) had evolved quite a bit and is possibly lost in its > > original form, and that the text that is available to us now is dated > after > > Shankara’s time period. Therefore, Yoga Vasishtam was not quoted by > > Shankara. > > > > Is there an explanation for why Srimad Bhagavatham is not referred to by > > Shankara in his works (if indeed he has not quoted anything from it)? > > > > Thanks in advance for sharing your thoughts on this 🙏 > > > > On Sun 8. Aug 2021 at 21:28, Kaushik Chevendra via Advaita-l < > > advaita-l at lists.advaita-vedanta.org> wrote: > > > > > In bagavatham, the gajendra moksham is well known. The following is the > > > last stanza of the story from Pothanas translation of bagavatham. > > > > > > "As soon as he heard cries of Gajendra for help ,Lord Sri Hari started > > > without a word,,with out taking his weapons.He did not waste time in > > > getting ready , he didn't wait for his vahana Garuda,he didn't even > > release > > > the cloth of his wife which he was holding,in the midst of an > > > argument....resulting in instantaneous response to rescue his devotee > > from > > > danger. The groups of heaven > > > dwellers and celestial beings exclaimed," Look! Savior is coming, > beside > > > Him is his consort Devi Lakshmi, listen to the sound of conch, look at > > the > > > disc in his hand, and His vahana > > > Garuda flying, Praise the Lord!"!! > > > Then the Sudarsana disc, released by the Lord, cut the head of > crocodile. > > > Then Sri Hari brought out Gajendra from the lake and with His touch > > wounds > > > of the elephant disappeared. He offered lotus with his trunk to his > > saviour > > > Sri Hari. The crocodile was relieved of his curse and got his original > > form > > > as gandharva". > > > > > > The Lords daya is indeed endless. > > > Om namo narayanaya. > > > _______________________________________________ > > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > > > To unsubscribe or change your options: > > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > > > For assistance, contact: > > > listmaster at advaita-vedanta.org > > > > > _______________________________________________ > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > To unsubscribe or change your options: > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > For assistance, contact: > > listmaster at advaita-vedanta.org > > > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From narayana145 at yahoo.co.in Mon Aug 9 03:32:12 2021 From: narayana145 at yahoo.co.in (sreenivasa murthy) Date: Mon, 9 Aug 2021 07:32:12 +0000 (UTC) Subject: [Advaita-l] Gajendra moksham In-Reply-To: References: Message-ID: <1044902716.441801.1628494332814@mail.yahoo.com> Dear Friends, What is the use of knowing about Gajendra Moksha?Will it give us Moksha?Never.The Lord is your own true svarUpa / natureand he is within your heart as the WITNESS to all mental modifications. Should we not make sincere and honest efforts toattain moksha by implementing methodologies as taughtby Upanishads and Sri Shankara?Mantras 2-1-3 & 2-1-4 of Kathopanishad and 2-4 of Kena Upanishadhave revealed, in a very simple and direct way, the path of Moksha which can be had by each and every one HERE  and Now.Please give a try.It  will be of tremendous puruShArtha. With repectful namasakars,Sreenivasa Murthy. On Monday, 9 August, 2021, 5:47:36 am GMT+1, Kaushik Chevendra via Advaita-l wrote: Namaste sir. Its also interesting to note that that ramanujacharya also didnt quote bagavtham. It was shri madhvacharya who was the one to mention and write a summary of it. The scholars quickly come to the conclusion that it must be a later day composition. We must not take their view seriously,as these type of statements arent in line with the tradition.The bagavtham is constantly quoted in other puranas. And the conclusion will be,they too are of later day composition. So the scholars view should be taken only if they agree with the tradition.Acharya quotes from some of the puranas and upanishads,and there are many which arent quoted in his works. And hence bagavtham here is of no exception. Prof B. N. Krishnamurti Sarma has something of interest to say on the date of Bhagavata Purana, based on his research work on external evidence for the same, in his learned work on the subject in the Annals of the Bhandarkar Oriental Research Institute of Poona Vol XIV, 1932-33. He states that Gaudapada (7th century) in his commentary on Uttara Gita refers to the Bhagavata Purana in the course of his commentary on II, 46 of the text, quoting the following hemistich: taduktam bhagavate: tesamasau klesa eva sisyate, nanyadyatha sthulatusavaghatinam. This line is to be identified with the second line of Bh X.14.4, which is as follows: tesamasau klesa evasisyate nanyadyatha sthulatusavaghatinam. Further though there is no direct reference of bagavtham,its believed acharya did quote it indirectly. Krishna's stealing the clothes of gopis of Vraja is also mentioned in Brahma-Vaivarta purana, but the description is different than what Shankaracarya describes. Shankaracharya's description is consistent with Bhagavatam's description. The corresponding verses from Govindastakam and the chapters from Bhagavatam मृत्स्नामत्सीहेति यशोदाताडनशैशव सन्त्रासं व्यदितवक्त्रालोकितलोकालोकचतुर्दशलोकालिम् । लोकत्रयपुरमूलस्तम्भं लोकालोकमनालोकं लोकेशं परमेशं प्रणमत गोविन्दं परमानन्दम् ॥ २॥ mṛtsnāmatsīhēti yaśōdātāḍanaśaiśava-santrāsam vyāditavaktrālōkitalōkālōkacaturdaśalōkālim| lōkatrayapuramūlastambhaṃ lōkālōkamanālōkam lōkēśaṃ paramēśaṃ praṇamata gōvindaṃ paramānandam||2|| Worship Govinda who is supreme bliss, who showed the fear of a child when beaten by Yashodá saying, ``You are eating earth''. and in whose opened mouth was seen the row of fourteen worlds, visible and invisible, who is the support of the three worlds (vis., Svarga, pruthvè, pátála), who is in the form of the worlds, visible and invisible, who cannot be seen, who is the controller of the universe and who is the supreme Lord. (2) The corresponding bhagavatam chapter titled SB 10.8: Lord Kṛṣṇa Shows the Universal Form Within His Mouth स्नानव्याकुलयोशिद्वस्त्रमुपादायागमुपारूढं व्यदित्सन्तिरथ दिग्वस्त्रा ह्युपुदातुमुपाकर्षन्तम् । निर्धूतद्वयशोकविमोहं बुद्धं बुद्धेरन्तस्थं सत्तामात्रशरीरं प्रणमत गोविन्दं परमानन्दम् ॥ ६॥ snānavyākulayōṣidvastramupādāyāgamupārūḍham vyāditsantīratha digvastrā dātumupākarṣantaṃ tāḥ| nirdhūtadvayaśōkavimōhaṃ buddhaṃ buddhērantaḥstham sattāmātraśarīraṃ praṇamata gōvindaṃ paramānandam||6|| Worship Govinda who is supreme bliss, who climbed up the tree carrying the clothes of women busily engaged in their bath and who made them come close to him for the purpose of giving the clothes to them who were naked and who desired to get back their clothes, who is free from duality, grief and delusion, who is wise, who dwells in the intellect, and who is pure-existence. (6) The corresponding bhagavatam chapter titled SB 10.22: Kṛṣṇa Steals the Garments of the Unmarried Gopīs Hope this clarifies. om namo narayanaya On Mon, 9 Aug 2021 at 08:49, Vinodh via Advaita-l < advaita-l at lists.advaita-vedanta.org> wrote: > Namaskaram, > > I very much enjoy the stories of Srimad Bhagavatham that show Ishwara’s > kaarunyam. And more so the many advaitic teachings contained in the stories > of Bhagavatham. > > However, it appears that Shankara Bhagavadpada never quoted anything from > these stories in his works. I am curious to know if this is indeed true and > if yes, why. > > There was a similar question raised in the group about Yoga Vasishtam > earlier, for which one possible explanation was that the original text > (called “Mokshopaya”) had evolved quite a bit and is possibly lost in its > original form, and that the text that is available to us now is dated after > Shankara’s time period. Therefore, Yoga Vasishtam was not quoted by > Shankara. > > Is there an explanation for why Srimad Bhagavatham is not referred to by > Shankara in his works (if indeed  he has not quoted anything from it)? > > Thanks in advance for sharing your thoughts on this 🙏 > > On Sun 8. Aug 2021 at 21:28, Kaushik Chevendra via Advaita-l < > advaita-l at lists.advaita-vedanta.org> wrote: > > > In bagavatham, the gajendra moksham is well known. The following is the > > last stanza of the story from Pothanas translation of bagavatham. > > > > "As soon as he heard cries of Gajendra for help ,Lord Sri Hari started > > without a word,,with out taking his weapons.He did not waste time in > > getting ready , he didn't wait for his vahana Garuda,he didn't even > release > > the cloth of his wife which he was holding,in the midst of an > > argument....resulting in instantaneous response to rescue his devotee > from > > danger. The groups of heaven > > dwellers and celestial beings exclaimed," Look! Savior is coming, beside > > Him is his consort Devi Lakshmi, listen to the sound of conch, look at > the > > disc in his hand, and His vahana > > Garuda flying, Praise the Lord!"!! > > Then the Sudarsana disc, released by the Lord, cut the head of crocodile. > > Then Sri Hari brought out Gajendra from the lake and with His touch > wounds > > of the elephant disappeared. He offered lotus with his trunk to his > saviour > > Sri Hari. The crocodile was relieved of his curse and got his original > form > > as gandharva". > > > > The Lords daya is indeed endless. > > Om namo narayanaya. > > _______________________________________________ > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > To unsubscribe or change your options: > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > For assistance, contact: > > listmaster at advaita-vedanta.org > > > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > _______________________________________________ Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ http://blog.gmane.org/gmane.culture.religion.advaita To unsubscribe or change your options: https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l For assistance, contact: listmaster at advaita-vedanta.org From chevendrakaushik at gmail.com Mon Aug 9 03:59:09 2021 From: chevendrakaushik at gmail.com (Kaushik Chevendra) Date: Mon, 9 Aug 2021 13:29:09 +0530 Subject: [Advaita-l] Gajendra moksham In-Reply-To: <1044902716.441801.1628494332814@mail.yahoo.com> References: <1044902716.441801.1628494332814@mail.yahoo.com> Message-ID: Namaste. Without devotion to isvara, knowledge which leads to mukthi isn't attained. Otherwise why would shri shankaraacharya write so many devotional works? Why does he say to worship govinda? Why does he talk about the divine activities of narayana in his works such as govindastakam? Why does jagadguru advice us to constantly chant the names of isvara? Why do puranas talk about his activities?. It's evident that bakthi is compulsory. But how is this inculcated? Through the rememberance of daya and greatness of isvara through the rememberance of his activities which will cleanse and purify the devotees mind,which will eventually be ready to gain knowledge. And hence the stories of gajendra and such play a vital role. Om namo narayanaya. On Mon, 9 Aug 2021, 13:02 sreenivasa murthy, wrote: > Dear Friends, > > What is the use of knowing about Gajendra Moksha? > Will it give us Moksha? > Never. > The Lord is your own true svarUpa / nature > and he is within your heart as the WITNESS to > all mental modifications. > Should we not make sincere and honest efforts to > attain moksha by implementing methodologies as taught > by Upanishads and Sri Shankara? > Mantras 2-1-3 & 2-1-4 of Kathopanishad and 2-4 of Kena Upanishad > have revealed, in a very simple and direct way, > the path of Moksha which can be had by each and every one > HERE and Now. > Please give a try. > It will be of tremendous puruShArtha. > > With repectful namasakars, > Sreenivasa Murthy. > > On Monday, 9 August, 2021, 5:47:36 am GMT+1, Kaushik Chevendra via > Advaita-l wrote: > > > Namaste sir. > Its also interesting to note that that ramanujacharya also didnt quote > bagavtham. It was shri madhvacharya who was the one to mention and write a > summary of it. > The scholars quickly come to the conclusion that it must be a later day > composition. We must not take their view seriously,as these type of > statements arent in line with the tradition.The bagavtham is constantly > quoted in other puranas. And the conclusion will be,they too are of later > day composition. So the scholars view should be taken only if they agree > with the tradition.Acharya quotes from some of the puranas and > upanishads,and there are many which arent quoted in his works. And hence > bagavtham here is of no exception. > Prof B. N. Krishnamurti Sarma has something of interest to say on the date > of Bhagavata Purana, based on his research work on external evidence for > the same, in his learned work on the subject in the Annals of the > Bhandarkar Oriental Research Institute of Poona Vol XIV, 1932-33. He states > that Gaudapada (7th century) in his commentary on Uttara Gita refers to the > Bhagavata Purana in the course of his commentary on II, 46 of the text, > quoting the following hemistich: taduktam bhagavate: tesamasau klesa eva > sisyate, nanyadyatha sthulatusavaghatinam. This line is to be identified > with the second line of Bh X.14.4, which is as follows: tesamasau klesa > evasisyate nanyadyatha sthulatusavaghatinam. > > Further though there is no direct reference of bagavtham,its believed > acharya did quote it indirectly. > > Krishna's stealing the clothes of gopis of Vraja is also mentioned in > Brahma-Vaivarta purana, but the description is different than what > Shankaracarya describes. Shankaracharya's description is consistent with > Bhagavatam's description. > > The corresponding verses from Govindastakam and the chapters from > Bhagavatam > > मृत्स्नामत्सीहेति यशोदाताडनशैशव सन्त्रासं > व्यदितवक्त्रालोकितलोकालोकचतुर्दशलोकालिम् । लोकत्रयपुरमूलस्तम्भं > लोकालोकमनालोकं लोकेशं परमेशं प्रणमत गोविन्दं परमानन्दम् ॥ २॥ > > mṛtsnāmatsīhēti yaśōdātāḍanaśaiśava-santrāsam > vyāditavaktrālōkitalōkālōkacaturdaśalōkālim| lōkatrayapuramūlastambhaṃ > lōkālōkamanālōkam lōkēśaṃ paramēśaṃ praṇamata gōvindaṃ paramānandam||2|| > > Worship Govinda who is supreme bliss, who showed the fear of a child when > beaten by Yashodá saying, ``You are eating earth''. and in whose opened > mouth was seen the row of fourteen worlds, visible and invisible, who is > the support of the three worlds (vis., Svarga, pruthvè, pátála), who is in > the form of the worlds, visible and invisible, who cannot be seen, who is > the controller of the universe and who is the supreme Lord. (2) > > The corresponding bhagavatam chapter titled SB 10.8: Lord Kṛṣṇa Shows the > Universal Form Within His Mouth > > स्नानव्याकुलयोशिद्वस्त्रमुपादायागमुपारूढं व्यदित्सन्तिरथ दिग्वस्त्रा > ह्युपुदातुमुपाकर्षन्तम् । निर्धूतद्वयशोकविमोहं बुद्धं बुद्धेरन्तस्थं > सत्तामात्रशरीरं प्रणमत गोविन्दं परमानन्दम् ॥ ६॥ > > snānavyākulayōṣidvastramupādāyāgamupārūḍham vyāditsantīratha digvastrā > dātumupākarṣantaṃ tāḥ| nirdhūtadvayaśōkavimōhaṃ buddhaṃ buddhērantaḥstham > sattāmātraśarīraṃ praṇamata gōvindaṃ paramānandam||6|| > > Worship Govinda who is supreme bliss, who climbed up the tree carrying the > clothes of women busily engaged in their bath and who made them come close > to him for the purpose of giving the clothes to them who were naked and who > desired to get back their clothes, who is free from duality, grief and > delusion, who is wise, who dwells in the intellect, and who is > pure-existence. (6) > > The corresponding bhagavatam chapter titled SB 10.22: Kṛṣṇa Steals the > Garments of the Unmarried Gopīs > > > > Hope this clarifies. > > om namo narayanaya > > > > > On Mon, 9 Aug 2021 at 08:49, Vinodh via Advaita-l < > advaita-l at lists.advaita-vedanta.org> wrote: > > > Namaskaram, > > > > I very much enjoy the stories of Srimad Bhagavatham that show Ishwara’s > > kaarunyam. And more so the many advaitic teachings contained in the > stories > > of Bhagavatham. > > > > However, it appears that Shankara Bhagavadpada never quoted anything from > > these stories in his works. I am curious to know if this is indeed true > and > > if yes, why. > > > > There was a similar question raised in the group about Yoga Vasishtam > > earlier, for which one possible explanation was that the original text > > (called “Mokshopaya”) had evolved quite a bit and is possibly lost in its > > original form, and that the text that is available to us now is dated > after > > Shankara’s time period. Therefore, Yoga Vasishtam was not quoted by > > Shankara. > > > > Is there an explanation for why Srimad Bhagavatham is not referred to by > > Shankara in his works (if indeed he has not quoted anything from it)? > > > > Thanks in advance for sharing your thoughts on this 🙏 > > > > On Sun 8. Aug 2021 at 21:28, Kaushik Chevendra via Advaita-l < > > advaita-l at lists.advaita-vedanta.org> wrote: > > > > > In bagavatham, the gajendra moksham is well known. The following is the > > > last stanza of the story from Pothanas translation of bagavatham. > > > > > > "As soon as he heard cries of Gajendra for help ,Lord Sri Hari started > > > without a word,,with out taking his weapons.He did not waste time in > > > getting ready , he didn't wait for his vahana Garuda,he didn't even > > release > > > the cloth of his wife which he was holding,in the midst of an > > > argument....resulting in instantaneous response to rescue his devotee > > from > > > danger. The groups of heaven > > > dwellers and celestial beings exclaimed," Look! Savior is coming, > beside > > > Him is his consort Devi Lakshmi, listen to the sound of conch, look at > > the > > > disc in his hand, and His vahana > > > Garuda flying, Praise the Lord!"!! > > > Then the Sudarsana disc, released by the Lord, cut the head of > crocodile. > > > Then Sri Hari brought out Gajendra from the lake and with His touch > > wounds > > > of the elephant disappeared. He offered lotus with his trunk to his > > saviour > > > Sri Hari. The crocodile was relieved of his curse and got his original > > form > > > as gandharva". > > > > > > The Lords daya is indeed endless. > > > Om namo narayanaya. > > > _______________________________________________ > > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > > > To unsubscribe or change your options: > > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > > > For assistance, contact: > > > listmaster at advaita-vedanta.org > > > > > > _______________________________________________ > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > To unsubscribe or change your options: > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > For assistance, contact: > > listmaster at advaita-vedanta.org > > > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From v.subrahmanian at gmail.com Mon Aug 9 05:53:58 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Mon, 9 Aug 2021 15:23:58 +0530 Subject: [Advaita-l] Gajendra moksham In-Reply-To: References: Message-ID: I think Vinodh was referring to the Prasthana Traya Bhashyas of the Acharya. It is a fact that the Bhagavatam is not quoted there. The Vishnu Sahasra Nama Bhashya was a candidate for quoting that Purana but there so many other texts are there including Hari Vamsha, Vishnu Purana, Vishnu Dharmottara, Mahabharata, etc. etc. but not the Bhagavatam. The mention of Krishna having killed a horse-asura named Keshi by Shankara in the Bh.Gita Bhashya could be from some other purana as well. warm regards subbu On Mon, Aug 9, 2021 at 10:17 AM Kaushik Chevendra via Advaita-l < advaita-l at lists.advaita-vedanta.org> wrote: > Namaste sir. > Its also interesting to note that that ramanujacharya also didnt quote > bagavtham. It was shri madhvacharya who was the one to mention and write a > summary of it. > The scholars quickly come to the conclusion that it must be a later day > composition. We must not take their view seriously,as these type of > statements arent in line with the tradition.The bagavtham is constantly > quoted in other puranas. And the conclusion will be,they too are of later > day composition. So the scholars view should be taken only if they agree > with the tradition.Acharya quotes from some of the puranas and > upanishads,and there are many which arent quoted in his works. And hence > bagavtham here is of no exception. > Prof B. N. Krishnamurti Sarma has something of interest to say on the date > of Bhagavata Purana, based on his research work on external evidence for > the same, in his learned work on the subject in the Annals of the > Bhandarkar Oriental Research Institute of Poona Vol XIV, 1932-33. He states > that Gaudapada (7th century) in his commentary on Uttara Gita refers to the > Bhagavata Purana in the course of his commentary on II, 46 of the text, > quoting the following hemistich: taduktam bhagavate: tesamasau klesa eva > sisyate, nanyadyatha sthulatusavaghatinam. This line is to be identified > with the second line of Bh X.14.4, which is as follows: tesamasau klesa > evasisyate nanyadyatha sthulatusavaghatinam. > > Further though there is no direct reference of bagavtham,its believed > acharya did quote it indirectly. > > Krishna's stealing the clothes of gopis of Vraja is also mentioned in > Brahma-Vaivarta purana, but the description is different than what > Shankaracarya describes. Shankaracharya's description is consistent with > Bhagavatam's description. > > The corresponding verses from Govindastakam and the chapters from > Bhagavatam > > मृत्स्नामत्सीहेति यशोदाताडनशैशव सन्त्रासं > व्यदितवक्त्रालोकितलोकालोकचतुर्दशलोकालिम् । लोकत्रयपुरमूलस्तम्भं > लोकालोकमनालोकं लोकेशं परमेशं प्रणमत गोविन्दं परमानन्दम् ॥ २॥ > > mṛtsnāmatsīhēti yaśōdātāḍanaśaiśava-santrāsam > vyāditavaktrālōkitalōkālōkacaturdaśalōkālim| lōkatrayapuramūlastambhaṃ > lōkālōkamanālōkam lōkēśaṃ paramēśaṃ praṇamata gōvindaṃ paramānandam||2|| > > Worship Govinda who is supreme bliss, who showed the fear of a child when > beaten by Yashodá saying, ``You are eating earth''. and in whose opened > mouth was seen the row of fourteen worlds, visible and invisible, who is > the support of the three worlds (vis., Svarga, pruthvè, pátála), who is in > the form of the worlds, visible and invisible, who cannot be seen, who is > the controller of the universe and who is the supreme Lord. (2) > > The corresponding bhagavatam chapter titled SB 10.8: Lord Kṛṣṇa Shows the > Universal Form Within His Mouth > > स्नानव्याकुलयोशिद्वस्त्रमुपादायागमुपारूढं व्यदित्सन्तिरथ दिग्वस्त्रा > ह्युपुदातुमुपाकर्षन्तम् । निर्धूतद्वयशोकविमोहं बुद्धं बुद्धेरन्तस्थं > सत्तामात्रशरीरं प्रणमत गोविन्दं परमानन्दम् ॥ ६॥ > > snānavyākulayōṣidvastramupādāyāgamupārūḍham vyāditsantīratha digvastrā > dātumupākarṣantaṃ tāḥ| nirdhūtadvayaśōkavimōhaṃ buddhaṃ buddhērantaḥstham > sattāmātraśarīraṃ praṇamata gōvindaṃ paramānandam||6|| > > Worship Govinda who is supreme bliss, who climbed up the tree carrying the > clothes of women busily engaged in their bath and who made them come close > to him for the purpose of giving the clothes to them who were naked and who > desired to get back their clothes, who is free from duality, grief and > delusion, who is wise, who dwells in the intellect, and who is > pure-existence. (6) > > The corresponding bhagavatam chapter titled SB 10.22: Kṛṣṇa Steals the > Garments of the Unmarried Gopīs > > > > Hope this clarifies. > > om namo narayanaya > > > > > On Mon, 9 Aug 2021 at 08:49, Vinodh via Advaita-l < > advaita-l at lists.advaita-vedanta.org> wrote: > > > Namaskaram, > > > > I very much enjoy the stories of Srimad Bhagavatham that show Ishwara’s > > kaarunyam. And more so the many advaitic teachings contained in the > stories > > of Bhagavatham. > > > > However, it appears that Shankara Bhagavadpada never quoted anything from > > these stories in his works. I am curious to know if this is indeed true > and > > if yes, why. > > > > There was a similar question raised in the group about Yoga Vasishtam > > earlier, for which one possible explanation was that the original text > > (called “Mokshopaya”) had evolved quite a bit and is possibly lost in its > > original form, and that the text that is available to us now is dated > after > > Shankara’s time period. Therefore, Yoga Vasishtam was not quoted by > > Shankara. > > > > Is there an explanation for why Srimad Bhagavatham is not referred to by > > Shankara in his works (if indeed he has not quoted anything from it)? > > > > Thanks in advance for sharing your thoughts on this 🙏 > > > > On Sun 8. Aug 2021 at 21:28, Kaushik Chevendra via Advaita-l < > > advaita-l at lists.advaita-vedanta.org> wrote: > > > > > In bagavatham, the gajendra moksham is well known. The following is the > > > last stanza of the story from Pothanas translation of bagavatham. > > > > > > "As soon as he heard cries of Gajendra for help ,Lord Sri Hari started > > > without a word,,with out taking his weapons.He did not waste time in > > > getting ready , he didn't wait for his vahana Garuda,he didn't even > > release > > > the cloth of his wife which he was holding,in the midst of an > > > argument....resulting in instantaneous response to rescue his devotee > > from > > > danger. The groups of heaven > > > dwellers and celestial beings exclaimed," Look! Savior is coming, > beside > > > Him is his consort Devi Lakshmi, listen to the sound of conch, look at > > the > > > disc in his hand, and His vahana > > > Garuda flying, Praise the Lord!"!! > > > Then the Sudarsana disc, released by the Lord, cut the head of > crocodile. > > > Then Sri Hari brought out Gajendra from the lake and with His touch > > wounds > > > of the elephant disappeared. He offered lotus with his trunk to his > > saviour > > > Sri Hari. The crocodile was relieved of his curse and got his original > > form > > > as gandharva". > > > > > > The Lords daya is indeed endless. > > > Om namo narayanaya. > > > _______________________________________________ > > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > > > To unsubscribe or change your options: > > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > > > For assistance, contact: > > > listmaster at advaita-vedanta.org > > > > > _______________________________________________ > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > To unsubscribe or change your options: > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > For assistance, contact: > > listmaster at advaita-vedanta.org > > > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From narayana145 at yahoo.co.in Mon Aug 9 07:51:14 2021 From: narayana145 at yahoo.co.in (sreenivasa murthy) Date: Mon, 9 Aug 2021 11:51:14 +0000 (UTC) Subject: [Advaita-l] Gajendra moksham In-Reply-To: References: <1044902716.441801.1628494332814@mail.yahoo.com> Message-ID: <1607304365.536315.1628509874932@mail.yahoo.com> Dear Sri Kaushik Chevendra, What is bhakti?The following Sloka from the text Vivekschoodamaniin a very clear way has defined what bhakti is:  mOkShasAdhanasAmagryAm  bhaktirEva gariyasI |svasvarUpAnusaMdhAnaM BaktirityaBidhIyatE || The meaning is very clear.That is what I have stated in my e-mail.This is what the highest and true bhakti is. With respectful namaskars,Sreenvasa Murthy. On Monday, 9 August, 2021, 8:59:56 am GMT+1, Kaushik Chevendra wrote: Namaste. Without devotion to isvara, knowledge which leads to mukthi isn't attained. Otherwise why would shri shankaraacharya write so many devotional works? Why does he say to worship govinda? Why does he talk about the divine activities of narayana in his works such as govindastakam? Why does jagadguru advice us to constantly chant the names of isvara? Why do puranas talk about his activities?. It's evident that bakthi is compulsory. But how is this inculcated? Through the rememberance of daya and greatness of isvara through the rememberance of his activities which will cleanse and purify the devotees mind,which will eventually be ready to gain knowledge. And hence the stories of gajendra and such play a vital role.  Om namo narayanaya.  On Mon, 9 Aug 2021, 13:02 sreenivasa murthy, wrote: Dear Friends, What is the use of knowing about Gajendra Moksha?Will it give us Moksha?Never.The Lord is your own true svarUpa / natureand he is within your heart as the WITNESS to all mental modifications. Should we not make sincere and honest efforts toattain moksha by implementing methodologies as taughtby Upanishads and Sri Shankara?Mantras 2-1-3 & 2-1-4 of Kathopanishad and 2-4 of Kena Upanishadhave revealed, in a very simple and direct way, the path of Moksha which can be had by each and every one HERE  and Now.Please give a try.It  will be of tremendous puruShArtha. With repectful namasakars,Sreenivasa Murthy. On Monday, 9 August, 2021, 5:47:36 am GMT+1, Kaushik Chevendra via Advaita-l wrote: Namaste sir. Its also interesting to note that that ramanujacharya also didnt quote bagavtham. It was shri madhvacharya who was the one to mention and write a summary of it. The scholars quickly come to the conclusion that it must be a later day composition. We must not take their view seriously,as these type of statements arent in line with the tradition.The bagavtham is constantly quoted in other puranas. And the conclusion will be,they too are of later day composition. So the scholars view should be taken only if they agree with the tradition.Acharya quotes from some of the puranas and upanishads,and there are many which arent quoted in his works. And hence bagavtham here is of no exception. Prof B. N. Krishnamurti Sarma has something of interest to say on the date of Bhagavata Purana, based on his research work on external evidence for the same, in his learned work on the subject in the Annals of the Bhandarkar Oriental Research Institute of Poona Vol XIV, 1932-33. He states that Gaudapada (7th century) in his commentary on Uttara Gita refers to the Bhagavata Purana in the course of his commentary on II, 46 of the text, quoting the following hemistich: taduktam bhagavate: tesamasau klesa eva sisyate, nanyadyatha sthulatusavaghatinam. This line is to be identified with the second line of Bh X.14.4, which is as follows: tesamasau klesa evasisyate nanyadyatha sthulatusavaghatinam. Further though there is no direct reference of bagavtham,its believed acharya did quote it indirectly. Krishna's stealing the clothes of gopis of Vraja is also mentioned in Brahma-Vaivarta purana, but the description is different than what Shankaracarya describes. Shankaracharya's description is consistent with Bhagavatam's description. The corresponding verses from Govindastakam and the chapters from Bhagavatam मृत्स्नामत्सीहेति यशोदाताडनशैशव सन्त्रासं व्यदितवक्त्रालोकितलोकालोकचतुर्दशलोकालिम् । लोकत्रयपुरमूलस्तम्भं लोकालोकमनालोकं लोकेशं परमेशं प्रणमत गोविन्दं परमानन्दम् ॥ २॥ mṛtsnāmatsīhēti yaśōdātāḍanaśaiśava-santrāsam vyāditavaktrālōkitalōkālōkacaturdaśalōkālim| lōkatrayapuramūlastambhaṃ lōkālōkamanālōkam lōkēśaṃ paramēśaṃ praṇamata gōvindaṃ paramānandam||2|| Worship Govinda who is supreme bliss, who showed the fear of a child when beaten by Yashodá saying, ``You are eating earth''. and in whose opened mouth was seen the row of fourteen worlds, visible and invisible, who is the support of the three worlds (vis., Svarga, pruthvè, pátála), who is in the form of the worlds, visible and invisible, who cannot be seen, who is the controller of the universe and who is the supreme Lord. (2) The corresponding bhagavatam chapter titled SB 10.8: Lord Kṛṣṇa Shows the Universal Form Within His Mouth स्नानव्याकुलयोशिद्वस्त्रमुपादायागमुपारूढं व्यदित्सन्तिरथ दिग्वस्त्रा ह्युपुदातुमुपाकर्षन्तम् । निर्धूतद्वयशोकविमोहं बुद्धं बुद्धेरन्तस्थं सत्तामात्रशरीरं प्रणमत गोविन्दं परमानन्दम् ॥ ६॥ snānavyākulayōṣidvastramupādāyāgamupārūḍham vyāditsantīratha digvastrā dātumupākarṣantaṃ tāḥ| nirdhūtadvayaśōkavimōhaṃ buddhaṃ buddhērantaḥstham sattāmātraśarīraṃ praṇamata gōvindaṃ paramānandam||6|| Worship Govinda who is supreme bliss, who climbed up the tree carrying the clothes of women busily engaged in their bath and who made them come close to him for the purpose of giving the clothes to them who were naked and who desired to get back their clothes, who is free from duality, grief and delusion, who is wise, who dwells in the intellect, and who is pure-existence. (6) The corresponding bhagavatam chapter titled SB 10.22: Kṛṣṇa Steals the Garments of the Unmarried Gopīs Hope this clarifies. om namo narayanaya On Mon, 9 Aug 2021 at 08:49, Vinodh via Advaita-l < advaita-l at lists.advaita-vedanta.org> wrote: > Namaskaram, > > I very much enjoy the stories of Srimad Bhagavatham that show Ishwara’s > kaarunyam. And more so the many advaitic teachings contained in the stories > of Bhagavatham. > > However, it appears that Shankara Bhagavadpada never quoted anything from > these stories in his works. I am curious to know if this is indeed true and > if yes, why. > > There was a similar question raised in the group about Yoga Vasishtam > earlier, for which one possible explanation was that the original text > (called “Mokshopaya”) had evolved quite a bit and is possibly lost in its > original form, and that the text that is available to us now is dated after > Shankara’s time period. Therefore, Yoga Vasishtam was not quoted by > Shankara. > > Is there an explanation for why Srimad Bhagavatham is not referred to by > Shankara in his works (if indeed  he has not quoted anything from it)? > > Thanks in advance for sharing your thoughts on this 🙏 > > On Sun 8. Aug 2021 at 21:28, Kaushik Chevendra via Advaita-l < > advaita-l at lists.advaita-vedanta.org> wrote: > > > In bagavatham, the gajendra moksham is well known. The following is the > > last stanza of the story from Pothanas translation of bagavatham. > > > > "As soon as he heard cries of Gajendra for help ,Lord Sri Hari started > > without a word,,with out taking his weapons.He did not waste time in > > getting ready , he didn't wait for his vahana Garuda,he didn't even > release > > the cloth of his wife which he was holding,in the midst of an > > argument....resulting in instantaneous response to rescue his devotee > from > > danger. The groups of heaven > > dwellers and celestial beings exclaimed," Look! Savior is coming, beside > > Him is his consort Devi Lakshmi, listen to the sound of conch, look at > the > > disc in his hand, and His vahana > > Garuda flying, Praise the Lord!"!! > > Then the Sudarsana disc, released by the Lord, cut the head of crocodile. > > Then Sri Hari brought out Gajendra from the lake and with His touch > wounds > > of the elephant disappeared. He offered lotus with his trunk to his > saviour > > Sri Hari. The crocodile was relieved of his curse and got his original > form > > as gandharva". > > > > The Lords daya is indeed endless. > > Om namo narayanaya. > > _______________________________________________ > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > To unsubscribe or change your options: > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > For assistance, contact: > > listmaster at advaita-vedanta.org > > > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > _______________________________________________ Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ http://blog.gmane.org/gmane.culture.religion.advaita To unsubscribe or change your options: https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l For assistance, contact: listmaster at advaita-vedanta.org From chevendrakaushik at gmail.com Mon Aug 9 08:07:35 2021 From: chevendrakaushik at gmail.com (Kaushik Chevendra) Date: Mon, 9 Aug 2021 17:37:35 +0530 Subject: [Advaita-l] Gajendra moksham In-Reply-To: <1607304365.536315.1628509874932@mail.yahoo.com> References: <1044902716.441801.1628494332814@mail.yahoo.com> <1607304365.536315.1628509874932@mail.yahoo.com> Message-ID: Namaste sir. On Mon, 9 Aug 2021, 17:21 sreenivasa murthy, wrote: > Dear Sri Kaushik Chevendra, > > What is bhakti? > The following Sloka from the text Vivekschoodamani > in a very clear way has defined what bhakti is: > > mOkShasAdhanasAmagryAm bhaktirEva gariyasI | > svasvarUpAnusaMdhAnaM BaktirityaBidhIyatE || > > The meaning is very clear. > Very true sir. And to attain to the highest stage it has to be done gradually. Shri madhusudhana saraswati talks about 3 stages of bakthi. It initially starts from the starting stage of where the devotee says "Oh Lord ,I am yours". Just like in the case of gajendra. And hence I had shared the story which will strengthen the devotees bakthi to Lord. Namo narayanaya That is what I have stated in my e-mail. > This is what the highest and true bhakti is. > > > With respectful namaskars, > Sreenvasa Murthy. > > On Monday, 9 August, 2021, 8:59:56 am GMT+1, Kaushik Chevendra < > chevendrakaushik at gmail.com> wrote: > > > Namaste. > Without devotion to isvara, knowledge which leads to mukthi isn't > attained. > Otherwise why would shri shankaraacharya write so many devotional works? > Why does he say to worship govinda? Why does he talk about the divine > activities of narayana in his works such as govindastakam? Why does > jagadguru advice us to constantly chant the names of isvara? Why do puranas > talk about his activities?. > It's evident that bakthi is compulsory. But how is this inculcated? > Through the rememberance of daya and greatness of isvara through the > rememberance of his activities which will cleanse and purify the devotees > mind,which will eventually be ready to gain knowledge. > And hence the stories of gajendra and such play a vital role. > > Om namo narayanaya. > > > On Mon, 9 Aug 2021, 13:02 sreenivasa murthy, > wrote: > > Dear Friends, > > What is the use of knowing about Gajendra Moksha? > Will it give us Moksha? > Never. > The Lord is your own true svarUpa / nature > and he is within your heart as the WITNESS to > all mental modifications. > Should we not make sincere and honest efforts to > attain moksha by implementing methodologies as taught > by Upanishads and Sri Shankara? > Mantras 2-1-3 & 2-1-4 of Kathopanishad and 2-4 of Kena Upanishad > have revealed, in a very simple and direct way, > the path of Moksha which can be had by each and every one > HERE and Now. > Please give a try. > It will be of tremendous puruShArtha. > > With repectful namasakars, > Sreenivasa Murthy. > > On Monday, 9 August, 2021, 5:47:36 am GMT+1, Kaushik Chevendra via > Advaita-l wrote: > > > Namaste sir. > Its also interesting to note that that ramanujacharya also didnt quote > bagavtham. It was shri madhvacharya who was the one to mention and write a > summary of it. > The scholars quickly come to the conclusion that it must be a later day > composition. We must not take their view seriously,as these type of > statements arent in line with the tradition.The bagavtham is constantly > quoted in other puranas. And the conclusion will be,they too are of later > day composition. So the scholars view should be taken only if they agree > with the tradition.Acharya quotes from some of the puranas and > upanishads,and there are many which arent quoted in his works. And hence > bagavtham here is of no exception. > Prof B. N. Krishnamurti Sarma has something of interest to say on the date > of Bhagavata Purana, based on his research work on external evidence for > the same, in his learned work on the subject in the Annals of the > Bhandarkar Oriental Research Institute of Poona Vol XIV, 1932-33. He states > that Gaudapada (7th century) in his commentary on Uttara Gita refers to the > Bhagavata Purana in the course of his commentary on II, 46 of the text, > quoting the following hemistich: taduktam bhagavate: tesamasau klesa eva > sisyate, nanyadyatha sthulatusavaghatinam. This line is to be identified > with the second line of Bh X.14.4, which is as follows: tesamasau klesa > evasisyate nanyadyatha sthulatusavaghatinam. > > Further though there is no direct reference of bagavtham,its believed > acharya did quote it indirectly. > > Krishna's stealing the clothes of gopis of Vraja is also mentioned in > Brahma-Vaivarta purana, but the description is different than what > Shankaracarya describes. Shankaracharya's description is consistent with > Bhagavatam's description. > > The corresponding verses from Govindastakam and the chapters from > Bhagavatam > > मृत्स्नामत्सीहेति यशोदाताडनशैशव सन्त्रासं > व्यदितवक्त्रालोकितलोकालोकचतुर्दशलोकालिम् । लोकत्रयपुरमूलस्तम्भं > लोकालोकमनालोकं लोकेशं परमेशं प्रणमत गोविन्दं परमानन्दम् ॥ २॥ > > mṛtsnāmatsīhēti yaśōdātāḍanaśaiśava-santrāsam > vyāditavaktrālōkitalōkālōkacaturdaśalōkālim| lōkatrayapuramūlastambhaṃ > lōkālōkamanālōkam lōkēśaṃ paramēśaṃ praṇamata gōvindaṃ paramānandam||2|| > > Worship Govinda who is supreme bliss, who showed the fear of a child when > beaten by Yashodá saying, ``You are eating earth''. and in whose opened > mouth was seen the row of fourteen worlds, visible and invisible, who is > the support of the three worlds (vis., Svarga, pruthvè, pátála), who is in > the form of the worlds, visible and invisible, who cannot be seen, who is > the controller of the universe and who is the supreme Lord. (2) > > The corresponding bhagavatam chapter titled SB 10.8: Lord Kṛṣṇa Shows the > Universal Form Within His Mouth > > स्नानव्याकुलयोशिद्वस्त्रमुपादायागमुपारूढं व्यदित्सन्तिरथ दिग्वस्त्रा > ह्युपुदातुमुपाकर्षन्तम् । निर्धूतद्वयशोकविमोहं बुद्धं बुद्धेरन्तस्थं > सत्तामात्रशरीरं प्रणमत गोविन्दं परमानन्दम् ॥ ६॥ > > snānavyākulayōṣidvastramupādāyāgamupārūḍham vyāditsantīratha digvastrā > dātumupākarṣantaṃ tāḥ| nirdhūtadvayaśōkavimōhaṃ buddhaṃ buddhērantaḥstham > sattāmātraśarīraṃ praṇamata gōvindaṃ paramānandam||6|| > > Worship Govinda who is supreme bliss, who climbed up the tree carrying the > clothes of women busily engaged in their bath and who made them come close > to him for the purpose of giving the clothes to them who were naked and who > desired to get back their clothes, who is free from duality, grief and > delusion, who is wise, who dwells in the intellect, and who is > pure-existence. (6) > > The corresponding bhagavatam chapter titled SB 10.22: Kṛṣṇa Steals the > Garments of the Unmarried Gopīs > > > > Hope this clarifies. > > om namo narayanaya > > > > > On Mon, 9 Aug 2021 at 08:49, Vinodh via Advaita-l < > advaita-l at lists.advaita-vedanta.org> wrote: > > > Namaskaram, > > > > I very much enjoy the stories of Srimad Bhagavatham that show Ishwara’s > > kaarunyam. And more so the many advaitic teachings contained in the > stories > > of Bhagavatham. > > > > However, it appears that Shankara Bhagavadpada never quoted anything from > > these stories in his works. I am curious to know if this is indeed true > and > > if yes, why. > > > > There was a similar question raised in the group about Yoga Vasishtam > > earlier, for which one possible explanation was that the original text > > (called “Mokshopaya”) had evolved quite a bit and is possibly lost in its > > original form, and that the text that is available to us now is dated > after > > Shankara’s time period. Therefore, Yoga Vasishtam was not quoted by > > Shankara. > > > > Is there an explanation for why Srimad Bhagavatham is not referred to by > > Shankara in his works (if indeed he has not quoted anything from it)? > > > > Thanks in advance for sharing your thoughts on this 🙏 > > > > On Sun 8. Aug 2021 at 21:28, Kaushik Chevendra via Advaita-l < > > advaita-l at lists.advaita-vedanta.org> wrote: > > > > > In bagavatham, the gajendra moksham is well known. The following is the > > > last stanza of the story from Pothanas translation of bagavatham. > > > > > > "As soon as he heard cries of Gajendra for help ,Lord Sri Hari started > > > without a word,,with out taking his weapons.He did not waste time in > > > getting ready , he didn't wait for his vahana Garuda,he didn't even > > release > > > the cloth of his wife which he was holding,in the midst of an > > > argument....resulting in instantaneous response to rescue his devotee > > from > > > danger. The groups of heaven > > > dwellers and celestial beings exclaimed," Look! Savior is coming, > beside > > > Him is his consort Devi Lakshmi, listen to the sound of conch, look at > > the > > > disc in his hand, and His vahana > > > Garuda flying, Praise the Lord!"!! > > > Then the Sudarsana disc, released by the Lord, cut the head of > crocodile. > > > Then Sri Hari brought out Gajendra from the lake and with His touch > > wounds > > > of the elephant disappeared. He offered lotus with his trunk to his > > saviour > > > Sri Hari. The crocodile was relieved of his curse and got his original > > form > > > as gandharva". > > > > > > The Lords daya is indeed endless. > > > Om namo narayanaya. > > > _______________________________________________ > > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > > > To unsubscribe or change your options: > > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > > > For assistance, contact: > > > listmaster at advaita-vedanta.org > > > > > > _______________________________________________ > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > To unsubscribe or change your options: > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > For assistance, contact: > > listmaster at advaita-vedanta.org > > > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > > From kuntimaddisada at yahoo.com Mon Aug 9 09:17:36 2021 From: kuntimaddisada at yahoo.com (Kuntimaddi Sadananda) Date: Mon, 9 Aug 2021 13:17:36 +0000 (UTC) Subject: [Advaita-l] Gajendra moksham In-Reply-To: References: <1044902716.441801.1628494332814@mail.yahoo.com> <1607304365.536315.1628509874932@mail.yahoo.com> Message-ID: <1330384777.356690.1628515056635@mail.yahoo.com> Kaushikji - PraNAms Potana in Telugu Bhagavatam beautifully describes the Gajendra moksham - very devotional poetry. In VishiShTaadvaita - SharaNaagati, where ego is completely surrendered to the Lord, is described using three examples. a) Vibheeshana SharaNaagati, b) Gajendra SharaNaagati and c) Droupadi SharaNaagati.Krishna does not come to Droupadi's rescue as long as she was holding her saree with one hand and praying with the other hand. When she gives-up her struggles and surrenders completely and lifting her both hands in prayer to the Lord to come and rescue, then only Krishna comes and saves her. He also says later to Droupadi that she called him as Dvaarakaa nivaasa - Hence He said it took sometime for him to come from Dvaaraka. He said, 'I am in the very core of your self. I would have come immediately if you have called me as your own self.' He comes to help once one's ego has completely surrendered. The Bhakti culminates into Jnaana, if one's mind is mature.  Bhagavatpaada Shankara wrote many slokas on many Gods too - exemplifying the bhakti aspect.  Hari Om!Sadananda On Monday, August 9, 2021, 08:08:18 AM EDT, Kaushik Chevendra via Advaita-l wrote: Namaste sir. On Mon, 9 Aug 2021, 17:21 sreenivasa murthy, wrote: > Dear Sri Kaushik Chevendra, > > What is bhakti? > The following Sloka from the text Vivekschoodamani > in a very clear way has defined what bhakti is: > >  mOkShasAdhanasAmagryAm  bhaktirEva gariyasI | > svasvarUpAnusaMdhAnaM BaktirityaBidhIyatE || > > The meaning is very clear. > Very true sir. And to attain to the highest stage it has to be done gradually. Shri madhusudhana saraswati talks about 3 stages of bakthi. It initially starts from the starting stage of where the devotee says "Oh Lord ,I am yours". Just like in the case of gajendra. And hence I had shared the story which will strengthen the devotees bakthi to Lord. Namo narayanaya That is what I have stated in my e-mail. > This is what the highest and true bhakti is. > > > With respectful namaskars, > Sreenvasa Murthy. > > On Monday, 9 August, 2021, 8:59:56 am GMT+1, Kaushik Chevendra < > chevendrakaushik at gmail.com> wrote: > > > Namaste. > Without devotion to isvara, knowledge which leads to mukthi isn't > attained. > Otherwise why would shri shankaraacharya write so many devotional works? > Why does he say to worship govinda? Why does he talk about the divine > activities of narayana in his works such as govindastakam? Why does > jagadguru advice us to constantly chant the names of isvara? Why do puranas > talk about his activities?. > It's evident that bakthi is compulsory. But how is this inculcated? > Through the rememberance of daya and greatness of isvara through the > rememberance of his activities which will cleanse and purify the devotees > mind,which will eventually be ready to gain knowledge. > And hence the stories of gajendra and such play a vital role. > > Om namo narayanaya. > > > On Mon, 9 Aug 2021, 13:02 sreenivasa murthy, > wrote: > > Dear Friends, > > What is the use of knowing about Gajendra Moksha? > Will it give us Moksha? > Never. > The Lord is your own true svarUpa / nature > and he is within your heart as the WITNESS to > all mental modifications. > Should we not make sincere and honest efforts to > attain moksha by implementing methodologies as taught > by Upanishads and Sri Shankara? > Mantras 2-1-3 & 2-1-4 of Kathopanishad and 2-4 of Kena Upanishad > have revealed, in a very simple and direct way, > the path of Moksha which can be had by each and every one > HERE  and Now. > Please give a try. > It  will be of tremendous puruShArtha. > > With repectful namasakars, > Sreenivasa Murthy. > > On Monday, 9 August, 2021, 5:47:36 am GMT+1, Kaushik Chevendra via > Advaita-l wrote: > > > Namaste sir. > Its also interesting to note that that ramanujacharya also didnt quote > bagavtham. It was shri madhvacharya who was the one to mention and write a > summary of it. > The scholars quickly come to the conclusion that it must be a later day > composition. We must not take their view seriously,as these type of > statements arent in line with the tradition.The bagavtham is constantly > quoted in other puranas. And the conclusion will be,they too are of later > day composition. So the scholars view should be taken only if they agree > with the tradition.Acharya quotes from some of the puranas and > upanishads,and there are many which arent quoted in his works. And hence > bagavtham here is of no exception. > Prof B. N. Krishnamurti Sarma has something of interest to say on the date > of Bhagavata Purana, based on his research work on external evidence for > the same, in his learned work on the subject in the Annals of the > Bhandarkar Oriental Research Institute of Poona Vol XIV, 1932-33. He states > that Gaudapada (7th century) in his commentary on Uttara Gita refers to the > Bhagavata Purana in the course of his commentary on II, 46 of the text, > quoting the following hemistich: taduktam bhagavate: tesamasau klesa eva > sisyate, nanyadyatha sthulatusavaghatinam. This line is to be identified > with the second line of Bh X.14.4, which is as follows: tesamasau klesa > evasisyate nanyadyatha sthulatusavaghatinam. > > Further though there is no direct reference of bagavtham,its believed > acharya did quote it indirectly. > > Krishna's stealing the clothes of gopis of Vraja is also mentioned in > Brahma-Vaivarta purana, but the description is different than what > Shankaracarya describes. Shankaracharya's description is consistent with > Bhagavatam's description. > > The corresponding verses from Govindastakam and the chapters from > Bhagavatam > > मृत्स्नामत्सीहेति यशोदाताडनशैशव सन्त्रासं > व्यदितवक्त्रालोकितलोकालोकचतुर्दशलोकालिम् । लोकत्रयपुरमूलस्तम्भं > लोकालोकमनालोकं लोकेशं परमेशं प्रणमत गोविन्दं परमानन्दम् ॥ २॥ > > mṛtsnāmatsīhēti yaśōdātāḍanaśaiśava-santrāsam > vyāditavaktrālōkitalōkālōkacaturdaśalōkālim| lōkatrayapuramūlastambhaṃ > lōkālōkamanālōkam lōkēśaṃ paramēśaṃ praṇamata gōvindaṃ paramānandam||2|| > > Worship Govinda who is supreme bliss, who showed the fear of a child when > beaten by Yashodá saying, ``You are eating earth''. and in whose opened > mouth was seen the row of fourteen worlds, visible and invisible, who is > the support of the three worlds (vis., Svarga, pruthvè, pátála), who is in > the form of the worlds, visible and invisible, who cannot be seen, who is > the controller of the universe and who is the supreme Lord. (2) > > The corresponding bhagavatam chapter titled SB 10.8: Lord Kṛṣṇa Shows the > Universal Form Within His Mouth > > स्नानव्याकुलयोशिद्वस्त्रमुपादायागमुपारूढं व्यदित्सन्तिरथ दिग्वस्त्रा > ह्युपुदातुमुपाकर्षन्तम् । निर्धूतद्वयशोकविमोहं बुद्धं बुद्धेरन्तस्थं > सत्तामात्रशरीरं प्रणमत गोविन्दं परमानन्दम् ॥ ६॥ > > snānavyākulayōṣidvastramupādāyāgamupārūḍham vyāditsantīratha digvastrā > dātumupākarṣantaṃ tāḥ| nirdhūtadvayaśōkavimōhaṃ buddhaṃ buddhērantaḥstham > sattāmātraśarīraṃ praṇamata gōvindaṃ paramānandam||6|| > > Worship Govinda who is supreme bliss, who climbed up the tree carrying the > clothes of women busily engaged in their bath and who made them come close > to him for the purpose of giving the clothes to them who were naked and who > desired to get back their clothes, who is free from duality, grief and > delusion, who is wise, who dwells in the intellect, and who is > pure-existence. (6) > > The corresponding bhagavatam chapter titled SB 10.22: Kṛṣṇa Steals the > Garments of the Unmarried Gopīs > > > > Hope this clarifies. > > om namo narayanaya > > > > > On Mon, 9 Aug 2021 at 08:49, Vinodh via Advaita-l < > advaita-l at lists.advaita-vedanta.org> wrote: > > > Namaskaram, > > > > I very much enjoy the stories of Srimad Bhagavatham that show Ishwara’s > > kaarunyam. And more so the many advaitic teachings contained in the > stories > > of Bhagavatham. > > > > However, it appears that Shankara Bhagavadpada never quoted anything from > > these stories in his works. I am curious to know if this is indeed true > and > > if yes, why. > > > > There was a similar question raised in the group about Yoga Vasishtam > > earlier, for which one possible explanation was that the original text > > (called “Mokshopaya”) had evolved quite a bit and is possibly lost in its > > original form, and that the text that is available to us now is dated > after > > Shankara’s time period. Therefore, Yoga Vasishtam was not quoted by > > Shankara. > > > > Is there an explanation for why Srimad Bhagavatham is not referred to by > > Shankara in his works (if indeed  he has not quoted anything from it)? > > > > Thanks in advance for sharing your thoughts on this 🙏 > > > > On Sun 8. Aug 2021 at 21:28, Kaushik Chevendra via Advaita-l < > > advaita-l at lists.advaita-vedanta.org> wrote: > > > > > In bagavatham, the gajendra moksham is well known. The following is the > > > last stanza of the story from Pothanas translation of bagavatham. > > > > > > "As soon as he heard cries of Gajendra for help ,Lord Sri Hari started > > > without a word,,with out taking his weapons.He did not waste time in > > > getting ready , he didn't wait for his vahana Garuda,he didn't even > > release > > > the cloth of his wife which he was holding,in the midst of an > > > argument....resulting in instantaneous response to rescue his devotee > > from > > > danger. The groups of heaven > > > dwellers and celestial beings exclaimed," Look! Savior is coming, > beside > > > Him is his consort Devi Lakshmi, listen to the sound of conch, look at > > the > > > disc in his hand, and His vahana > > > Garuda flying, Praise the Lord!"!! > > > Then the Sudarsana disc, released by the Lord, cut the head of > crocodile. > > > Then Sri Hari brought out Gajendra from the lake and with His touch > > wounds > > > of the elephant disappeared. He offered lotus with his trunk to his > > saviour > > > Sri Hari. The crocodile was relieved of his curse and got his original > > form > > > as gandharva". > > > > > > The Lords daya is indeed endless. > > > Om namo narayanaya. > > > _______________________________________________ > > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > > > To unsubscribe or change your options: > > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > > > For assistance, contact: > > > listmaster at advaita-vedanta.org > > > > > > _______________________________________________ > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > To unsubscribe or change your options: > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > For assistance, contact: > > listmaster at advaita-vedanta.org > > > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > > _______________________________________________ Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ http://blog.gmane.org/gmane.culture.religion.advaita To unsubscribe or change your options: https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l For assistance, contact: listmaster at advaita-vedanta.org From chevendrakaushik at gmail.com Mon Aug 9 09:55:39 2021 From: chevendrakaushik at gmail.com (Kaushik Chevendra) Date: Mon, 9 Aug 2021 19:25:39 +0530 Subject: [Advaita-l] Gajendra moksham In-Reply-To: <1330384777.356690.1628515056635@mail.yahoo.com> References: <1044902716.441801.1628494332814@mail.yahoo.com> <1607304365.536315.1628509874932@mail.yahoo.com> <1330384777.356690.1628515056635@mail.yahoo.com> Message-ID: Namaste sir. Thank you for sharing your wonderful thoughts on the subject. On Mon, 9 Aug 2021, 18:47 Kuntimaddi Sadananda, wrote: > Kaushikji - PraNAms > > Potana in Telugu Bhagavatam beautifully describes the Gajendra moksham - > very devotional poetry. > Very true. Pothanas works is highly revered among the telugu people. In fact it's believed that shri narayana himself came to write the last slokha in the gajendra moksha explaining how narayana came running to save gajendra as vyasa bagavan doesn't go into detail in this matter. > > In VishiShTaadvaita - SharaNaagati, where ego is completely surrendered to > the Lord, is described using three examples. a) Vibheeshana SharaNaagati, > b) Gajendra SharaNaagati and c) Droupadi SharaNaagati. > Krishna does not come to Droupadi's rescue as long as she was holding her > saree with one hand and praying with the other hand. When she gives-up her > struggles and surrenders completely and lifting her both hands in prayer to > the Lord to come and rescue, then only Krishna comes and saves her. He also > says later to Droupadi that she called him as Dvaarakaa nivaasa - Hence He > said it took sometime for him to come from Dvaaraka. He said, 'I am in the > very core of your self. I would have come immediately if you have called me > as your own self.' > > He comes to help once one's ego has completely surrendered. The Bhakti > culminates into Jnaana, if one's mind is mature. > > Bhagavatpaada Shankara wrote many slokas on many Gods too - exemplifying > the bhakti aspect. > > Hari Om! > Sadananda > > > > > On Monday, August 9, 2021, 08:08:18 AM EDT, Kaushik Chevendra via > Advaita-l wrote: > > > Namaste sir. > > On Mon, 9 Aug 2021, 17:21 sreenivasa murthy, > wrote: > > > Dear Sri Kaushik Chevendra, > > > > What is bhakti? > > The following Sloka from the text Vivekschoodamani > > in a very clear way has defined what bhakti is: > > > > mOkShasAdhanasAmagryAm bhaktirEva gariyasI | > > svasvarUpAnusaMdhAnaM BaktirityaBidhIyatE || > > > > > The meaning is very clear. > > > Very true sir. And to attain to the highest stage it has to be done > gradually. Shri madhusudhana saraswati talks about 3 stages of bakthi. It > initially starts from the starting stage of where the devotee says "Oh Lord > ,I am yours". Just like in the case of gajendra. And hence I had shared the > story which will strengthen the devotees bakthi to Lord. > > Namo narayanaya > > > That is what I have stated in my e-mail. > > This is what the highest and true bhakti is. > > > > > > With respectful namaskars, > > Sreenvasa Murthy. > > > > On Monday, 9 August, 2021, 8:59:56 am GMT+1, Kaushik Chevendra < > > chevendrakaushik at gmail.com> wrote: > > > > > > Namaste. > > Without devotion to isvara, knowledge which leads to mukthi isn't > > attained. > > Otherwise why would shri shankaraacharya write so many devotional works? > > Why does he say to worship govinda? Why does he talk about the divine > > activities of narayana in his works such as govindastakam? Why does > > jagadguru advice us to constantly chant the names of isvara? Why do > puranas > > talk about his activities?. > > It's evident that bakthi is compulsory. But how is this inculcated? > > Through the rememberance of daya and greatness of isvara through the > > rememberance of his activities which will cleanse and purify the devotees > > mind,which will eventually be ready to gain knowledge. > > And hence the stories of gajendra and such play a vital role. > > > > Om namo narayanaya. > > > > > > On Mon, 9 Aug 2021, 13:02 sreenivasa murthy, > > wrote: > > > > Dear Friends, > > > > What is the use of knowing about Gajendra Moksha? > > Will it give us Moksha? > > Never. > > The Lord is your own true svarUpa / nature > > and he is within your heart as the WITNESS to > > all mental modifications. > > Should we not make sincere and honest efforts to > > attain moksha by implementing methodologies as taught > > by Upanishads and Sri Shankara? > > Mantras 2-1-3 & 2-1-4 of Kathopanishad and 2-4 of Kena Upanishad > > have revealed, in a very simple and direct way, > > the path of Moksha which can be had by each and every one > > HERE and Now. > > Please give a try. > > It will be of tremendous puruShArtha. > > > > With repectful namasakars, > > Sreenivasa Murthy. > > > > On Monday, 9 August, 2021, 5:47:36 am GMT+1, Kaushik Chevendra via > > Advaita-l wrote: > > > > > > Namaste sir. > > Its also interesting to note that that ramanujacharya also didnt quote > > bagavtham. It was shri madhvacharya who was the one to mention and write > a > > summary of it. > > The scholars quickly come to the conclusion that it must be a later day > > composition. We must not take their view seriously,as these type of > > statements arent in line with the tradition.The bagavtham is constantly > > quoted in other puranas. And the conclusion will be,they too are of later > > day composition. So the scholars view should be taken only if they agree > > with the tradition.Acharya quotes from some of the puranas and > > upanishads,and there are many which arent quoted in his works. And hence > > bagavtham here is of no exception. > > Prof B. N. Krishnamurti Sarma has something of interest to say on the > date > > of Bhagavata Purana, based on his research work on external evidence for > > the same, in his learned work on the subject in the Annals of the > > Bhandarkar Oriental Research Institute of Poona Vol XIV, 1932-33. He > states > > that Gaudapada (7th century) in his commentary on Uttara Gita refers to > the > > Bhagavata Purana in the course of his commentary on II, 46 of the text, > > quoting the following hemistich: taduktam bhagavate: tesamasau klesa eva > > sisyate, nanyadyatha sthulatusavaghatinam. This line is to be identified > > with the second line of Bh X.14.4, which is as follows: tesamasau klesa > > evasisyate nanyadyatha sthulatusavaghatinam. > > > > Further though there is no direct reference of bagavtham,its believed > > acharya did quote it indirectly. > > > > Krishna's stealing the clothes of gopis of Vraja is also mentioned in > > Brahma-Vaivarta purana, but the description is different than what > > Shankaracarya describes. Shankaracharya's description is consistent with > > Bhagavatam's description. > > > > The corresponding verses from Govindastakam and the chapters from > > Bhagavatam > > > > मृत्स्नामत्सीहेति यशोदाताडनशैशव सन्त्रासं > > व्यदितवक्त्रालोकितलोकालोकचतुर्दशलोकालिम् । लोकत्रयपुरमूलस्तम्भं > > लोकालोकमनालोकं लोकेशं परमेशं प्रणमत गोविन्दं परमानन्दम् ॥ २॥ > > > > mṛtsnāmatsīhēti yaśōdātāḍanaśaiśava-santrāsam > > vyāditavaktrālōkitalōkālōkacaturdaśalōkālim| lōkatrayapuramūlastambhaṃ > > lōkālōkamanālōkam lōkēśaṃ paramēśaṃ praṇamata gōvindaṃ paramānandam||2|| > > > > Worship Govinda who is supreme bliss, who showed the fear of a child when > > beaten by Yashodá saying, ``You are eating earth''. and in whose opened > > mouth was seen the row of fourteen worlds, visible and invisible, who is > > the support of the three worlds (vis., Svarga, pruthvè, pátála), who is > in > > the form of the worlds, visible and invisible, who cannot be seen, who is > > the controller of the universe and who is the supreme Lord. (2) > > > > The corresponding bhagavatam chapter titled SB 10.8: Lord Kṛṣṇa Shows the > > Universal Form Within His Mouth > > > > स्नानव्याकुलयोशिद्वस्त्रमुपादायागमुपारूढं व्यदित्सन्तिरथ दिग्वस्त्रा > > ह्युपुदातुमुपाकर्षन्तम् । निर्धूतद्वयशोकविमोहं बुद्धं बुद्धेरन्तस्थं > > सत्तामात्रशरीरं प्रणमत गोविन्दं परमानन्दम् ॥ ६॥ > > > > snānavyākulayōṣidvastramupādāyāgamupārūḍham vyāditsantīratha digvastrā > > dātumupākarṣantaṃ tāḥ| nirdhūtadvayaśōkavimōhaṃ buddhaṃ buddhērantaḥstham > > sattāmātraśarīraṃ praṇamata gōvindaṃ paramānandam||6|| > > > > Worship Govinda who is supreme bliss, who climbed up the tree carrying > the > > clothes of women busily engaged in their bath and who made them come > close > > to him for the purpose of giving the clothes to them who were naked and > who > > desired to get back their clothes, who is free from duality, grief and > > delusion, who is wise, who dwells in the intellect, and who is > > pure-existence. (6) > > > > The corresponding bhagavatam chapter titled SB 10.22: Kṛṣṇa Steals the > > Garments of the Unmarried Gopīs > > > > > > > > Hope this clarifies. > > > > om namo narayanaya > > > > > > > > > > On Mon, 9 Aug 2021 at 08:49, Vinodh via Advaita-l < > > advaita-l at lists.advaita-vedanta.org> wrote: > > > > > Namaskaram, > > > > > > I very much enjoy the stories of Srimad Bhagavatham that show Ishwara’s > > > kaarunyam. And more so the many advaitic teachings contained in the > > stories > > > of Bhagavatham. > > > > > > However, it appears that Shankara Bhagavadpada never quoted anything > from > > > these stories in his works. I am curious to know if this is indeed true > > and > > > if yes, why. > > > > > > There was a similar question raised in the group about Yoga Vasishtam > > > earlier, for which one possible explanation was that the original text > > > (called “Mokshopaya”) had evolved quite a bit and is possibly lost in > its > > > original form, and that the text that is available to us now is dated > > after > > > Shankara’s time period. Therefore, Yoga Vasishtam was not quoted by > > > Shankara. > > > > > > Is there an explanation for why Srimad Bhagavatham is not referred to > by > > > Shankara in his works (if indeed he has not quoted anything from it)? > > > > > > Thanks in advance for sharing your thoughts on this 🙏 > > > > > > On Sun 8. Aug 2021 at 21:28, Kaushik Chevendra via Advaita-l < > > > advaita-l at lists.advaita-vedanta.org> wrote: > > > > > > > In bagavatham, the gajendra moksham is well known. The following is > the > > > > last stanza of the story from Pothanas translation of bagavatham. > > > > > > > > "As soon as he heard cries of Gajendra for help ,Lord Sri Hari > started > > > > without a word,,with out taking his weapons.He did not waste time in > > > > getting ready , he didn't wait for his vahana Garuda,he didn't even > > > release > > > > the cloth of his wife which he was holding,in the midst of an > > > > argument....resulting in instantaneous response to rescue his devotee > > > from > > > > danger. The groups of heaven > > > > dwellers and celestial beings exclaimed," Look! Savior is coming, > > beside > > > > Him is his consort Devi Lakshmi, listen to the sound of conch, look > at > > > the > > > > disc in his hand, and His vahana > > > > Garuda flying, Praise the Lord!"!! > > > > Then the Sudarsana disc, released by the Lord, cut the head of > > crocodile. > > > > Then Sri Hari brought out Gajendra from the lake and with His touch > > > wounds > > > > of the elephant disappeared. He offered lotus with his trunk to his > > > saviour > > > > Sri Hari. The crocodile was relieved of his curse and got his > original > > > form > > > > as gandharva". > > > > > > > > The Lords daya is indeed endless. > > > > Om namo narayanaya. > > > > _______________________________________________ > > > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > > > > > To unsubscribe or change your options: > > > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > > > > > For assistance, contact: > > > > listmaster at advaita-vedanta.org > > > > > > > > > _______________________________________________ > > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > > > To unsubscribe or change your options: > > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > > > For assistance, contact: > > > listmaster at advaita-vedanta.org > > > > > _______________________________________________ > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > To unsubscribe or change your options: > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > For assistance, contact: > > listmaster at advaita-vedanta.org > > > > > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From vinodh.iitm at gmail.com Mon Aug 9 10:55:45 2021 From: vinodh.iitm at gmail.com (Vinodh) Date: Mon, 9 Aug 2021 20:25:45 +0530 Subject: [Advaita-l] Gajendra moksham In-Reply-To: References: Message-ID: Trying to resend the message below with minor edits since it appeared to just go over the 50kB size limit for posting to the group. ---- Thank you for the clarification, Subbu-ji. Indeed I was thinking of Shankara’s bhashyas when I had asked the question. Deeper still I was perhaps looking for whether Shankara quotes from Bhagavatham to support the Advaitic view in his works. The reason behind the curiosity is that there appears to be many instances of the Advaitic teaching in it and I find it very strange that (almost?) no reference was made to it by the Acharya. In Kaushik ji’s response, it seemed to me that the verses of Govindashtakam are very much supporting such an Advaitic view, e.g., “… who is free from duality…”, “… who is pure existence… “, “… who is supreme bliss…”, etc. This, together with Kaushik ji’s observation that Shankara’s description being consistent with Bhagavatham’s description, suggests that Shankara may have indirectly referred to the Bhagavatham to support the Advaitic teaching. However, as you indicate Subbuji, maybe one needs to look into the details of the similarity between the descriptions given by Shankara and those given by Bhagavatham and other Puranas to assess whether these references are really to Bhagavatham or to some other texts. A possible reason one could conjecture is that perhaps Acharya was primarily focussing on opposing the ritualists (those who believed that only work leads to results, which includes moksha) and the nihilists (those who believed that everything came out of nothing and that moksha is essentially becoming nothing or sunya). Perhaps, there was no need to oppose theists (those who believed only a God, who is separate from oneself, can grant moksha) at his time? Had there been such a (dualistic) theistic view to counter, perhaps Srimad Bhagavatham, in addition to the Gita, could have been an excellent text to cite from and show that the God of the theists is no-different from one’s own self (like what Sri Sreenivasa Murthy points out) and thereby resolve the differences in view? Just a wild thought. Any feedback would be greatly appreciated. 🙏 Regarding the quote by Gaudapadacharya, which is from the following verse of Bhagavatham ( https://vedabase.io/en/library/sb/10/14/4/) *ŚB 10.14.4* श्रेय:सृतिं भक्तिमुदस्य ते विभो क्लिश्यन्ति ये केवलबोधलब्धये । तेषामसौ क्लेशल एव शिष्यते नान्यद् यथा स्थूलतुषावघातिनाम् ॥ ४ ॥ śreyaḥ-sṛtiṁ bhaktim udasya te vibho kliśyanti ye kevala-bodha-labdhaye teṣām asau kleśala eva śiṣyate nānyad yathā sthūla-tuṣāvaghātinām *Synonyms* śreyaḥ — of supreme benefit; sṛtim — the path; bhaktim — devotional service; udasya — rejecting; te — they; vibho — O almighty Lord; kliśyanti — struggle; ye — who; kevala — exclusive; bodha — of knowledge; labdhaye — for the achievement; teṣām — for them; asau — this; kleśalaḥ — botheration; eva — merely; śiṣyate — remains; na — nothing; anyat — other; yathā — just as; sthūla-tuṣa — empty husks; avaghātinām— for those who are beating. *Translation* My dear Lord, devotional service unto You is the best path for self-realization. If someone gives up that path and engages in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is trouble. The above quote seems to suggest a path of devotion to moksha, which requires a dvaita-bhaava, however, within the next two verses, the following is said, which very much resembles an advaitic view: *ŚB 10.14.6* तथापि भूमन्महिमागुणस्य ते विबोद्धुमर्हत्यमलान्तरात्मभि: । अविक्रियात् स्वानुभवादरूपतो ह्यनन्यबोध्यात्मतया न चान्यथा ॥ ६ ॥ tathāpi bhūman mahimāguṇasya te viboddhum arhaty amalāntar-ātmabhiḥ avikriyāt svānubhavād arūpato hy ananya-bodhyātmatayā na cānyathā *Synonyms* tathā api — nevertheless; bhūman — O limitless one; mahimā — the potency; aguṇasya — of Him who has no material qualities; te — of You; viboddhum — to understand; arhati — one is able; amala— spotless; antaḥ-ātmabhiḥ — with mind and senses; avikriyāt — not based on material differentiations; sva-anubhavāt— by perception of the Supreme Soul; arūpataḥ — without attachment to material forms; hi — indeed; ananya-bodhya-ātmatayā — as self-manifested, without the help of any other illuminating agent; na — not; ca — and; anyathā — otherwise. *Translation* *Nondevotees, however, cannot realize You in Your full personal feature. *Nevertheless, it may be possible for them to realize Your expansion as the impersonal Supreme by cultivating direct perception of the Self within the heart. But they can do this only by purifying their mind and senses of all conceptions of material distinctions and all attachment to material sense objects. Only in this way will Your impersonal feature manifest itself to them. Note that, as can be seen from the word-by-word meanings, the italicized text in the translation above seems to be an addition made by the translator and not contained within the original text itself. Taken together, these two verses are not saying anything other than the path propounded by Advaita Acharyas, that is, to have Ishwara bhakti, without which one is lead astray (like one beating empty husks), and to finally attain the limitless one (bhuman) by going beyond all differentiations (avikriyaat) and experiencing It (sva-anubhavaat) as the Self which is not known by anything else (ananya-bodhya-atmataya). On Mon, Aug 9, 2021 at 3:24 PM V Subrahmanian via Advaita-l < advaita-l at lists.advaita-vedanta.org> wrote: > I think Vinodh was referring to the Prasthana Traya Bhashyas of the > Acharya. It is a fact that the Bhagavatam is not quoted there. The Vishnu > Sahasra Nama Bhashya was a candidate for quoting that Purana but there so > many other texts are there including Hari Vamsha, Vishnu Purana, Vishnu > Dharmottara, Mahabharata, etc. etc. but not the Bhagavatam. The mention of > Krishna having killed a horse-asura named Keshi by Shankara in the Bh.Gita > Bhashya could be from some other purana as well. > > warm regards > subbu > > On Mon, Aug 9, 2021 at 10:17 AM Kaushik Chevendra via Advaita-l < > advaita-l at lists.advaita-vedanta.org> wrote: > > > Namaste sir. > > Its also interesting to note that that ramanujacharya also didnt quote > > bagavtham. It was shri madhvacharya who was the one to mention and write > a > > summary of it. > > The scholars quickly come to the conclusion that it must be a later day > > composition. We must not take their view seriously,as these type of > > statements arent in line with the tradition.The bagavtham is constantly > > quoted in other puranas. And the conclusion will be,they too are of later > > day composition. So the scholars view should be taken only if they agree > > with the tradition.Acharya quotes from some of the puranas and > > upanishads,and there are many which arent quoted in his works. And hence > > bagavtham here is of no exception. > > Prof B. N. Krishnamurti Sarma has something of interest to say on the > date > > of Bhagavata Purana, based on his research work on external evidence for > > the same, in his learned work on the subject in the Annals of the > > Bhandarkar Oriental Research Institute of Poona Vol XIV, 1932-33. He > states > > that Gaudapada (7th century) in his commentary on Uttara Gita refers to > the > > Bhagavata Purana in the course of his commentary on II, 46 of the text, > > quoting the following hemistich: taduktam bhagavate: tesamasau klesa eva > > sisyate, nanyadyatha sthulatusavaghatinam. This line is to be identified > > with the second line of Bh X.14.4, which is as follows: tesamasau klesa > > evasisyate nanyadyatha sthulatusavaghatinam. > > > > Further though there is no direct reference of bagavtham,its believed > > acharya did quote it indirectly. > > > > Krishna's stealing the clothes of gopis of Vraja is also mentioned in > > Brahma-Vaivarta purana, but the description is different than what > > Shankaracarya describes. Shankaracharya's description is consistent with > > Bhagavatam's description. > > > > The corresponding verses from Govindastakam and the chapters from > > Bhagavatam > > > > मृत्स्नामत्सीहेति यशोदाताडनशैशव सन्त्रासं > > व्यदितवक्त्रालोकितलोकालोकचतुर्दशलोकालिम् । लोकत्रयपुरमूलस्तम्भं > > लोकालोकमनालोकं लोकेशं परमेशं प्रणमत गोविन्दं परमानन्दम् ॥ २॥ > > > > mṛtsnāmatsīhēti yaśōdātāḍanaśaiśava-santrāsam > > vyāditavaktrālōkitalōkālōkacaturdaśalōkālim| lōkatrayapuramūlastambhaṃ > > lōkālōkamanālōkam lōkēśaṃ paramēśaṃ praṇamata gōvindaṃ paramānandam||2|| > > > > Worship Govinda who is supreme bliss, who showed the fear of a child when > > beaten by Yashodá saying, ``You are eating earth''. and in whose opened > > mouth was seen the row of fourteen worlds, visible and invisible, who is > > the support of the three worlds (vis., Svarga, pruthvè, pátála), who is > in > > the form of the worlds, visible and invisible, who cannot be seen, who is > > the controller of the universe and who is the supreme Lord. (2) > > > > The corresponding bhagavatam chapter titled SB 10.8: Lord Kṛṣṇa Shows the > > Universal Form Within His Mouth > > > > स्नानव्याकुलयोशिद्वस्त्रमुपादायागमुपारूढं व्यदित्सन्तिरथ दिग्वस्त्रा > > ह्युपुदातुमुपाकर्षन्तम् । निर्धूतद्वयशोकविमोहं बुद्धं बुद्धेरन्तस्थं > > सत्तामात्रशरीरं प्रणमत गोविन्दं परमानन्दम् ॥ ६॥ > > > > snānavyākulayōṣidvastramupādāyāgamupārūḍham vyāditsantīratha digvastrā > > dātumupākarṣantaṃ tāḥ| nirdhūtadvayaśōkavimōhaṃ buddhaṃ buddhērantaḥstham > > sattāmātraśarīraṃ praṇamata gōvindaṃ paramānandam||6|| > > > > Worship Govinda who is supreme bliss, who climbed up the tree carrying > the > > clothes of women busily engaged in their bath and who made them come > close > > to him for the purpose of giving the clothes to them who were naked and > who > > desired to get back their clothes, who is free from duality, grief and > > delusion, who is wise, who dwells in the intellect, and who is > > pure-existence. (6) > > > > The corresponding bhagavatam chapter titled SB 10.22: Kṛṣṇa Steals the > > Garments of the Unmarried Gopīs > > > > > > > > Hope this clarifies. > > > > om namo narayanaya > > > > > > > > > > On Mon, 9 Aug 2021 at 08:49, Vinodh via Advaita-l < > > advaita-l at lists.advaita-vedanta.org> wrote: > > > > > Namaskaram, > > > > > > I very much enjoy the stories of Srimad Bhagavatham that show Ishwara’s > > > kaarunyam. And more so the many advaitic teachings contained in the > > stories > > > of Bhagavatham. > > > > > > However, it appears that Shankara Bhagavadpada never quoted anything > from > > > these stories in his works. I am curious to know if this is indeed true > > and > > > if yes, why. > > > > > > There was a similar question raised in the group about Yoga Vasishtam > > > earlier, for which one possible explanation was that the original text > > > (called “Mokshopaya”) had evolved quite a bit and is possibly lost in > its > > > original form, and that the text that is available to us now is dated > > after > > > Shankara’s time period. Therefore, Yoga Vasishtam was not quoted by > > > Shankara. > > > > > > Is there an explanation for why Srimad Bhagavatham is not referred to > by > > > Shankara in his works (if indeed he has not quoted anything from it)? > > > > > > Thanks in advance for sharing your thoughts on this 🙏 > > > > > > On Sun 8. Aug 2021 at 21:28, Kaushik Chevendra via Advaita-l < > > > advaita-l at lists.advaita-vedanta.org> wrote: > > > > > > > In bagavatham, the gajendra moksham is well known. The following is > the > > > > last stanza of the story from Pothanas translation of bagavatham. > > > > > > > > "As soon as he heard cries of Gajendra for help ,Lord Sri Hari > started > > > > without a word,,with out taking his weapons.He did not waste time in > > > > getting ready , he didn't wait for his vahana Garuda,he didn't even > > > release > > > > the cloth of his wife which he was holding,in the midst of an > > > > argument....resulting in instantaneous response to rescue his devotee > > > from > > > > danger. The groups of heaven > > > > dwellers and celestial beings exclaimed," Look! Savior is coming, > > beside > > > > Him is his consort Devi Lakshmi, listen to the sound of conch, look > at > > > the > > > > disc in his hand, and His vahana > > > > Garuda flying, Praise the Lord!"!! > > > > Then the Sudarsana disc, released by the Lord, cut the head of > > crocodile. > > > > Then Sri Hari brought out Gajendra from the lake and with His touch > > > wounds > > > > of the elephant disappeared. He offered lotus with his trunk to his > > > saviour > > > > Sri Hari. The crocodile was relieved of his curse and got his > original > > > form > > > > as gandharva". > > > > > > > > The Lords daya is indeed endless. > > > > Om namo narayanaya. > > > > _______________________________________________ > > > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > > > > > To unsubscribe or change your options: > > > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > > > > > For assistance, contact: > > > > listmaster at advaita-vedanta.org > > > > > > > _______________________________________________ > > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > > > To unsubscribe or change your options: > > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > > > For assistance, contact: > > > listmaster at advaita-vedanta.org > > > > > _______________________________________________ > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > To unsubscribe or change your options: > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > For assistance, contact: > > listmaster at advaita-vedanta.org > > > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From chevendrakaushik at gmail.com Mon Aug 9 11:18:16 2021 From: chevendrakaushik at gmail.com (Kaushik Chevendra) Date: Mon, 9 Aug 2021 20:48:16 +0530 Subject: [Advaita-l] Gajendra moksham In-Reply-To: References: Message-ID: Your conclusion is quite splendid. Indeed the teaching of bagavatham is in line with the teaching of our acharyas nay, the teaching of our acharya's is in line with bagavatham. Please refer to me as "kaushik", no need to add 'ji' as I am just 19 years of age and you are older than me. Namo narayanaya On Mon, 9 Aug 2021, 20:43 Vinodh via Advaita-l, < advaita-l at lists.advaita-vedanta.org> wrote: > Trying to resend the message below with minor edits since it appeared to > just go over the 50kB size limit for posting to the group. > > ---- > Thank you for the clarification, Subbu-ji. Indeed I was thinking of > Shankara’s bhashyas when I had asked the question. Deeper still I was > perhaps looking for whether Shankara quotes from Bhagavatham to support the > Advaitic view in his works. The reason behind the curiosity is that there > appears to be many instances of the Advaitic teaching in it and I find it > very strange that (almost?) no reference was made to it by the Acharya. > > In Kaushik ji’s response, it seemed to me that the verses of Govindashtakam > are very much supporting such an Advaitic view, e.g., “… who is free from > duality…”, “… who is pure existence… “, “… who is supreme bliss…”, etc. > This, together with Kaushik ji’s observation that Shankara’s description > being consistent with Bhagavatham’s description, suggests that Shankara may > have indirectly referred to the Bhagavatham to support the Advaitic > teaching. > > However, as you indicate Subbuji, maybe one needs to look into the details > of the similarity between the descriptions given by Shankara and those > given by Bhagavatham and other Puranas to assess whether these references > are really to Bhagavatham or to some other texts. > > A possible reason one could conjecture is that perhaps Acharya was > primarily focussing on opposing the ritualists (those who believed that > only work leads to results, which includes moksha) and the nihilists (those > who believed that everything came out of nothing and that moksha is > essentially becoming nothing or sunya). Perhaps, there was no need to > oppose theists (those who believed only a God, who is separate from > oneself, can grant moksha) at his time? Had there been such a (dualistic) > theistic view to counter, perhaps Srimad Bhagavatham, in addition to the > Gita, could have been an excellent text to cite from and show that the God > of the theists is no-different from one’s own self (like what Sri > Sreenivasa Murthy points out) and thereby resolve the differences in view? > > Just a wild thought. Any feedback would be greatly appreciated. 🙏 > > Regarding the quote by Gaudapadacharya, which is from the following verse > of Bhagavatham ( > https://vedabase.io/en/library/sb/10/14/4/) > > *ŚB 10.14.4* > > श्रेय:सृतिं भक्तिमुदस्य ते विभो > क्लिश्यन्ति ये केवलबोधलब्धये । > तेषामसौ क्लेशल एव शिष्यते > नान्यद् यथा स्थूलतुषावघातिनाम् ॥ ४ ॥ > > śreyaḥ-sṛtiṁ bhaktim udasya te vibho > kliśyanti ye kevala-bodha-labdhaye > teṣām asau kleśala eva śiṣyate > nānyad yathā sthūla-tuṣāvaghātinām > > *Synonyms* > śreyaḥ — of supreme benefit; sṛtim — the path; bhaktim — devotional > service; udasya — rejecting; te — they; vibho — O almighty Lord; kliśyanti > — struggle; ye — who; kevala — exclusive; bodha — of knowledge; labdhaye — > for the achievement; teṣām — for them; asau — this; kleśalaḥ — botheration; > eva — merely; śiṣyate — remains; na — nothing; anyat — other; yathā — just > as; sthūla-tuṣa — empty husks; avaghātinām— for those who are beating. > > *Translation* > My dear Lord, devotional service unto You is the best path for > self-realization. If someone gives up that path and engages in the > cultivation of speculative knowledge, he will simply undergo a troublesome > process and will not achieve his desired result. As a person who beats an > empty husk of wheat cannot get grain, one who simply speculates cannot > achieve self-realization. His only gain is trouble. > > The above quote seems to suggest a path of devotion to moksha, which > requires a dvaita-bhaava, however, within the next two verses, the > following is said, which very much resembles an advaitic view: > > *ŚB 10.14.6* > > तथापि भूमन्महिमागुणस्य ते > विबोद्धुमर्हत्यमलान्तरात्मभि: । > अविक्रियात् स्वानुभवादरूपतो > ह्यनन्यबोध्यात्मतया न चान्यथा ॥ ६ ॥ > > tathāpi bhūman mahimāguṇasya te > viboddhum arhaty amalāntar-ātmabhiḥ > avikriyāt svānubhavād arūpato > hy ananya-bodhyātmatayā na cānyathā > > *Synonyms* > tathā api — nevertheless; bhūman — O limitless one; mahimā — the potency; > aguṇasya — of Him who has no material qualities; te — of You; viboddhum — > to understand; arhati — one is able; amala— spotless; antaḥ-ātmabhiḥ — with > mind and senses; avikriyāt — not based on material differentiations; > sva-anubhavāt— by perception of the Supreme Soul; arūpataḥ — without > attachment to material forms; hi — indeed; ananya-bodhya-ātmatayā — as > self-manifested, without the help of any other illuminating agent; na — > not; ca — and; anyathā — otherwise. > > *Translation* > *Nondevotees, however, cannot realize You in Your full personal > feature. *Nevertheless, > it may be possible for them to realize Your expansion as the impersonal > Supreme by cultivating direct perception of the Self within the heart. But > they can do this only by purifying their mind and senses of all conceptions > of material distinctions and all attachment to material sense objects. Only > in this way will Your impersonal feature manifest itself to them. > > > Note that, as can be seen from the word-by-word meanings, the italicized > text in the translation above seems to be an addition made by the > translator and not contained within the original text itself. > > Taken together, these two verses are not saying anything other than the > path propounded by Advaita Acharyas, that is, to have Ishwara bhakti, > without which one is lead astray (like one beating empty husks), and to > finally attain the limitless one (bhuman) by going beyond all > differentiations (avikriyaat) and experiencing It (sva-anubhavaat) as the > Self which is not known by anything else (ananya-bodhya-atmataya). > > On Mon, Aug 9, 2021 at 3:24 PM V Subrahmanian via Advaita-l < > advaita-l at lists.advaita-vedanta.org> wrote: > > > I think Vinodh was referring to the Prasthana Traya Bhashyas of the > > Acharya. It is a fact that the Bhagavatam is not quoted there. The > Vishnu > > Sahasra Nama Bhashya was a candidate for quoting that Purana but there so > > many other texts are there including Hari Vamsha, Vishnu Purana, Vishnu > > Dharmottara, Mahabharata, etc. etc. but not the Bhagavatam. The mention > of > > Krishna having killed a horse-asura named Keshi by Shankara in the > Bh.Gita > > Bhashya could be from some other purana as well. > > > > warm regards > > subbu > > > > On Mon, Aug 9, 2021 at 10:17 AM Kaushik Chevendra via Advaita-l < > > advaita-l at lists.advaita-vedanta.org> wrote: > > > > > Namaste sir. > > > Its also interesting to note that that ramanujacharya also didnt quote > > > bagavtham. It was shri madhvacharya who was the one to mention and > write > > a > > > summary of it. > > > The scholars quickly come to the conclusion that it must be a later day > > > composition. We must not take their view seriously,as these type of > > > statements arent in line with the tradition.The bagavtham is constantly > > > quoted in other puranas. And the conclusion will be,they too are of > later > > > day composition. So the scholars view should be taken only if they > agree > > > with the tradition.Acharya quotes from some of the puranas and > > > upanishads,and there are many which arent quoted in his works. And > hence > > > bagavtham here is of no exception. > > > Prof B. N. Krishnamurti Sarma has something of interest to say on the > > date > > > of Bhagavata Purana, based on his research work on external evidence > for > > > the same, in his learned work on the subject in the Annals of the > > > Bhandarkar Oriental Research Institute of Poona Vol XIV, 1932-33. He > > states > > > that Gaudapada (7th century) in his commentary on Uttara Gita refers to > > the > > > Bhagavata Purana in the course of his commentary on II, 46 of the text, > > > quoting the following hemistich: taduktam bhagavate: tesamasau klesa > eva > > > sisyate, nanyadyatha sthulatusavaghatinam. This line is to be > identified > > > with the second line of Bh X.14.4, which is as follows: tesamasau klesa > > > evasisyate nanyadyatha sthulatusavaghatinam. > > > > > > Further though there is no direct reference of bagavtham,its believed > > > acharya did quote it indirectly. > > > > > > Krishna's stealing the clothes of gopis of Vraja is also mentioned in > > > Brahma-Vaivarta purana, but the description is different than what > > > Shankaracarya describes. Shankaracharya's description is consistent > with > > > Bhagavatam's description. > > > > > > The corresponding verses from Govindastakam and the chapters from > > > Bhagavatam > > > > > > मृत्स्नामत्सीहेति यशोदाताडनशैशव सन्त्रासं > > > व्यदितवक्त्रालोकितलोकालोकचतुर्दशलोकालिम् । लोकत्रयपुरमूलस्तम्भं > > > लोकालोकमनालोकं लोकेशं परमेशं प्रणमत गोविन्दं परमानन्दम् ॥ २॥ > > > > > > mṛtsnāmatsīhēti yaśōdātāḍanaśaiśava-santrāsam > > > vyāditavaktrālōkitalōkālōkacaturdaśalōkālim| lōkatrayapuramūlastambhaṃ > > > lōkālōkamanālōkam lōkēśaṃ paramēśaṃ praṇamata gōvindaṃ > paramānandam||2|| > > > > > > Worship Govinda who is supreme bliss, who showed the fear of a child > when > > > beaten by Yashodá saying, ``You are eating earth''. and in whose opened > > > mouth was seen the row of fourteen worlds, visible and invisible, who > is > > > the support of the three worlds (vis., Svarga, pruthvè, pátála), who is > > in > > > the form of the worlds, visible and invisible, who cannot be seen, who > is > > > the controller of the universe and who is the supreme Lord. (2) > > > > > > The corresponding bhagavatam chapter titled SB 10.8: Lord Kṛṣṇa Shows > the > > > Universal Form Within His Mouth > > > > > > स्नानव्याकुलयोशिद्वस्त्रमुपादायागमुपारूढं व्यदित्सन्तिरथ दिग्वस्त्रा > > > ह्युपुदातुमुपाकर्षन्तम् । निर्धूतद्वयशोकविमोहं बुद्धं बुद्धेरन्तस्थं > > > सत्तामात्रशरीरं प्रणमत गोविन्दं परमानन्दम् ॥ ६॥ > > > > > > snānavyākulayōṣidvastramupādāyāgamupārūḍham vyāditsantīratha digvastrā > > > dātumupākarṣantaṃ tāḥ| nirdhūtadvayaśōkavimōhaṃ buddhaṃ > buddhērantaḥstham > > > sattāmātraśarīraṃ praṇamata gōvindaṃ paramānandam||6|| > > > > > > Worship Govinda who is supreme bliss, who climbed up the tree carrying > > the > > > clothes of women busily engaged in their bath and who made them come > > close > > > to him for the purpose of giving the clothes to them who were naked and > > who > > > desired to get back their clothes, who is free from duality, grief and > > > delusion, who is wise, who dwells in the intellect, and who is > > > pure-existence. (6) > > > > > > The corresponding bhagavatam chapter titled SB 10.22: Kṛṣṇa Steals the > > > Garments of the Unmarried Gopīs > > > > > > > > > > > > Hope this clarifies. > > > > > > om namo narayanaya > > > > > > > > > > > > > > > On Mon, 9 Aug 2021 at 08:49, Vinodh via Advaita-l < > > > advaita-l at lists.advaita-vedanta.org> wrote: > > > > > > > Namaskaram, > > > > > > > > I very much enjoy the stories of Srimad Bhagavatham that show > Ishwara’s > > > > kaarunyam. And more so the many advaitic teachings contained in the > > > stories > > > > of Bhagavatham. > > > > > > > > However, it appears that Shankara Bhagavadpada never quoted anything > > from > > > > these stories in his works. I am curious to know if this is indeed > true > > > and > > > > if yes, why. > > > > > > > > There was a similar question raised in the group about Yoga Vasishtam > > > > earlier, for which one possible explanation was that the original > text > > > > (called “Mokshopaya”) had evolved quite a bit and is possibly lost in > > its > > > > original form, and that the text that is available to us now is dated > > > after > > > > Shankara’s time period. Therefore, Yoga Vasishtam was not quoted by > > > > Shankara. > > > > > > > > Is there an explanation for why Srimad Bhagavatham is not referred to > > by > > > > Shankara in his works (if indeed he has not quoted anything from > it)? > > > > > > > > Thanks in advance for sharing your thoughts on this 🙏 > > > > > > > > On Sun 8. Aug 2021 at 21:28, Kaushik Chevendra via Advaita-l < > > > > advaita-l at lists.advaita-vedanta.org> wrote: > > > > > > > > > In bagavatham, the gajendra moksham is well known. The following is > > the > > > > > last stanza of the story from Pothanas translation of bagavatham. > > > > > > > > > > "As soon as he heard cries of Gajendra for help ,Lord Sri Hari > > started > > > > > without a word,,with out taking his weapons.He did not waste time > in > > > > > getting ready , he didn't wait for his vahana Garuda,he didn't even > > > > release > > > > > the cloth of his wife which he was holding,in the midst of an > > > > > argument....resulting in instantaneous response to rescue his > devotee > > > > from > > > > > danger. The groups of heaven > > > > > dwellers and celestial beings exclaimed," Look! Savior is coming, > > > beside > > > > > Him is his consort Devi Lakshmi, listen to the sound of conch, look > > at > > > > the > > > > > disc in his hand, and His vahana > > > > > Garuda flying, Praise the Lord!"!! > > > > > Then the Sudarsana disc, released by the Lord, cut the head of > > > crocodile. > > > > > Then Sri Hari brought out Gajendra from the lake and with His touch > > > > wounds > > > > > of the elephant disappeared. He offered lotus with his trunk to his > > > > saviour > > > > > Sri Hari. The crocodile was relieved of his curse and got his > > original > > > > form > > > > > as gandharva". > > > > > > > > > > The Lords daya is indeed endless. > > > > > Om namo narayanaya. > > > > > _______________________________________________ > > > > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > > > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > > > > > > > To unsubscribe or change your options: > > > > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > > > > > > > For assistance, contact: > > > > > listmaster at advaita-vedanta.org > > > > > > > > > _______________________________________________ > > > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > > > > > To unsubscribe or change your options: > > > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > > > > > For assistance, contact: > > > > listmaster at advaita-vedanta.org > > > > > > > _______________________________________________ > > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > > > To unsubscribe or change your options: > > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > > > For assistance, contact: > > > listmaster at advaita-vedanta.org > > > > > _______________________________________________ > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > To unsubscribe or change your options: > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > For assistance, contact: > > listmaster at advaita-vedanta.org > > > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From v.subrahmanian at gmail.com Mon Aug 9 13:53:10 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Mon, 9 Aug 2021 23:23:10 +0530 Subject: [Advaita-l] What is 'samsara'? - A crisp definition Message-ID: In the Bh.Gita Bhashyam 13.20, Shankara gives a succinct definition of 'samsara', bondage: कः पुनः अयं संसारो नाम? *सुखदुःखसम्भोगः संसारः ।* What indeed is this 'samsara'? It is the experiencing of joy and sorrow. पुरुषस्य च सुखदुःखानां सम्भोक्तृत्वं संसारित्वमिति ॥ २० ॥ And the self becomes bound by his experiencing joy and sorrow. Further, how does this come about? यदा पुनः कार्यकरणसुखदुःखस्वरूपेण हेतुफलात्मना परिणतया प्रकृत्या भोग्यया पुरुषस्य तद्विपरीतस्य भोक्तृत्वेन अविद्यारूपः संयोगः स्यात् , तदा संसारः स्यात् इति । When the self, who is distinct from the not-self, objects of experience, out of ignorance, is identified with them as their experiencer, then he becomes bound. The central message of the 13th chapter is to present to the aspirant the distinction between the self and the not-self and inform that the self is non-different from Brahman and also that the not-self does not have an absolute existence. This knowledge constitutes liberation. regards subbu From keshava.mahadeva143 at gmail.com Mon Aug 9 14:04:09 2021 From: keshava.mahadeva143 at gmail.com (Keshava Mahadeva) Date: Mon, 9 Aug 2021 14:04:09 -0400 Subject: [Advaita-l] UPAMANYU MAHARISHI PART 13 - UPAMANYU EXPLAINS TO KRISHNA ABOUT TANDI MAHARISHI'S DEVOTION TO SHIVA Message-ID: https://youtu.be/CXxycoVXN9Y This video talks about Upamanyu Maharishi explaining to Krishna about how Tandi Maharishi did penance to Lord Shiva and had his vision. This is a series of lectures talking about the greatness & surrender of Upamanyu Maharishi to Lord Shiva. He is also the Shiva Diksha GURU for Krishna and explained to him about the Supreme Shiva Tattva. From v.subrahmanian at gmail.com Tue Aug 10 12:08:59 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Tue, 10 Aug 2021 21:38:59 +0530 Subject: [Advaita-l] An interesting talk in Kannada on Kashmir Message-ID: About the speaker: https://garudabooks.com/sahana-vijayakumar The talk: https://www.youtube.com/watch?v=fxgLNfgzqDo She refers to Shankaracharya's Kashmir connection. A very nice talk. From kartik.unix at gmail.com Tue Aug 10 14:58:12 2021 From: kartik.unix at gmail.com (Kartik Vashishta) Date: Tue, 10 Aug 2021 13:58:12 -0500 Subject: [Advaita-l] Books on Nature Cure and Ayurveda Message-ID: OM OM NAMAH SIVANANDAYA Revered Self, Sadar Pranam, Excuse the off topic, just thinking that the patrons would find this useful. https://yogaisfree.org/ Books on nature cure, home remedies and ayurveda. Pranam, OM Kartik Vashishta OM From methusala8 at gmail.com Wed Aug 11 02:16:33 2021 From: methusala8 at gmail.com (Murali k) Date: Wed, 11 Aug 2021 11:46:33 +0530 Subject: [Advaita-l] Books on Nature Cure and Ayurveda In-Reply-To: References: Message-ID: Hi Karthik, Thanks for sharing this interesting link. Regards, Murali > > From kamesh_ccmb at yahoo.co.in Wed Aug 11 02:33:34 2021 From: kamesh_ccmb at yahoo.co.in (KAMESWARARAO MULA) Date: Wed, 11 Aug 2021 06:33:34 +0000 (UTC) Subject: [Advaita-l] Books on Nature Cure and Ayurveda In-Reply-To: References: Message-ID: <894829262.1029163.1628663614654@mail.yahoo.com> Hi Karthik,                 Thank you for sharing the wonderfull link on Hatha yoga by swami sivananda. PDF copy downloaded successfully. regardskameswara On Wednesday, 11 August, 2021, 12:02:24 pm GMT+5:45, Murali k via Advaita-l wrote: Hi Karthik, Thanks for sharing this interesting link. Regards, Murali > > _______________________________________________ Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ http://blog.gmane.org/gmane.culture.religion.advaita To unsubscribe or change your options: https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l For assistance, contact: listmaster at advaita-vedanta.org From kamesh_ccmb at yahoo.co.in Thu Aug 12 01:22:42 2021 From: kamesh_ccmb at yahoo.co.in (KAMESWARARAO MULA) Date: Thu, 12 Aug 2021 05:22:42 +0000 (UTC) Subject: [Advaita-l] KING JANAKA References: <130165122.1298141.1628745762530.ref@mail.yahoo.com> Message-ID: <130165122.1298141.1628745762530@mail.yahoo.com> Dear Friends,                        some times back when we were discussing the importance of physical body & mae offspring's importance, Sh. YR Bhaskarji mentions to me that 'Can we identifiy Brahmman's role in King Janaka' and the knowledge  he wants to covay to the generations. In principle I agreed to that , but after that I digged out some literature and listend to Brahmma Sri Malladi Chandra sekhara Sastry prvachanam on Ramayana Maha Kavyam, learnt many interesting thing with references. Accrodingly,                   Janaka is a family name comes from Nimi chakravarthi followed by Mithi Mithi built Mithila and when Mithi was performing a Yagna, he fells down inbetween the yagna completed, so a fire (Arani) brought and did 'Madhanam' in the body with mantras there by giving birth to Janaka (who has not borned in mother's womb) and borned without any role of any woman. Janaka's family continues from there to generations upto 'Hraswadwaja' who has givne brith to 1. Ksheera Dwaja (Sita's father-janaka king) & 2. Kusha Dwaja. Ulitmately all of his ancessosts are janaka's only being borned from Arani. Apartfrom this: i read in valimiki ramayana, Rama himself performs the final rites of 'Jatayu' and it was mentioed to his brother sampathi before ocean crossing by Hanuman There is one Jatayu Nature park at Kollam district in kerala and there also it was mentioned. When Rama did the final rites for a bird who helped to him in telling the kidnapping sita by Ravana, definetly he might have performed the final rites of his father-inlaw i.e King Janaka. Being Narayana swarupa what else required for a brahmman King Janaka. In general Purta is some one who makes you not be broned again i.e who makes the way to get red off the brith-death cycle and if some one doesn't have sons, then the job can be replaced by Dauhitra (daughter's son) Sita got married in the 6th year being the parashakti after she was digged in the soil at Mithila He also mentions that , according to Bharadwaja Ramayana, after sita's Marriage, Janaka also got a male child named 'Lakshmi Nidhi' in the old age which removed my doubts of the pitru tarpana. Here is the link : if someone has time &  understand telugu, pls listens to pravachanam on Srimad Ramayanam (all parts).what a beauty with so many hidden secrets.Srimad Ramayanam by Malladi Chandrasekhara Sastry - Part 8  (Telugu language) Sri Guru Padaravindarpana MastuKameswara From keshava.mahadeva143 at gmail.com Thu Aug 12 11:29:06 2021 From: keshava.mahadeva143 at gmail.com (Keshava Mahadeva) Date: Thu, 12 Aug 2021 11:29:06 -0400 Subject: [Advaita-l] UPAMANYU MAHARISHI PART 14 - TANDI MAHARISHI GLORIFIES LORD SHIVA - 1 Message-ID: https://youtu.be/MglACeJ4ozw This video talks about how Tandi Maharishi glorifies Lord Shiva. This is a series of lectures talking about the greatness & surrender of Upamanyu Maharishi to Lord Shiva. He is also the Shiva Diksha GURU for Krishna and explained to him about the Supreme Shiva Tattva. From ganesh.n82 at gmail.com Fri Aug 13 03:41:00 2021 From: ganesh.n82 at gmail.com (Ganesh Natarajan) Date: Fri, 13 Aug 2021 13:11:00 +0530 Subject: [Advaita-l] Books on Nature Cure and Ayurveda In-Reply-To: References: Message-ID: Thank you very much for sharing this treasure ji. Thanks, ganesh. On Wed, Aug 11, 2021 at 5:18 AM Kartik Vashishta via Advaita-l < advaita-l at lists.advaita-vedanta.org> wrote: > OM > OM NAMAH SIVANANDAYA > > Revered Self, > > Sadar Pranam, > > Excuse the off topic, just thinking that the patrons would find this > useful. > > https://yogaisfree.org/ > > Books on nature cure, home remedies and ayurveda. > > Pranam, > > OM > Kartik Vashishta > OM > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From v.subrahmanian at gmail.com Fri Aug 13 06:27:14 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Fri, 13 Aug 2021 15:57:14 +0530 Subject: [Advaita-l] =?utf-8?b?RndkOiB74KSt4KS+4KSw4KSk4KWA4KSv4KS14KS/?= =?utf-8?b?4KSm4KWN4KS14KSk4KWN4KSq4KSw4KS/4KS34KSk4KWNfSBBIENvbnZl?= =?utf-8?q?rsation_between_HH_Kanchi_Periaval_and_Sri_Kothimangalam?= =?utf-8?q?_Swamin_=28KSV=29?= In-Reply-To: References: Message-ID: Here is a two-page document in English on a dialogue, 70 years ago, between HH the Kanchi Maha Periyava and MM Sri Kothimangalam.S.Varadacharya (who passed away recently at a very ripe age of 99). The thrust of this dialogue is: Hari and Hara are fundamentally Pure Consciousness and the vision of this erases all difference and acrimony. These are the wise words of the above scholar. The pdf can be downloaded here: https://adbhutam.files.wordpress.com/2021/08/sri-ksv_hhkp.pdf regards subbu ---------- Forwarded message --------- From: Krishna Kashyap Date: Fri, Aug 13, 2021 at 2:56 PM Subject: {भारतीयविद्वत्परिषत्} A Conversation between HH Kanchi Periaval and Sri Kothimangalam Swamin (KSV) To: See this *attached document.* could not paste it without errors in the body of this email. *Best Regards,* *Krishna Kashyap* -- You received this message because you are subscribed to the Google Groups "भारतीयविद्वत्परिषत्" group. To unsubscribe from this group and stop receiving emails from it, send an email to bvparishat+unsubscribe at googlegroups.com. To view this discussion on the web visit https://groups.google.com/d/msgid/bvparishat/CANkLSMk2HDWazvkn05hUoYC%3DHgtCS9gB2k0vtG%3D53aq1jcsWmQ%40mail.gmail.com . From v.subrahmanian at gmail.com Fri Aug 13 12:09:54 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Fri, 13 Aug 2021 21:39:54 +0530 Subject: [Advaita-l] Brahma Sutra Bhashya classes - English Message-ID: Dear Devotees, Brahma Sutras, Vedanta Sutras, or Shariraka Sutras are a collection of 555 sutras arranged into four chapters that form part of the Nyaya Prasthana part of Hinduism or Sanatana Dharma, to be studied, traditionally, after having studied the Bhagavadgita, Smriti Prasthana, and the Upanishads, Shruti Prasthanas. The sutras, aphorisms of the Brahma Sutras analyse different Upanishadic statements to understand their true import. The aim of the Brahma Sutras is to remove the ignorance that clouds one's true nature and realise the ultimate reality, Brahman. The Brahma Sutras have been authored by Badarayana Vyasa, traditionally considered to be the same person who classified the Vedas, wrote the Puranas, the Mahabharata, and the Bhagavata. In the ongoing series of Brahma Sutra Lectures, Brahma Sutras and Adi Shankaracharya’s commentary on it with emphasis on their relevance in the present day are being explained by Swami Narasimhanandaji Maharaj of the Ramakrishna Math and Mission. We would like to have more and more devotees take benefit from the lecture series. Hence, request you to share this message with as many contacts as possible 🙏 Whatsapp Group Joining link: https://chat.whatsapp.com/CKbl07wezhELF3Y3MiT2fv From vinodh.iitm at gmail.com Fri Aug 13 21:36:04 2021 From: vinodh.iitm at gmail.com (Vinodh) Date: Sat, 14 Aug 2021 07:06:04 +0530 Subject: [Advaita-l] =?utf-8?b?RndkOiB74KSt4KS+4KSw4KSk4KWA4KSv4KS14KS/?= =?utf-8?b?4KSm4KWN4KS14KSk4KWN4KSq4KSw4KS/4KS34KSk4KWNfSBBIENvbnZl?= =?utf-8?q?rsation_between_HH_Kanchi_Periaval_and_Sri_Kothimangalam?= =?utf-8?q?_Swamin_=28KSV=29?= In-Reply-To: References: Message-ID: Very nice answer and interpretation of "matha" 🙏 Sri KSV: “I have stated the truth. If they agree it is well and good. If they do not agree, they do not know the truth”. The important information to know is that Shaiva, Vaishnava gAnapatya, Kaumara etc. are mathas. Matha means that which is related to the human mathi, or buddhi or intellect. It is clearly said that the truth (satya) is beyond the grasp of mathi in the Upanishads : Atma is beyond the intellect. Intellect cannot comprehend Atman. Hence, in the past, when people could not maintain their atma-jnana at a high level of the AdhyAtma or Brahman, they had to come down to the level of their intellect. Then came the different mathas such as Vaishnava, Shaiva etc. due to mathi-bheda, difference in intellect. On Fri, Aug 13, 2021 at 4:13 PM V Subrahmanian via Advaita-l < advaita-l at lists.advaita-vedanta.org> wrote: > Here is a two-page document in English on a dialogue, 70 years ago, > between HH the Kanchi Maha Periyava and MM Sri > Kothimangalam.S.Varadacharya (who passed away recently at a very ripe age > of 99). The thrust of this dialogue is: Hari and Hara are fundamentally > Pure Consciousness and the vision of this erases all difference and > acrimony. These are the wise words of the above scholar. > > The pdf can be downloaded here: > > https://adbhutam.files.wordpress.com/2021/08/sri-ksv_hhkp.pdf > > regards > subbu > > > > ---------- Forwarded message --------- > From: Krishna Kashyap > Date: Fri, Aug 13, 2021 at 2:56 PM > Subject: {भारतीयविद्वत्परिषत्} A Conversation between HH Kanchi Periaval > and Sri Kothimangalam Swamin (KSV) > To: > > > See this *attached document.* > could not paste it without errors in the body of this email. > *Best Regards,* > > *Krishna Kashyap* > > > -- > You received this message because you are subscribed to the Google Groups > "भारतीयविद्वत्परिषत्" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to bvparishat+unsubscribe at googlegroups.com. > To view this discussion on the web visit > > https://groups.google.com/d/msgid/bvparishat/CANkLSMk2HDWazvkn05hUoYC%3DHgtCS9gB2k0vtG%3D53aq1jcsWmQ%40mail.gmail.com > < > https://groups.google.com/d/msgid/bvparishat/CANkLSMk2HDWazvkn05hUoYC%3DHgtCS9gB2k0vtG%3D53aq1jcsWmQ%40mail.gmail.com?utm_medium=email&utm_source=footer > > > . > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From v.subrahmanian at gmail.com Sat Aug 14 12:03:13 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Sat, 14 Aug 2021 21:33:13 +0530 Subject: [Advaita-l] Brahma Sutra Bhashya classes - English In-Reply-To: References: Message-ID: Dear Devotees, our second group of Brahmasutra Svadhyaya is also full and we have now created a third group. Please forward the new link👇to your contacts who were unable to join the second group because of full capacity🙏 https://chat.whatsapp.com/I6clC05zrdEFrr479mR14k On Fri, Aug 13, 2021 at 9:39 PM V Subrahmanian wrote: > Dear Devotees, > > Brahma Sutras, Vedanta Sutras, or Shariraka Sutras are a collection of 555 > sutras arranged into four chapters that form part of the Nyaya Prasthana > part of Hinduism or Sanatana Dharma, to be studied, traditionally, after > having studied the Bhagavadgita, Smriti Prasthana, and the Upanishads, > Shruti Prasthanas. The sutras, aphorisms of the Brahma Sutras analyse > different Upanishadic statements to understand their true import. The aim > of the Brahma Sutras is to remove the ignorance that clouds one's true > nature and realise the ultimate reality, Brahman. The Brahma Sutras have > been authored by Badarayana Vyasa, traditionally considered to be the same > person who classified the Vedas, wrote the Puranas, the Mahabharata, and > the Bhagavata. > > In the ongoing series of Brahma Sutra Lectures, Brahma Sutras and Adi > Shankaracharya’s commentary on it with emphasis on their relevance in the > present day are being explained by Swami Narasimhanandaji Maharaj of the > Ramakrishna Math and Mission. > > We would like to have more and more devotees take benefit from the lecture > series. Hence, request you to share this message with as many contacts as > possible 🙏 > > Whatsapp Group Joining link: > > https://chat.whatsapp.com/CKbl07wezhELF3Y3MiT2fv > From girishsv at gmail.com Sat Aug 14 12:49:06 2021 From: girishsv at gmail.com (Girish S V) Date: Sat, 14 Aug 2021 22:19:06 +0530 Subject: [Advaita-l] Brahma Sutra Bhashya classes - English In-Reply-To: References: Message-ID: The Whatsapp group listed in the mail is full and cannot accommodate any more participants. Is there another group? On Fri, 13 Aug, 2021, 9:58 pm V Subrahmanian via Advaita-l, < advaita-l at lists.advaita-vedanta.org> wrote: > Dear Devotees, > > Brahma Sutras, Vedanta Sutras, or Shariraka Sutras are a collection of 555 > sutras arranged into four chapters that form part of the Nyaya Prasthana > part of Hinduism or Sanatana Dharma, to be studied, traditionally, after > having studied the Bhagavadgita, Smriti Prasthana, and the Upanishads, > Shruti Prasthanas. The sutras, aphorisms of the Brahma Sutras analyse > different Upanishadic statements to understand their true import. The aim > of the Brahma Sutras is to remove the ignorance that clouds one's true > nature and realise the ultimate reality, Brahman. The Brahma Sutras have > been authored by Badarayana Vyasa, traditionally considered to be the same > person who classified the Vedas, wrote the Puranas, the Mahabharata, and > the Bhagavata. > > In the ongoing series of Brahma Sutra Lectures, Brahma Sutras and Adi > Shankaracharya’s commentary on it with emphasis on their relevance in the > present day are being explained by Swami Narasimhanandaji Maharaj of the > Ramakrishna Math and Mission. > > We would like to have more and more devotees take benefit from the lecture > series. Hence, request you to share this message with as many contacts as > possible 🙏 > > Whatsapp Group Joining link: > > https://chat.whatsapp.com/CKbl07wezhELF3Y3MiT2fv > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From kartik.unix at gmail.com Sat Aug 14 18:50:12 2021 From: kartik.unix at gmail.com (Kartik Vashishta) Date: Sat, 14 Aug 2021 17:50:12 -0500 Subject: [Advaita-l] Books uploaded Message-ID: OM OM NAMAH SIVANANDAYA Revered Self, Sadar Pranam, Books have been uploaded on https://gurudevsivananda.org/ By H.H. Sri Sri Swami Sivananda: Adhyatama Yoga Analects of Swami Sivananda Beauties of Ramayana Ananda Gita Aitareya Upanishad Anand Lahiri Bhakti and Sankirtan The Bhagvadgita explained Pranam, OM Kartik Vashishta OM From jaldhar at braincells.com Fri Aug 13 14:09:12 2021 From: jaldhar at braincells.com (jaldhar at braincells.com) Date: Fri, 13 Aug 2021 14:09:12 -0400 (EDT) Subject: [Advaita-l] New members Message-ID: Ravi Rama --------- very interested in the Great Adi Sankara and their entire lineage Somesh Kumar ------------ Interested in knowing more about Advaita Vedanta. Have always been intrigued by the temporary nature of existence and interested to develop my understanding of the real nature. Chandra Sekhar -------------- I am chandra sekhar From Hyderabad. 1. I want to clarify and know various views regarding advaita vedanta from the scholars present. Please add me to the list for discussions on advaita vedanta on your website. I have already put a subscription request through your site. 2. I have tried mailing Sundararaman_k at dataone.in for the lectures of Pujyasri Mani Dravida Shastrigal. The mail Id is not working and is returning the mail, please let me know the way to get these lectures as they are so profound and will help my learning. Raman M ------- I come from a traditional advaitic vedic family, although I have taken up the modern education and occupation. I have been reading advaiata vedanta both formally and informally through classes and online lectures and have a fairly good priliminary understanding of the philosophy and its basis. In order to sharpen the knowledge and learn from others, I would like to be added to the group. My initial interest ofcourse is to watch and learn and seek clarifications or explanation, ocassional sharing of my thoughts or observations. -- Jaldhar H. Vyas From jaldhar at braincells.com Fri Aug 13 15:41:04 2021 From: jaldhar at braincells.com (jaldhar at braincells.com) Date: Fri, 13 Aug 2021 15:41:04 -0400 (EDT) Subject: [Advaita-l] New members In-Reply-To: References: Message-ID: One more... Ratheet Pandya -------------- Student, interested in learning contemporary ideas as well as tradition. Want to go as deep as I can. :) -- Jaldhar H. Vyas From keshava.mahadeva143 at gmail.com Sat Aug 14 22:12:24 2021 From: keshava.mahadeva143 at gmail.com (Keshava Mahadeva) Date: Sat, 14 Aug 2021 22:12:24 -0400 Subject: [Advaita-l] UPAMANYU MAHARISHI PART 15 - TANDI MAHARISHI GLORIFIES LORD SHIVA - 2 Message-ID: https://youtu.be/kyio1pkfbBI This video talks about how Tandi Maharishi glorifies Lord Shiva. This is a series of lectures talking about the greatness & surrender of Upamanyu Maharishi to Lord Shiva. He is also the Shiva Diksha GURU for Krishna and explained to him about the Supreme Shiva Tattva. From keshava.mahadeva143 at gmail.com Sun Aug 15 22:11:43 2021 From: keshava.mahadeva143 at gmail.com (Keshava Mahadeva) Date: Sun, 15 Aug 2021 22:11:43 -0400 Subject: [Advaita-l] UPAMANYU MAHARISHI PART 16 - LORD SHIVA & PARA SHAKTI APPEAR TO GRANT BOONS TO TANDI MAHARISHI Message-ID: https://youtu.be/ICQrgWK6j0I This video talks about Lord Shiva & Para Shakti appearing to Tandi Maharishi and granting him boons. This is a series of lectures talking about the greatness & surrender of Upamanyu Maharishi to Lord Shiva. He is also the Shiva Diksha GURU for Krishna and explained to him about the Supreme Shiva Tattva. From bhatpraveen at gmail.com Mon Aug 16 00:06:34 2021 From: bhatpraveen at gmail.com (Praveen R. Bhat) Date: Mon, 16 Aug 2021 09:36:34 +0530 Subject: [Advaita-l] Brahmasutra-adhyasa-bhashya with Bhashya-ratna-prabha-tika Message-ID: Namaste, Gurugala Bhagavan Swami Ramananda Avadhutaru attained Mahasamadhi. He had guided me to continue teaching Vedanta instead of going back to work. I feel His prerANa to conduct brahmasUtra-adhyAsa-bhAShya-pATha with bhAShya-ratna-prabhA TIkA created by another Swami Ramananda ji.🙏🏽 Those who are interested may kindly let me know. Mostly, the pATha online (Google Meet) will be in the same morning slot 6-7 IST when we had Vicharasagara. It will be a daily pATha, except on Thursday and prathamA tithi. Sanskrit vyAkaraNa, tarka and Vedanta study is expected for the pATha to be not difficult. It will begin after a couple of weeks and continue as long as it takes. Please note that the merely curious may not benefit from the pATha as it needs commitment. Pls register by sending your name, background in vyAkaraNa, tarka and Vedanta by Whatsapp to 8554899210 or email bhatpraveen at gmail dot com. gurupAdukAbhyAm, --Praveen R. Bhat /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know That, owing to which all this is known! [Br.Up. 4.5.15] */ From v.subrahmanian at gmail.com Tue Aug 17 13:50:02 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Tue, 17 Aug 2021 23:20:02 +0530 Subject: [Advaita-l] The heart of Harivamsha Message-ID: These verses are encountered while reading about the 'greatness', mAhAtmya, of Mahabharata and Harivamsha: https://sa.wikisource.org/s/1d7d वेदे रामायणे (चैव) पुण्ये भारते भरतर्षभ । आदौ चान्ते च मध्ये च हरिः सर्वत्र गीयते ।। ९५ ।। Everywhere in the Veda, Ramayana and Mahabharata, Hari is hailed. https://sa.wikisource.org/s/1dd2 वैशम्पायन उवाच ब्रह्मविष्णुमहेशानां हरिवंशं जगुर्वपुः । शब्दब्रह्ममयं विद्धि हरिवंशं सनातनम् ।। ६ ।। The Harivamsha (an appendix to the Mahabharata), is the embodiment of Brahma, Vishnu and Mahesha. That Hari who is hailed everywhere, is non-different from the Trimurthi-s. If Hari is different, then the Brahma lakshanas 'Satyam, Jnanam, Anantam' taught in the Upanishad will not apply to him. How? 'Anantam', Infinite, is being non-different from everything. If Brahman is different from anything else, then it would be subject to the defect of vastu pariccheda and hence will not qualify to be the Upanshadic Brahman. The 'abhava' of Hari in Brahma and Rudra and vice versa will be unavoidable rendering Hari a-pUrNa. The Vishnu purana teaches that Vishnu is non-different from the Trimurt is: सृष्टिस्थित्यन्तकरणीं ब्रह्मविष्णुशिवात्मिकाम् । स संज्ञां याति भगवानेक एव जनार्दनः ॥ १,२.६६ ॥ One Janardana Tattva alone, owing to the tri-functions of creation, etc. gets the name Brahma, Vishnu and Shiva. जुषन् रजो गुणं तत्र स्वयं विश्वेश्वरो हरिः । ब्रह्माभूत्वास्य जगतो विसृष्टौ संप्रवर्तते ॥ १,२.६१ ॥ सृष्टं च पात्यनुयुगं यावत्कल्पविकल्पना । सत्त्वभृद्भगवान्विष्णुरप्रमेयपराक्रमः ॥ १,२.६२ ॥ तमोद्रेकी च कल्पान्ते रुद्ररूपी जर्नादनः । मैत्रेयाखिलभूतानि भक्षयत्यतिदारूणः ॥ १,२.६३ ॥ भक्षयित्वा च भूतानि जगत्येकार्णवीकृते । नागपर्यङ्कशयने शेते च परमेश्वरः ॥ १,२.६४ ॥ The Vishnu Purana, considered a 'sattva' purana, says so. The above verses very clearly say that (the rajas and tamo gunas detested by Vaishnavas as never admissible for Vishnu) Vishnu, due to the ascendance of Rajo guna engages in creation and by the profusion of tamoguna becomes the annihilator of the creation. Thus, by no means one can say Vishnu is untouched by these two gunas and is by default only sattva. But the very Vishnu purana also says above that even sattva guna is assumed, taken on, by Vishnu to become the sustainer/maintainer. That Vishnu is truly nirguna/gunatita is what the above verses imply. Hence, the classification of Puranas into sattva, etc. based on an imagined difference across the Trimurtis is against the Veda. The Vayu/prana who is held to be Jivottama, is created by Rudra as per the Kaivalyopanishad. Brahma (whose position Vayu is stated to be attained in the future kalpa) is taught as being created and graced with the Vedic knowledge by Rudra as per the Shvetashvatara Upanishad. The Atharva Shikha Upanishad says that the Trimurtis emerge from Shambhu. The Atharva Shira Up. describes the Vishva Rupa of Rudra. If it is held that the Shambhu and Rudra in the above cases are none other than Vishnu, then the question arises as to why those who proclaim that Hari is Sarvottama have not chosen to say 'Rudra is Sarvottama'? This calls the lie of their claim 'Rudra and Shambhu' indeed refer to Hari only'. regards subbu From sjayana at yahoo.com Tue Aug 17 14:27:53 2021 From: sjayana at yahoo.com (S Jayanarayanan) Date: Tue, 17 Aug 2021 18:27:53 +0000 (UTC) Subject: [Advaita-l] Ramana Yoga Sutras (7) References: <1699287230.896169.1629224873805.ref@mail.yahoo.com> Message-ID: <1699287230.896169.1629224873805@mail.yahoo.com> (Continued from previous post) http://www.arunachala.org/newsletters/2011/jul-aug V. “manasasvam chinvata” Searching for one’s self with the mind I. The self here, is one’s self, not the Atman which is beyond search. One’s self is a little entity; the search is to know whence that idea of ‘I’ arises, that is to say, who is this little self? In “Ulladu Narpadu” Bhagavan says, “The real Self does not say ‘I’; the body cannot say ‘I’; in between the two arises this thought ‘I’ which firmly clings to the body. If you search for its nature which is of a phantom devil, it disappears.” When thoughts disappear into their source, even this thought ‘I’ should also disappear. This ‘I’ thought is the primary thought, and the other thoughts cannot sprout without it. 2. This enquiry is sometimes based on the previously-mentioned practice of watching the breath. Normally, we are not able to catch up with the speed with which one thought succeeds another. It is as if the series of frames on the cinema reel succeed each other with such rapidity that we get the impression of one continuous picture. Therefore it is only when we can slow down this mental process and are able to catch each single thought by itself that we can enquire about it. In slowing down thoughts, we have used the process of watching the breath. (We can also take the illustration of a slowed motion picture here, say, of horse racing.) 3. When a thought by itself appears, Bhagavan asks us to enquire with a searching mind to whom it arises. It is an intellectual affair, not a negation of all thought as some contend. We hold to the thought and try to follow it up by asking to whom it occurs. Obviously it occurs to the notional ‘I’, for the real ‘I’ has no thought. Bhagavan asks us to proceed and see whence that notion arises. It must necessarily be to the consciousness, that is to say, to the Atman where even the ‘I-thought’ does not exist. If one repeats this process continuously without any break, this process leads to the Atman. It is like a firebrand that burns other brands and itself too. 4. There is another slight modification. Instead of questioning to whom the thought occurs, enquire whence the thought arises. We mean any thought, not the thought of ‘I’ only. All thoughts must arise from the consciousness and they are directed towards the world and all our ideas connected with it. If we try to cut across the connection with this world, only the consciousness remains; this is the Atman. In this process there is only one step: whence does this thought arise? In the previous paragraph we have talked of a process in which there are two steps: the first is searching for the source of each thought, and the second is searching for the source of the ‘I-thought’. 5. These processes are called by Bhagavan the ‘sarala marga’, or the straight and easy path. At any rate, they are easy for those who can turn their minds inward and away from the objects of the world. But if one, as a preceding step, follows the first path of watching the breath, it will be quite easy for anybody. 6. The point to note is, we do not negate thought as does the Sankara method. Sankara says, “When a thought occurs, dismiss it immediately.” Here we do not do that; we retain the thought and attempt to seek its source. I once asked Bhagavan how it is possible to trace the root of a tree all the while without remembering the trunk of the tree; how could we go to the source of the thought without holding on to the thought?” Bhagavan replied, “Practice and see.” Bhagavan compares this method to each enemy soldier coming out of the fort alone, when he can be easily killed; if one thought comes out, one can easily kill it. If all the warriors in the fort rally forth at once, it will be difficult to repulse them. Therefore, slow down the speed of the thoughts first, catch each thought and by seeking its source, destroy it. In the supplement to “Ulladu Narpadu” there is a verse which lends support to the idea that this Self enquiry is performed without the mind. The matter is elucidated in the explanation of the next aphorism. In this aphorism it is clearly stated that it is the mind which carries on this Self enquiry. (Continued in next post) From keshava.mahadeva143 at gmail.com Tue Aug 17 20:17:54 2021 From: keshava.mahadeva143 at gmail.com (Keshava Mahadeva) Date: Tue, 17 Aug 2021 20:17:54 -0400 Subject: [Advaita-l] UPAMANYU MAHARISHI PART 17 - UPAMANYU RECITES THE GLORIES & BENEFITS OF CHANTING SHIVA SAHASRANAMA Message-ID: https://youtu.be/dJkXhePL-kc This is a series of lectures talking about the greatness & surrender of Upamanyu Maharishi to Lord Shiva. He is also the Shiva Diksha GURU for Krishna and explained to him about the Supreme Shiva Tattva. This video talks about Upamanyu Maharishi reciting the glories & benefits of chanting the 1008 names of Lord Shiva to Krishna. From hschandramouli at gmail.com Wed Aug 18 06:14:55 2021 From: hschandramouli at gmail.com (H S Chandramouli) Date: Wed, 18 Aug 2021 15:44:55 +0530 Subject: [Advaita-l] Scope of Prarabdha Karma Message-ID: Namaste. The following is a link to an exposition in tamil on BSB 3-4-51 by Sri Mani Dravid Shastri Ji which includes some aspects of prarabdha karma. Many points covered here came as quite a surprise to me. I thought it could be of interest to members here. << https://www.centreforbrahmavidya.org/acharyas/dr-mani-dravid-sastri/brahma-sutra-bhashya-0507-sutra-03-04-51-to-52.html?filter=dr-mani-dravid-sastri%27s-brahma-sutra--bhashya-classes--adhyaya-3-pada-4&back=/acharyas/sri-shankara-bhagavatpada.html >> Regards From v.subrahmanian at gmail.com Thu Aug 19 04:24:25 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Thu, 19 Aug 2021 13:54:25 +0530 Subject: [Advaita-l] Gurugita - Harivamsha common verses Message-ID: In the Harivamsha, it the Mahatmya chapter are found these two verses at the beginning: https://sa.wikisource.org/s/1dd2 अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशलाकया । चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नमः ।। ३ ।। अखण्डमण्डलाकारं व्याप्तं येन चराचरम् । तत् पदं दर्शितं येन तस्मै श्रीगुरवे नमः ।। ४ ।। The popular verse 'गुरुर्ब्रह्मा, गुरुर्विष्णु गुरुर्देवो महेश्वर:। गुरुर्साक्षात् परब्रह्म तस्मै श्री गुरुवे नम:।।' यत्सत्येन जगत्सत्यं यत्प्रकाशेन भाति तत् । यदानन्देन नन्दन्ति तस्मै श्रीगुरवे नमः ॥ These verses are very popular in Advaita sampradaya. It is only here that the Guru is looked upon as verily Para Brahman. These verses are in the Gurugita believed to be a part of Skanda Purana but not found in the present editions. http://literature.awgp.org/book/gurugeeta_path_vidhi/v1.8 Om Tat Sat subbu From keshava.mahadeva143 at gmail.com Fri Aug 20 17:41:36 2021 From: keshava.mahadeva143 at gmail.com (Keshava Mahadeva) Date: Fri, 20 Aug 2021 17:41:36 -0400 Subject: [Advaita-l] SHIVA SAHASRANAMA IN MAHABHARATA - UPAMANYU RECITES THE 1008 NAMES OF LORD SHIVA TO KRISHNA Message-ID: https://youtu.be/anbIVGq29nY This video talks about Upamanyu Maharishi reciting the SHIVA SAHASRANAAMA - 1008 names of Lord Shiva to Krishna. From chevendrakaushik at gmail.com Sat Aug 21 05:44:48 2021 From: chevendrakaushik at gmail.com (Kaushik Chevendra) Date: Sat, 21 Aug 2021 15:14:48 +0530 Subject: [Advaita-l] Power of bakthi Message-ID: The shastras are very clear in the point that vedas,pilgrimages,sacrifices cannot purify a man of bad conduct. As these are purification of actions done unknowingly or done only once for which repentance is there. And hence there being no way for a man of bad conduct to purify himself. But in the gita 9.30 bagavan says- *api cet su-durācārobhajate mām ananya-bhāksādhur eva sa mantavyaḥsamyag vyavasito hi saḥ* *Even if the vilest sinners worship Me with exclusive devotion, they are to be considered righteous, for they have made the proper resolve.* *Why and how?* kṣhipraṁ bhavati dharmātmā śhaśhvach-chhāntiṁ nigachchhati kaunteya pratijānīhi na me bhaktaḥ praṇaśhyati Quickly they become virtuous, and attain lasting peace. O son of Kunti, declare it boldly that no devotee of Mine is ever lost. *Such is the power of bakthi. But its not right to think the baktha is absolved of all his actions as that is only for a jnanin. But as jagadguru vidyatirtha swamin says, its bought down to the least extent without causing a tragression of dharma. The lord again cannot be accused of partiality as he says-* samo ’haṁ sarva-bhūteṣhu na me dveṣhyo ’sti na priyaḥ ye bhajanti tu māṁ bhaktyā mayi te teṣhu chāpyaham I am equally disposed to all living beings; I am neither inimical nor partial to anyone. But the devotees who worship Me with love reside in Me and I reside in them. *namo narayanaya* From v.subrahmanian at gmail.com Sun Aug 22 04:57:04 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Sun, 22 Aug 2021 14:27:04 +0530 Subject: [Advaita-l] =?utf-8?q?The_=E2=80=98Nirvana_ShaTkam=E2=80=99_in_th?= =?utf-8?q?e_Bhagavadgita_13th_Chapter?= Message-ID: The ‘Nirvana ShaTkam’ (NS)of Shankaracharya is a short text of six verses full of the method of contemplation of the Self. Here is a short article which captures the ideas of the NS from the various verses in the Bh.Gita 13th Chapter: https://adbhutam.files.wordpress.com/2021/08/nir-shat-bg-13.pdf Everywhere, translation in English is given for the original Sanskrit texts. regards subbu From v.subrahmanian at gmail.com Sun Aug 22 13:22:36 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Sun, 22 Aug 2021 22:52:36 +0530 Subject: [Advaita-l] A stotra on Adi Shankaracharya in bhujangaprayAta meter Message-ID: https://sanskritdocuments.org/doc_deities_misc/gurubhujaNgastotram.html It has 115 verses. From v.subrahmanian at gmail.com Mon Aug 23 02:12:42 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Mon, 23 Aug 2021 11:42:42 +0530 Subject: [Advaita-l] Gangadharashtakam of Srimad Appayya Dikshita -- Introduction in Sanskrit Message-ID: Sri Gokulakrishnan Iyer, Srirangam, says: Gangadharashtakam of Śrīmad Appayya Dīkṣitendra Hello friends, I am posting this Sanskrit lecture in my YouTube channel Tamil Smarta because it is World Sanskrit Day tomorrow. This is a humble attempt to propagate the study of our Sanskrit texts through the medium of Sanskrit. How nice it would be if we can study and understand our Itihasa-puranas, and the works of all our Acharyas & Saints in the original language in which they have been written. It is Sanskrit language that will help us stay connected with our Vedic roots. Even if you do not know Sanskrit, it is absolutely fine. Keep listening to such lectures over and over again. You will gradually become familiar with the language and eventually be able to understand all the Sanskrit texts directly in Sanskrit-- without any translation into your mother tongue or English. A Short Introduction to the Stotram I have spoken on in this video: This is a Stotram which brings out the glories of Lord Śiva described in the Śrīmad Bhagavatam, Vayaviya Samhita of Siva-mahapuranam, Uttarakhanda of Padma-puranam, Shatarudra Samhita of Siva-mahapuranam, Drona-parva of Mahabharata, and Balakandam of Valmiki Ramayanam. Written in the style of Durga Chandrakala Stuti and Aditya Stotraratmam, each word of this Stotram represents a larger body of passages from the Itihasa-puranas. https://www.youtube.com/watch?v=ZaWwI_7ulBw From kamesh_ccmb at yahoo.co.in Mon Aug 23 02:22:43 2021 From: kamesh_ccmb at yahoo.co.in (KAMESWARARAO MULA) Date: Mon, 23 Aug 2021 06:22:43 +0000 (UTC) Subject: [Advaita-l] Gangadharashtakam of Srimad Appayya Dikshita -- Introduction in Sanskrit In-Reply-To: References: Message-ID: <1711316198.934887.1629699763902@mail.yahoo.com> Dear SUbrahamanyam Sir,                                             Can the author show some light on 'Atmarpana Sthuti' by sri appaya diskhita. When dikshtendra wants to test himself and see his allignment with the godess, he consumed poision(Dhatura) and asks his disciples to write down what ever he utters. Any bhashya or commentary/explantion from the athmarpana stuti could be more usefull to me. Any   learned are requsted to send some links or bhasya . Sri GUru padaravdindarpana mastukameswara On Monday, 23 August, 2021, 11:58:30 am GMT+5:45, V Subrahmanian via Advaita-l wrote: Sri Gokulakrishnan Iyer, Srirangam, says: Gangadharashtakam of Śrīmad Appayya Dīkṣitendra Hello friends, I am posting this Sanskrit lecture in my YouTube channel Tamil Smarta because it is World Sanskrit Day tomorrow. This is a humble attempt to propagate the study of our Sanskrit texts through the medium of Sanskrit. How nice it would be if we can study and understand our Itihasa-puranas, and the works of all our Acharyas & Saints in the original language in which they have been written. It is Sanskrit language that will help us stay connected with our Vedic roots. Even if you do not know Sanskrit, it is absolutely fine. Keep listening to such lectures over and over again. You will gradually become familiar with the language and eventually be able to understand all the Sanskrit texts directly in Sanskrit-- without any translation into your mother tongue or English. A Short Introduction to the Stotram I have spoken on in this video: This is a Stotram which brings out the glories of Lord Śiva described in the Śrīmad Bhagavatam, Vayaviya Samhita of Siva-mahapuranam, Uttarakhanda of Padma-puranam, Shatarudra Samhita of Siva-mahapuranam, Drona-parva of Mahabharata, and Balakandam of Valmiki Ramayanam. Written in the style of Durga Chandrakala Stuti and Aditya Stotraratmam, each word of this Stotram represents a larger body of passages from the Itihasa-puranas. https://www.youtube.com/watch?v=ZaWwI_7ulBw _______________________________________________ Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ http://blog.gmane.org/gmane.culture.religion.advaita To unsubscribe or change your options: https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l For assistance, contact: listmaster at advaita-vedanta.org From v.subrahmanian at gmail.com Mon Aug 23 03:49:02 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Mon, 23 Aug 2021 13:19:02 +0530 Subject: [Advaita-l] Gangadharashtakam of Srimad Appayya Dikshita -- Introduction in Sanskrit In-Reply-To: <1711316198.934887.1629699763902@mail.yahoo.com> References: <1711316198.934887.1629699763902@mail.yahoo.com> Message-ID: Here is a talk by the same speaker: https://www.youtube.com/watch?v=UVRQ1uobTGw on the Atmarpana stuti that you refer to. regards subbu On Mon, Aug 23, 2021 at 11:52 AM KAMESWARARAO MULA wrote: > Dear SUbrahamanyam Sir, > Can the author show some > light on 'Atmarpana Sthuti' by sri appaya diskhita. When dikshtendra wants > to test himself and see his allignment with the godess, he consumed > poision(Dhatura) and asks his disciples to write down what ever he utters. > Any bhashya or commentary/explantion from the athmarpana stuti could be > more usefull to me. Any learned are requsted to send some links or bhasya > . > > Sri GUru padaravdindarpana mastu > kameswara > > > > > On Monday, 23 August, 2021, 11:58:30 am GMT+5:45, V Subrahmanian via > Advaita-l wrote: > > > Sri Gokulakrishnan Iyer, Srirangam, says: > > Gangadharashtakam of Śrīmad Appayya Dīkṣitendra > > Hello friends, I am posting this Sanskrit lecture in my YouTube channel > Tamil Smarta because it is World Sanskrit Day tomorrow. > > This is a humble attempt to propagate the study of our Sanskrit texts > through the medium of Sanskrit. How nice it would be if we can study and > understand our Itihasa-puranas, and the works of all our Acharyas & Saints > in the original language in which they have been written. > > It is Sanskrit language that will help us stay connected with our Vedic > roots. Even if you do not know Sanskrit, it is absolutely fine. Keep > listening to such lectures over and over again. You will gradually become > familiar with the language and eventually be able to understand all the > Sanskrit texts directly in Sanskrit-- without any translation into your > mother tongue or English. > > A Short Introduction to the Stotram I have spoken on in this video: > This is a Stotram which brings out the glories of Lord Śiva described in > the Śrīmad Bhagavatam, Vayaviya Samhita of Siva-mahapuranam, Uttarakhanda > of Padma-puranam, Shatarudra Samhita of Siva-mahapuranam, Drona-parva of > Mahabharata, and Balakandam of Valmiki Ramayanam. > Written in the style of Durga Chandrakala Stuti and Aditya Stotraratmam, > each word of this Stotram represents a larger body of passages from the > Itihasa-puranas. > > https://www.youtube.com/watch?v=ZaWwI_7ulBw > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From kamesh_ccmb at yahoo.co.in Mon Aug 23 05:55:38 2021 From: kamesh_ccmb at yahoo.co.in (KAMESWARARAO MULA) Date: Mon, 23 Aug 2021 09:55:38 +0000 (UTC) Subject: [Advaita-l] Valmiki Ramayana References: <1924908250.1029093.1629712538713.ref@mail.yahoo.com> Message-ID: <1924908250.1029093.1629712538713@mail.yahoo.com> Here are the Links for the epic valmiki Ramayanahttps://www.valmiki.iitk.ac.in/ Introduction | Valmiki Ramayanam | | | | Introduction | Valmiki Ramayanam | | | View Shloka's and Translations (Sarga Wise) View Shloka's and Translations (Shloka Wise) Sloka & Translation | Valmiki Ramayanam | | | | Sloka & Translation | Valmiki Ramayanam | | | These links have the slokas, commentaries, audio of all the sarga's with music in the back ground Sri Guru Padaravindarpana MastuKameswara From narayana145 at yahoo.co.in Tue Aug 24 12:27:37 2021 From: narayana145 at yahoo.co.in (sreenivasa murthy) Date: Tue, 24 Aug 2021 16:27:37 +0000 (UTC) Subject: [Advaita-l] A PRAYER References: <1078055311.292583.1629822457473.ref@mail.yahoo.com> Message-ID: <1078055311.292583.1629822457473@mail.yahoo.com> Dear friends, Study the poem and be blissful if you wish.Quote: PRAYER TO ATMAN I meditate on the Lord, who isShiva, ever-auspicious, ever-present, the Light of Consciousness, immediate,direct, who is my very truth, my very Self, in whose presence all this isillumined, who is indestructible and changeless, ever unaffected – even as theSun is ever unaffceted by all that is illumined in its presence. I meditate on the Lord, the Lightof Consciousness, who is changeless, who is my very self, sat-cit-ananda,formless, limitless and all-pervading, in whom this whole Universe comes intobeing, is sustained and goes back – even as wave arises in water, is sustainedby water and goes back to water – in truth the wave has no independent existence– it is water. I meditate on the Lord, the Lightof Consciousness, who is my changless Self, ever endowed as though withindescribable Power- boundless, all- knowledge, infinite all-intelligent energythat manifests as the oceans, the all-pervading space, the blue blue sky, thebirds, the tress, the grass, the ants,  the gloriouscolours of the rising and setting sun, the ocean waves smashing against rocks,the tender coconuts in the coconut trees. I meditate on that changelesstruth of myself, the Light of Consciousness, more brilliant than a thousandsuns, whose inscrutable Power is manifest as the extraordinary, wondrous,all-intelligent, all- pervading Order that pervades the subtle and grossworlds. Unto that formless, ever-Pure,Light of Consciousness, my very self, who manifests as this physical body – mysalutations – namah – my surrender. Unto that formless, ever-Pure,Light of Consciousness, that is my very Self, who is ever changeless, direct,immediate, manifest as this mind with its capacities to feel, to doubts, toemote – namah. Unto that formless, ever-Pure,Light of Consciousness, whose inscrutable Power manifests as all memory – unconscious,sub-conscious, conscious – namah. Unto that Light of Consciousness,who is ever my Truth, Changeless and Pure, direct and immeidate, whoseinscrutable all-intelligent Power is manifest as this ahankara and primordialignorance – namah. Unto that Light of Consciousness,who is ever my Truth, Changeless and Pure, of the very nature of ananda, beingawake to whom I resolve in fulfilment – namah. Unto that Light of Consciousness,who is the changeless Truth of myself, in whose presence all changes in thisbody, mind as well as the world is illumined – namah. Unto that Light of Consciousness,who is Tattva – changeless, pure and ever auspicious, whole and complete, who byHis Own Inscrutable Power is manifest as the very intelligent Power thatpervades this body and jagat, gross and subtle – namah. Unto that Light of Consciousnesswho is the very Self, changless, Pure, ever Auspicious, whole, complete –   namah – my surrender.                                  Om Tat Sat Unquote. With respectful namaskars,Sreenivasa Murthy From jaldhar at braincells.com Tue Aug 24 19:34:56 2021 From: jaldhar at braincells.com (jaldhar at braincells.com) Date: Tue, 24 Aug 2021 19:34:56 -0400 (EDT) Subject: [Advaita-l] Inward and outward contemplation Message-ID: (was Re: [Advaita-l] Anugita bhasya) Owing to all kinds of things going on in my life most of all Shravana masa where daily abhishek takes precedence over everything, I am way behind in taking part in this list. Hopefully over the next few days I can remedy this. On Thu, 24 Jun 2021, Ven Balakrishnan via Advaita-l wrote: > > On Ramana it always seemed to me that the quest of ‘who am I’ is the > fundamental question that Advaita is trying to address. His essay "Nan > Yar” essentially summarises the key aspects of advaitic teaching, > without going into the logical reasoning that Sankara does. Also this > ‘who am I’ diving inwardly contemplation, strikes me as comparable to BG > in its recommendation to have a constant stream of thought towards the > Self. It is also I think the implication of Brhad Up 3.5.1 when it > talks about living on the strength of that knowledge and dwelling on it > - as Sankara says in Brhad Up 4.5.15: neti, neti and renunciation is > the final conclusion of it all. Certainly "who am I?" should be the question every sadhaka should ask but why should that require only "inward" contemplation. It should defintely include inward focus but sometimes I think it gets forgotten that Brahman is "pervades all this and ten fingers beyond" as the purushasukta puts it. The root bR^inn from which brahman is derived also means growth or increase. Brahman is as much "out there" as "in here." I think where the emphasis gets placed depends a lot on the experience of individual mystics. Some experience a massive collapse of sense of self where one seems to be nothing at all. Others have an equally massive expansion of consciousness where one becomes everything. Think of Arjunas vishvarupa darshana (though that experience did not go well for him.) One of the reasons I think Ramana appeals to more "modern" types is that in the current culture one is taught to think of oneself as an individual, and the conditions of modernity leave many as alienated individuals at that. Personally though I am also steeped in modernity, my group identity(ies) is/are more important to me and perhaps that's why I don't "get" Ramana the way others do. -- Jaldhar H. Vyas From ventzu at yahoo.co.uk Wed Aug 25 03:58:37 2021 From: ventzu at yahoo.co.uk (Ven Balakrishnan) Date: Wed, 25 Aug 2021 08:58:37 +0100 Subject: [Advaita-l] Inward and outward contemplation In-Reply-To: References: Message-ID: <99C69CD6-B92F-4D54-9304-0288948F000B@yahoo.co.uk> Jaldhar-ji On the other Brhad Up talks in two ways about Knowledge - identity with all and disidentification with body-mind (like a snake sloughing its skin). Group identification is as much a limiting factor as body-mind identification; it is an outcome of the latter. And of the world ‘out there”, Gaudapada in MK2.6: “That which is non-existent at the beginning and in the end, is necessarily so in the middle. The objects are like the illusions we see, still they are regarded as real.” Sankara: “Though they are of the same nature as illusory objects, such as mirage, on account of their non-existence at the beginning and at the end, still they are regarded as real by the ignorant, the persons that do not know the Atman.” Also in BSB 4.1.3, Sankara writes: "The criticism is also unfounded that no one will be left over to practise the Vedantic path and that direct perception etc. will be outraged. For the transmigratory state is conceded before enlightenment, and the activities like perception are confined within that state only, because texts as this, "But when to the knower of Brahman everything has become the Self, then what should one see and through what?" (Br. II. iv. 14), point out the absence of perception etc. in the state of enlightenment.” The thrust of Gaudapada and Sankara is to regard the world - and most particularly the body-mind - as unreal, illlusory. Ramana’s ‘who am I’ is doing just this. Best wishes, venkat > On 25 Aug 2021, at 00:34, jaldhar at braincells.com wrote: > > (was Re: [Advaita-l] Anugita bhasya) > > > Owing to all kinds of things going on in my life most of all Shravana masa where daily abhishek takes precedence over everything, I am way behind in taking part in this list. Hopefully over the next few days I can remedy this. > > > > On Thu, 24 Jun 2021, Ven Balakrishnan via Advaita-l wrote: > >> >> On Ramana it always seemed to me that the quest of ‘who am I’ is the fundamental question that Advaita is trying to address. His essay "Nan Yar” essentially summarises the key aspects of advaitic teaching, without going into the logical reasoning that Sankara does. Also this ‘who am I’ diving inwardly contemplation, strikes me as comparable to BG in its recommendation to have a constant stream of thought towards the Self. It is also I think the implication of Brhad Up 3.5.1 when it talks about living on the strength of that knowledge and dwelling on it - as Sankara says in Brhad Up 4.5.15: neti, neti and renunciation is the final conclusion of it all. > > Certainly "who am I?" should be the question every sadhaka should ask but why should that require only "inward" contemplation. It should defintely include inward focus but sometimes I think it gets forgotten that Brahman is "pervades all this and ten fingers beyond" as the purushasukta puts it. The root bR^inn from which brahman is derived also means growth or increase. Brahman is as much "out there" as "in here." > > I think where the emphasis gets placed depends a lot on the experience of individual mystics. Some experience a massive collapse of sense of self where one seems to be nothing at all. Others have an equally massive expansion of consciousness where one becomes everything. Think of Arjunas vishvarupa darshana (though that experience did not go well for him.) One of the reasons I think Ramana appeals to more "modern" types is that in the current culture one is taught to think of oneself as an individual, and the conditions of modernity leave many as alienated individuals at that. Personally though I am also steeped in modernity, my group identity(ies) is/are more important to me and perhaps that's why I don't "get" Ramana the way others do. > > -- > Jaldhar H. Vyas From jaldhar at braincells.com Tue Aug 24 21:16:01 2021 From: jaldhar at braincells.com (jaldhar at braincells.com) Date: Tue, 24 Aug 2021 21:16:01 -0400 (EDT) Subject: [Advaita-l] Ananda Ramayana Message-ID: (was Re: [Advaita-l] Karma yoga: the kinder, softer preparation for self-inquiry and surrender) On Thu, 11 Mar 2021, Akilesh Ayyar via Advaita-l wrote: > Hrm. Rama re-incarnates as Krishna, who gets the arrow in his foot because > of Rama's deceit. Does this mean Vishnu has not attained liberation from > samsara? This is a profound misunderstanding of the meaning of liberation > from samsara. > I'm not going to bother refuting every little thing said by someone who is no longer even a member of the list but this was so bizzare I thought Akilesh must have got it from some Dravidian propaganda or something. I had to find out more. In fact it is from an obscure Sanskrit work called Ananda Ramayana. Some historians date it to circa 15th century AD but little is known about who wrote it or why. But it has all kinds of bizarre stories such as Sugriva only being able to kill Vali because Shri Rama shot him with an arrow in the back (This is due to a misunderstanding of the phrase para~Nmukha vadham kR^itvA in Valmiki Ramayana.) and as a result he had to reincarnate as Shri Krishna. This is certainly not found in any well known source on the life of Shri Rama such as Ramayana, Yoga Vasishtha or Ramacharitamanasa or of Shri Krishna such as Bhagavata Purana or Harivamsha. For a start these avataras are amshas of Bhagavan Narayana whose "descent" (avataraNa) to our world is to fulfill a specific purpose. One avatara cannot be the avatara of another. -- Jaldhar H. Vyas From hschandramouli at gmail.com Wed Aug 25 06:41:39 2021 From: hschandramouli at gmail.com (H S Chandramouli) Date: Wed, 25 Aug 2021 16:11:39 +0530 Subject: [Advaita-l] Inward and outward contemplation In-Reply-To: References: Message-ID: Namaste. Sri Jaldhar Ji wrote Reg << Certainly "who am I?" should be the question every sadhaka should ask but why should that require only "inward" contemplation >>. As per the Advaita Sidhanta advanced by Sri Bhagavatpada, Realization is possible ONLY through जीवब्रह्मैक्यज्ञानम् (jIvabrahmaikya j~nAnam). Hence "inward" contemplation is compulsory. Reg << It should defintely include inward focus but sometimes I think it gets forgotten that Brahman is "pervades all this and ten fingers beyond" as the purushasukta puts it. The root bR^inn from which brahman is derived also means growth or increase. Brahman is as much "out there" as "in here." >> But for successful "inward" contemplation leading to जीवब्रह्मैक्यज्ञानम् (jIvabrahmaikya j~nAnam), Vairagya is an essential sAdhana. This is aided by जगन्मिथ्यात्वज्ञानम् (jaganmithyAtvaj~nAnam). It is essential to understand that what is “out there” is mithyA. Reg << Some experience a massive collapse of sense of self where one seems to be nothing at all >>, This does not represent Realization. Reg << Others have an equally massive expansion of consciousness where one becomes everything >>, This indeed is Realization. According to Sri Bhagavatpada, Realization or the answer to “Who am I” is not possible without recourse to Shruti. Above is my understanding. Regards On Wed, Aug 25, 2021 at 12:03 PM Jaldhar H. Vyas via Advaita-l < advaita-l at lists.advaita-vedanta.org> wrote: > (was Re: [Advaita-l] Anugita bhasya) > > > Owing to all kinds of things going on in my life most of all Shravana masa > where daily abhishek takes precedence over everything, I am way behind in > taking part in this list. Hopefully over the next few days I can remedy > this. > > > > On Thu, 24 Jun 2021, Ven Balakrishnan via Advaita-l wrote: > > > > > On Ramana it always seemed to me that the quest of ‘who am I’ is the > > fundamental question that Advaita is trying to address. His essay "Nan > > Yar” essentially summarises the key aspects of advaitic teaching, > > without going into the logical reasoning that Sankara does. Also this > > ‘who am I’ diving inwardly contemplation, strikes me as comparable to BG > > in its recommendation to have a constant stream of thought towards the > > Self. It is also I think the implication of Brhad Up 3.5.1 when it > > talks about living on the strength of that knowledge and dwelling on it > > - as Sankara says in Brhad Up 4.5.15: neti, neti and renunciation is > > the final conclusion of it all. > > Certainly "who am I?" should be the question every sadhaka should > ask but why should that require only "inward" contemplation. It > should defintely include inward focus but sometimes I think it gets > forgotten that Brahman is "pervades all this and ten fingers beyond" as > the purushasukta puts it. The root bR^inn from which brahman is derived > also means growth or increase. Brahman is as much "out there" as "in > here." > > I think where the emphasis gets placed depends a lot on the experience of > individual mystics. Some experience a massive collapse of sense of self > where one seems to be nothing at all. Others have an equally massive > expansion of consciousness where one becomes everything. Think of Arjunas > vishvarupa darshana (though that experience did not go well for him.) One > of the reasons I think Ramana appeals to more "modern" types is that in > the current culture one is taught to think of oneself as an individual, > and the conditions of modernity leave many as alienated individuals at > that. Personally though I am also steeped in modernity, my group > identity(ies) is/are more important to me and perhaps that's why I don't > "get" Ramana the way others do. > > -- > Jaldhar H. Vyas > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From hschandramouli at gmail.com Wed Aug 25 08:19:13 2021 From: hschandramouli at gmail.com (H S Chandramouli) Date: Wed, 25 Aug 2021 17:49:13 +0530 Subject: [Advaita-l] Inward and outward contemplation In-Reply-To: References: Message-ID: Namaste. Under << Reg << It should defintely include inward focus but sometimes I think it gets forgotten that Brahman is "pervades all this and ten fingers beyond" as the purushasukta puts it. The root bR^inn from which brahman is derived also means growth or increase. Brahman is as much "out there" as "in here." >> But for successful "inward" contemplation leading to जीवब्रह्मैक्यज्ञानम् (jIvabrahmaikya j~nAnam), Vairagya is an essential sAdhana. This is aided by जगन्मिथ्यात्वज्ञानम् (jaganmithyAtvaj~nAnam). It is essential to understand that what is “out there” is mithyA. >>, Perhaps I should also have added that the knowledge that << Brahman is as much "out there" >> leads to parOksha jnAna only and not to Realization. Regards On Wed, Aug 25, 2021 at 4:11 PM H S Chandramouli wrote: > Namaste. > > Sri Jaldhar Ji wrote > > Reg << Certainly "who am I?" should be the question every sadhaka should > ask but why should that require only "inward" contemplation >>. > > As per the Advaita Sidhanta advanced by Sri Bhagavatpada, Realization is > possible ONLY through जीवब्रह्मैक्यज्ञानम् (jIvabrahmaikya j~nAnam). > Hence "inward" contemplation is compulsory. > > Reg << It > should defintely include inward focus but sometimes I think it gets > forgotten that Brahman is "pervades all this and ten fingers beyond" as > the purushasukta puts it. The root bR^inn from which brahman is derived > also means growth or increase. Brahman is as much "out there" as "in > here." >> > > But for successful "inward" contemplation leading to जीवब्रह्मैक्यज्ञानम् > (jIvabrahmaikya j~nAnam), Vairagya is an essential sAdhana. This is aided > by जगन्मिथ्यात्वज्ञानम् (jaganmithyAtvaj~nAnam). It is essential to > understand that what is “out there” is mithyA. > > Reg << Some experience a massive collapse of sense of self > where one seems to be nothing at all >>, > > This does not represent Realization. > > Reg << Others have an equally massive > expansion of consciousness where one becomes everything >>, > > This indeed is Realization. > > According to Sri Bhagavatpada, Realization or the answer to “Who am I” is > not possible without recourse to Shruti. > > Above is my understanding. > Regards > > On Wed, Aug 25, 2021 at 12:03 PM Jaldhar H. Vyas via Advaita-l < > advaita-l at lists.advaita-vedanta.org> wrote: > >> (was Re: [Advaita-l] Anugita bhasya) >> >> >> Owing to all kinds of things going on in my life most of all Shravana >> masa >> where daily abhishek takes precedence over everything, I am way behind in >> taking part in this list. Hopefully over the next few days I can remedy >> this. >> >> >> >> On Thu, 24 Jun 2021, Ven Balakrishnan via Advaita-l wrote: >> >> > >> > On Ramana it always seemed to me that the quest of ‘who am I’ is the >> > fundamental question that Advaita is trying to address. His essay "Nan >> > Yar” essentially summarises the key aspects of advaitic teaching, >> > without going into the logical reasoning that Sankara does. Also this >> > ‘who am I’ diving inwardly contemplation, strikes me as comparable to >> BG >> > in its recommendation to have a constant stream of thought towards the >> > Self. It is also I think the implication of Brhad Up 3.5.1 when it >> > talks about living on the strength of that knowledge and dwelling on it >> > - as Sankara says in Brhad Up 4.5.15: neti, neti and renunciation is >> > the final conclusion of it all. >> >> Certainly "who am I?" should be the question every sadhaka should >> ask but why should that require only "inward" contemplation. It >> should defintely include inward focus but sometimes I think it gets >> forgotten that Brahman is "pervades all this and ten fingers beyond" as >> the purushasukta puts it. The root bR^inn from which brahman is derived >> also means growth or increase. Brahman is as much "out there" as "in >> here." >> >> I think where the emphasis gets placed depends a lot on the experience of >> individual mystics. Some experience a massive collapse of sense of self >> where one seems to be nothing at all. Others have an equally massive >> expansion of consciousness where one becomes everything. Think of >> Arjunas >> vishvarupa darshana (though that experience did not go well for him.) >> One >> of the reasons I think Ramana appeals to more "modern" types is that in >> the current culture one is taught to think of oneself as an individual, >> and the conditions of modernity leave many as alienated individuals at >> that. Personally though I am also steeped in modernity, my group >> identity(ies) is/are more important to me and perhaps that's why I don't >> "get" Ramana the way others do. >> >> -- >> Jaldhar H. Vyas >> _______________________________________________ >> Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ >> http://blog.gmane.org/gmane.culture.religion.advaita >> >> To unsubscribe or change your options: >> https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l >> >> For assistance, contact: >> listmaster at advaita-vedanta.org >> > From chevendrakaushik at gmail.com Wed Aug 25 09:26:12 2021 From: chevendrakaushik at gmail.com (Kaushik Chevendra) Date: Wed, 25 Aug 2021 18:56:12 +0530 Subject: [Advaita-l] Ananda Ramayana In-Reply-To: References: Message-ID: Isn't isvara independent of karma? On Wed, 25 Aug 2021, 13:44 Jaldhar H. Vyas via Advaita-l, < advaita-l at lists.advaita-vedanta.org> wrote: > (was Re: [Advaita-l] Karma yoga: the kinder, softer preparation for > self-inquiry and surrender) > > > On Thu, 11 Mar 2021, Akilesh Ayyar via Advaita-l wrote: > > > Hrm. Rama re-incarnates as Krishna, who gets the arrow in his foot > because > > of Rama's deceit. Does this mean Vishnu has not attained liberation from > > samsara? This is a profound misunderstanding of the meaning of liberation > > from samsara. > > > > I'm not going to bother refuting every little thing said by someone who is > no longer even a member of the list but this was so bizzare I thought > Akilesh must have got it from some Dravidian propaganda or something. I > had to find out more. > > In fact it is from an obscure Sanskrit work called Ananda Ramayana. Some > historians date it to circa 15th century AD but little is known about who > wrote it or why. But it has all kinds of bizarre stories such as Sugriva > only being able to kill Vali because Shri Rama shot him with an arrow in > the back (This is due to a misunderstanding of the phrase para~Nmukha > vadham kR^itvA in Valmiki Ramayana.) and as a result he had to reincarnate > as Shri Krishna. > > This is certainly not found in any well known source on the life of Shri > Rama such as Ramayana, Yoga Vasishtha or Ramacharitamanasa or of Shri > Krishna such as Bhagavata Purana or Harivamsha. For a start these > avataras are amshas of Bhagavan Narayana whose "descent" (avataraNa) to > our world is to fulfill a specific purpose. One avatara cannot be the > avatara of another. > > > -- > Jaldhar H. Vyas > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From kuntimaddisada at yahoo.com Wed Aug 25 09:53:57 2021 From: kuntimaddisada at yahoo.com (Kuntimaddi Sadananda) Date: Wed, 25 Aug 2021 13:53:57 +0000 (UTC) Subject: [Advaita-l] Inward and outward contemplation In-Reply-To: References: Message-ID: <439273691.370527.1629899637400@mail.yahoo.com> Perhaps I should also have added that the knowledge that << Brahman is as much "out there" >> leads to parOksha jnAna only and not to Realization. Chandramouliji - PraNAms 'aham brahmaasmi' -understanding should involve - recognition (re-cognition) that everything is nothing but Brahman that I am - Hence the world that is seen - which is based on pratyaksha pramaana and the internal understanding which involves aparoxa jnanam have to merge with the recognition that I am in everything - or the Lord or Iswara is in everything and the world out there becomes only a vibhuuti.  antar bahischa tat sarvam vyaapya naaraayana sthitaH -  Hence Krishna's statements that follow one after the other - sarva bhuutastam aatmaanam sarva bhuutanicha aatmani and  yo maam pasyati sarvatra sarvan ca mayi pasyati  This knowledge or re-cognition has to arise in the mind of the seeker all the time - for him to be a jnaani.  I know that you are aware of these - just based on the post My 2c. Hari Om! Sadananda  From hschandramouli at gmail.com Wed Aug 25 11:17:08 2021 From: hschandramouli at gmail.com (H S Chandramouli) Date: Wed, 25 Aug 2021 20:47:08 +0530 Subject: [Advaita-l] Inward and outward contemplation In-Reply-To: <439273691.370527.1629899637400@mail.yahoo.com> References: <439273691.370527.1629899637400@mail.yahoo.com> Message-ID: Pranams Sri Sadananda Ji, I am sorry my understanding of Advaita Sidhanta as advanced by Sri Bhagavatpada does not correspond to what you are emphasizing. To some extent what you are emphasizing may follow in the vyavaharika plane. But that does not constitute the Sidhanta. Pranams and Regards On Wed, Aug 25, 2021 at 7:24 PM Kuntimaddi Sadananda < kuntimaddisada at yahoo.com> wrote: > > *Perhaps I should also have added that the knowledge that << Brahman is as* > *much "out there" >> leads to parOksha jnAna only and not to Realization.* > > > Chandramouliji - PraNAms > > 'aham brahmaasmi' -understanding should involve - recognition > (re-cognition) that everything is nothing but Brahman that I am - Hence the > world that is seen - which is based on pratyaksha pramaana and the internal > understanding which involves aparoxa jnanam have to merge with the > recognition that I am in everything - or the Lord or Iswara is in > everything and the world out there becomes only a vibhuuti. > > *antar bahischa tat sarvam vyaapya naaraayana sthitaH - * > > Hence Krishna's statements that follow one after the other - > > *sarva bhuutastam aatmaanam sarva bhuutanicha aatmani* > > *and * > > *yo maam pasyati sarvatra sarvan ca mayi pasyati * > > This knowledge or re-cognition has to arise in the mind of the seeker all > the time - for him to be a jnaani. > > I know that you are aware of these - just based on the post > > My 2c. > > Hari Om! > > Sadananda > From kuntimaddisada at yahoo.com Wed Aug 25 11:29:10 2021 From: kuntimaddisada at yahoo.com (Kuntimaddi Sadananda) Date: Wed, 25 Aug 2021 15:29:10 +0000 (UTC) Subject: [Advaita-l] Inward and outward contemplation In-Reply-To: References: <439273691.370527.1629899637400@mail.yahoo.com> Message-ID: <1252622685.393569.1629905350459@mail.yahoo.com> Chandramouliji - PraNAms That is fine. Hari Om!Sadananda On Wednesday, August 25, 2021, 11:22:34 AM EDT, H S Chandramouli via Advaita-l wrote: Pranams Sri Sadananda Ji, I am sorry my understanding of Advaita Sidhanta as advanced by Sri Bhagavatpada does not correspond to what you are emphasizing. To some extent what you are emphasizing may follow in the vyavaharika plane. But that does not constitute the Sidhanta. Pranams and Regards On Wed, Aug 25, 2021 at 7:24 PM Kuntimaddi Sadananda < kuntimaddisada at yahoo.com> wrote: > > *Perhaps I should also have added that the knowledge that << Brahman is as* > *much "out there" >> leads to parOksha jnAna only and not to Realization.* > > > Chandramouliji - PraNAms > > 'aham brahmaasmi' -understanding should involve - recognition > (re-cognition) that everything is nothing but Brahman that I am - Hence the > world that is seen - which is based on pratyaksha pramaana and the internal > understanding which involves aparoxa jnanam have to merge with the > recognition that I am in everything - or the Lord or Iswara is in > everything and the world out there becomes only a vibhuuti. > > *antar bahischa tat sarvam vyaapya naaraayana sthitaH - * > > Hence Krishna's statements that follow one after the other - > > *sarva bhuutastam aatmaanam sarva bhuutanicha aatmani* > > *and * > > *yo maam pasyati sarvatra sarvan ca mayi pasyati * > > This knowledge or re-cognition has to arise in the mind of the seeker all > the time - for him to be a jnaani. > > I know that you are aware of these - just based on the post > > My 2c. > > Hari Om! > > Sadananda > _______________________________________________ Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ http://blog.gmane.org/gmane.culture.religion.advaita To unsubscribe or change your options: https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l For assistance, contact: listmaster at advaita-vedanta.org From bhaskar.yr at hitachi-powergrids.com Wed Aug 25 11:55:48 2021 From: bhaskar.yr at hitachi-powergrids.com (Bhaskar YR) Date: Wed, 25 Aug 2021 15:55:48 +0000 Subject: [Advaita-l] [advaitin] Re: Inward and outward contemplation In-Reply-To: <439273691.370527.1629899637400@mail.yahoo.com> References: <439273691.370527.1629899637400@mail.yahoo.com> Message-ID: praNAms Sri Sada prabhuji Hare Krishna What you are saying below is absolutely right prabhuji. And that is what shankara also said while explaining terms like :samyaK drushti, bhUma drushTi, samyak darshama, Atmaikatva darshana etc. And that is what shruti also declare, brahman is left, right, inside, outside, everywhere, everything and ultimate realization nullifies the division like pramAtru, pramANa, prameya. By the way vaividhyate ( multiplicity) is not the inherent nature of jagat to keep it aloof from brahman and call it as bhrama, the inherent nature of jagat is the one and only material cause (upAdAna kAraNa) which is also nimitta kAraNa. When answering an objection bhAshyakAra declares : parasyapi AtmanaH avyAkruta jagadAtmatvena vivikshitatvAt it has to be so because the avyAkruta mAya shakti which is vyAkruta in the form of this jagat is nothing but brahman. sA shaktiH brahmaiva ahaM shakti shaktimatOH ananyatvAt declares lord in geeta. So jnAni's realization is not about mithyA darshana of jagat it is on the other hand ekatva darshana behind each and everything when one see everything as Atman what can one see with what ?? Hari Hari Hari Bol!!! Bhaskar 'aham brahmaasmi' -understanding should involve - recognition (re-cognition) that everything is nothing but Brahman that I am - Hence the world that is seen - which is based on pratyaksha pramaana and the internal understanding which involves aparoxa jnanam have to merge with the recognition that I am in everything - or the Lord or Iswara is in everything and the world out there becomes only a vibhuuti. antar bahischa tat sarvam vyaapya naaraayana sthitaH - Hence Krishna's statements that follow one after the other - sarva bhuutastam aatmaanam sarva bhuutanicha aatmani and yo maam pasyati sarvatra sarvan ca mayi pasyati This knowledge or re-cognition has to arise in the mind of the seeker all the time - for him to be a jnaani. I know that you are aware of these - just based on the post From narayana145 at yahoo.co.in Wed Aug 25 12:33:10 2021 From: narayana145 at yahoo.co.in (sreenivasa murthy) Date: Wed, 25 Aug 2021 16:33:10 +0000 (UTC) Subject: [Advaita-l] Inward and outward contemplation In-Reply-To: <439273691.370527.1629899637400@mail.yahoo.com> References: <439273691.370527.1629899637400@mail.yahoo.com> Message-ID: <38811637.614765.1629909190311@mail.yahoo.com> Dear Sri Sadananda, You write :"recognition that I am in everything - or the Lord or Iswara is in everything and the world out there becomes only a vibhuuti." Your above quoted statement goes against the teaching of Srutiand hence the statement is an erroneous. Chandogya  Upanishad states :       ahamEvEdagM sarvam || 7-25-1       AtmaivEdagaM sarvam || 7-25-2Mundaka states : brahmaivEdagM sarvam variShTham ||       This means "I am all this" , "Atman is all this"and "Brahman is all this". And certainly not "I am in all this" and "Atman is in all this". Do you see the difference? With warm regards,Sreenivasa Murthy. On Wednesday, 25 August, 2021, 02:54:37 pm GMT+1, Kuntimaddi Sadananda via Advaita-l wrote: Perhaps I should also have added that the knowledge that << Brahman is as much "out there" >> leads to parOksha jnAna only and not to Realization. Chandramouliji - PraNAms 'aham brahmaasmi' -understanding should involve - recognition (re-cognition) that everything is nothing but Brahman that I am - Hence the world that is seen - which is based on pratyaksha pramaana and the internal understanding which involves aparoxa jnanam have to merge with the recognition that I am in everything - or the Lord or Iswara is in everything and the world out there becomes only a vibhuuti.  antar bahischa tat sarvam vyaapya naaraayana sthitaH -  Hence Krishna's statements that follow one after the other - sarva bhuutastam aatmaanam sarva bhuutanicha aatmani and  yo maam pasyati sarvatra sarvan ca mayi pasyati  This knowledge or re-cognition has to arise in the mind of the seeker all the time - for him to be a jnaani.  I know that you are aware of these - just based on the post My 2c. Hari Om! Sadananda    _______________________________________________ Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ http://blog.gmane.org/gmane.culture.religion.advaita To unsubscribe or change your options: https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l For assistance, contact: listmaster at advaita-vedanta.org From vinodh.iitm at gmail.com Wed Aug 25 13:05:34 2021 From: vinodh.iitm at gmail.com (Vinodh) Date: Wed, 25 Aug 2021 22:35:34 +0530 Subject: [Advaita-l] Inward and outward contemplation In-Reply-To: References: Message-ID: Namaskaram, with regard to the topic of the subject, I incidentally came across the following from one of Sri Chandrasekharendra Saraswati (Voice of God, Vol 4). It seemed very pertinent to the question being raised about inward comtemplation from a point of view of a Jivatma vs. the outward contemplation of multiple Jivatmas and the Jagat, and conveys a very nice explanation for the shruti-vaakya "ayam atma brahma" (this Atma is Brahmam). 'While searching for the true, fundamental state of the essence of a Jivatma, this (advaita) shastra talks about the body, indriyas, then mind and then goes on to Atma, the basic fundamental support. However, after the Jiva's mind, comes Ishwara, another Supreme Mind that creates the jivas and the jagat. The reason for this apparent omission of the level of Ishwara in the indriya-mind-Atma order is that the investigation proceeds from the Jiva's point of view, going deeper and deeper into his internal basis. The body is the first visible entity; it is the Jiva's individual body. Then come the indriyas and their flair, the forces that control it; they are also the individual Jiva's. Going further in, we discover the mind that is actually creating these flair and controlling them. This is still in the realm of the individual Jiva - the individual mind. Atma, which is going to be attained in the end, is actually the fundamental supporting satya, the essence of a Jiva. Therefore, to be fair, it shouldn't even be called as that of an individual Jiva, especially since the experience of this Atma is possible only when the individuality of a Jiva is struck down. Nonetheless, since the Jiva thinks of it as his true state, with a possessive 'his', it also ends up getting clumped with all the other aspects associated with an individual Jiva. This is just from our point of view; in reality it can never be possessed by anything whatsoever. Therefore, such a Jiva-centered study, which goes into the internal principles pertaining only to the Jiva, ends up with the following sequence. This sequence starts with the body, consisting of the indriyas, then the Antahkarana having the mind as its component, which controls the indriyas, and then the Atma, which is the basis of all these. Since the investigation is only about the Jiva, the discuss of Ishwara, who has created not only him, but also all the rest of the Jiva prapancha and jada prapancha, doesn't come in between the mind and the Atma. However, if the same principle of satya is investigated from the jagat's angle, instead of the jiva's point of view, this principle of Ishwara will come in. The basic principle that is investigated as the fundamental support for the jagat is called 'Brahmam'. 'Brih' means 'huge'. Since this is the biggest of the big, it is called 'Brahmam'. It is the cause of all these Jiva and jada lokas, which consist of the crores and crores of life forms and the mind boggling areas of crores and crores of miles consisting of crores and crores of stars and other heavenly bodies. So it is certainly the biggest of the big, isn't it? Hence the name 'Brahmam'. If it is such a cause of all, support of all, and the basis of all, shouldn't it also be the basic support of the Jiva? Didn't we just say that such a basic support of Jiva, or his true form, is Atma? Therefore, this makes Atma one and the same as Brahmam. So the ultimate entity that we reached coming from the Jiva's point in the investigation for his basic satya, turned out to be same as the ultimate reality that we arrived at coming from the jagat's point in the in the investigation for its basis. Instead of saying Brahmam is nothing but Atma, it is more appropriate to say that Atma is nothing but Brahmam. Though Atma and Brahmam are one and the same, Atma is mainly thought of with respect to a Jiva. So instead of calling Brahmam, which is the causal matter of all of the jivas and jada as nothing but Atma, it is more approriate to say, 'Atma is nothing but Brahmam. That is, what appears as the entire universe, is the same as the 'you's, 'me's, and 'him's, the various kind of jivas.' That is a more fitting description. The one who considers himself as Jiva is none other than Brahmam. His Atma is indeed the Atma of everything. 'Atma of everything' doesn't denote many Atmas. Atma is only one. It is the same Atma for all. That single entity dons the guise of the entire set of jivas and the jagat due to the power of Maya. Only when following this logic, that is, investigating the basis from the jagat's point as opposed to the Jiva's point, do we arrive at the Cosmic Mind, which is the Maya-influenced Ishwara form, right next to Atma. After that comes the creation of smaller minds, followed by the individual ahankara and the jivas. This same Ishwara creates the jagat whose experience is attained by the Jiva's mind through his indriyas." On Wed, Aug 25, 2021 at 12:03 PM Jaldhar H. Vyas via Advaita-l < advaita-l at lists.advaita-vedanta.org> wrote: > (was Re: [Advaita-l] Anugita bhasya) > > > Owing to all kinds of things going on in my life most of all Shravana masa > where daily abhishek takes precedence over everything, I am way behind in > taking part in this list. Hopefully over the next few days I can remedy > this. > > > > On Thu, 24 Jun 2021, Ven Balakrishnan via Advaita-l wrote: > > > > > On Ramana it always seemed to me that the quest of ‘who am I’ is the > > fundamental question that Advaita is trying to address. His essay "Nan > > Yar” essentially summarises the key aspects of advaitic teaching, > > without going into the logical reasoning that Sankara does. Also this > > ‘who am I’ diving inwardly contemplation, strikes me as comparable to BG > > in its recommendation to have a constant stream of thought towards the > > Self. It is also I think the implication of Brhad Up 3.5.1 when it > > talks about living on the strength of that knowledge and dwelling on it > > - as Sankara says in Brhad Up 4.5.15: neti, neti and renunciation is > > the final conclusion of it all. > > Certainly "who am I?" should be the question every sadhaka should > ask but why should that require only "inward" contemplation. It > should defintely include inward focus but sometimes I think it gets > forgotten that Brahman is "pervades all this and ten fingers beyond" as > the purushasukta puts it. The root bR^inn from which brahman is derived > also means growth or increase. Brahman is as much "out there" as "in > here." > > I think where the emphasis gets placed depends a lot on the experience of > individual mystics. Some experience a massive collapse of sense of self > where one seems to be nothing at all. Others have an equally massive > expansion of consciousness where one becomes everything. Think of Arjunas > vishvarupa darshana (though that experience did not go well for him.) One > of the reasons I think Ramana appeals to more "modern" types is that in > the current culture one is taught to think of oneself as an individual, > and the conditions of modernity leave many as alienated individuals at > that. Personally though I am also steeped in modernity, my group > identity(ies) is/are more important to me and perhaps that's why I don't > "get" Ramana the way others do. > > -- > Jaldhar H. Vyas > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From v.subrahmanian at gmail.com Wed Aug 25 13:50:03 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Wed, 25 Aug 2021 23:20:03 +0530 Subject: [Advaita-l] A textual similarity: Srimadbhagavatam and Vivekachudamani Message-ID: We have this verse in the Vivekachudamani: शान्ता महान्तो निवसन्ति सन्तोवसन्तवल्लोकहितं चरन्तः । *तीर्णाः स्वयं* *भीमभवार्णवं* जनानहेतुनान्यानपि तारयन्तः ॥ ३९ ॥ 37. There are good souls, calm and magnanimous, who do good to others as does the spring, and who, *having themselves crossed* this *dreadful ocean of birth and death*, help others also to cross the same, without any motive whatsoever. The simile of 'dreadful ocean of samsara' and 'having oneself crossed' in the above verse is found in the SB in the very same words too: ŚB 10.2.31 *स्वयं समुत्तीर्य* सुदुस्तरं द्युमन् *भवार्णवं भीमम*दभ्रसौहृदा: । भवत्पदाम्भोरुहनावमत्र ते निधाय याता: सदनुग्रहो भवान् ॥ ३१ ॥ *svayaṁ samuttīrya sudustaraṁ dyumanbhavārṇavaṁ bhīmam adabhra-sauhṛdāḥbhavat-padāmbhoruha-nāvam atra tenidhāya yātāḥ sad-anugraho bhavān* *The word-similarity is striking. The meaning too is almost similar. * *regards* *subbu* From kuntimaddisada at yahoo.com Wed Aug 25 17:54:50 2021 From: kuntimaddisada at yahoo.com (Kuntimaddi Sadananda) Date: Wed, 25 Aug 2021 21:54:50 +0000 (UTC) Subject: [Advaita-l] [advaitin] Re: Inward and outward contemplation In-Reply-To: <38811637.614765.1629909190311@mail.yahoo.com> References: <439273691.370527.1629899637400@mail.yahoo.com> <38811637.614765.1629909190311@mail.yahoo.com> Message-ID: <608957508.495974.1629928490224@mail.yahoo.com> Sreenivas Murthy - PraNAms-------------      This means "I am all this" , "Atman is all this"and "Brahman is all this". And certainly not "I am in all this" and "Atman is in all this". Do you see the difference? ------------Not 'really'.  Mithyaa involves sat asat vilakshanam - implying it is not asat also. Every mithyaa must have a substantive that is satyam - Otherwise it cannot exist - Hence Existence-Consciousness- limitless(Brahman) has to be the very substantive of the universe. bahu syaam - prajaayeyeti - let me become many and it became - involves creationless creation - vaachaarambhanam vikaaraH or namekevaste creation. Jeeva, due to ignorance, sees the mithyaa as satya and fails to recognize the underlying satya.  The Vedantic teaching removes that ignorance.  It is the mind of the jeeva which itself is mithyaa feels that what it experiences is satyam - for that mind is only the instruction is given to approach a teacher to understand the underlying satyam of the mithyaa world, that includes the mind of the jeeva too. Hence the recognition is not from Brahman but for the mind which is confused. It is the mind that has to understand via shravana, manana and nidhidhyaasana that the underlying truth is Brahman - that satyam is aatma that I am - aitat aatma idagam sarvam - tat satyam - sa aatmaa - tat tvam asi - is the teaching to that confused mind.  It is the understanding in the mind for the jnaani that - there is no reality in the plurality that one perceives.  Hence the statement of Krishna (obviously a realized soul)  mayaa tatam idam sarvam jagat avyakta muurthinaamastaani sarva bhuutani (obviously he is seeing the sarva bhuutani) and na cha aham teshu avasthitaH. They are all in me and yet I am unaffected by their continuous changes.  In the very next sloka he says (as though contradicting himself)  from the 'real I' point - na cha mastaani bhuutani - there are no beings in me, really.  Look at my glory - pasyam me yogamaiswaram - pointing out his vibhuuti which he discusses more elaborately in the 10th Ch.  Bhaskarji has provided the relevant explanation too.  With this I stop. Hari Om!Sadananda From jaldhar at braincells.com Wed Aug 25 09:08:32 2021 From: jaldhar at braincells.com (jaldhar at braincells.com) Date: Wed, 25 Aug 2021 09:08:32 -0400 (EDT) Subject: [Advaita-l] Ananda Ramayana In-Reply-To: References: Message-ID: On Wed, 25 Aug 2021, Kaushik Chevendra wrote: > Isn't isvara independent of karma?  > Yes but see Gita 3rd adhyaya: न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन । नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥ २२ ॥ "In the three worlds, Partha, I have nothing that ought to be done; neither is there anything unobtained to be obtained by me;[1] nevertheless I act."(21) [1] There are two reasons to act: because one is under an obligation to act, or because acting would attain some desired objective. न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन । नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥ २२ ॥ "For if I were to cease to act even though unweary[2], people would soon imitate Me in all things."(22) [2] Motives not to do some act is if you are too tired or if you lack the capacity to do so. If these are not valid, it would be reasonable to assume that it is because you do not want to do it or you do not think it is necessary. उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् । सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥ २४ ॥ "The worlds would fall into ruin[3] if I did not do karma and I would be the cause of varNasankara[4] which would destroy the people." [3] Ishvara is the cause of the physical order of the universe. [4] The mixing of castes. He is also the cause of the social order. In conclusion Ishvara is not bound by karma but when He manifests in an earthly form, by His wish, that form appears to be affected by karma in accordance with the laws of the universe and dharma. Note that this does not apply only to divinities. You may recall that when Bharati the wife of Mandana Mishra stumped Shankaracharya by asking questions about kamashastra, he temporarily took posession of the body of the recently deceased King Amaruka via yogic powers. Later when he attempted to ascend the sarvajna pitha, Sarasvati (Ubhaya Bharati was her avatara) stops him and asks if he is truly worthy to pass through, referring back to the earlier incident. Shankaracharya answers that karma only adheres to a particular body. It is not a characteristic of the true self. -- Jaldhar H. Vyas From ventzu at yahoo.co.uk Wed Aug 25 18:59:50 2021 From: ventzu at yahoo.co.uk (Ven Balakrishnan) Date: Wed, 25 Aug 2021 23:59:50 +0100 Subject: [Advaita-l] [advaitin] Re: Inward and outward contemplation In-Reply-To: <608957508.495974.1629928490224@mail.yahoo.com> References: <439273691.370527.1629899637400@mail.yahoo.com> <38811637.614765.1629909190311@mail.yahoo.com> <608957508.495974.1629928490224@mail.yahoo.com> Message-ID: The problem with that formulation is that on realisation, the false mind, knows that it is false, and goes on with its false activities. But the falsehood is a result of ignorance, and Knowledge destroys ignorance. It is like saying “I don’t exist”; but there is someone there to say it, which contradicts itself. Knowledge - the removal of ignorance - must mean no mind, the dissolution of particular consciousnessness as Brhad says. Hence the importance of BSB 4.1.3, where Sankara writes: "The criticism is also unfounded that no one will be left over to practise the Vedantic path and that direct perception etc. will be outraged. For the transmigratory state is conceded before enlightenment, and the activities like perception are confined within that state only, because texts as this, "But when to the knower of Brahman everything has become the Self, then what should one see and through what?" (Br. II. iv. 14), point out the absence of perception etc. in the state of enlightenment.” > On 25 Aug 2021, at 22:54, Kuntimaddi Sadananda via Advaita-l wrote: > > Sreenivas Murthy - PraNAms------------- > This means "I am all this" , "Atman is all this"and "Brahman is all this". > And certainly not "I am in all this" and "Atman is in all this". > Do you see the difference? > ------------Not 'really'. > Mithyaa involves sat asat vilakshanam - implying it is not asat also. > Every mithyaa must have a substantive that is satyam - Otherwise it cannot exist - Hence Existence-Consciousness- limitless(Brahman) has to be the very substantive of the universe. > bahu syaam - prajaayeyeti - let me become many and it became - involves creationless creation - vaachaarambhanam vikaaraH or namekevaste creation. > Jeeva, due to ignorance, sees the mithyaa as satya and fails to recognize the underlying satya. > The Vedantic teaching removes that ignorance. > It is the mind of the jeeva which itself is mithyaa feels that what it experiences is satyam - for that mind is only the instruction is given to approach a teacher to understand the underlying satyam of the mithyaa world, that includes the mind of the jeeva too. > Hence the recognition is not from Brahman but for the mind which is confused. It is the mind that has to understand via shravana, manana and nidhidhyaasana that the underlying truth is Brahman - that satyam is aatma that I am - aitat aatma idagam sarvam - tat satyam - sa aatmaa - tat tvam asi - is the teaching to that confused mind. > It is the understanding in the mind for the jnaani that - there is no reality in the plurality that one perceives. > Hence the statement of Krishna (obviously a realized soul) > mayaa tatam idam sarvam jagat avyakta muurthinaamastaani sarva bhuutani (obviously he is seeing the sarva bhuutani) and na cha aham teshu avasthitaH. They are all in me and yet I am unaffected by their continuous changes. > In the very next sloka he says (as though contradicting himself) from the 'real I' point - na cha mastaani bhuutani - there are no beings in me, really. > Look at my glory - pasyam me yogamaiswaram - pointing out his vibhuuti which he discusses more elaborately in the 10th Ch. > Bhaskarji has provided the relevant explanation too. > With this I stop. > Hari Om!Sadananda > > > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org From keshava.mahadeva143 at gmail.com Wed Aug 25 20:55:21 2021 From: keshava.mahadeva143 at gmail.com (Keshava Mahadeva) Date: Wed, 25 Aug 2021 20:55:21 -0400 Subject: [Advaita-l] SAGE UPAMANYU PART 32 - UPAMANYU SAYS SHIVA CAN GRANT THE POST OF BRAHMA, VISHNU & INDRA TO ANYBODY Message-ID: https://youtu.be/7-9Y0BwsNdg This video talks about Upamanyu Maharishi explaining that Lord Shiva can grant the position of Brahma, Vishnu & Indra to any individual soul. Supporting Upamanyu's statement, additional scriptural proofs related to the temporary state of Brahma, Vishnu and Indra & obtaining the positions of Brahma and Vishnu by individual souls are stated in this video. Proofs are given from the Vedas, Upanishads, Puranas, Upa-Puranas, Ithihaasaas, etc. Please check it out. NAMAH SHIVAYA. From chevendrakaushik at gmail.com Wed Aug 25 22:35:14 2021 From: chevendrakaushik at gmail.com (Kaushik Chevendra) Date: Thu, 26 Aug 2021 08:05:14 +0530 Subject: [Advaita-l] Ananda Ramayana In-Reply-To: References: Message-ID: Namaste sir. Thank you for your knowledgeable answer. > > Shankaracharya answers that karma > only adheres to a particular body. It is not a characteristic of the true > self. > But the actions of previous life(another body) affect the present one. And the action of present body affects the future one. How can that be so if the above is true? > > -- > Jaldhar H. Vyas From raghavkumar72 at yahoo.com Wed Aug 25 22:55:17 2021 From: raghavkumar72 at yahoo.com (Raghav Kumar) Date: Thu, 26 Aug 2021 02:55:17 +0000 (UTC) Subject: [Advaita-l] [advaitin] A textual similarity: Srimadbhagavatam and Vivekachudamani In-Reply-To: References: Message-ID: <1819595151.730506.1629946517379@mail.yahoo.com> Namaste Subbu jiThanks for sharing those. I am reminded of the insinuation by certain "Indologists" particularly in western academia of the Max Weber ilk, that the vedantic traditions emphasize an excessively individualistic "selfish" pursuit laden with indifference to the welfare of other human beings. And that only the Bodhisattva idea of the Buddhists fares better. In contrast, we are told that there is more social responsibility and a desire to help others in Christian traditions. Quotations like the above expose the fallaciousness of such judgements on the effect of Vedanta on an individual's attitudes.  OmRaghav Sent from Yahoo Mail on Android On Wed, 25 Aug 2021 at 11:20 pm, V Subrahmanian wrote: We have this verse in the Vivekachudamani: शान्ता महान्तो निवसन्ति सन्तोवसन्तवल्लोकहितं चरन्तः । तीर्णाः स्वयं भीमभवार्णवं जनानहेतुनान्यानपि तारयन्तः ॥ ३९ ॥  37. There are good souls, calm and magnanimous, who do good to others as does the spring, and who, having themselves crossed this dreadful ocean of birth and death, help others also to cross the same, without any motive whatsoever. The simile of 'dreadful ocean of samsara' and 'having oneself crossed' in the above verse is found in the SB in the very same words too:   ŚB 10.2.31 स्वयं समुत्तीर्य सुदुस्तरं द्युमन् भवार्णवं भीममदभ्रसौहृदा: । भवत्पदाम्भोरुहनावमत्र ते निधाय याता: सदनुग्रहो भवान् ॥ ३१ ॥svayaṁ samuttīrya sudustaraṁ dyuman bhavārṇavaṁ bhīmam adabhra-sauhṛdāḥ bhavat-padāmbhoruha-nāvam atra te nidhāya yātāḥ sad-anugraho bhavānThe word-similarity is striking. The meaning too is almost similar.  regards subbu -- You received this message because you are subscribed to the Google Groups "advaitin" group. To unsubscribe from this group and stop receiving emails from it, send an email to advaitin+unsubscribe at googlegroups.com. To view this discussion on the web visit https://groups.google.com/d/msgid/advaitin/CAKk0Te23a8XGMGgismRLgxBO-R67Ldfzxzgb3nccuia1CXb7aA%40mail.gmail.com. From bhaskar.yr at hitachi-powergrids.com Thu Aug 26 00:16:17 2021 From: bhaskar.yr at hitachi-powergrids.com (Bhaskar YR) Date: Thu, 26 Aug 2021 04:16:17 +0000 Subject: [Advaita-l] [advaitin] Re: Inward and outward contemplation In-Reply-To: References: <439273691.370527.1629899637400@mail.yahoo.com> <38811637.614765.1629909190311@mail.yahoo.com> <608957508.495974.1629928490224@mail.yahoo.com> Message-ID: the absence of perception etc. in the state of enlightenment praNAms Sri Venkat prabhuji Hare Krishna Could you please elaborate your above statement. In the state of enlightenment (paramArtha jnana) if there is absolute absence of perception (if it is not wrong perception) then it is restricted to one particular state where mind is an inert state like samAdhi. But shankara says absolute jnana is that something not restricted to any one particular state or in precise terms it is not vyavahAra abhAva jnana but it is vyavahAra bAdhita jnAja. Hari Hari Hari Bol!!! bhaskar From v.subrahmanian at gmail.com Thu Aug 26 02:02:48 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Thu, 26 Aug 2021 11:32:48 +0530 Subject: [Advaita-l] SAGE UPAMANYU PART 32 - UPAMANYU SAYS SHIVA CAN GRANT THE POST OF BRAHMA, VISHNU & INDRA TO ANYBODY In-Reply-To: References: Message-ID: On Thu, Aug 26, 2021 at 11:12 AM Keshava Mahadeva via Advaita-l < advaita-l at lists.advaita-vedanta.org> wrote: > https://youtu.be/7-9Y0BwsNdg > > This video talks about Upamanyu Maharishi explaining that Lord Shiva can > grant the position of Brahma, Vishnu & Indra to any individual soul. > ‘The states of being Brahma, Keshava, Indra, etc. granted by Rudra’ In the Mahabharata in a dialogue Vaishampayana says: https://sanskritdocuments.org/mirrors/mahabharata/mbhK/mahabharata-k-13-sa.html *वैशम्पायन उवाच। 13-49-59x (6871)* एतान्यत्यद्भुतान्येव कर्माण्यथ महात्मनः। प्रोक्तानि मुनिभिः श्रुत्वा विस्मयामास पाण्डवः॥ 13-49-59 (83443) ततः कृष्णोऽब्रवीद्वाक्यं पुनर्मतिमतांवरः। युधिष्ठिरं धर्मनिधिं पुरुहूतमिवेश्वरः॥ 13-49-60 (83444) उपमन्युर्मयि प्राह तपन्निव दिवाकरः। अशुभैः पापकर्माणो ये नराः कलुषीकृताः॥ 13-49-61 (83445) ईशानं न प्रपद्यन्ते तमोराजसवृत्तयः। 13-49-62 (83446) ईश्वरं सम्प्रपद्यन्ते द्विजा भावितभावनाः॥ 13-49-63 (83447) सर्वथा वर्तमानोपि यो भक्तः परमेश्वरे। सदृशोऽरण्यवासीनां मुनीनां भावितात्मनाम्॥ 13-49-64 (83448) ब्रह्मत्वं केशवत्वं वा शक्रत्वं वा सुरैः सह। त्रैलोक्यस्याधिपत्यं वा तुष्टो रुद्रः प्रयच्छति 13-49-65 The last verse says: Brahmatvam, Keshavatvam, Shakratvam (Indra) and the authority to govern the entire world (three worlds) along with the gods will be granted by Rudra when he is propitiated. The above edition is a recently thoroughly revised one by a committed team which includes renowned Madhva scholars: https://sanskritdocuments.org/…/mahabharata-k-13… //This e-text is based on the `Southern Recension’ of the Mahābhārata, edited by Krishnacharya 1906–1914. Prof. Shrinivasa Varakhedi worked on this with the support of his research team members, Prof. K. V. Ramakrishnamacharyulu, Prof. Amba Kulakarni, Prof. Prahladachar, members of MSP Bangalore and many others. Dr. Dominik Wujastyk converted the files to utf-8 IAST encoding and Patrick Mc Allister converted them into a single XML file for the SARIT project in 2012.// The above verse/s are found in other editions which bear the NilakanTha commentary too. What is shown above is also the Kumbhakonam edition that Madhvas approve of. Om subbu > Supporting Upamanyu's statement, additional scriptural proofs related to > the temporary state of Brahma, Vishnu and Indra & obtaining the positions > of Brahma and Vishnu by individual souls are stated in this video. Proofs > are given from the Vedas, Upanishads, Puranas, Upa-Puranas, Ithihaasaas, > etc. Please check it out. NAMAH SHIVAYA. > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From jaldhar at braincells.com Thu Aug 26 03:09:15 2021 From: jaldhar at braincells.com (jaldhar at braincells.com) Date: Thu, 26 Aug 2021 03:09:15 -0400 (EDT) Subject: [Advaita-l] Inward and outward contemplation In-Reply-To: <99C69CD6-B92F-4D54-9304-0288948F000B@yahoo.co.uk> References: <99C69CD6-B92F-4D54-9304-0288948F000B@yahoo.co.uk> Message-ID: On Wed, 25 Aug 2021, Ven Balakrishnan via Advaita-l wrote: > The thrust of Gaudapada and Sankara is to regard the world - and most > particularly the body-mind - as unreal, illlusory. Incidently I am uncomfortable with the use of words like illusion and unreal. They suggest to the English speaker the idea of falsehood; that the world is some kind of mental construct. As far as I know the only major Indian darshan that believed this was the Bauddhas and only the Vignanavadis amongst them. Although it is a little unwieldy, I prefer to talk of lower-order reality. After all, vyavaharika satya is still satya, just a lesser kind. Atleast we should say it is delusion not illusion. Other than this quibble though, I agree with you. > Ramana’s ‘who am I’ is doing just this. Contemplating thus will lead one to the realization that what was conventionally thought of as "I" is also delusion just like the world-appearance. "who am I" is an upasana for coming to that conclusion. Shastras contain many other upasanas. We can also (note also not instead) profitably ask "who is the Sun", "who are the five fires", "who is the Gayatri mantra" etc. etc. On Wed, 25 Aug 2021, H S Chandramouli wrote: > As per the Advaita Sidhanta advanced by Sri Bhagavatpada,  Realization is > possible ONLY through  जीवब्रह्मैक्यज्ञानम् (jIvabrahmaikya j~nAnam). > "inward" contemplation  is compulsory. Yes. > Reg  <<  It > should defintely include inward focus but sometimes I think it gets > forgotten that Brahman is "pervades all this and ten fingers beyond" as > the purushasukta puts it.  The root bR^inn from which brahman is derived > also means growth or increase.  Brahman is as much "out there" as "in > here." >> > > But for successful  "inward" contemplation leading to जीवब्रह्मैक्यज > (jIvabrahmaikya j~nAnam), Vairagya is an essential sAdhana. This is aided by > जगन्मिथ्यात्वज्ञानम् (jaganmithyAtvaj~nAnam). It is essential to understand > what is “out there” is mithyA. > Yes. What I am trying to get at is that to do this one must rigourously inquire "what is it that is out there". As a question, this is on the same level as "who am I" > Reg  << Some experience a massive collapse of sense of self > where one seems to be nothing at all >>, > > This does not represent Realization. > Shakyamuni described his experience as nirvana, "snuffing out" like as a flame that is extinguished. No wonder Gaudapadacharya says that though he may have been dvipadAnAm varam ("The best of men". Literally "of the two-footed.") he did not understand the truth. > Reg  << Others have an equally massive > expansion of consciousness where one becomes everything >>, > > This indeed is Realization. > if jnana is only jIvabrahmaikyam than how to get from there to "becoming everything"? There must jagadbrahmaikyam too no? -- Jaldhar H. Vyas From jaldhar at braincells.com Thu Aug 26 03:17:29 2021 From: jaldhar at braincells.com (jaldhar at braincells.com) Date: Thu, 26 Aug 2021 03:17:29 -0400 (EDT) Subject: [Advaita-l] Ananda Ramayana In-Reply-To: References: Message-ID: On Thu, 26 Aug 2021, Kaushik Chevendra wrote: > Shankaracharya answers that karma > only adheres to a particular body.  It is not a characteristic > of the true > self. > > But the actions of previous life(another body) affect the present one. And > the action of present body affects the future one. How can that be so if the > above is true?  > It is that bundle of karmas that has accumulated which results in the repeated assumption of new bodies and the delusion that "I am this body." This in turn causes more karma and more rebirth infinitely. By contrast when a yogi or devata takes a body in the way mentioned previously it is only instrumental and does not affect him just we wouldn't e.g. arrest an actor for murder because his character shot a villain in some film action scene. -- Jaldhar H. Vyas From chevendrakaushik at gmail.com Thu Aug 26 03:56:54 2021 From: chevendrakaushik at gmail.com (Kaushik Chevendra) Date: Thu, 26 Aug 2021 13:26:54 +0530 Subject: [Advaita-l] SAGE UPAMANYU PART 32 - UPAMANYU SAYS SHIVA CAN GRANT THE POST OF BRAHMA, VISHNU & INDRA TO ANYBODY In-Reply-To: References: Message-ID: The madhwas say such statements are to delude the ayogyas and implant hari devsha into them. On Thu, 26 Aug 2021, 11:52 V Subrahmanian via Advaita-l, < advaita-l at lists.advaita-vedanta.org> wrote: > On Thu, Aug 26, 2021 at 11:12 AM Keshava Mahadeva via Advaita-l < > advaita-l at lists.advaita-vedanta.org> wrote: > > > https://youtu.be/7-9Y0BwsNdg > > > > This video talks about Upamanyu Maharishi explaining that Lord Shiva can > > grant the position of Brahma, Vishnu & Indra to any individual soul. > > > > > ‘The states of being Brahma, Keshava, Indra, etc. granted by Rudra’ > > In the Mahabharata in a dialogue Vaishampayana says: > > > https://sanskritdocuments.org/mirrors/mahabharata/mbhK/mahabharata-k-13-sa.html > > *वैशम्पायन उवाच। 13-49-59x (6871)* एतान्यत्यद्भुतान्येव कर्माण्यथ महात्मनः। > प्रोक्तानि मुनिभिः श्रुत्वा विस्मयामास पाण्डवः॥ 13-49-59 (83443) ततः > कृष्णोऽब्रवीद्वाक्यं पुनर्मतिमतांवरः। युधिष्ठिरं धर्मनिधिं > पुरुहूतमिवेश्वरः॥ 13-49-60 (83444) उपमन्युर्मयि प्राह तपन्निव दिवाकरः। > अशुभैः पापकर्माणो ये नराः कलुषीकृताः॥ 13-49-61 (83445) ईशानं न प्रपद्यन्ते > तमोराजसवृत्तयः। 13-49-62 (83446) ईश्वरं सम्प्रपद्यन्ते द्विजा भावितभावनाः॥ > 13-49-63 (83447) सर्वथा वर्तमानोपि यो भक्तः परमेश्वरे। सदृशोऽरण्यवासीनां > मुनीनां भावितात्मनाम्॥ 13-49-64 (83448) ब्रह्मत्वं केशवत्वं वा शक्रत्वं वा > सुरैः सह। त्रैलोक्यस्याधिपत्यं वा तुष्टो रुद्रः प्रयच्छति 13-49-65 > > The last verse says: Brahmatvam, Keshavatvam, Shakratvam (Indra) and the > authority to govern the entire world (three worlds) along with the gods > will be granted by Rudra when he is propitiated. > The above edition is a recently thoroughly revised one by a committed team > which includes renowned Madhva scholars: > https://sanskritdocuments.org/…/mahabharata-k-13… > < > https://sanskritdocuments.org/mirrors/mahabharata/mbhK/kannada/mahabharata-k-13-kannada.html?fbclid=IwAR1_BBxIUvoqTjj28WXSWLPvGxz5EUJ-ArT1Huqm9a4MLFE6u6YAONLERsc > > > //This > e-text is based on the `Southern Recension’ of the Mahābhārata, edited by > Krishnacharya 1906–1914. Prof. Shrinivasa Varakhedi worked on this with the > support of his research team members, Prof. K. V. Ramakrishnamacharyulu, > Prof. Amba Kulakarni, Prof. Prahladachar, members of MSP Bangalore and many > others. Dr. Dominik Wujastyk converted the files to utf-8 IAST encoding and > Patrick Mc Allister converted them into a single XML file for the SARIT > project in 2012.// > The above verse/s are found in other editions which bear the NilakanTha > commentary too. What is shown above is also the Kumbhakonam edition that > Madhvas approve of. > Om > > subbu > > > > > > > > Supporting Upamanyu's statement, additional scriptural proofs related to > > the temporary state of Brahma, Vishnu and Indra & obtaining the positions > > of Brahma and Vishnu by individual souls are stated in this video. Proofs > > are given from the Vedas, Upanishads, Puranas, Upa-Puranas, Ithihaasaas, > > etc. Please check it out. NAMAH SHIVAYA. > > _______________________________________________ > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > To unsubscribe or change your options: > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > For assistance, contact: > > listmaster at advaita-vedanta.org > > > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From v.subrahmanian at gmail.com Thu Aug 26 04:52:15 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Thu, 26 Aug 2021 14:22:15 +0530 Subject: [Advaita-l] SAGE UPAMANYU PART 32 - UPAMANYU SAYS SHIVA CAN GRANT THE POST OF BRAHMA, VISHNU & INDRA TO ANYBODY In-Reply-To: References: Message-ID: On Thu, Aug 26, 2021 at 1:27 PM Kaushik Chevendra < chevendrakaushik at gmail.com> wrote: > The madhwas say such statements are to delude the ayogyas and implant hari > devsha into them. > If Veda Vyasa were to do something to produce dvesha in a person for Bhagavan, then Veda Vyasa cannot be considered to be an incarnation of Bhagavan who had the mission to do good. Someone who intends to do good to a human will never do anything to engender dvesha for Bhagavan. regards subbu > > >> >> > From chevendrakaushik at gmail.com Thu Aug 26 04:54:43 2021 From: chevendrakaushik at gmail.com (Kaushik Chevendra) Date: Thu, 26 Aug 2021 14:24:43 +0530 Subject: [Advaita-l] SAGE UPAMANYU PART 32 - UPAMANYU SAYS SHIVA CAN GRANT THE POST OF BRAHMA, VISHNU & INDRA TO ANYBODY In-Reply-To: References: Message-ID: Very true sir. On Thu, 26 Aug 2021, 14:22 V Subrahmanian, wrote: > > > On Thu, Aug 26, 2021 at 1:27 PM Kaushik Chevendra < > chevendrakaushik at gmail.com> wrote: > >> The madhwas say such statements are to delude the ayogyas and implant >> hari devsha into them. >> > > If Veda Vyasa were to do something to produce dvesha in a person for > Bhagavan, then Veda Vyasa cannot be considered to be an incarnation of > Bhagavan who had the mission to do good. Someone who intends to do good to > a human will never do anything to engender dvesha for Bhagavan. > > regards > subbu > >> >> >>> >>> >> From chevendrakaushik at gmail.com Thu Aug 26 05:35:49 2021 From: chevendrakaushik at gmail.com (Kaushik Chevendra) Date: Thu, 26 Aug 2021 15:05:49 +0530 Subject: [Advaita-l] Ananda Ramayana In-Reply-To: References: Message-ID: Understood sir. On Thu, 26 Aug 2021, 12:44 , wrote: > On Thu, 26 Aug 2021, Kaushik Chevendra wrote: > > > Shankaracharya answers that karma > > only adheres to a particular body. It is not a characteristic > > of the true > > self. > > > > But the actions of previous life(another body) affect the present one. > And > > the action of present body affects the future one. How can that be so if > the > > above is true? > > > > It is that bundle of karmas that has accumulated which results in the > repeated assumption of new bodies and the delusion that "I am this body." > This in turn causes more karma and more rebirth infinitely. > > By contrast when a yogi or devata takes a body in the way mentioned > previously it is only instrumental and does not affect him just we > wouldn't e.g. arrest an actor for murder because his character shot a > villain in some film action scene. > > -- > Jaldhar H. Vyas From hschandramouli at gmail.com Thu Aug 26 05:31:37 2021 From: hschandramouli at gmail.com (H S Chandramouli) Date: Thu, 26 Aug 2021 15:01:37 +0530 Subject: [Advaita-l] Inward and outward contemplation In-Reply-To: References: <99C69CD6-B92F-4D54-9304-0288948F000B@yahoo.co.uk> Message-ID: Namaste. Sri Jaldhar Ji wrote Reg << What I am trying to get at is that to do this one must rigourously inquire "what is it that is out there". As a question, this is on the same level as "who am I" >>, The two questions are not considered to be on par. Understanding “who am I” is considered to be far more difficult than understanding the answer to the question “what is out there”. For example it is not essential to acquire sAdhana chatushtaya sampatti to get at an answer for the latter question while it is stipulated for the former. Also the level of manana and nididhyasana needed for the former is of a far higher level than what is needed in respect of the latter question. I am not elaborating on this topic further. Reg << if jnana is only jIvabrahmaikyam than how to get from there to "becoming everything"? There must jagadbrahmaikyam too no? >>, No no. jagadbrahmaikyam is not correct. Jagat and Brahman enjoy different levels of Reality. There is no question of their aikyam. Frankly I am really not sure if I am understanding this part of your response correctly. However I do agree paroksha jnana of Brahman is needed to get at aparoksha jnanam of jIvabrahmaikyam. In my earlier post I had included this under the jaganmithyatva jnana and paroksha jnana of Brahman. Regards On Thu, Aug 26, 2021 at 12:36 PM Jaldhar H. Vyas via Advaita-l < advaita-l at lists.advaita-vedanta.org> wrote: > On Wed, 25 Aug 2021, Ven Balakrishnan via Advaita-l wrote: > > > The thrust of Gaudapada and Sankara is to regard the world - and most > > particularly the body-mind - as unreal, illlusory. > > > Incidently I am uncomfortable with the use of words like illusion and > unreal. They suggest to the English speaker the idea of falsehood; that > the world is some kind of mental construct. As far as I know the only > major Indian darshan that believed this was the Bauddhas and only the > Vignanavadis amongst them. Although it is a little unwieldy, I prefer to > talk of lower-order reality. After all, vyavaharika satya is still satya, > just a lesser kind. Atleast we should say it is delusion not illusion. > > Other than this quibble though, I agree with you. > > > Ramana’s ‘who am I’ is doing just this. > > Contemplating thus will lead one to the realization that what was > conventionally thought of as "I" is also delusion just like the > world-appearance. "who am I" is an upasana for coming to that conclusion. > > Shastras contain many other upasanas. We can also (note also not instead) > profitably ask "who is the Sun", "who are the five fires", "who is the > Gayatri mantra" etc. etc. > > > On Wed, 25 Aug 2021, H S Chandramouli wrote: > > > As per the Advaita Sidhanta advanced by Sri Bhagavatpada, Realization is > > possible ONLY through जीवब्रह्मैक्यज्ञानम् (jIvabrahmaikya j~nAnam). > > "inward" contemplation is compulsory. > > Yes. > > > Reg << It > > should defintely include inward focus but sometimes I think it gets > > forgotten that Brahman is "pervades all this and ten fingers beyond" as > > the purushasukta puts it. The root bR^inn from which brahman is derived > > also means growth or increase. Brahman is as much "out there" as "in > > here." >> > > > > But for successful "inward" contemplation leading to जीवब्रह्मैक्यज > > (jIvabrahmaikya j~nAnam), Vairagya is an essential sAdhana. This is > aided by > > जगन्मिथ्यात्वज्ञानम् (jaganmithyAtvaj~nAnam). It is essential to > understand > > what is “out there” is mithyA. > > > > Yes. What I am trying to get at is that to do this one must rigourously > inquire "what is it that is out there". As a question, this is on the > same level as "who am I" > > > > Reg << Some experience a massive collapse of sense of self > > where one seems to be nothing at all >>, > > > > This does not represent Realization. > > > > Shakyamuni described his experience as nirvana, "snuffing out" like as a > flame that is extinguished. No wonder Gaudapadacharya says that though he > may have been dvipadAnAm varam ("The best of men". Literally "of the > two-footed.") he did not understand the truth. > > > > Reg << Others have an equally massive > > expansion of consciousness where one becomes everything >>, > > > > This indeed is Realization. > > > > if jnana is only jIvabrahmaikyam than how to get from there to "becoming > everything"? There must jagadbrahmaikyam too no? > > -- > Jaldhar H. Vyas > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From ventzu at yahoo.co.uk Thu Aug 26 06:02:49 2021 From: ventzu at yahoo.co.uk (Ven Balakrishnan) Date: Thu, 26 Aug 2021 11:02:49 +0100 Subject: [Advaita-l] [advaitin] Re: Inward and outward contemplation In-Reply-To: References: <439273691.370527.1629899637400@mail.yahoo.com> <38811637.614765.1629909190311@mail.yahoo.com> <608957508.495974.1629928490224@mail.yahoo.com> Message-ID: <85515494-FECE-45B0-9B29-48739B23A3DE@yahoo.co.uk> Dear Sri Bhaskar-ji The states you refer to, are all a manifestation of ignorance. So if ignorance has been removed, the talk of three states is no longer relevant. Sankara’s writings cover what you say, but also he writes about the dissolution of particular consciousness, of non-perception of duality, etc. So the question is whether the former is a teaching step towards the latter; or if the latter is more figuratively meant (ie duality is perceived but is known - by the non-existent mind - to be non dual). Sankara / Gaudapada, in my understanding, takes us from srsti-drsti -> drsti-srsti -> ajata vada. Multiple jivas and creation -> no jivas, no creation, no dissolution. The perception of a jnani and his/her actions, are only in the eyes of the ajnani. This is also consistent I think, with Ramanamaharishi. Best wishes, venkat > On 26 Aug 2021, at 05:16, Bhaskar YR via Advaita-l wrote: > > the absence of perception etc. in the state of enlightenment > > praNAms Sri Venkat prabhuji > Hare Krishna > > Could you please elaborate your above statement. In the state of enlightenment (paramArtha jnana) if there is absolute absence of perception (if it is not wrong perception) then it is restricted to one particular state where mind is an inert state like samAdhi. But shankara says absolute jnana is that something not restricted to any one particular state or in precise terms it is not vyavahAra abhAva jnana but it is vyavahAra bAdhita jnAja. > > Hari Hari Hari Bol!!! > bhaskar > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org From bhatpraveen at gmail.com Thu Aug 26 07:22:12 2021 From: bhatpraveen at gmail.com (Praveen R. Bhat) Date: Thu, 26 Aug 2021 16:52:12 +0530 Subject: [Advaita-l] Brahmasutra-adhyasa-bhashya with Bhashya-ratna-prabha-tika In-Reply-To: References: Message-ID: Namaste, just an update: starts on this 29th , Sunday. > > gurupAdukAbhyAm, > --Praveen R. Bhat > /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know > That, owing to which all this is known! [Br.Up. 4.5.15] */ > From coco_lilyin at yahoo.com Thu Aug 26 07:31:19 2021 From: coco_lilyin at yahoo.com (Lily Biswas) Date: Thu, 26 Aug 2021 11:31:19 +0000 (UTC) Subject: [Advaita-l] Brahmasutra-adhyasa-bhashya with Bhashya-ratna-prabha-tika In-Reply-To: References: Message-ID: <1369607986.1780110.1629977479877@mail.yahoo.com> What will be the medium of communication?  Sent from Yahoo Mail on Android On Thu, Aug 26, 2021 at 4:52 PM, Praveen R. Bhat via Advaita-l wrote: Namaste, just an update: starts on this 29th , Sunday. > > gurupAdukAbhyAm, > --Praveen R. Bhat > /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know > That, owing to which all this is known! [Br.Up. 4.5.15] */ > _______________________________________________ Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ http://blog.gmane.org/gmane.culture.religion.advaita To unsubscribe or change your options: https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l For assistance, contact: listmaster at advaita-vedanta.org From chevendrakaushik at gmail.com Thu Aug 26 10:57:49 2021 From: chevendrakaushik at gmail.com (Kaushik Chevendra) Date: Thu, 26 Aug 2021 20:27:49 +0530 Subject: [Advaita-l] SAGE UPAMANYU PART 32 - UPAMANYU SAYS SHIVA CAN GRANT THE POST OF BRAHMA, VISHNU & INDRA TO ANYBODY In-Reply-To: References: Message-ID: But I think these type of statements are a form of praise and shouldn't be taken literally. On Thu, 26 Aug 2021, 14:22 V Subrahmanian, wrote: > > > On Thu, Aug 26, 2021 at 1:27 PM Kaushik Chevendra < > chevendrakaushik at gmail.com> wrote: > >> The madhwas say such statements are to delude the ayogyas and implant >> hari devsha into them. >> > > If Veda Vyasa were to do something to produce dvesha in a person for > Bhagavan, then Veda Vyasa cannot be considered to be an incarnation of > Bhagavan who had the mission to do good. Someone who intends to do good to > a human will never do anything to engender dvesha for Bhagavan. > > regards > subbu > >> >> >>> >>> >> From v.subrahmanian at gmail.com Thu Aug 26 12:02:45 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Thu, 26 Aug 2021 21:32:45 +0530 Subject: [Advaita-l] SAGE UPAMANYU PART 32 - UPAMANYU SAYS SHIVA CAN GRANT THE POST OF BRAHMA, VISHNU & INDRA TO ANYBODY In-Reply-To: References: Message-ID: On Thu, Aug 26, 2021 at 8:28 PM Kaushik Chevendra < chevendrakaushik at gmail.com> wrote: > But I think these type of statements are a form of praise and shouldn't be > taken literally. > Advaitins alone view such statements, about Vishnu or Rudra, as 'na ni nindaa nyaaya', that is a praise of one deity against another, to inculcate devotion to the former. Since the Bhakti siddhanta also says that no other deity should be denigrated in real terms and this will cause the displeasure of the deity he holds high, there is a check on the devotee's attitude towards his non-Ishta devataa. regards > > On Thu, 26 Aug 2021, 14:22 V Subrahmanian, > wrote: > >> >> >> On Thu, Aug 26, 2021 at 1:27 PM Kaushik Chevendra < >> chevendrakaushik at gmail.com> wrote: >> >>> The madhwas say such statements are to delude the ayogyas and implant >>> hari devsha into them. >>> >> >> If Veda Vyasa were to do something to produce dvesha in a person for >> Bhagavan, then Veda Vyasa cannot be considered to be an incarnation of >> Bhagavan who had the mission to do good. Someone who intends to do good to >> a human will never do anything to engender dvesha for Bhagavan. >> >> regards >> subbu >> >>> >>> >>>> >>>> >>> From chevendrakaushik at gmail.com Thu Aug 26 12:12:37 2021 From: chevendrakaushik at gmail.com (Kaushik Chevendra) Date: Thu, 26 Aug 2021 21:42:37 +0530 Subject: [Advaita-l] SAGE UPAMANYU PART 32 - UPAMANYU SAYS SHIVA CAN GRANT THE POST OF BRAHMA, VISHNU & INDRA TO ANYBODY In-Reply-To: References: Message-ID: Very well said sir. On Thu, 26 Aug 2021, 21:32 V Subrahmanian, wrote: > > > On Thu, Aug 26, 2021 at 8:28 PM Kaushik Chevendra < > chevendrakaushik at gmail.com> wrote: > >> But I think these type of statements are a form of praise and shouldn't >> be taken literally. >> > > Advaitins alone view such statements, about Vishnu or Rudra, as 'na ni > nindaa nyaaya', that is a praise of one deity against another, to inculcate > devotion to the former. Since the Bhakti siddhanta also says that no other > deity should be denigrated in real terms and this will cause the > displeasure of the deity he holds high, there is a check on the devotee's > attitude towards his non-Ishta devataa. > > regards > > >> >> On Thu, 26 Aug 2021, 14:22 V Subrahmanian, >> wrote: >> >>> >>> >>> On Thu, Aug 26, 2021 at 1:27 PM Kaushik Chevendra < >>> chevendrakaushik at gmail.com> wrote: >>> >>>> The madhwas say such statements are to delude the ayogyas and implant >>>> hari devsha into them. >>>> >>> >>> If Veda Vyasa were to do something to produce dvesha in a person for >>> Bhagavan, then Veda Vyasa cannot be considered to be an incarnation of >>> Bhagavan who had the mission to do good. Someone who intends to do good to >>> a human will never do anything to engender dvesha for Bhagavan. >>> >>> regards >>> subbu >>> >>>> >>>> >>>>> >>>>> >>>> From bhatpraveen at gmail.com Thu Aug 26 23:40:30 2021 From: bhatpraveen at gmail.com (Praveen R. Bhat) Date: Fri, 27 Aug 2021 09:10:30 +0530 Subject: [Advaita-l] Brahmasutra-adhyasa-bhashya with Bhashya-ratna-prabha-tika In-Reply-To: <1369607986.1780110.1629977479877@mail.yahoo.com> References: <1369607986.1780110.1629977479877@mail.yahoo.com> Message-ID: On Thu, Aug 26, 2021 at 5:01 PM Lily Biswas via Advaita-l < advaita-l at lists.advaita-vedanta.org> wrote: > What will be the medium of communication? > Sanskrit-English From ventzu at yahoo.co.uk Fri Aug 27 08:06:24 2021 From: ventzu at yahoo.co.uk (Ven Balakrishnan) Date: Fri, 27 Aug 2021 13:06:24 +0100 Subject: [Advaita-l] Inward and outward contemplation In-Reply-To: References: <99C69CD6-B92F-4D54-9304-0288948F000B@yahoo.co.uk> Message-ID: <79195DC3-3FA6-4E6B-A602-3E7B6FDD7ACB@yahoo.co.uk> The beauty of ‘who am I”, is that it is the most proximate thought-feeling that we have, from which everything else sprouts. So asking that question goes to the root of addressing “tvam”, because it the “twam” that is the fundamental misconception. Asking who is the Sun, carries no meaning; it is not something that is actionable. But who am I can be done moment to moment, every time a thought - desire, fear - arises, it brings attention back to the ‘I’ that has that desire / fear, and away from the body-mind. It implicitly carries viveka and vairagya within it. [Apologies, I had mis-posted this initially to only Jaldhar-ji] > On 26 Aug 2021, at 08:09, jaldhar at braincells.com wrote: > > On Wed, 25 Aug 2021, Ven Balakrishnan via Advaita-l wrote: > >> The thrust of Gaudapada and Sankara is to regard the world - and most particularly the body-mind - as unreal, illlusory. > > > Incidently I am uncomfortable with the use of words like illusion and unreal. They suggest to the English speaker the idea of falsehood; that the world is some kind of mental construct. As far as I know the only major Indian darshan that believed this was the Bauddhas and only the Vignanavadis amongst them. Although it is a little unwieldy, I prefer to talk of lower-order reality. After all, vyavaharika satya is still satya, just a lesser kind. Atleast we should say it is delusion not illusion. > > Other than this quibble though, I agree with you. > >> Ramana’s ‘who am I’ is doing just this. > > Contemplating thus will lead one to the realization that what was conventionally thought of as "I" is also delusion just like the world-appearance. "who am I" is an upasana for coming to that conclusion. > > Shastras contain many other upasanas. We can also (note also not instead) profitably ask "who is the Sun", "who are the five fires", "who is the Gayatri mantra" etc. etc. > > > On Wed, 25 Aug 2021, H S Chandramouli wrote: > >> As per the Advaita Sidhanta advanced by Sri Bhagavatpada, Realization is >> possible ONLY through जीवब्रह्मैक्यज्ञानम् (jIvabrahmaikya j~nAnam). >> "inward" contemplation is compulsory. > > Yes. > >> Reg << It >> should defintely include inward focus but sometimes I think it gets >> forgotten that Brahman is "pervades all this and ten fingers beyond" as >> the purushasukta puts it. The root bR^inn from which brahman is derived >> also means growth or increase. Brahman is as much "out there" as "in >> here." >> >> >> But for successful "inward" contemplation leading to जीवब्रह्मैक्यज >> (jIvabrahmaikya j~nAnam), Vairagya is an essential sAdhana. This is > aided by >> जगन्मिथ्यात्वज्ञानम् (jaganmithyAtvaj~nAnam). It is essential to understand >> what is “out there” is mithyA. >> > > Yes. What I am trying to get at is that to do this one must rigourously inquire "what is it that is out there". As a question, this is on the same level as "who am I" > > >> Reg << Some experience a massive collapse of sense of self >> where one seems to be nothing at all >>, >> >> This does not represent Realization. >> > > Shakyamuni described his experience as nirvana, "snuffing out" like as a flame that is extinguished. No wonder Gaudapadacharya says that though he may have been dvipadAnAm varam ("The best of men". Literally "of the two-footed.") he did not understand the truth. > > >> Reg << Others have an equally massive >> expansion of consciousness where one becomes everything >>, >> >> This indeed is Realization. >> > > if jnana is only jIvabrahmaikyam than how to get from there to "becoming everything"? There must jagadbrahmaikyam too no? > > -- > Jaldhar H. Vyas From v.subrahmanian at gmail.com Fri Aug 27 11:53:36 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Fri, 27 Aug 2021 21:23:36 +0530 Subject: [Advaita-l] A booklet on 'pramana-s' for Shankara's avatara in Puranas Message-ID: Here is an old booklet in Tamil/Grantha script at the end of which the citations are given in Devanagari: https://ia800801.us.archive.org/14/items/Acc.No.6556SivarahasiyathilSankararAvatharam/Acc.No.6556-Sivarahasiyathil%20Sankarar%20Avatharam.pdf From v.subrahmanian at gmail.com Fri Aug 27 12:05:37 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Fri, 27 Aug 2021 21:35:37 +0530 Subject: [Advaita-l] English translation of Sri SSS's book on Shankaracharya's biography/hagiography Message-ID: http://www.adhyatmaprakasha.org/Volumes/PDF/english/049/index.pdf This is an English translation of Sri SSS's monumental book on Shankaracharya's biography/hagiography. A book containing a very wide range of references, quotations, etc. From keshava.mahadeva143 at gmail.com Fri Aug 27 19:40:53 2021 From: keshava.mahadeva143 at gmail.com (Keshava Mahadeva) Date: Fri, 27 Aug 2021 19:40:53 -0400 Subject: [Advaita-l] NARAYANA SUKTAM- A HYMN THAT DESCRIBES NARAYANA MEDITATING ON THE SUPREME PARAMA SHIVA & PARA SHAKTI Message-ID: https://youtu.be/sdwyydG8SQU This video describes how Narayana Suktam in the Upanishads describes Narayana as the meditator and Para Shakti & Parama Shiva as meditated. Narayana is described as meditating on the Supreme Reality Parama Shiva & Para Shakti which is import of the Suktam. References from the scriptures are shown in this video. From janaswami at gmail.com Sat Aug 28 00:30:21 2021 From: janaswami at gmail.com (Durga Prasad Janaswamy) Date: Fri, 27 Aug 2021 21:30:21 -0700 Subject: [Advaita-l] Inward and outward contemplation In-Reply-To: References: <99C69CD6-B92F-4D54-9304-0288948F000B@yahoo.co.uk> Message-ID: Hari Om, Namaste. Advaita Siddhi paricCheda 1 - Agama bAdhoddhAra: -- Swamy Madhusudana Saraswati एतच्च सर्वमुक्तं विवरणे - निषप्रपञ्चास्थूलादिवाक्यानुसारेण 'इदं सर्वं यदयमात्मे' त्यादीनि निषेध्यसमर्पकत्वेनैकवाक्यतां प्रतिपद्यन्ते ; सुषुप्तौ निष्प्रपञ्चतायां पुरुषार्थत्वदर्शनादिति | All this has been said in the panchapAdikA vivaraNa - Sentences such as "all this is the Self" must be interpreted in such a way as to indicate the negation of the world's reality, so that there is consistency of meaning with sentences that reveal the nature of Brahman as one completely devoid of the world, such as "not gross", etc; for the achievement of the fundamental aims of human existence lies in the attainment of Brahman in which the world is completely absent, which is experienced in deep sleep. English Translation by: Sri. Venkatraghavan S regards -- durga prasad janaswamy On Thu, Aug 26, 2021 at 2:52 AM H S Chandramouli via Advaita-l < advaita-l at lists.advaita-vedanta.org> wrote: > Namaste. > > Sri Jaldhar Ji wrote > > Reg << What I am trying to get at is that to do this one must rigourously > inquire "what is it that is out there". As a question, this is on the > same level as "who am I" >>, > > The two questions are not considered to be on par. Understanding “who am I” > is considered to be far more difficult than understanding the answer to > the question “what is out there”. For example it is not essential to > acquire sAdhana chatushtaya sampatti to get at an answer for the latter > question while it is stipulated for the former. Also the level of manana > and nididhyasana needed for the former is of a far higher level than what > is needed in respect of the latter question. I am not elaborating on this > topic further. > > Reg << if jnana is only jIvabrahmaikyam than how to get from there to > "becoming > everything"? There must jagadbrahmaikyam too no? >>, > > No no. jagadbrahmaikyam is not correct. Jagat and Brahman enjoy different > levels of Reality. There is no question of their aikyam. Frankly I am > really not sure if I am understanding this part of your response > correctly. However I do agree paroksha jnana of Brahman is needed to get at > aparoksha jnanam of jIvabrahmaikyam. In my earlier post I had included > this under the jaganmithyatva jnana and paroksha jnana of Brahman. > Regards > > On Thu, Aug 26, 2021 at 12:36 PM Jaldhar H. Vyas via Advaita-l < > advaita-l at lists.advaita-vedanta.org> wrote: > > > On Wed, 25 Aug 2021, Ven Balakrishnan via Advaita-l wrote: > > > > > The thrust of Gaudapada and Sankara is to regard the world - and most > > > particularly the body-mind - as unreal, illlusory. > > > > > > Incidently I am uncomfortable with the use of words like illusion and > > unreal. They suggest to the English speaker the idea of falsehood; that > > the world is some kind of mental construct. As far as I know the only > > major Indian darshan that believed this was the Bauddhas and only the > > Vignanavadis amongst them. Although it is a little unwieldy, I prefer to > > talk of lower-order reality. After all, vyavaharika satya is still > satya, > > just a lesser kind. Atleast we should say it is delusion not illusion. > > > > Other than this quibble though, I agree with you. > > > > > Ramana’s ‘who am I’ is doing just this. > > > > Contemplating thus will lead one to the realization that what was > > conventionally thought of as "I" is also delusion just like the > > world-appearance. "who am I" is an upasana for coming to that conclusion. > > > > Shastras contain many other upasanas. We can also (note also not > instead) > > profitably ask "who is the Sun", "who are the five fires", "who is the > > Gayatri mantra" etc. etc. > > > > > > On Wed, 25 Aug 2021, H S Chandramouli wrote: > > > > > As per the Advaita Sidhanta advanced by Sri Bhagavatpada, Realization > is > > > possible ONLY through जीवब्रह्मैक्यज्ञानम् (jIvabrahmaikya j~nAnam). > > > "inward" contemplation is compulsory. > > > > Yes. > > > > > Reg << It > > > should defintely include inward focus but sometimes I think it gets > > > forgotten that Brahman is "pervades all this and ten fingers beyond" as > > > the purushasukta puts it. The root bR^inn from which brahman is > derived > > > also means growth or increase. Brahman is as much "out there" as "in > > > here." >> > > > > > > But for successful "inward" contemplation leading to जीवब्रह्मैक्यज > > > (jIvabrahmaikya j~nAnam), Vairagya is an essential sAdhana. This is > > aided by > > > जगन्मिथ्यात्वज्ञानम् (jaganmithyAtvaj~nAnam). It is essential to > > understand > > > what is “out there” is mithyA. > > > > > > > Yes. What I am trying to get at is that to do this one must rigourously > > inquire "what is it that is out there". As a question, this is on the > > same level as "who am I" > > > > > > > Reg << Some experience a massive collapse of sense of self > > > where one seems to be nothing at all >>, > > > > > > This does not represent Realization. > > > > > > > Shakyamuni described his experience as nirvana, "snuffing out" like as a > > flame that is extinguished. No wonder Gaudapadacharya says that though > he > > may have been dvipadAnAm varam ("The best of men". Literally "of the > > two-footed.") he did not understand the truth. > > > > > > > Reg << Others have an equally massive > > > expansion of consciousness where one becomes everything >>, > > > > > > This indeed is Realization. > > > > > > > if jnana is only jIvabrahmaikyam than how to get from there to "becoming > > everything"? There must jagadbrahmaikyam too no? > > > > -- > > Jaldhar H. Vyas > > _______________________________________________ > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > To unsubscribe or change your options: > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > For assistance, contact: > > listmaster at advaita-vedanta.org > > > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From v.subrahmanian at gmail.com Sat Aug 28 03:57:19 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Sat, 28 Aug 2021 13:27:19 +0530 Subject: [Advaita-l] Rebuttal of accusations against Adi Shankara Bhagavatpada by Ganeshwar Shastri Dravid ji Message-ID: This is a short talk in Hindi: https://www.youtube.com/watch?v=munf48ysFQ8 From v.subrahmanian at gmail.com Sat Aug 28 04:10:50 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Sat, 28 Aug 2021 13:40:50 +0530 Subject: [Advaita-l] =?utf-8?b?QXRtYSBWL3MgQW5hdG1hIHwg4LK24LON4LKw4LOA?= =?utf-8?b?4LK24LON4LKw4LOAIOCyrOCzjeCysOCyueCzjeCyruCyvuCyqOCygg==?= =?utf-8?b?4LKmIOCyreCyvuCysOCypOCzgCDgsrjgs43gsrXgsr7gsq7gsr/gspc=?= =?utf-8?b?4LKz4LOB?= Message-ID: This is a short, very instructive talk in Kannada on this very important topic: https://www.youtube.com/watch?v=D4_0cXZFyqc See here for many other talks: https://www.youtube.com/channel/UCbbMnTZv1Bpqz9j3AruDR1g From v.subrahmanian at gmail.com Sat Aug 28 13:49:30 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Sat, 28 Aug 2021 23:19:30 +0530 Subject: [Advaita-l] Janmashtami Satsang in Tamil - Sri. Nochur Swami Message-ID: Janmashtami Satsang in Tamil Monday 30th August, 8:15 PM We are happy to announce a satsang with Sri. Nochur Swami on the auspicious occasion of Janmashtami. Audio streaming available at live.voiceofrishis.org Audio is also available at https://www.mixlr.com/voiceofrishis All are welcome 🙏 From v.subrahmanian at gmail.com Sat Aug 28 14:04:24 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Sat, 28 Aug 2021 23:34:24 +0530 Subject: [Advaita-l] Tattva Bodha classes in English Message-ID: Namaste, Tattva Bodha classes are conducted in English on Sundays from 5-6p.m. Recording of the ongoing classes are available @: https://drive.google.com/drive/folders/18Tg1w7oo0cbJjWFDOWVJ9Fvfwslmbd2w?usp=sharing If anyone is interested, they can either attend the live classes or make use of recordings. Live classes can be attended using below link: https://meet.google.com/byh-ghfb-huv https://chat.whatsapp.com/GsgVaj8eZEF9wCCs3EbPJu Interested people can join this whatsapp group for more information 🙏🏼 Classes by - Smt Anu Kaushik From rama.balasubramanian at gmail.com Sat Aug 28 21:11:39 2021 From: rama.balasubramanian at gmail.com (Balasubramanian Ramakrishnan) Date: Sat, 28 Aug 2021 21:11:39 -0400 Subject: [Advaita-l] Rebuttal of accusations against Adi Shankara Bhagavatpada by Ganeshwar Shastri Dravid ji In-Reply-To: References: Message-ID: He is Sri aacharya Mani Dravid’s elder brother? Ramakrishnan On Sat, Aug 28, 2021 at 7:37 AM V Subrahmanian via Advaita-l < advaita-l at lists.advaita-vedanta.org> wrote: > This is a short talk in Hindi: > > https://www.youtube.com/watch?v=munf48ysFQ8 > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From sivanr8010 at gmail.com Sun Aug 29 00:01:59 2021 From: sivanr8010 at gmail.com (Sivanar) Date: Sun, 29 Aug 2021 09:31:59 +0530 Subject: [Advaita-l] Rebuttal of accusations against Adi Shankara Bhagavatpada by Ganeshwar Shastri Dravid ji In-Reply-To: References: Message-ID: PraNAm, Not fortunate enough to come across this great soul till now. *Prof. Sivakumar * On Sun, Aug 29, 2021 at 7:07 AM Balasubramanian Ramakrishnan via Advaita-l < advaita-l at lists.advaita-vedanta.org> wrote: > He is Sri aacharya Mani Dravid’s elder brother? > > Ramakrishnan > > On Sat, Aug 28, 2021 at 7:37 AM V Subrahmanian via Advaita-l < > advaita-l at lists.advaita-vedanta.org> wrote: > > > This is a short talk in Hindi: > > > > https://www.youtube.com/watch?v=munf48ysFQ8 > > _______________________________________________ > > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > > http://blog.gmane.org/gmane.culture.religion.advaita > > > > To unsubscribe or change your options: > > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > > > For assistance, contact: > > listmaster at advaita-vedanta.org > > > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From bhatpraveen at gmail.com Sun Aug 29 00:21:56 2021 From: bhatpraveen at gmail.com (Praveen R. Bhat) Date: Sun, 29 Aug 2021 09:51:56 +0530 Subject: [Advaita-l] [advaitin] Rebuttal of accusations against Adi Shankara Bhagavatpada by Ganeshwar Shastri Dravid ji In-Reply-To: References: Message-ID: Thank you, Subbuji, It was a response focused to the point with valid support and expression of varNadharma! Namaste. Kind rgds, --Praveen R. Bhat /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know That, owing to which all this is known! [Br.Up. 4.5.15] */ On Sat, Aug 28, 2021 at 1:27 PM V Subrahmanian wrote: > This is a short talk in Hindi: > > https://www.youtube.com/watch?v=munf48ysFQ8 > > -- > You received this message because you are subscribed to the Google Groups > "advaitin" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to advaitin+unsubscribe at googlegroups.com. > To view this discussion on the web visit > https://groups.google.com/d/msgid/advaitin/CAKk0Te1%2BWEVpiMi%2Bj_mqHvM2BEBZwrQcaUvJZ_pGNiGOBt_-0g%40mail.gmail.com > > . > From v.subrahmanian at gmail.com Sun Aug 29 02:31:52 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Sun, 29 Aug 2021 12:01:52 +0530 Subject: [Advaita-l] 'What appears does not exist' - Shankara observes in the Gita Bhashya Message-ID: What appears does not exist - Shankara observes in the Gita Bhashya In the Bhagavadgita Bhashya, in two places, we come across this pithy observation by Bhagavatpada: That which appears does not really exist'. The actual passages are given below. At the end of the commentary for 2.16, Shankara summarizes the Vedantic teaching of Bhagavan to Arjuna: You too, just as the Jnanis, look upon the transformations, the dualities such as cold and heat, as mere appearances analogous to the mirage water'. In the commentary to 13.26, he makes a similar observation: The kshetram, world, like the elephant conjured up by a magician, an object seen in a dream, a phantom city, etc, are actually non-existent but appear as though they exist. The one with such a conviction, owing to his direct vision of the Truth, transcends delusion. 1. BGB 2.16 त्वमपि तत्त्वदर्शिनां दृष्टिमाश्रित्य शोकं मोहं च हित्वा शीतोष्णादीनि नियतानियतरूपाणि द्वन्द्वानि *‘विकारोऽयमसन्नेव मरीचिजलवन्मिथ्यावभासते’* इति मनसि निश्चित्य तितिक्षस्व इत्यभिप्रायः ॥ १६ ॥ For him to say 'the transformations are mithya', the basis is the Chandogya 6th ch. passage: वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम् the transformations (such as pot, saucer..) are mere names while the substance in them, clay, alone is real. 2. BGB 13.26 निरस्तसर्वोपाधिविशेषं ज्ञेयं ब्रह्मस्वरूपेण यः पश्यति, क्षेत्रं च मायानिर्मितहस्तिस्वप्नदृष्टवस्तुगन्धर्वनगरादिवत् *‘* *असदेव सदिव अवभासते**’* इति एवं निश्चितविज्ञानः यः, तस्य यथोक्तसम्यग्दर्शनविरोधात् अपगच्छति मिथ्याज्ञानम् । These passages are extremely useful for contemplation. There could be other similar observations too. regards subbu From v.subrahmanian at gmail.com Sun Aug 29 02:41:13 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Sun, 29 Aug 2021 12:11:13 +0530 Subject: [Advaita-l] Upcoming Sringeri programs Message-ID: Srimad Narayaneeyam Archanam With the benign blessings of our Ubhayagurus, our Administrator Shri. VR Gowrishankar ji has announced the Special Prayers of Narayaneeyam Archanam for getting rid of the Pandemic and restoring peace, good health and prosperity of people all across the globe. On Aug 31st Tuesday starting at 7.30 AM IST Live Telecast on Sri Sankara TV. Please participate with your friends snd families to get the blessings. Our Parayanam schedule for Tuesday, Aug 31st will be: 6.30 AM Lalitha Sahasranamam followed by Giruparampara Stotram only. 7.30 AM Narayaneeyam Archanam Sri Sankara TV. Special Telecast. 3.30 PM DPS. 6.00 to 7.30 PM Srimad Bhagavata Saptaham. (by Br Sri Sriram Ghanapathigal) (All times IST) Link for all live programmes on Sringeri Gurubandhava YouTube channel: http://www.youtube.com/SringeriGurubandhava/live Pranams. From sgadkari2001 at yahoo.com Sun Aug 29 03:30:42 2021 From: sgadkari2001 at yahoo.com (Shrinivas Gadkari) Date: Sun, 29 Aug 2021 07:30:42 +0000 (UTC) Subject: [Advaita-l] brahmA, viShNu and rudra References: <1277915726.292060.1630222242805.ref@mail.yahoo.com> Message-ID: <1277915726.292060.1630222242805@mail.yahoo.com> Namaste, Lately, there have been quite a few posts that seem to compare viShNu and shiva. It may be useful to refer to the following post wherein Shri Jaldhar has shared a translation the prAdhAnika rahasya. https://www.advaita-vedanta.org/archives/advaita-l/2009-September/022572.html Please note that brahmA, viShNu and rudra are special sons of Adi mAtA caNDikA. They are involved in continuous research and development with focus on vidyAs related to the three guNa-s.  - brahmA has been assigned to focus more on rajo guNa - viShNu has been assigned to focus more on sattva guNa - rudra has been assigned to focus more on tamo guNa Please note, there is no reason to rate one guNa as superior and other guNa as inferior. They all are guNa-s meaning  (positive) qualities. None of them are called doSha-s  meaning defects. brahmA, viShNu and rudra support and complement each other. Regards, Shrinivas Gadkari From v.subrahmanian at gmail.com Sun Aug 29 04:37:03 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Sun, 29 Aug 2021 14:07:03 +0530 Subject: [Advaita-l] brahmA, viShNu and rudra In-Reply-To: <1277915726.292060.1630222242805@mail.yahoo.com> References: <1277915726.292060.1630222242805.ref@mail.yahoo.com> <1277915726.292060.1630222242805@mail.yahoo.com> Message-ID: On Sun, Aug 29, 2021 at 1:01 PM Shrinivas Gadkari via Advaita-l < advaita-l at lists.advaita-vedanta.org> wrote: > Namaste, > > Lately, there have been quite a few posts that seem to compare > viShNu and shiva. > > It may be useful to refer to the following post wherein > Shri Jaldhar has shared a translation the prAdhAnika rahasya. > > https://www.advaita-vedanta.org/archives/advaita-l/2009-September/022572.html > > Please note that brahmA, viShNu and rudra are special sons > of Adi mAtA caNDikA. They are involved in continuous > research and development with focus on vidyAs related > to the three guNa-s. > - brahmA has been assigned to focus more on rajo guNa > - viShNu has been assigned to focus more on sattva guNa > - rudra has been assigned to focus more on tamo guNa > > Please note, there is no reason to rate one guNa as superior > and other guNa as inferior. They all are guNa-s meaning > (positive) qualities. None of them are called doSha-s > meaning defects. > > brahmA, viShNu and rudra support and complement each other. > This is the truth. It is impossible for the Creator to do away with or wish away the rajas and tamas. This concept is very firmly enshrined in the scriptures, especially the Vishnu Purana and the Bhagavatam. Unless Brahman depends on rajas and tamas it can never accomplish creation and destruction. One guna cannot function to the exclusion of the others. This is the Vedantic truth. regards subbu > > Regards, > Shrinivas Gadkari > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From v.subrahmanian at gmail.com Sun Aug 29 04:40:03 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Sun, 29 Aug 2021 14:10:03 +0530 Subject: [Advaita-l] brahmA, viShNu and rudra In-Reply-To: References: <1277915726.292060.1630222242805.ref@mail.yahoo.com> <1277915726.292060.1630222242805@mail.yahoo.com> Message-ID: In fact the Vishnu Purana explicitly says: the sattva guna is also 'resorted to/ assumed' by Vishnu in order to be the sustainer. See my old posts in this forum for the exact passages. This shows that sattva is also not an inherent guna of Vishnu, much to the chagrin of vaishnavas. regards On Sun, Aug 29, 2021 at 2:07 PM V Subrahmanian wrote: > > > On Sun, Aug 29, 2021 at 1:01 PM Shrinivas Gadkari via Advaita-l < > advaita-l at lists.advaita-vedanta.org> wrote: > >> Namaste, >> >> Lately, there have been quite a few posts that seem to compare >> viShNu and shiva. >> >> It may be useful to refer to the following post wherein >> Shri Jaldhar has shared a translation the prAdhAnika rahasya. >> >> https://www.advaita-vedanta.org/archives/advaita-l/2009-September/022572.html >> >> Please note that brahmA, viShNu and rudra are special sons >> of Adi mAtA caNDikA. They are involved in continuous >> research and development with focus on vidyAs related >> to the three guNa-s. >> - brahmA has been assigned to focus more on rajo guNa >> - viShNu has been assigned to focus more on sattva guNa >> - rudra has been assigned to focus more on tamo guNa >> >> Please note, there is no reason to rate one guNa as superior >> and other guNa as inferior. They all are guNa-s meaning >> (positive) qualities. None of them are called doSha-s >> meaning defects. >> >> brahmA, viShNu and rudra support and complement each other. >> > > This is the truth. It is impossible for the Creator to do away with or > wish away the rajas and tamas. This concept is very firmly enshrined in the > scriptures, especially the Vishnu Purana and the Bhagavatam. Unless > Brahman depends on rajas and tamas it can never accomplish creation and > destruction. One guna cannot function to the exclusion of the others. > This is the Vedantic truth. > > regards > subbu > >> >> Regards, >> Shrinivas Gadkari >> _______________________________________________ >> Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ >> http://blog.gmane.org/gmane.culture.religion.advaita >> >> To unsubscribe or change your options: >> https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l >> >> For assistance, contact: >> listmaster at advaita-vedanta.org >> > From chevendrakaushik at gmail.com Sun Aug 29 04:53:51 2021 From: chevendrakaushik at gmail.com (Kaushik Chevendra) Date: Sun, 29 Aug 2021 14:23:51 +0530 Subject: [Advaita-l] brahmA, viShNu and rudra In-Reply-To: <1277915726.292060.1630222242805@mail.yahoo.com> References: <1277915726.292060.1630222242805.ref@mail.yahoo.com> <1277915726.292060.1630222242805@mail.yahoo.com> Message-ID: Namaste sir. On Sun, 29 Aug 2021, 13:01 Shrinivas Gadkari via Advaita-l, < advaita-l at lists.advaita-vedanta.org> wrote: > > > Please note that brahmA, viShNu and rudra are special sons > of Adi mAtA caNDikA. They are involved in continuous > research and development with focus on vidyAs related > to the three guNa-s. > How can the sarvajna isvara need development and research?? He is omnipotent. The gunas are allocated on the basis of creation,protection and destruction. That is , he is only brahma when associated with Rajas while creation. He is only vishnu when he is associated with sattva and he is only rudra when associated with tamas at the time of destruction. > > ___________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From sgadkari2001 at yahoo.com Sun Aug 29 05:49:29 2021 From: sgadkari2001 at yahoo.com (Shrinivas Gadkari) Date: Sun, 29 Aug 2021 09:49:29 +0000 (UTC) Subject: [Advaita-l] brahmA, viShNu and rudra In-Reply-To: References: <1277915726.292060.1630222242805.ref@mail.yahoo.com> <1277915726.292060.1630222242805@mail.yahoo.com> Message-ID: <432258213.290611.1630230569159@mail.yahoo.com> >> Please note that brahmA, viShNu and rudra are special sons >> of Adi mAtA caNDikA. They are involved in continuous >> research and development with focus on vidyAs related >> to the three guNa-s.  >> >How can the sarvajna isvara need development and research?? He is omnipotent.  Namaste Shri Kaushik, What I am writing is based on my understanding. Ishvara who is omnipotent, omniscient and omnipresent is an asymptotic state. brahmA, viShNu and rudra  are super advanced spiritual beings. From our level they are no different from Ishvara, It is like a student in Std I (us) regarding his teacher as all knowing.  Yet, brahmA, viShNu and rudra are themselves involved in an eternal sAdhanA. They are our well wishers, our guru-s, our protectors. The are the embodiments  of Ishvara (tattva) for us. You can ignore this viewpoint if this does not appeal to you. Regards, Shrinivas Gadkari   From chevendrakaushik at gmail.com Sun Aug 29 05:57:24 2021 From: chevendrakaushik at gmail.com (Kaushik Chevendra) Date: Sun, 29 Aug 2021 15:27:24 +0530 Subject: [Advaita-l] brahmA, viShNu and rudra In-Reply-To: <432258213.290611.1630230569159@mail.yahoo.com> References: <1277915726.292060.1630222242805.ref@mail.yahoo.com> <1277915726.292060.1630222242805@mail.yahoo.com> <432258213.290611.1630230569159@mail.yahoo.com> Message-ID: Namaste sir. > Namaste Shri Kaushik, > > What I am writing is based on my understanding. > > Ishvara who is omnipotent, omniscient and omnipresent is an asymptotic > state. > brahmA, viShNu and rudra are super advanced spiritual beings. From our > level > they are no different from Ishvara, It is like a student in Std I (us) > regarding his > teacher as all knowing. > It's the shastras which state them as all knowing, all seeing(sakshi) and omnipresent. And hence it's not from our view point but the word of scripture. > You can ignore this viewpoint if this does not appeal to you. > That's all right sir. Just wanted to share my thoughts. > > Regards, > Shrinivas Gadkari > > > > > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From bhaskar.yr at hitachi-powergrids.com Sun Aug 29 09:57:09 2021 From: bhaskar.yr at hitachi-powergrids.com (Bhaskar YR) Date: Sun, 29 Aug 2021 13:57:09 +0000 Subject: [Advaita-l] =?utf-8?q?=5Badvaitin=5D_Atma_V/s_Anatma_=7C_?= =?utf-8?b?4LK24LON4LKw4LOA4LK24LON4LKw4LOAIOCyrOCzjeCysOCyueCzjeCyrg==?= =?utf-8?b?4LK+4LKo4LKC4LKmIOCyreCyvuCysOCypOCzgCDgsrjgs43gsrXgsr7gsq4=?= =?utf-8?b?4LK/4LKX4LKz4LOB?= In-Reply-To: References: Message-ID: praNAms Hare Krishna Yes very informative. Swamiji without any ambiguity explains what is bhUma drushti for the aparOksha jnAni. For the paramArtha jnAni there is nothing that can be called anAtma, for him everything is brahman only. There is no independent existence of the rUpa without its svarUpa. Hari Hari Hari Bol!!! Bhaskar This is a short, very instructive talk in Kannada on this very important topic: https://www.youtube.com/watch?v=D4_0cXZFyqc See here for many other talks: https://www.youtube.com/channel/UCbbMnTZv1Bpqz9j3AruDR1g -- You received this message because you are subscribed to the Google Groups "advaitin" group. To unsubscribe from this group and stop receiving emails from it, send an email to advaitin+unsubscribe at googlegroups.com. To view this discussion on the web visit https://groups.google.com/d/msgid/advaitin/CAKk0Te0LrUK4jofs6ixWxv5HyQ3g1%3D0A2d41y%3DN4%3DvzvcCus8A%40mail.gmail.com. From ventzu at yahoo.co.uk Sun Aug 29 12:13:42 2021 From: ventzu at yahoo.co.uk (Ven Balakrishnan) Date: Sun, 29 Aug 2021 17:13:42 +0100 Subject: [Advaita-l] Inward and outward contemplation In-Reply-To: References: <99C69CD6-B92F-4D54-9304-0288948F000B@yahoo.co.uk> Message-ID: Sri Satchidanandendra Saraswathi Swamiji, in his Sankara’s Sutra-Bhasya has written: "It is evident that the mind which is included in the objective kshetra, can never be an immediate means of knowing the real Knower . . . This disposes of the contention of some Sankarites who suppose that the intuition of the Atman, is only in Samadhi (trance) attained through reflection on the meaning of the s'ruti, while the experience of the world of multiplicity, may continue for some time in the waking state owing to fructifying karma or a trace of Avidya. For, this is evidently against both reason and intuition, and is mainly due to not taking Sankara's dictum with regard to trance. In the first place, all empirical experience of duality is restricted to the waking state and not Samadhi or any other particular state. And the delusion of all empirical life is due to adhyasa or superimposition of the properties of the waking body etc. and not in Samadhi. Sankara has proclaimed in his commentary on Sutra 2-1-9 that experience of distinction in waking even after the attainment of Samadhi, is only because of the non- sublation of 'mithyajnana' or superimposition." From narayana145 at yahoo.co.in Sun Aug 29 12:37:03 2021 From: narayana145 at yahoo.co.in (sreenivasa murthy) Date: Sun, 29 Aug 2021 16:37:03 +0000 (UTC) Subject: [Advaita-l] =?utf-8?q?=5Badvaitin=5D_Atma_V/s_Anatma_=7C_?= =?utf-8?b?4LK24LON4LKw4LOA4LK24LON4LKw4LOAIOCyrOCzjeCysOCyueCzjeCyrg==?= =?utf-8?b?4LK+4LKo4LKC4LKmIOCyreCyvuCysOCypOCzgCDgsrjgs43gsrXgsr7gsq4=?= =?utf-8?b?4LK/4LKX4LKz4LOB?= In-Reply-To: References: Message-ID: <1042098570.271546.1630255023670@mail.yahoo.com> Dear Sri Bhaskar,You Write: "For the paramArtha jnAni there is nothing that can be called anAtma, for him everything is brahman only"' The above statement needs a little modification . It will be presenting a fact very correctly and also it will be in tune with Sruti also.The modified statement reads thus :"For the paramArtha jnAni there is nothing that can be called anAtma, for HE is brahman only"''Mundaka sruti says : brahmavit brahmaiva Bavati ||.paramArtha jnAni is paramArtha only and not a name form because a name and form which ignorant people takes it to be a person is an appearance only which appears and disappears. paramArtha does not appear or disappear.With this I close. With respectful namaskars,Sreenivasa Murthy On Sunday, 29 August, 2021, 02:57:54 pm GMT+1, Bhaskar YR via Advaita-l wrote: praNAms Hare Krishna Yes very informative.  Swamiji without any ambiguity explains what is bhUma drushti for the aparOksha jnAni.  For the paramArtha jnAni there is nothing that can be called anAtma, for him everything is brahman only.  There is no independent existence of the rUpa without its svarUpa. Hari Hari Hari Bol!!! Bhaskar This is a short, very instructive talk in Kannada on this very important topic: https://www.youtube.com/watch?v=D4_0cXZFyqc See here for many other talks: https://www.youtube.com/channel/UCbbMnTZv1Bpqz9j3AruDR1g -- You received this message because you are subscribed to the Google Groups "advaitin" group. To unsubscribe from this group and stop receiving emails from it, send an email to advaitin+unsubscribe at googlegroups.com. To view this discussion on the web visit https://groups.google.com/d/msgid/advaitin/CAKk0Te0LrUK4jofs6ixWxv5HyQ3g1%3D0A2d41y%3DN4%3DvzvcCus8A%40mail.gmail.com. _______________________________________________ Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ http://blog.gmane.org/gmane.culture.religion.advaita To unsubscribe or change your options: https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l For assistance, contact: listmaster at advaita-vedanta.org From coco_lilyin at yahoo.com Mon Aug 30 02:20:11 2021 From: coco_lilyin at yahoo.com (Lily Biswas) Date: Mon, 30 Aug 2021 06:20:11 +0000 (UTC) Subject: [Advaita-l] =?utf-8?q?=28no_subject=29?= References: <749100976.860888.1630304411264.ref@mail.yahoo.com> Message-ID: <749100976.860888.1630304411264@mail.yahoo.com> Is there any English translation of bhasyaratnaprabha? Please help Sent from Yahoo Mail on Android From v.subrahmanian at gmail.com Mon Aug 30 04:00:23 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Mon, 30 Aug 2021 13:30:23 +0530 Subject: [Advaita-l] Fwd: Opportunity to study Advaita works in Sanskrit medium In-Reply-To: References: Message-ID: See image at https://groups.google.com/g/advaitin/c/Wq0MOCUg4qg ---------- Forwarded message --------- From: V Subrahmanian Date: Mon, Aug 30, 2021 at 1:29 PM Subject: Opportunity to study Advaita works in Sanskrit medium To: From v.subrahmanian at gmail.com Mon Aug 30 06:41:23 2021 From: v.subrahmanian at gmail.com (V Subrahmanian) Date: Mon, 30 Aug 2021 16:11:23 +0530 Subject: [Advaita-l] Just like the Jiva, Brahman too is genderless Message-ID: Here is a short article on the above topic, both in Kannada and English: https://adbhutam.files.wordpress.com/2021/08/brhman-genderless.pdf regards subbu From chevendrakaushik at gmail.com Mon Aug 30 10:26:33 2021 From: chevendrakaushik at gmail.com (Kaushik Chevendra) Date: Mon, 30 Aug 2021 19:56:33 +0530 Subject: [Advaita-l] Janmastami Message-ID: On this auspicious night, the Lord of all auspicious qualities took birth in the dungeons of kamsa. Kamsa thought krishna would be the cause of his death, rather he became the cause of Kamsas liberation. He indeed is chinni krishna to his devotees but is narsimha to the demons. The sandhyavandhana has a very clear slokha - "Sarva vedesu yat punyam, sarva tirtheshu yEt phalam, tat phalam purushapnoti stutva devam janardanam". From kuntimaddisada at yahoo.com Mon Aug 30 13:26:42 2021 From: kuntimaddisada at yahoo.com (Kuntimaddi Sadananda) Date: Mon, 30 Aug 2021 17:26:42 +0000 (UTC) Subject: [Advaita-l] From Sri Krishna karnamrutam References: <1714024449.428947.1630344402306.ref@mail.yahoo.com> Message-ID: <1714024449.428947.1630344402306@mail.yahoo.com> PraNAms to everybody.This is from the pages of my book Self and the Supreme, published by Indic Academy. I am coping few pages of the articles on Shree Krishna Karnaamrutam of Shree Bilvamangala Leelasukha - in view of the celebration of KrishnaashTami.  These series were posted several years ago in these discussion groups.   Hari Om!Sadananda------------------------ Shree Krishna Karnaamrutam -1 Note:I used to listen to pravachans of Shree Chaganti Koteswara Rao in Teluguthat are available online, during my daily walk. He has given extensivediscourses on Ramayana, and Bhagavatam. I was also fascinated by his talks onLeelasuka’s Shree Krishna Karnaamrutam. After listening to him, I thought I should write on some selectiveverses from this book. I started this during one of Janmaashtami daysand did it for ten days as an offering to the Lord. My Salutations to ShreeChaganti Koteswara Rao Gaaru. ---------------------------------            Shree Krishna Karnaamrutam byBilvamangala Leelasuka We are celebrating Krishna Jayanti – the celebration of the day the Lord’sdescending onto the earth in an enchanting form as a child to Devaki-Vasudevabut grow up in a cowherd family of Nada and Yashoda kishora. Krishna himself reveals his divine incarnation status in Gita, the fourthChapter, and declares that He comes down to uplift the good and to punish thewicked, who obstruct the good from flourishing. परित्राणाय साधूनाम्विनाशाय च दुष्कृताम्, धर्मसम्स्थापनाय सम्भवामियुगे युगे| paritraanaaya sadhuunaam vinashayaacadushkrutaam, dharma samthaapanaarthaaya sambhavaami yuge yuge| andsays He comes whenever whenever the dharma is getting strangled by adharma- यदा यदा हि धर्मस्यग्लानिर्भवति भारत- yadaayadaa hi dharmasya glaanirbhavati bhaarata… , He comes down to restore dharma. Rama wasnot aware of his divine status, and even when told, he considered himself to bea human, until when he was ready to leave this earth. Unlike Rama’s case,Krishna is fully aware of his divine status and declared himself that truth bydemonstrating again and again by showing His viraat swaruupa.Still, in the end, He departed this earth like a human being, shot by an arrowof a hunter. Krishna declares: बहूनि मे व्यतीतानि जन्मानि तव चार्जुन, तान्यहम् वेद सर्वाणिन त्वम् वेत्ति परम्पत| bahuuni me vyatiitaani janmaani tavacaarjuna| taanyaham veda sarvaaNi na tvam vettha parantapa| that is He is aware of all the births thatHe has taken before, while Arjuna does not remember, and thus declares He wasthe one who taught this science of Vedanta first to Vivasvavaan. Hence all theLeelas of Krishna have to be understood with the knowledge of who is playingthese Leelas, the one who can kill Putana by sucking her life out, who coulddive into the Yamuna to punish the most poisonous snake, Kali and dance on itshood, and who could lift with his little finger the Govardhana mountain toprotect all the innocent.    His leelas, therefore, have to beunderstood as divine plays with deep inner meaning for those who revel andbhakti for those who are enchanted by those. Leelasuka in his enchanting work –Sri Krishna KarnaamRitam – introduces himself –   शैवा वयम् न खलु तत्रविचारणीयम्, पन्चाक्षरी जपपरा निरतम्तथापि| चेतो मदीय मतसीकुसुमावभासम्, स्मेरननम् स्मरति गोपवधूकिशोरम्|| Shaivaa vayam na khalu tatra vicaaraNiiyam pancaaksharii japaparaa nitaraam tathaapi| ceto madiiya matasiikusumaavabhaasam smerananam smarati gopavadhuu kishoram|| He says we are Shaviates. By using we, the implication isthe whole family that he comes from that tradition where Shiva bhakti ispracticed from his childhood.  Then the question is – was he involved indaily Vishnu aaraadhana? He says no – he does pancaaksharii japapaaraayanam nitaaraam – thus consistently does Shiva naama japa. However,he says there is no need to be concerned about these either – na khalu tatravicaaraNiiyam. Even though he is doing all the time panchaaksharii japa,his mind is always dwelling on little Krishna all the time. madiiya cetaHgopavadhuu kishoram smarati – His mind is constantly locked in the visionof Lord Krishna that too in the form of a child of gopavadhuu – agopica stree – yasoda. He does not say even the son of Nanda baaba. – He isthe son of an innocent cowherd lady whose whole life is spent in rendering thecows, their milk, butter, etc. since that is all their wealth. Hence eventhough I come from a family of Shiva bhaktas, my mind is constantly dwelling onthe Lord in the form of a little Krishna running around his mother, Yasoda,holding her dupatta. He describes Krishna as atasee pusha avabhaasam– atasee (do not know what equivalent English name is) is supposed to bea dark blue flower, and it is said that even when it is dry, and the tree isshaken it makes the sound of bells. Leelasuka imagines Krishna as beautifullittle flower-like atasee flower, with full of brilliance – avabhaasam– The light of consciousness because of everything shines after – tasyabhaasa sarvam idam vibhaati.  Yet it is manifesting in the form ofsmall child who is drinking the milk of Yasoda and growing slowly by that. Hereis the Lord who himself has no birth – ajo nityaH – has no parents –causeless yet cause for all –the one who is beyond the six modifications – asti,jaayate, vardhate, etc,  now longing to drink the milk of mother Yasodawhile growing in her lap like any other baby – yet constantly aware of His truenature. Even the gods are envious of Yasoda and Nadabaaba, as Lord is seenplaying in the dust of Gokul. Leelasuka also is aware of the whole scenario and thereforesays – madeeya ceto smeraananam nitaraam smarati – constantly dwellingon the enchanting face of the yashodaa kishora that is always smilingwith an innocent, sweet smile. Krishna KaranaamRitam has to be understood imagining themind of Leelasuka as the platform on which the divine leelas are taking place,as he describes with intense experience.  We will explore some of theseleelas of the Lord as visualized by Leelasuka.   From kamesh_ccmb at yahoo.co.in Tue Aug 31 00:12:53 2021 From: kamesh_ccmb at yahoo.co.in (KAMESWARARAO MULA) Date: Tue, 31 Aug 2021 04:12:53 +0000 (UTC) Subject: [Advaita-l] From Sri Krishna karnamrutam In-Reply-To: <1714024449.428947.1630344402306@mail.yahoo.com> References: <1714024449.428947.1630344402306.ref@mail.yahoo.com> <1714024449.428947.1630344402306@mail.yahoo.com> Message-ID: <1214764810.603364.1630383173602@mail.yahoo.com> Dear Sir,                  We all know the birth & child heroic acts of lord kirshna.  His Gokul life is eternal and indicated his incarnation of Lord Vishnu. How ever , there is no much details mentioned about Radha Devi belived to be incarnation of Maha Lakshmi,a divine consort of Krishna. Every one gives more importance to her in mathura/brindavan as 'Radhe Radhe' a divine greeting more fritufull than Jai Sri Krishna. I mean one can easily reach Goukula vasi or abode of krishna by rembering/chanting the name of Radha Rani. It is believed that she can only undertand the divine love of krishna rather than his asta wifes and thousands of gopika's.  My Questions to you sir: Any mention of Rahda's birth and her parental family in the purana's/scripts as a divine incarnation of maha laskhmi. Please show some light also the childhood of Radha Devi, how she raised and broguht to Krishna. Sri Guru Padaravindarpana MastuKameswara On Monday, 30 August, 2021, 11:14:15 pm GMT+5:45, Kuntimaddi Sadananda via Advaita-l wrote: PraNAms to everybody.This is from the pages of my book Self and the Supreme, published by Indic Academy. I am coping few pages of the articles on Shree Krishna Karnaamrutam of Shree Bilvamangala Leelasukha - in view of the celebration of KrishnaashTami.  These series were posted several years ago in these discussion groups.   Hari Om!Sadananda------------------------ Shree Krishna Karnaamrutam -1 Note:I used to listen to pravachans of Shree Chaganti Koteswara Rao in Teluguthat are available online, during my daily walk. He has given extensivediscourses on Ramayana, and Bhagavatam. I was also fascinated by his talks onLeelasuka’s Shree Krishna Karnaamrutam. After listening to him, I thought I should write on some selectiveverses from this book. I started this during one of Janmaashtami daysand did it for ten days as an offering to the Lord. My Salutations to ShreeChaganti Koteswara Rao Gaaru. ---------------------------------            Shree Krishna Karnaamrutam byBilvamangala Leelasuka We are celebrating Krishna Jayanti – the celebration of the day the Lord’sdescending onto the earth in an enchanting form as a child to Devaki-Vasudevabut grow up in a cowherd family of Nada and Yashoda kishora. Krishna himself reveals his divine incarnation status in Gita, the fourthChapter, and declares that He comes down to uplift the good and to punish thewicked, who obstruct the good from flourishing. परित्राणाय साधूनाम्विनाशाय च दुष्कृताम्, धर्मसम्स्थापनाय सम्भवामियुगे युगे| paritraanaaya sadhuunaam vinashayaacadushkrutaam, dharma samthaapanaarthaaya sambhavaami yuge yuge| andsays He comes whenever whenever the dharma is getting strangled by adharma- यदा यदा हि धर्मस्यग्लानिर्भवति भारत- yadaayadaa hi dharmasya glaanirbhavati bhaarata… , He comes down to restore dharma. Rama wasnot aware of his divine status, and even when told, he considered himself to bea human, until when he was ready to leave this earth. Unlike Rama’s case,Krishna is fully aware of his divine status and declared himself that truth bydemonstrating again and again by showing His viraat swaruupa.Still, in the end, He departed this earth like a human being, shot by an arrowof a hunter. Krishna declares: बहूनि मे व्यतीतानि जन्मानि तव चार्जुन, तान्यहम् वेद सर्वाणिन त्वम् वेत्ति परम्पत| bahuuni me vyatiitaani janmaani tavacaarjuna| taanyaham veda sarvaaNi na tvam vettha parantapa| that is He is aware of all the births thatHe has taken before, while Arjuna does not remember, and thus declares He wasthe one who taught this science of Vedanta first to Vivasvavaan. Hence all theLeelas of Krishna have to be understood with the knowledge of who is playingthese Leelas, the one who can kill Putana by sucking her life out, who coulddive into the Yamuna to punish the most poisonous snake, Kali and dance on itshood, and who could lift with his little finger the Govardhana mountain toprotect all the innocent.    His leelas, therefore, have to beunderstood as divine plays with deep inner meaning for those who revel andbhakti for those who are enchanted by those. Leelasuka in his enchanting work –Sri Krishna KarnaamRitam – introduces himself –   शैवा वयम् न खलु तत्रविचारणीयम्, पन्चाक्षरी जपपरा निरतम्तथापि| चेतो मदीय मतसीकुसुमावभासम्, स्मेरननम् स्मरति गोपवधूकिशोरम्|| Shaivaa vayam na khalu tatra vicaaraNiiyam pancaaksharii japaparaa nitaraam tathaapi| ceto madiiya matasiikusumaavabhaasam smerananam smarati gopavadhuu kishoram|| He says we are Shaviates. By using we, the implication isthe whole family that he comes from that tradition where Shiva bhakti ispracticed from his childhood.  Then the question is – was he involved indaily Vishnu aaraadhana? He says no – he does pancaaksharii japapaaraayanam nitaaraam – thus consistently does Shiva naama japa. However,he says there is no need to be concerned about these either – na khalu tatravicaaraNiiyam. Even though he is doing all the time panchaaksharii japa,his mind is always dwelling on little Krishna all the time. madiiya cetaHgopavadhuu kishoram smarati – His mind is constantly locked in the visionof Lord Krishna that too in the form of a child of gopavadhuu – agopica stree – yasoda. He does not say even the son of Nanda baaba. – He isthe son of an innocent cowherd lady whose whole life is spent in rendering thecows, their milk, butter, etc. since that is all their wealth. Hence eventhough I come from a family of Shiva bhaktas, my mind is constantly dwelling onthe Lord in the form of a little Krishna running around his mother, Yasoda,holding her dupatta. He describes Krishna as atasee pusha avabhaasam– atasee (do not know what equivalent English name is) is supposed to bea dark blue flower, and it is said that even when it is dry, and the tree isshaken it makes the sound of bells. Leelasuka imagines Krishna as beautifullittle flower-like atasee flower, with full of brilliance – avabhaasam– The light of consciousness because of everything shines after – tasyabhaasa sarvam idam vibhaati.  Yet it is manifesting in the form ofsmall child who is drinking the milk of Yasoda and growing slowly by that. Hereis the Lord who himself has no birth – ajo nityaH – has no parents –causeless yet cause for all –the one who is beyond the six modifications – asti,jaayate, vardhate, etc,  now longing to drink the milk of mother Yasodawhile growing in her lap like any other baby – yet constantly aware of His truenature. Even the gods are envious of Yasoda and Nadabaaba, as Lord is seenplaying in the dust of Gokul. Leelasuka also is aware of the whole scenario and thereforesays – madeeya ceto smeraananam nitaraam smarati – constantly dwellingon the enchanting face of the yashodaa kishora that is always smilingwith an innocent, sweet smile. Krishna KaranaamRitam has to be understood imagining themind of Leelasuka as the platform on which the divine leelas are taking place,as he describes with intense experience.  We will explore some of theseleelas of the Lord as visualized by Leelasuka.   _______________________________________________ Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ http://blog.gmane.org/gmane.culture.religion.advaita To unsubscribe or change your options: https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l For assistance, contact: listmaster at advaita-vedanta.org From chevendrakaushik at gmail.com Tue Aug 31 00:15:53 2021 From: chevendrakaushik at gmail.com (Kaushik Chevendra) Date: Tue, 31 Aug 2021 09:45:53 +0530 Subject: [Advaita-l] From Sri Krishna karnamrutam In-Reply-To: <1714024449.428947.1630344402306@mail.yahoo.com> References: <1714024449.428947.1630344402306.ref@mail.yahoo.com> <1714024449.428947.1630344402306@mail.yahoo.com> Message-ID: Namaste > > Hari Om!Sadananda------------------------ > > Shree Krishna Karnaamrutam -1 > Note:I used to listen to pravachans of Shree Chaganti Koteswara Rao in > Teluguthat are available online, during my daily walk. He has given > extensivediscourses on Ramayana, and Bhagavatam. I was also fascinated by > his talks onLeelasuka’s Shree Krishna Karnaamrutam. After listening to him, > I thought I should write on some selectiveverses from this book. I started > this during one of Janmaashtami daysand did it for ten days as an offering > to the Lord. My Salutations to ShreeChaganti Koteswara Rao Gaaru. > Even I listen to his discourses on bagavtham daily. He brings up the advaitic meaning hidden in bagavtham very well while talking about bhakti and narayana. My salutations to shree chaganti garu. > > --------------------------------- > > > > > > > > > > _______________________________________________ > Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ > http://blog.gmane.org/gmane.culture.religion.advaita > > To unsubscribe or change your options: > https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l > > For assistance, contact: > listmaster at advaita-vedanta.org > From kuntimaddisada at yahoo.com Tue Aug 31 08:18:21 2021 From: kuntimaddisada at yahoo.com (Kuntimaddi Sadananda) Date: Tue, 31 Aug 2021 12:18:21 +0000 (UTC) Subject: [Advaita-l] From Sri Krishna karnamrutam In-Reply-To: <1214764810.603364.1630383173602@mail.yahoo.com> References: <1714024449.428947.1630344402306.ref@mail.yahoo.com> <1714024449.428947.1630344402306@mail.yahoo.com> <1214764810.603364.1630383173602@mail.yahoo.com> Message-ID: <501859626.592690.1630412301086@mail.yahoo.com> Kameswararao Gaaru - PraNAms Radha character came out during the Bhakti movement and it is not in puranas. Sri Jayadeva glorified her in his poetry. Hari Om!Sadananda On Tuesday, August 31, 2021, 12:13:00 AM EDT, KAMESWARARAO MULA wrote: My Questions to you sir: Any mention of Rahda's birth and her parental family in the purana's/scripts as a divine incarnation of maha laskhmi. Please show some light also the childhood of Radha Devi, how she raised and broguht to Krishna. Sri Guru Padaravindarpana MastuKameswara On Monday, 30 August, 2021, 11:14:15 pm GMT+5:45, Kuntimaddi Sadananda via Advaita-l wrote: PraNAms to everybody.This is from the pages of my book Self and the Supreme, published by Indic Academy. I am coping few pages of the articles on Shree Krishna Karnaamrutam of Shree Bilvamangala Leelasukha - in view of the celebration of KrishnaashTami.  These series were posted several years ago in these discussion groups.   Hari Om!Sadananda------------------------ Shree Krishna Karnaamrutam -1 Note:I used to listen to pravachans of Shree Chaganti Koteswara Rao in Teluguthat are available online, during my daily walk. He has given extensivediscourses on Ramayana, and Bhagavatam. I was also fascinated by his talks onLeelasuka’s Shree Krishna Karnaamrutam. After listening to him, I thought I should write on some selectiveverses from this book. I started this during one of Janmaashtami daysand did it for ten days as an offering to the Lord. My Salutations to ShreeChaganti Koteswara Rao Gaaru. ---------------------------------            Shree Krishna Karnaamrutam byBilvamangala Leelasuka We are celebrating Krishna Jayanti – the celebration of the day the Lord’sdescending onto the earth in an enchanting form as a child to Devaki-Vasudevabut grow up in a cowherd family of Nada and Yashoda kishora. Krishna himself reveals his divine incarnation status in Gita, the fourthChapter, and declares that He comes down to uplift the good and to punish thewicked, who obstruct the good from flourishing. परित्राणाय साधूनाम्विनाशाय च दुष्कृताम्, धर्मसम्स्थापनाय सम्भवामियुगे युगे| paritraanaaya sadhuunaam vinashayaacadushkrutaam, dharma samthaapanaarthaaya sambhavaami yuge yuge| andsays He comes whenever whenever the dharma is getting strangled by adharma- यदा यदा हि धर्मस्यग्लानिर्भवति भारत- yadaayadaa hi dharmasya glaanirbhavati bhaarata… , He comes down to restore dharma. Rama wasnot aware of his divine status, and even when told, he considered himself to bea human, until when he was ready to leave this earth. Unlike Rama’s case,Krishna is fully aware of his divine status and declared himself that truth bydemonstrating again and again by showing His viraat swaruupa.Still, in the end, He departed this earth like a human being, shot by an arrowof a hunter. Krishna declares: बहूनि मे व्यतीतानि जन्मानि तव चार्जुन, तान्यहम् वेद सर्वाणिन त्वम् वेत्ति परम्पत| bahuuni me vyatiitaani janmaani tavacaarjuna| taanyaham veda sarvaaNi na tvam vettha parantapa| that is He is aware of all the births thatHe has taken before, while Arjuna does not remember, and thus declares He wasthe one who taught this science of Vedanta first to Vivasvavaan. Hence all theLeelas of Krishna have to be understood with the knowledge of who is playingthese Leelas, the one who can kill Putana by sucking her life out, who coulddive into the Yamuna to punish the most poisonous snake, Kali and dance on itshood, and who could lift with his little finger the Govardhana mountain toprotect all the innocent.    His leelas, therefore, have to beunderstood as divine plays with deep inner meaning for those who revel andbhakti for those who are enchanted by those. Leelasuka in his enchanting work –Sri Krishna KarnaamRitam – introduces himself –   शैवा वयम् न खलु तत्रविचारणीयम्, पन्चाक्षरी जपपरा निरतम्तथापि| चेतो मदीय मतसीकुसुमावभासम्, स्मेरननम् स्मरति गोपवधूकिशोरम्|| Shaivaa vayam na khalu tatra vicaaraNiiyam pancaaksharii japaparaa nitaraam tathaapi| ceto madiiya matasiikusumaavabhaasam smerananam smarati gopavadhuu kishoram|| He says we are Shaviates. By using we, the implication isthe whole family that he comes from that tradition where Shiva bhakti ispracticed from his childhood.  Then the question is – was he involved indaily Vishnu aaraadhana? He says no – he does pancaaksharii japapaaraayanam nitaaraam – thus consistently does Shiva naama japa. However,he says there is no need to be concerned about these either – na khalu tatravicaaraNiiyam. Even though he is doing all the time panchaaksharii japa,his mind is always dwelling on little Krishna all the time. madiiya cetaHgopavadhuu kishoram smarati – His mind is constantly locked in the visionof Lord Krishna that too in the form of a child of gopavadhuu – agopica stree – yasoda. He does not say even the son of Nanda baaba. – He isthe son of an innocent cowherd lady whose whole life is spent in rendering thecows, their milk, butter, etc. since that is all their wealth. Hence eventhough I come from a family of Shiva bhaktas, my mind is constantly dwelling onthe Lord in the form of a little Krishna running around his mother, Yasoda,holding her dupatta. He describes Krishna as atasee pusha avabhaasam– atasee (do not know what equivalent English name is) is supposed to bea dark blue flower, and it is said that even when it is dry, and the tree isshaken it makes the sound of bells. Leelasuka imagines Krishna as beautifullittle flower-like atasee flower, with full of brilliance – avabhaasam– The light of consciousness because of everything shines after – tasyabhaasa sarvam idam vibhaati.  Yet it is manifesting in the form ofsmall child who is drinking the milk of Yasoda and growing slowly by that. Hereis the Lord who himself has no birth – ajo nityaH – has no parents –causeless yet cause for all –the one who is beyond the six modifications – asti,jaayate, vardhate, etc,  now longing to drink the milk of mother Yasodawhile growing in her lap like any other baby – yet constantly aware of His truenature. Even the gods are envious of Yasoda and Nadabaaba, as Lord is seenplaying in the dust of Gokul. Leelasuka also is aware of the whole scenario and thereforesays – madeeya ceto smeraananam nitaraam smarati – constantly dwellingon the enchanting face of the yashodaa kishora that is always smilingwith an innocent, sweet smile. Krishna KaranaamRitam has to be understood imagining themind of Leelasuka as the platform on which the divine leelas are taking place,as he describes with intense experience.  We will explore some of theseleelas of the Lord as visualized by Leelasuka.   _______________________________________________ Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ http://blog.gmane.org/gmane.culture.religion.advaita To unsubscribe or change your options: https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l For assistance, contact: listmaster at advaita-vedanta.org From kuntimaddisada at yahoo.com Tue Aug 31 08:28:03 2021 From: kuntimaddisada at yahoo.com (Kuntimaddi Sadananda) Date: Tue, 31 Aug 2021 12:28:03 +0000 (UTC) Subject: [Advaita-l] Sri Krishna Karnamrutam-2 References: <1564218533.597652.1630412883656.ref@mail.yahoo.com> Message-ID: <1564218533.597652.1630412883656@mail.yahoo.com> Shree Krishna Karnaamrutam – II   Having introduced himself as Shaiva upaasaka whilehis mind ever locked in the vision of Krishna to the extent that Leelasuka saysthat he sees only Krishna everywhere. That is, his mind is Krishna mayam. Once it sohappened that the Lord appeared in the form of Rama at his doorsteps. When wedo puja, we invite a chosen god to come into the form and pray as ‘asminbimbe - mahaganapatim or mahaa vishnum’ or any othergod that we want to pray-  aavaahayaami, requesting the God -please come down into this form – a transcendental form is invoked intotransactional form, for the sake of puja.  In essence, we provide the bimba,the form for the Lord to come, and once He is invited, we do all the puja thatinvolves sixteen steps starting from giving Him water to wash, etc. After thepuja is finished, we also request Him to leave and is called visarjana.After visarjana, the bimba that was used for the Lord to come inis appropriately disposed of – like the way we appropriately dispose of thenational flag when it becomes no more useful.    In the caseof Leelasuka, once Lord himself walks in without any invitation, but in theform of Rama. After seeing the Lord, Leelasuka says with all the due reverence,. ‘please wait before you enter.  Canyou kindly remove that bow and arrow that you are carrying and instead carry inyour hands this beautiful adorable flute.  By the by, can you remove the crown of yourssymbolizing as the prince of Ayodhya, but instead, can you please put on thispeacock’s feather on your head?  Afterdoing both, you can come in, and I can then put my namaskarams to you.Another poet asks the other way - requesting the Lord, please comeas  Rama and without forgetting your bow and arrow to destroy the fourteenthousand Rakshasas that are disturbing my mind. Leelasuka instead wants tolisten to the diving music in his mind, not the frightening sounds of abow.     विहाय कोदन्डशरौ मुहूर्तम् गृहाणपाणौ मणि चारु वेणुम् मयूर बर्हम्च निजोत्तमन्गे सीतापते! त्वम् प्रणमामि पश्चात्||  vihaayakodanda sharou muhuurtam gruhaana paanou mani caaru venum|  mayuura barham ca nijottamange seetaapate!tvaam praNamaami paschaat|| Hay! Seetaapate! – Rama himself says, ‘people will know me as Seetaapati,’while Krishna is called as yashodaa or nanda baala (Radha waslater invention). muhuurtham – please, for few moments, kodandasharou vihaaya – removing that frightening bow and arrow, paanou manicaaru venum gruhaana – please take this beautiful star-studded flute inyour hands.  And by the by, can you also put on this peacock’s feather onyour head (instead of that crown) – mayuura barham ca nija uttamange?After you have done that, I will put namaskaaram to you and invite youinto my mind – paschaat  tvaam praNamaami.  Leelasuka visualizes the Lord Krishna coming in his full glory and beauty assees Him as:   कस्तूरीतिलकम् ललाटफलके, वक्षस्तले कौस्तुभम् नासाग्रेनवमौक्तिकम्, करतले वेनुम् करेकन्कणम् सर्वान्गेहरिचन्दनम् च कलयन्, कन्टे्च मुक्तावलिम् गोपस्त्रीपरिवेष्टितो विजयते गोपाल चूडामणिः kastuuritilakam lalaata phalake, vakshastale koustubham, naasaagrenavamouktikam, karatale venum, kare kankaNam, sarvaange harichandanamca kalayan, kantheca muktaavaLim, gopastree pariveshtitovijayate gopaala cuuDaamanNiH|| This is a famous sloka that many people know but may not know that it is thecomposition of Leelasukha from Sri Krishna Karnaamritam.   lalaataphalake kastuuri tilakam – On His broad forehead He has red tilakammade up fragrant kastuuri, vakshasthale koustubham, on His chestHe is wearing Koustubham mani which is the seat of Mahalakshmi, naasaagre navamouktikam,on the nose waring a new mouktika jewel, karatale venum, holdingthe flute in his hand karekankaNam with wrist decorated by a bracelet, sarvaange harichandanamca kalayan, withthe whole body is decorated with sandal-woodpaste, kantheca muktaavalim with neck adorned with a beautiful necklace made of gems, that Lord Krishnais coming surrounded by Gopies who have virtually surrendered themselves entirelyto Him. Seeing that Lord Coming with all his glory – Leelasukasurrenders himself completely, taking shelter at His feet –sharaNaagati.    Someonesaid – koustubham is his ID, and without that, we cannot recognize theLord even if He shows up. He has to show His ID before we let Him in. It is HisID since He carries Lakshmi there. Without Lakshmi, one cannot recognize theLord, or only via Lakshmi, one can recognize the Lord. Lakshmi stands for prakrutithat includes even this body, mind, and intellect (BMI). We have to use our BMIto recognize the Lord within or the pure all-pervading consciousness or thatenlivens the BMI to make it active or alive. Hence scripture defines the Lordas – Lakshmi-pati or husband of Lakshmi. In Shree Vaishnavism, it is said that onlyvia Shree or Lakshmi, one can approach Vishnu, who pervades everything – vyaapakatvatvishnuH - .   The nextsloka is a little surprising. It also occurs in Mukundamaala authored byKulasekhara Alwar. हे गोपालक! हे कृपाजलनिधे! हे सिन्धुकन्यपते! हे कम्सान्तक!हे गजेन्द्र करुणा पारीण! हे माधव| हे रामानुज!हे जगत्रय गुरो! हे पुन्डरीकाक्ष! माम् हे गोपीजननाथ!पालय परम् जानामि न त्वम् विना| Haygopaalaka! Hay krupaajalanidhe! Hay sindhukanyapate! Hay kamsaantaka! Haygajendra karunaa paariina! Hay maadhava! Hay ramaanuja! Hayjagatraya guro! Hay pundareekaasha! maam Hay gopeejananaatha!paalaya param jaanaami na tvaam vinaa|| One can only surrender to the higher and that too only if one has a reverentialattitude, and recognizes that there are no other means available for one’ssalvation. Hence Leelasuka recognizing the Lord is krupaajalanidhe – theocean of compassion, and has, in fact, has saved in the past, many jiivas like Gajendra,who have surrendered themselves completely once realized that there is none whocan save them. Hence Leelasukas says - na param jaanaami tvaam vina,there is nothing else that I know which is higher than you – Hence maampaalaya – please take complete control of me.  Thus he completelysurrenders to the Lord of his vision.  Once surrendered, it becomes the Lord'sresponsibility to take care of his disciple – that is the promise made by LordKrishna in Geeta. Krishna promises:   अनन्याश्चिन्तयम्तोमाम् ये जनाः पर्युपासते| तेषाम्नित्याभियुक्तानाम् योगक्षेमम् वहाम्यहम्|| ananyaaschintayanto mam Ye janaaHparyupaasaate| teshaamnityaabhiyuktaanaam yoga kshemam vahaamyaham|| ---------------------   From bhatpraveen at gmail.com Tue Aug 31 22:00:16 2021 From: bhatpraveen at gmail.com (Praveen R. Bhat) Date: Wed, 1 Sep 2021 07:30:16 +0530 Subject: [Advaita-l] Brahmasutra-adhyasa-bhashya with Bhashya-ratna-prabha-tika In-Reply-To: References: Message-ID: Namaste, Since there was a request for recordings to revise/ catch up on missed live pATha, here is the playlist for the recordings of Adhyasabhashyaratnaprabhavyakya (which is now also with Purnanandiya as much as possible based on add-on request): https://www.youtube.com/playlist?list=PLpQCHvng-MECRCw5rx32SX6AhDhf5qLOW gurupAdukAbhyAm 🙏🏽 --Praveen R. Bhat /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know That, owing to which all this is known! [Br.Up. 4.5.15] */ On Thu, Aug 26, 2021 at 4:52 PM Praveen R. Bhat wrote: > Namaste, just an update: starts on this 29th , Sunday. > > >> >> gurupAdukAbhyAm, >> --Praveen R. Bhat >> /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one >> know That, owing to which all this is known! [Br.Up. 4.5.15] */ >> > From kamesh_ccmb at yahoo.co.in Tue Aug 31 23:51:51 2021 From: kamesh_ccmb at yahoo.co.in (KAMESWARARAO MULA) Date: Wed, 1 Sep 2021 03:51:51 +0000 (UTC) Subject: [Advaita-l] From Sri Krishna karnamrutam In-Reply-To: <501859626.592690.1630412301086@mail.yahoo.com> References: <1714024449.428947.1630344402306.ref@mail.yahoo.com> <1714024449.428947.1630344402306@mail.yahoo.com> <1214764810.603364.1630383173602@mail.yahoo.com> <501859626.592690.1630412301086@mail.yahoo.com> Message-ID: <1913385596.913684.1630468311012@mail.yahoo.com> Dear Sir,                I am not in concurrance with the answer, Jayadev might have glorified her during bhakti movement, but she has definetly have vital role in the Vrindvan. I have seen people chanting 'Radha Sahasranama' with so much dedication as a upasana tattva. It is not a definetly a character, it will be also a upasana godess. In northern india people belives that 1000names of RamRam equal to 1 Radhe Radhe. I read some where, Krishna denied to marry her as he can't marry his soul, that means they are one soul although physically exsist. My self Visited Vrindavan several times, found it is treasure land of love, other than the saints, old woman living there, normal people speak with lot of compassion, devotion with proper usage of words. It is a rare scenario, people speaking with love to all you meet. The famous sport of vrindavan is 'Rasa' i.e mystical dance is not the 'kama krida' as several people misunderstoods and Radha has played vital role in Rasa with krishna. Any how , my interest is to know about her childhood life and her introduction to kirshna and her upasana tatwa, will find some sources to know the details. Sri Guru Padaravindarpana MastuKameswara On Tuesday, 31 August, 2021, 06:03:29 pm GMT+5:45, Kuntimaddi Sadananda wrote: Kameswararao Gaaru - PraNAms Radha character came out during the Bhakti movement and it is not in puranas. Sri Jayadeva glorified her in his poetry. Hari Om!Sadananda On Tuesday, August 31, 2021, 12:13:00 AM EDT, KAMESWARARAO MULA wrote: My Questions to you sir: Any mention of Rahda's birth and her parental family in the purana's/scripts as a divine incarnation of maha laskhmi. Please show some light also the childhood of Radha Devi, how she raised and broguht to Krishna. Sri Guru Padaravindarpana MastuKameswara On Monday, 30 August, 2021, 11:14:15 pm GMT+5:45, Kuntimaddi Sadananda via Advaita-l wrote: PraNAms to everybody.This is from the pages of my book Self and the Supreme, published by Indic Academy. I am coping few pages of the articles on Shree Krishna Karnaamrutam of Shree Bilvamangala Leelasukha - in view of the celebration of KrishnaashTami.  These series were posted several years ago in these discussion groups.   Hari Om!Sadananda------------------------ Shree Krishna Karnaamrutam -1 Note:I used to listen to pravachans of Shree Chaganti Koteswara Rao in Teluguthat are available online, during my daily walk. He has given extensivediscourses on Ramayana, and Bhagavatam. I was also fascinated by his talks onLeelasuka’s Shree Krishna Karnaamrutam. After listening to him, I thought I should write on some selectiveverses from this book. I started this during one of Janmaashtami daysand did it for ten days as an offering to the Lord. My Salutations to ShreeChaganti Koteswara Rao Gaaru. ---------------------------------            Shree Krishna Karnaamrutam byBilvamangala Leelasuka We are celebrating Krishna Jayanti – the celebration of the day the Lord’sdescending onto the earth in an enchanting form as a child to Devaki-Vasudevabut grow up in a cowherd family of Nada and Yashoda kishora. Krishna himself reveals his divine incarnation status in Gita, the fourthChapter, and declares that He comes down to uplift the good and to punish thewicked, who obstruct the good from flourishing. परित्राणाय साधूनाम्विनाशाय च दुष्कृताम्, धर्मसम्स्थापनाय सम्भवामियुगे युगे| paritraanaaya sadhuunaam vinashayaacadushkrutaam, dharma samthaapanaarthaaya sambhavaami yuge yuge| andsays He comes whenever whenever the dharma is getting strangled by adharma- यदा यदा हि धर्मस्यग्लानिर्भवति भारत- yadaayadaa hi dharmasya glaanirbhavati bhaarata… , He comes down to restore dharma. Rama wasnot aware of his divine status, and even when told, he considered himself to bea human, until when he was ready to leave this earth. Unlike Rama’s case,Krishna is fully aware of his divine status and declared himself that truth bydemonstrating again and again by showing His viraat swaruupa.Still, in the end, He departed this earth like a human being, shot by an arrowof a hunter. Krishna declares: बहूनि मे व्यतीतानि जन्मानि तव चार्जुन, तान्यहम् वेद सर्वाणिन त्वम् वेत्ति परम्पत| bahuuni me vyatiitaani janmaani tavacaarjuna| taanyaham veda sarvaaNi na tvam vettha parantapa| that is He is aware of all the births thatHe has taken before, while Arjuna does not remember, and thus declares He wasthe one who taught this science of Vedanta first to Vivasvavaan. Hence all theLeelas of Krishna have to be understood with the knowledge of who is playingthese Leelas, the one who can kill Putana by sucking her life out, who coulddive into the Yamuna to punish the most poisonous snake, Kali and dance on itshood, and who could lift with his little finger the Govardhana mountain toprotect all the innocent.    His leelas, therefore, have to beunderstood as divine plays with deep inner meaning for those who revel andbhakti for those who are enchanted by those. Leelasuka in his enchanting work –Sri Krishna KarnaamRitam – introduces himself –   शैवा वयम् न खलु तत्रविचारणीयम्, पन्चाक्षरी जपपरा निरतम्तथापि| चेतो मदीय मतसीकुसुमावभासम्, स्मेरननम् स्मरति गोपवधूकिशोरम्|| Shaivaa vayam na khalu tatra vicaaraNiiyam pancaaksharii japaparaa nitaraam tathaapi| ceto madiiya matasiikusumaavabhaasam smerananam smarati gopavadhuu kishoram|| He says we are Shaviates. By using we, the implication isthe whole family that he comes from that tradition where Shiva bhakti ispracticed from his childhood.  Then the question is – was he involved indaily Vishnu aaraadhana? He says no – he does pancaaksharii japapaaraayanam nitaaraam – thus consistently does Shiva naama japa. However,he says there is no need to be concerned about these either – na khalu tatravicaaraNiiyam. Even though he is doing all the time panchaaksharii japa,his mind is always dwelling on little Krishna all the time. madiiya cetaHgopavadhuu kishoram smarati – His mind is constantly locked in the visionof Lord Krishna that too in the form of a child of gopavadhuu – agopica stree – yasoda. He does not say even the son of Nanda baaba. – He isthe son of an innocent cowherd lady whose whole life is spent in rendering thecows, their milk, butter, etc. since that is all their wealth. Hence eventhough I come from a family of Shiva bhaktas, my mind is constantly dwelling onthe Lord in the form of a little Krishna running around his mother, Yasoda,holding her dupatta. He describes Krishna as atasee pusha avabhaasam– atasee (do not know what equivalent English name is) is supposed to bea dark blue flower, and it is said that even when it is dry, and the tree isshaken it makes the sound of bells. Leelasuka imagines Krishna as beautifullittle flower-like atasee flower, with full of brilliance – avabhaasam– The light of consciousness because of everything shines after – tasyabhaasa sarvam idam vibhaati.  Yet it is manifesting in the form ofsmall child who is drinking the milk of Yasoda and growing slowly by that. Hereis the Lord who himself has no birth – ajo nityaH – has no parents –causeless yet cause for all –the one who is beyond the six modifications – asti,jaayate, vardhate, etc,  now longing to drink the milk of mother Yasodawhile growing in her lap like any other baby – yet constantly aware of His truenature. Even the gods are envious of Yasoda and Nadabaaba, as Lord is seenplaying in the dust of Gokul. Leelasuka also is aware of the whole scenario and thereforesays – madeeya ceto smeraananam nitaraam smarati – constantly dwellingon the enchanting face of the yashodaa kishora that is always smilingwith an innocent, sweet smile. Krishna KaranaamRitam has to be understood imagining themind of Leelasuka as the platform on which the divine leelas are taking place,as he describes with intense experience.  We will explore some of theseleelas of the Lord as visualized by Leelasuka.   _______________________________________________ Archives: https://lists.advaita-vedanta.org/archives/advaita-l/ http://blog.gmane.org/gmane.culture.religion.advaita To unsubscribe or change your options: https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l For assistance, contact: listmaster at advaita-vedanta.org