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A Vedantic study in the Kurma Purana 1.10

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The chapter consists of a stuti of Rudra, the Para Brahman, by Brahma, the chaturmukha and the blessing of the former in reply to the stuti. 

The Sankskrit version is here in transliterated form:

http://www.sanskrit-linguistics.org/dcs/index.php?contents=texte&PhraseID=442626
The English translation is available here:
https://docs.google.com/document/d/1taSFyCqeKPzvG5_mvjhA27WyXc7uthSC8kUeTTBErAQ/edit?usp=sharing

The reading of the chapter takes us thru a journey of Vedanta touching upon the ideas of creation, the nature of Para Brahman, both saguna and Nirguna. 

Om Tat Sat


'Aham Brahma Asmi' knowledge leads to Moksha: Garuda Puranam

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A quest led to a discovery

The following verse of the Garuda puranam https://sa.wikisource.org/s/8cv is a part of a discourse on Vedanta Sadhana. The second half means: ‘Brahma aham asmi aham brahma jnanam ajnana-vardhanam’ = Aham brahma knowledge/realization ‘increases’ ignorance.
उकारश्च अकारश्च मकारोयमृगद्वयः ।
ब्रह्माहमस्म्यहं ब्रह्मज्ञानमज्ञानवर्धनम् ॥ १,२३९.२४ ॥

Seeing this translation in an edition: ‘The expressions Brahma aham asmi, aham brahma serve merely to create confusion’ – I felt something is amiss here since the teaching preceding the verse is full of aham brahma asmi sadhana.
अहंब्रह्मास्मिवाक्योत्थज्ञानान्मोक्षो भवेन्नृणाम् ॥ १,२३९.१ ॥

Knowledge arising from ‘aham brahma asmi’ results in Moksha.

वाक्यज्ञानं भवेज्ज्ञानादहंब्रह्मपदार्थयोः ।

Upon knowing the purport of the words ‘aham’ and ‘brahma’ in the sentence (aham brahma asmi), the overall purport of the sentence will be known.


Upon making a search in the dictionary for the word ‘vardh’, I got to know that this also means ”cutting/dividing’ apart from the common ‘to increase…’
https://kosha.sanskrit.today/word/sa/vardha

वर्धः [vardhḥ], १ Cutting, dividing.Increasing, causing increase or prosperity.
Thus, the vardhanam in the verse means ‘naashanam.’
The pdf of the Garudapurana Advaita sadhana of some four pages, with translation and correction, is uploaded here:
https://drive.google.com/open?id=1swJXRSwwblGMM53CQNdUwuqqCn-CEb-Y

The Purana is an external pramana for the correctness of the Advaitic interpretation of the Brihadaranyaka Mahavakya.

Om Tat Sat

New e-book –“From Sorrows to Bliss” (English) Available for Free Download.

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New e-book –  “From Sorrows to Bliss” (English) Available for Free Download.
Is a Guru necessary for one who desires liberation? How does an enlightened Guru spiritually uplift his disciple? How may one avoid being misled by pseudo-gurus? Does Ishwara really exist and whether one can get His vision?  If God is just, why do innocents suffer and the wicked prosper? Why are we unhappy even when we have wealth and comforts? How can we be at peace even in stressful situations? Are all the events of our lives predestined? Is it possible to overcome destiny and if so, how? How may we effectively control our anger and how should we deal with those ill-disposed towards us? How is one to firmly adhere to Dharma and also be pragmatic and efficient? Can the Shastras be modified to suit our present needs? What is the benefit of karma-yoga and how is it to be practised? How are we to discern the Self in ourselves? How do we comprehend the Vedantic position that the world is illusory? How do we control the wandering mind? How is Nirvikalpa-samadhi achieved?
Answers to these and many more such questions that usually confront seekers in the path of enlightenment and liberation have been interestingly presented in the form of Dialogues with the Jagadguru Shankaracharya Sri Sri Abhinava Vidyatheertha Mahaswamiji the 35th pontiff of the Sringeri Sharada Peetham, Motivating Stories narrated by Him, His Scriptural expositions, and His Essays, in the form of an e-book “From Sorrows to Bliss”. Thus, this e-book contains a wealth of information on Moral Values, Advaita Vedanta, and Spiritual practices that include devotion, Self-enquiry and meditation leading to enlightenment.
Published by the Centre for Brahmavidya, Chennai, the printed version of this book, From Sorrows to Bliss was reverentially submitted this week at Sringeri, to His Holiness Mahasannidhanam Jagadguru Sri Sri Bharathi Tirtha Mahaswamiji and His Holiness Sannidhanam Sri Sri Vidhusekhara Bharathi Swamiji.
PDF version of the book is available for FREE DOWNLOAD in this following link:
http://centreforbrahmavidya.org/From-Sorrows-to-Bliss.pdf
For purchase of copies of physical book (232 pages), please contact:L.RajeshkumarTimings: Week days – 10 am to 7 pmSaturdays: 10am – 5pm M M FORGINGS LIMITEDSVK Towers, A25Industrial EstateGuindy -600 032.Mobile : 7338925814
Email: contact@centreforbrahmavidya.org

Bhasma Tripundra, Urdhvapundra, etc. details: Devi Bhagavatam

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Bhasma Tripundra, Urdhvapundra, etc. details: Devi Bhagavatam

Here are links for various chapters of the Devi Bhagavatam where Bhasma Tripundra dharana is explained in very great detail. There are details of the source of bhasma, the various Varnas/Ashramas that have to don the bhasma, mantras to be chanted, etc. There is also mention of Urdhva Pundra dharanam, methods, etc. The adhyatmika aspects of pundra dharanam are also detailed. The tapta mudhra dharana nindaa too is found here. Mention of all devata-s, their consorts too, donning the Bhasma Tripundra is also stated. The Vedic base of Bhasma tripundra too is stated. The entire discourse is by Narayana (to Narada). The shlokas are quite simple and those who need the translation may look for them on the internet.

https://sa.wikisource.org/s/hsr taptamudra dharana nindaa

https://sa.wikisource.org/s/hsq Bhasma snana mahatmyam

https://sa.wikisource.org/s/hsp Bhasma tripundra mahatmyam

https://sa.wikisource.org/s/hso Here the foll verse occurs:

धिग्भस्मरहितं भालं धिग्ग्राममशिवालयम् ॥ १७ ॥
धिगनीशार्चनं जन्म धिग्विद्यामशिवाश्रयाम् ।

आदाय भसितं शुद्धमग्निहोत्रसमुद्‍भवम् ॥ ३० ॥
ईशानेन तु मन्त्रेण स्वमूर्धनि विनिक्षिपेत् ।
तत आदाय तद्‍भस्म मुखे च पुरुषेण तु ॥ ३१ ॥
अघोराख्येण हृदये गुह्ये वामाह्वयेन च ।
सद्योजाताभिधानेन भस्म पादद्वये क्षिपेत् ॥ ३२ ॥
सर्वाङ्‌गं प्रणवेनैव मन्त्रेणोद्धूलनं ततः ।
एतदाग्नेयकं स्नानमुदितं परमर्षिभिः ॥ ३३ ॥
सर्वकर्मसमृद्ध्यर्थं कुर्यादादाविदं बुधः ।
ततः प्रक्षाल्य हस्तादीनुपस्पृश्य यथाविधि ॥ ३४ ॥
तिर्यक्त्रिपुण्ड्रं विधिना ललाटे हृदये गले ।
पञ्चभिर्ब्रह्मभिर्वापि कृतेन भसितेन च ॥ ३५ ॥
घृतमेतत्त्रिपुण्ड्रं स्यात्सर्वकर्मसु पावनम् ।

समाप्नोति परं ब्रह्म यतो नावर्तते पुनः ।
स पङ्‌क्तिपावनः श्राद्धे पूज्यो विप्रैः सुरैरपि ॥ ४०

Om Tat Sat

A few Vedantic insights in this chapter of the Mahabharata

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https://sa.wikisource.org/s/2wo

This chapter is about Brahmavidya. A few selected verses are explained in the sequel to highlight their Vedantic significance.

नोष्णं न शीतं मृदु नापि तीक्ष्णं
नाम्लं कषायं मधुरं न तिक्तम्।
न शब्दवन्नापि च गन्धवत्त
न्न रूपवत्तत्परमस्वभावम्।।



स्पर्शं तनुर्वेद रसं च जिह्वा 
घ्राणं   च गन्धाञ्श्रवणे च शब्दान्।
रूपाणि चक्षुर्नच तत्परं य
द्गृह्णन्त्यनध्यात्मविदो मनुष्याः।।



निवर्तयित्वा रसनां रसेभ्यो
घ्राणं च गन्धाच्छ्रवणे च शब्दात्।
स्पर्शात्तनुं रूपगुणात्तु चक्षु
स्ततः परं पश्यति तत्स्वभावम्।।

Atman is not attributed in any way. Not hot, cold, soft sharp, not of any taste, no sound, smell, touch. Hence those who do not know the Atman cannot know it through the senses. But the means to know is: removing taste from all that is tasty, ridding smell of everything smelly, rendering soundless everything that is of sound, touch from all that is of touch, render every form formless – then one succeeds in grasping, perceiving, realizing, the Atman that is one’s ‘svabhaava’.
The idea is this: the Kathopanishat 2.2.1 पराञ्चि खानि तृणत्स्वयम्भूस्तस्मात्पराङ् पश्यति नान्तरात्मन् । कश्चिद्धीरः प्रत्यगात्मानमैक्षदावृत्तचक्षुरमृतत्वमिच्छन् ॥ १ ॥ While the senses are designed to naturally perceive their respective objects, that is outward turned and not conducive to knowing the Atman, the aspirant after liberating knowledge has to put in great effort to free himself from the outward pull of the senses and turn inwards and realize the Supreme. 
What is noteworthy in the MB verse is the word ‘svabhavam’ which, when read with the Kathopanishat mantra, pratyagaatman, is the identity of the Jneyam, Brahman and the Atman. There is no teaching anywhere in Vedanta prasthana of the requirement to know two entities, the Atman and Brahman, separately, for Moksha. In other words, there is nothing other than One Entity within that alone is required to be realized. There are no two entities inside. This idea comes out clearly in the above Mahabharata verse: svabhavam.  
Here is another one:

यथा च कश्चित्परशुं गृहीत्वा
धूमं न पश्येज्ज्वलनं च काष्ठे।
तद्वच्छरीरोदरपाणिपादं
छित्त्वा न पश्यन्ति ततो यदन्य।।



तान्येव काष्ठानि यथा विमथ्य
धूमं च पश्येज्ज्वलनं च योगात्।
तद्वत्सुबुद्धिः सममिन्द्रियार्थै
र्बुद्धः परं पश्यति तत्स्वभावम्।।

When a man holds an axe, he experiences neither smoke nor fire in the wooden handle. Similarly the gross body, hands, legs too do not reveal any consciousness in them. However, when that wooden piece is appropriately churned, one sees smoke and fire. In the same way when an aspirant adequately controls the senses, he experiences Atman, Svabhaavam.

This reminds us, apart from the Kathopanishad mantras cited above, of the Bh.Gita verse too: 
सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते ।
ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥ ११ ॥  14.11

Bhashyam:  सर्वद्वारेषु, आत्मनः उपलब्धिद्वाराणि श्रोत्रादीनि सर्वाणि करणानि, तेषु सर्वद्वारेषु अन्तःकरणस्य बुद्धेः वृत्तिः प्रकाशः देहे अस्मिन् उपजायते । तदेव ज्ञानम् । यदा एवं प्रकाशो ज्ञानाख्यः उपजायते, तदा ज्ञानप्रकाशेन लिङ्गेन विद्यात् विवृद्धम् उद्भूतं सत्त्वम् इति उत अपि ॥ ११ ॥ 

14.11 Yada, when; prakasah, the illumination-prakasa, illumination, is a function of the internal organ, intelligence; that itself is jnanam, knowledge; when this illumination called knowledge upajayate, radiates; asmin, in this; dehe, body; sarva-dvaresu, through all the doors-all the sense organs, (viz) ear etc., are the Self’s doors of perception; through all those doors; tada, then; through this indication, viz the illumination that is knowledge, vidyat, one should know; iti, that; sattva has vivrddham, increased; uta, greatly [See A.G.-Tr.]. 

Om Tat Sat 

Free download of Tamil Book 'Jagadguruvin Sollamudam'

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This is an announcement for Free download of a Tamil book containing replies/clarifications to questions on sadhana, etc. given by HH Jagadguru Sri Abhinava Vidyatirtha Mahasvamin, the 35th Pontiff of the Sringeri Sharada Peetham.

இலவசப் பதிவிறக்கத்திற்குப் புதிய மின் புத்தகம்
“ஜகத்குருவின் சொல்லமுதம்”
மோட்சம் பெற விழையும் ஒருவனை வழிநடத்தக் குரு ஒருவர் தேவையா? ஞானமடைந்த குரு ஒருவர் தனது சிஷ்யனை எவ்வாறு ஆன்மிக நெறியில் முன்னேறச் செய்கிறார்? தம்மைத் தாமே குரு என்று கூறிக் கொள்ளும் தகுதியற்றவர்களால் வழிநடத்தப்படுவதை ஒருவன் எவ்வாறு தவிர்ப்பது? இறைவன் உண்மையில் இருக்கிறானா? அவனை நேரில் தரிசிக்க முடியுமா? கடவுள் பாரபட்சமற்றவன் என்றால் நல்லோர்கள் துன்பப்படுவதும் அநியாயம் செய்பவர்கள் வளம் கொழிப்பதும் எப்படி? செல்வமிருந்தும் வசதிகளிருந்தும் நாம் ஏன் சந்தோஷமாக இருப்பதில்லை? பிரச்சினைகளுக்கு நடுவிலும் நாம் நிம்மதியாக இருப்பது எப்படி? நம் வாழ்வின் அனைத்து நிகழ்வுகளும் முன்னரே தீர்மானிக்கப்பட்டவைகளா? விதியை வெல்ல முடியுமா? முடியுமெனில் அது எப்படி? கோபத்தை நாம் எவ்வாறு திறம்படக் கட்டுப்படுத்துவது? நமக்குத் தீங்கு நினைப்பவர்களிடம் எவ்வாறு நடந்து கொள்வது? தர்ம நெறியை உறுதியாகக் கடைப்பிடிப்பது எப்படி? காலத்திற்கேற்றவாறு சாஸ்திரங்களை மாற்றியமைத்துக் கொள்ளலாமா? கர்மயோகம் செய்வதனால் ஏற்படும் நன்மைகள் யாவை? அதை எப்படி பயிற்சிப்பது? நம்முள்ளிருக்கும் ஆத்மாவை நாம் எவ்வாறு உணர்ந்து கொள்வது? ‘உலகம் ஒரு கற்பனை’ என்ற வேதாந்த நிலைப்பாட்டை எவ்வகையில் புரிந்துகொள்வது? அலைபாயும் மனதை எப்படிக் கட்டுப்படுத்துவது? நிர்விகல்ப ஸமாதி நிலையை எவ்வாறு அடைவது?
ஆன்மிகப் பாதையில் செல்பவர்கள் எதிர்கொள்ளும் இதுபோன்ற எண்ணற்ற கேள்விகளுக்கு சிருங்கேரி ஸ்ரீ சாரதா பீடத்தின் 35வது ஜகத்குரு சங்கராசார்யாள் ஸ்ரீ ஸ்ரீ அபிநவ வித்யாதீர்த்த மஹாஸ்வாமிகள் அளித்துள்ள தெள்ளத் தெளிவான பதில்கள், அவருடனான உரையாடல்கள் வடிவிலும் அவரது விளக்கவுரைகள் மற்றும் கட்டுரைகளின் வடிவிலும் “ஜகத்குருவின் சொல்லமுதம்” என்ற புத்தகத்தில் சுவையாகத் தொகுத்தளிக்கப்பட்டுள்ளன. இவ்வகையில் இப்புத்தகம், நன்னெறி, அத்வைத வேதாந்தம் மேலும், பக்தி, ஆத்ம விசாரம், தியானம் ஆகியன உள்ளடங்கிய ஆன்மிகப் பயிற்சிகளைப் பற்றிய தகவல்களின் பொக்கிஷமாகத் திகழ்கிறது.
“ஜகத்குருவின் சொல்லமுதம்” என்ற இப்புத்தகம் சென்னையைச் சேர்ந்த Centre for Brahmavidya அறக்கட்டளையினால் சமீபத்தில் அச்சிடப்பட்டு, சிருங்கேரி ஜகத்குரு ஸ்ரீ ஸ்ரீ பாரதீ தீர்த்த மஹாஸ்வாமிகள் மற்றும் ஜகத்குரு ஸ்ரீ ஸ்ரீ விதுசேகர பாரதீ ஸ்வாமிகள் அவர்களின் ஸன்னிதியில் பக்தி சிரத்தையுடன் ஸமர்ப்பிக்கப்பட்டது.
இப்புத்தகத்தின் PDF மின்பதிப்பைக் கீழ்கண்ட இணைப்பின் மூலமாக இலவசமாகப் பதிவிறக்கம் (Free Download) செய்துகொள்ளலாம்:
https://centreforbrahmavidya.org/Jagadguruvin-Sollamudam.pdf
புத்தகத்தின் அச்சுப் பிரதிகளை வாங்க அணுகவேண்டிய முகவரி:
L.Rajeshkumar
Timings: Week days – 10 am to 7 pm
Saturdays: 10am – 5pm
M M FORGINGS LIMITED
SVK Towers, A-25
Industrial Estate
Guindy -600 032
Mobile : 7338925814
Email: contact@centreforbrahmavidya.org

Jivanmukti and Dream unreality (svapna mithyatva) – Srimadbhagavatam

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In the 5th Canto, beginning, there is a dialogue between Priyavrata and Brahmaa. In the course of the dialogue, the words of the Lord are recounted:
मुक्तोऽपि तावद्बिभृयात्स्वदेहमारब्धमश्नन्नभिमानशून्यः
यथानुभूतं प्रतियातनिद्रः किं त्वन्यदेहाय गुणान्न वृङ्क्ते १६  

Even if one is liberated, he nevertheless accepts the body he has received according to his past karma. Without misconceptions, however, he regards his enjoyment and suffering due to that karma the way an awakened person regards a dream he had while sleeping. He thus remains steadfast and never works to achieve another material body under the influence of the three modes of material nature.  

The ideas of Jivanmukti, Prarabdha karma bhoga by him and the simultaneous idea of his not identifying with it, on the analogy of a man who has woken up from a dream not identifying with the dream person/s and events. 
Sri Vijayadhvaja Tirtha, of the Madhva following, says: जीवन्मुक्तोऽपि यावत् प्रारब्धकर्मनाशः तावत् स्वदेहं बिभृयात् |  [Even the Jivanmukta will bear his body till the exhaustion of the prarabdha karma.] 

Om Tat Sat

Shankaracharya on the non-triviality of the entire Vedic corpus

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It is well known that non-Advaitins have a charge on Shankara that he gave undue importance to the Vedanta, Upanishads and trivialized the karma part or veda purva bhaaga. However one who is familiar with the Bhashya and other literature of Shankara would easily conclude that such a charge is born of lack of a proper study and correct understanding of the Bhashyas.  Here are some passages from Shankara that give us a glimpse of the heart of Shankara on this matter:   न हि वेदवाक्यानां कस्यचिदर्थवत्त्वम् कस्यचिदनर्थवत्त्वमिति युक्तं प्रतिपत्तुम् , प्रमाणत्वाविशेषात् ।  Brahmasutra Bhashyam 3.2.15   [It is not reasonable to think that some of the Vedic passages are meaningful and some are not. This is because all vedic passages are equally authoritative.]   He has said this in the context of discussing the true nature of Brahman: whether it is without form or with form and the vedic passages that teach both.   Ishavasyopanishad Bhashyam: introduction to mantra 9:   न हि शास्त्रविहितं किञ्चिदकर्तव्यतामियात् ।   [Nothing that the scripture enjoins is unworthy of adherence.] वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन दानेन तपसा अनाशकेन [bRRihadAraNyaka upaniShad (4.4.22) says: ‘tametam vedAnuvachanena brAhmaNA vividiShanti, yajnena dAnena tapasA anAshakena’   The brAhmaNa-s seek to know Brahman through the study of the veda-s, sacrifices, charity and austerity consisting in a dispassionate enjoyment of sense-objects.] Shankara concludes the discussion on this passage thus: एवं कर्मकाण्डेन अस्य एकवाक्यतावगतिः [In this manner, that is, the relevance of the Veda PUrva-prescribed nitya karma that are meant for acquiring chitta shuddhi, the Moksha-teaching Jnana KANda becomes aligned as one ‘complete shAstra’.]   तस्मात् न ब्रह्मैकत्वं ज्ञापयिष्यन्तो वेदान्ता विधिशास्त्रस्य बाधकाः । न च विधिशास्त्रम् एतावता निर्विषयं स्यात् । नापि उक्तकारकादिभेदं विधिशास्त्रम् उपनिषदां ब्रह्मैकत्वं प्रति प्रामाण्यं निवर्तयति । स्वविषयशूराणि हि प्रमाणानि, श्रोत्रादिवत् ॥ Brihadaranyaka Upanishad bhashya 2.1.20 Shankara says: The Vedanta-s, Upanishads, that teach the sole Oneness that is Brahman, do not contradict the veda purva bhaga that deals with injunctions. Nor by this much the veda purva becomes void (of substance). Nor again does the veda purva that has bheda, difference (of doer, doing,  etc.), dislodge the authority of the Upanishads in the matter of the non-dual Brahman. And here Shankara makes a phenomenal statement: pramanas, means of knowledge, are authorities in their own fields, like the sense organs such as the ear (which has its own field of sound and not any other).    At the beginning of the Bh.Gita Bhashya, Shankara says: द्विविधो हि वेदोक्तो धर्मः, प्रवृत्तिलक्षणो निवृत्तिलक्षणश्च, जगतः स्थितिकारणम् । प्राणिनां  साक्षादभ्युदयनिःश्रेयसहेतुर्यः स धर्मो ब्राह्मणाद्यैर्वर्णिभिराश्रमिभिश्च श्रेयोर्थिभिः अनुष्ठीयमानो … The Vedic Dharma is two-fold: pravritti and nivritti, both of which form the basis for the sustenance of the world. This Dharma is directly conducive to the attainment of worldly well-being and ultimate liberation.    Thus, for Shankara, the Veda pUrva bhAga is an indispensable element in the attaining of the goal of the Upanishads.  It is a saadhya-saadhana sambandha between the purva and uttara kaanda-s. The Veda, in its entirety, is the means for attainment of the Parama Purushartha. In a nutshell, Shankara’s message about the Veda is: one cannot afford to ignore, neglect or belittle any part of the Veda, whether it is about injunction,  arthavada or instruction about Brahman Atman. Link to Shankaracharya’s ‘Saadhana Panchakam that starts with the exhortation:   http://vedantadc.org/sadhana-panchakam-of-sri-shankaracharya  

  वेदो नित्यमधीयतां तदुदितं कर्म स्वनुष्ठीयतां  

तेनेशस्य विधीयतामपचितिः काम्ये मतिस्त्यज्यताम्‌।

पापौघः परिधूयतां भवसुखे दोषोऽनुसन्धीयतां  

आत्मेच्छा व्यवसीयतां निजगृहात्तूर्णं विनिर्गम्यताम्‌॥१॥  

Om Tat Sat  



                       

Pancharatnam of Srimad Appayya Dikshitendra

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Pancharatnam is a short work of Srimad Appayya Dikshitendra in praise of Siva-lingas located in five different holy places in Tamil Nadu that represent the five Mahabhutas or elements. Lord Ekamranatha of Kanchi, Lord Jambukeshvara of Tiruvanaikkaval, Lord Arunachaleshvara of Tiruvannamalai, Lord Kalahastishvara, and Lord Chitsabhesha of Chidambaram represent
the Prthivi (Earth), Jala (Water), Agni (Fire), Vayu (Air) and the Akasha Mahabhutas respectively.

These five verses and the sixth one giving the phala-stuti were found scattered in different places in Srimad Appayya Dikshitendra Vijayam of Sri KV Subrahmanya Sastrigal, a descendant of Dikshitendra. An attempt has been made, by the Tamil Smarta, to collect all of them and present them here.

BIBLIOGRAPHY: Srimad Appayya Dikshitendra Vijaya of Sri KV Subrahmanya Sastrigal; Publishers: Janardana Press, Kumbhakonam; Year of publication: 1933.

Ayurvedic Doctor Sri Gokulakrishnan Iyer of Srirangam has rendered the five shlokas in a soul stirring way.

श्रीमदप्पय्यदीक्षितेन्द्रपरब्रह्मणे नमः ।

1008 GAYATRI JAPA YAJNA DAILY FROM 30-03-2020 TO 14-04-2020

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1008 GAYATRI JAPA YAJNA DAILY FROM 30-03-2020 TO 14-04-2020
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The Acharyas of Sri Sringeri Sharada Peetham, His Holiness Śrī Śrī Bhārati Tīrtha Mahasannidhānam and His Holiness Śrī Śrī Vidhuśekhara Bhārati Sannidhānam, have graciously blessed this initiative *to perform Gāyatrī mantra japa 1008 times DAILY  from 30-03-2020 until April 14, 2020 to mitigate the COVID-19 pandemic which is affecting all of us in many ways. At troubled times such as this, it is only appropriate for us to seek divine intervention to overcome distress and for the overall welfare of one and all. By performing the sacred Gāyatrī japa, let us all invoke the blessings of the Divine Mother and overcome the hardships we are facing now.
Details are hereunder.

 1. This is a call to those initiated into the Gāyatrī mantra to join this Gāyatrī japa yajna by chanting the Gāyatrī mantra 1008 times on a daily basis during the days of lockdown.

2. The target is to collectively reach the count of 1 crore by April 14, 2020.

3. Those who cannot perform 1008 chants in one go may do so in two batches of 500 each. The last portion of the saṅkalpa below may be suitably modified.

4. Kindly report your daily count by clicking this link.

https://forms.gle/XUbpKkDnqeuCSQVb8

5. Thank you for joining the Gayatrī Japa Yajna.

Procedure:
• Be seated comfortably in a clean place within your home
• Perform ācamana twice.
• Gaṇapati-prārthanā – शुक्लांबरधरं विष्णुं शशिवर्णं चतुर्भुजम् । प्रसन्नवदनं ध्यायेत् सर्वविघ्नोपशान्तये॥
• Perform prāṇāyāma followed by the saṅkalpa as below:
• ममोपात्त-समस्त-दुरितक्षयद्वारा श्रीपरमेश्वरप्रीत्यर्थं विशेषत: विश्वव्यापकत्वेन प्रसरमाणस्य वैश्विक-महामारी-कोरोना-वैरस् इत्याख्यस्य आघातस्य पूर्णतया निवृत्त्यर्थं सर्वेषां समस्तसन्मङ्गल-अवाप्त्यर्थं श्रीजगदम्बिकाप्रसादसिद्ध्यर्थं (1008) अष्टोत्तरसहस्रसङ्ख्यया  { (500) पञ्चशतसङ्ख्यया } गायत्रीमहामन्त्रजपं करिष्ये ।
• Japa: 500 or 1008 counts as chosen above.
• Samarpaṇa: कायेन वाचा मनसेन्द्रियैर्वा  बुद्ध्यात्मना वा प्रकृते: स्वभावात्। । करोमि यद्यत्सकलं परस्मै नारायणयेति समर्पयामि ॥ ओं तत् सत् ॥
• Perform ācamana twice.

English transliteration of the saṅkalpa:

mamopātta-samasta-duritakṣayadvārā śrīparameśvaraprītyarthaṃ viśeṣata: viśvavyāpakatvena prasaramāṇasya vaiśvika-mahāmārī-koronā-vairas ityākhyasya āghātasya pūrṇatayā nivṛttyarthaṃ sarveṣāṃ samastasanmaṅgala-avāptyarthaṃ śrījagadambikāprasādasiddhyarthaṃ (1008) aṣṭottarasahasrasaṅkhyayā  { (500) pañcaśatasaṅkhyayā } gāyatrīmahāmantrajapaṃ kariṣye

A new E-book in Kannada: Shruti-saara-samuddharaNam (Advaita)

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A new E-book: Shruti-saara-samuddharaNam of ThoTakaacharya in Kannada translation.

https://tinyurl.com/vjw4t38

Totakacharya is Shankaracharya’s direct disciple. This work is on Vedanta.

Both Bandha and Moksha under the supervision of Saguna Brahman alone

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 In the Brahma sutra bhashya 2.3.41, Bhagavatpada says:  
परात्तु तच्छ्रुतेः ॥ ४१ ॥   

यदिदमविद्यावस्थायामुपाधिनिबन्धनं कर्तृत्वं जीवस्याभिहितम् , तत्किमनपेक्ष्येश्वरं भवति, आहोस्विदीश्वरापेक्षमिति अद्वैत। तत्र प्राप्तं तावत् — नेश्वरमपेक्षते जीवः कर्तृत्व इति । कस्मात् ? अपेक्षाप्रयोजनाभावात् ; अयं हि जीवः स्वयमेव रागद्वेषादिदोषप्रयुक्तः कारकान्तरसामग्रीसम्पन्नः कर्तृत्वमनुभवितुं शक्नोति ; तस्य किमीश्वरः करिष्यति । न च लोके प्रसिद्धिरस्ति — कृष्यादिकासु क्रियास्वनडुहादिवत् ईश्वरोऽपरोऽपेक्षितव्य इति । क्लेशात्मकेन च कर्तृत्वेन जन्तून्संसृजत ईश्वरस्य नैर्घृण्यं प्रसज्येत ; विषमफलं च एषां कर्तृत्वं विदधतो वैषम्यम् । ननु ‘वैषम्यनैर्घृण्ये न सापेक्षत्वात्’ (ब्र. सू. २ । १ । ३४) इत्युक्तम् — सत्यमुक्तम् , सति तु ईश्वरस्य सापेक्षत्वसम्भवे ; सापेक्षत्वं च ईश्वरस्य सम्भवति सतोर्जन्तूनां धर्माधर्मयोः ; तयोश्च सद्भावः सति जीवस्य कर्तृत्वे ; तदेव चेत्कर्तृत्वमीश्वरापेक्षं स्यात् , किंविषयमीश्वरस्य सापेक्षत्वमुच्यते । अकृताभ्यागमश्चैवं जीवस्य प्रसज्येत । तस्मात्स्वत एवास्य कर्तृत्वमिति — एतां प्राप्तिं तुशब्देन व्यावर्त्य प्रतिजानीते — परादिति ; अविद्यावस्थायां कार्यकरणसङ्घाताविवेकदर्शिनो जीवस्याविद्यातिमिरान्धस्य सतः परस्मादात्मनः कर्माध्यक्षात्सर्वभूताधिवासात्साक्षिणश्चेतयितुरीश्वरात्तदनुज्ञया कर्तृत्वभोक्तृत्वलक्षणस्य संसारस्य सिद्धिः ; तदनुग्रहहेतुकेनैव च विज्ञानेन मोक्षसिद्धिर्भवितुमर्हति ।  

The point to be noted is: Even the aparoksha jnanam of Nirguna Brahman that is necessary for the jiva to secure for moksha has to arise only on the blessing of the Saguna Brahman.  The Acharya, while describing the Brahman that is the cause of both bandha vyvasthaa and moksha siddhi, paraphrases the Shvetashvataropanishad  ‘एको देवः सर्वभूतेषु गूढः….साक्षी चेता केवलो निर्गुणश्च’:   While the ultimate, absolute, position (paaramaarthika) of Advaita is:  न निरोधो न चोत्पत्तिर्न बद्धो न च साधकः । न मुमुक्षुर्न वै मुक्त इत्येषा परमार्थता ॥ ३२ ॥  as taught by the Amritabindu Upanishad and stated in the Gaudapada Karika 2.32, which means: ‘there is no birth for the (jiva) Atman, no death, none who is bound, none who is endowed with the means to moksha, none striving for moksha, none really liberated’ yet when we talk of bondage and liberation, bandha and moksha, this vyavahara has to be within a properly managed arrangement, vyavasthita rupam, the role of that ‘vyavasthaapaka’, Saguna Ishwara, has to be stated. This is what the Bhashyam does in the cited passages above.

Om Tat Sat

Madhaviya Shankara Vijaya Saara – both text and audio of 214 verses

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Sri Shankara Jayanti of Sharvari samvatsara is approaching – 28th April. For use during this mahotsava here is the text of all the 214 shlokas of Madhaviya Shankara Digvijaya saara and also link to the entire audio.
May you use the opportunity of the lock down time and relearn this important work.

Pranaams. . . .

The text in Devanagari can be downloaded here:
https://drive.google.com/…/1XRlJ5EhoU0duBD9iRR9kI29Ww…/view…

The audio of every shloka:
https://soundcloud.com/…/madhaviya-shankara-digvijaya-saara…

Share the above with friends and other groups.

Shankara’s bhasma dharanam in the Madhaviya Shankaravijaya

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In the 4th sarga (canto) of the above text is a description of Shankaracharya’s bodily appearance. Herein, the 58th verse speaks of the three-lined horizontal bhasma on his forehead:

Image may contain: text
The commentary (2)

No photo description available.
Swami Tapasyananda’s translation
No photo description available.

The Madhaviya Sh.vijaya says at the beginning and at the end of every canto that this work is a condensation of the (now non-extant) ‘praachiina shankara vijaya/jaya’

Here is the colophon at the end of any chapter saying this is a condensation.

In the above image, the second verse, the author says,
Thus, we have from the words of the author that there has existed a much larger work on Shankaracharya’s life and that has been the basis for this now popular Shankara Vijaya.

Om Tat Sat

Bhagavtam: Brahmatmaikyam and prapancha/bheda as maayaamaatram

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In the Srimad Bhagavatam, we find the usage of the term ‘brahmatma, brahmatmaikatvalakshanam and maayaamaatram. These terms are used only in the Advaita Shaastra by default in the sense they are used in the Srimad Bhagavatam.

https://sa.wikisource.org/s/ttx

सर्ववेदान्तसारं यद् ब्रह्मात्मैकत्वलक्षणम् ।
 वस्तु अद्वितीयं तन्निष्ठं कैवल्यैकप्रयोजनम् ॥ १२ ॥  

The 12th Canto, 13th chapter has this statement.


The term ‘brahmaatmaikatva’ found in the above Bhagavatam shloka is found in the Prasthana traya Bhashya alone over a dozen times. Other prakarana texts in the Advaita Sharada resource give a lot more instances. 

Since the above quote is from a popular puranam, it is of interest to see this statement of Sri Appayya Dikshitar in the Siddhanta Lesha Sangraha:  इति अपशूद्राधिकरणोपसंहारभाष्ये ब्रह्मात्मैक्यपरपुराणादिश्रवणे विद्यासाधनेऽधिकारस्य दर्शितत्वात्;..
Variants of these are क्षेत्रज्ञपरमात्मैकत्वविषये सम्यग्दर्शने, विज्ञानात्मनः परमात्मनैकत्वमुपदिश्यते and so on. 

Since such terms are unique to Advaita, the purana-occurrence shown above can’t be accommodated in other schools without much laboring to deny the direct meaning of the term.


The Lalita Sahasra Nama has:  ब्रह्मात्मैक्यस्वरूपिणी.

Srimad Bhagavatan 11.21.35

वेदा ब्रह्मात्मविषयास्‍त्रिकाण्डविषया इमे ।
परोक्षवादा ऋषय: परोक्षं मम च प्रियम् ॥ ३५ ॥

The three divisions of the Veda, karma, Brahma and devataa, have for their supreme purport the identity of Brahman and Atman (jiva).

Sridhara Swamin says for the word ‘brahmaatmavishaya’ : the Atman, jiva, is Brahman alone and not a samsarin.

In the Shaankara Prasthana traya Bhashya, we can see over 60 usages of these terms ‘brahmaatma, brahmaatmaikya, brahmaatmaikatva’ giving the purport of the identity of the jiva and brahman.

एतावान् सर्ववेदार्थ: शब्द आस्थाय मां भिदाम् ।
मायामात्रमनूद्यान्ते प्रतिषिध्य प्रसीदति ॥ ४३ ॥

ŚB 11.21.43

The transcendental sound vibration thus establishes Me as the essential meaning of all Vedic knowledge. The Vedas, elaborately analyzing all material duality as nothing but My illusory potency, ultimately completely negate this duality and achieve their own satisfaction.

Sridhara Swamin in the commentary says: The Veda, keeping in view Me, the Paaramarthik Truth, alludes to difference, bheda, which is only illusory, maayaamaatram. And having alluded to bheda (adhyaropa), it negates (apavada) it at the end on the basis of the shrutis such as ‘neha naanaasti kinchana.’

Thus, the terms ‘brahmatma/aikyam/lakshanam’ are common to the Srimad Bhagavatam and the Advaita Bhashya/other texts. These terms are the characteristic marks of Advaita.

Om Tat Sat


Madhusudana Saraswati – A Bhagavad Bhakta and Advaita Parmartha Darshi

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Here are some passages from the Advaita Siddhi were we can see what an ardent Krishna bhakta Madhusudana Saraswati was and at the same time also upheld the supreme Advaita doctrine.
He says: I do not know any Tattva, Supreme Truth, greater than Krishna who is adorned with the flute, of sky-blue hue, donning the Pitambara clothing, whose lips are red like the bimba fruit, whose face is beautiful like the full moon and who is lotus eyed. 
Just before saying this, in the section that precedes this, Madhusudana Saraswati has established by various pramana-s that Brahman is Nirguna and Nirakara, formless and devoid of attributes. One can read the sections provided below in the link, to know the details of his arguments.
Thus, we can see how an Advaitin can be a bhagavad bhakta adoring the saguna saakaara brahman and at the same time be aware of the paramarthika truth of the nirguna nirakara brahman.
Om Tat Sat  

अद्वैतसिद्धिग्रन्थादुद्धृतवाक्यानिअथ ब्रह्मणो ज्ञानत्वाद्युपपत्तिःवंशीविभूषितकरान्नवनीरदाभात् पीताम्बरादरुणबिम्बफलाधरोष्ठात् । पूर्णेन्दुसुन्दरमुखारविन्दनेत्रात् कृष्णात्परं किमपि तत्त्वमहं न जाने ॥
अस्य भागस्य समनन्तरपूर्वभागौ एवं स्तः –
तस्मान्निर्गुणं निराकारं ब्रह्मेति सिद्धम् ॥॥ इत्यद्वैतसिद्धौ ब्रह्मणो निराकारत्वसिद्धिः ॥   अत्र कथं एतस्योपपत्तिः इति तत्रैव द्रष्टव्यम् |
तस्मात्सगुणत्वे साधकाभावात्, बाधकसद्भावाच्च, निर्गुणत्वे तदभावात् निर्गुणमेव ब्रह्मेति सिद्धम् ।॥ इति अद्वैतसिद्धौ ब्रह्मणो निर्गुणत्वे प्रमाणोपपत्तिः ॥  अत्रापि कथं एतस्योपपत्तिः इति तत्रैव द्रष्टव्यम् |
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एवञ्च श्रीमधुसूदनसरस्वतीस्वामिनः भगवद्भक्ताः, इष्टदेवतात्वेन श्रीकृष्णमुपासीनाः, तद्दर्शनं प्राप्नुवन् तस्मिन् भक्तिं प्रकटीकृतवन्तो यद्यपि, तथापि तात्त्विकविचारे ब्रह्मणो निर्गुणत्वं निराकारत्वञ्च स्वीकृतवन्तः | इदमद्वैतशास्त्रसम्मतमेव |

A few facets of Shankara Bhagavatpada

‘Sarva-shunya’ is impossible!

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‘Sarva-shunya’ is impossible!

An inquiry as to the validity of the sarva-shunya-vada of the Buddhists leads to a ‘no, not valid’ conclusion.

How?

In the Brahma-Sutra-Bhashya, Sri Shankaracharya has dismissed this school without much ado, saying the refutation of the vijnana-vada of the Buddhists is applicable here also.

 शून्यवादिपक्षस्तु सर्वप्रमाणविप्रतिषिद्ध इति तन्निराकरणाय नादरः क्रियते । न ह्ययं सर्वप्रमाणसिद्धो लोकव्यवहारोऽन्यत्तत्त्वमनधिगम्य शक्यतेऽपह्नोतुम् , अपवादाभावे उत्सर्गप्रसिद्धेः ॥ ३१ ॥  2.2.31

“The shunya-vada is without any support or evidence or authority and hence does not enthuse one to refute it. The loka-vyavahara which is supported by all evidence cannot be refuted without establishing or accepting an alternative principle that is higher. It is commonly accepted that what is experienced has to exist, unless adequately proved to the contrary.”

From this we understand that the Buddhists have not accepted any alternative principle to refute the experiential world, whereas Advaitins admit  such a principle. And that is the Atman, eternal, unchanging and differentiated from the ephemeral experiences of the mind and the intellect.This is propounded by the Upanishats and is also amenable to experience.

That the Buddhists have not admitted the eternal Atman has been mentioned by Sri Shankaracharya in the bhashya on Mandukya-karika of Sri Gaudapadacharya:

क्रमते न हि बुद्धस्य ज्ञानं धर्मेषु तायिनः ।
सर्वे धर्मास्तथा ज्ञानं नैतद्बुद्धेन भाषितम् ॥ ९९ ॥
तथा धर्मा इति आकाशमिव अचलमविक्रियं निरवयवं नित्यमद्वितीयमसङ्गमदृश्यमग्राह्यमशनायाद्यतीतं ब्रह्मात्मतत्त्वम्, ‘न हि द्रष्टुर्दृष्टेर्विपरिलोपो विद्यते’ (बृ. उ. ४-३-२३) इति श्रुतेः । ज्ञानज्ञेयज्ञातृभेदरहितं परमार्थतत्त्वमद्वयमेतन्न बुद्धेन भाषितम् । यद्यपि बाह्यार्थनिराकरणं ज्ञानमात्रकल्पना च अद्वयवस्तुसामीप्यमुक्तम् । इदं तु परमार्थतत्त्वमद्वैतं वेदान्तेष्वेव विज्ञेयमित्यर्थः ॥
Even though the Bauddha denied the triputi, the external objects and admitted the idea that everything is just consciousness, and thereby came very close to the Advaya vastu of the Vedanta, yet,  this paramārtha tattvam Advaitam (characterized by the nitya chaitanyam for which Shankara cited the vakyam above) is to be known only from the Upanishads.

The eternal, unchanging chaitanya (Pure Consciousness) has been elaborated in Br. Upanishat – 4.3.23 –  “The mind and the intellect of the jiva, which cognize the experiential world, are illumined by the supreme chaitanya that never ceases, as it has no decay or destruction.”

The following observations by Sri Shankaracharya, in the Brahma sutra bhashya (1.1.4.4 – Samanvaya adhikarana – “tat tu samanvayat’), apply to shunya vada also (though not explicitly mentioning Buddha).

योऽसावुपनिषत्स्वेवाधिगतः पुरुषोऽसंसारी ब्रह्मस्वरूपः उत्पाद्यादिचतुर्विधद्रव्यविलक्षणः स्वप्रकरणस्थोऽनन्यशेषः, नासौ नास्ति नाधिगम्यत इति वा शक्यं वदितुम् ; ‘स एष नेति नेत्यात्मा’ (बृ. उ. ३ । ९ । २६) इत्यात्मशब्दात् आत्मनश्च प्रत्याख्यातुमशक्यत्वात् , य एव निराकर्ता तस्यैवात्मत्वात् ।

“One cannot say that ‘the purusha about whom we can learn only from the Upanishats is not this Atman’, or that ‘Such a purusha is not there’ or that ‘ such a person cannot be known or experienced’, because the Br. Upa. 3.9.26 has described this purusha using the word ‘Atma’ only. That Atman cannot be refuted or denied, because the essence of the one who denies is this very upanishadic purusha.” (one making such a denial is denying oneself, which is an impossibility). 

So, no one can refute or deny the ephemeral mind and the intellect, and the world that is perceived and grasped by such intellect, without admitting the eternal Atman. Why? Because, the mind and the intellect can be refuted only through an alternative principle that is different from the mind and intellect. The upanishadic Atman is such a principle. Buddha has not admitted this. Therefore, the ‘sarva-shunyatva’ cannot be proved by Buddha / Buddhists or anybody else. In terms of B. Gita Ch. 13, one can deny the world and the instrument of cognition (the intellect) as a product of prakruti, a part of ‘kshetra’. One can claim oneself to be different from the products of prakruti, but only by establishing oneself as the eternal Atman different from objective consciousness. But one cannot deny the Atman because there is nothing besides the Atman.

Therefore, ‘sarva-shunyatva’ denying both the product of prakruti that is the buddhi which is differentiated from the rest of the prakruti cannot hold water.

A couple of years ago, there was a seminar on Buddhism, organised jointly by the Maha Bodhi Society and the Karnataka Sanskrit University, at the Institute of World Culture, B.P. Wadia Road, Basavanagudi, Bangalore. Speaking at the seminar, senior scholar Dr. D. Prahladachar (who is now the head of the Vyasraja Matha) observed: “Both Buddhists and Advaitins admit the mithyatva of the world. The Advaitins say the substraturm of the world, which is but a superimposition, is Brahman as propounded by Vedanta. Buddhists do not admit any eternal substratum.”

Also, the Bh.Gita says:  नासतो विद्यते भावो नाभावो विद्यते सतः । उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ १६ ॥ 
The Sat, Existence, can never go out of existence and the asat, that is mithya, can never have a true existence.
This statement is impossible for anyone to contradict. The Gita itself says this Sat is acchedya, adaahya, akledya…nitya sarvagata, sanaatana, achala.  
One can deny everything other than the Sat, the Self, but never the denier.  

Om Tat Sat

Vayu purana calls Rudra’s manifestation an ‘Avatara

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A few aspects about the greatness of Rudra in the Vayumaha purana

At the beginning of the Purana, a brief description of the content of the purana is given. https://sa.wikisource.org/s/5mbअवतारश्च रुद्रस्य द्विजानुग्रहकारणात् ।।१७५।।Here, the manifestation of Rudra has been stated to be ‘avatara.’ This is noteworthy in the context of some bigoted vaishnavas have tried to portray this very incident to be a ‘miserable birth’ of Rdura 🙂
ब्रह्मनारायणाभ्याञ्च यत्र स्तोत्रं प्रकीर्त्तितम्।
स्तुतस्ताभ्यां स देवेशस्तुतोष भगवान् शिवः ।।६६।।Brahma and Narayana do a stuti of Rudra and the latter is pleased. प्रादुर्भावोऽथ रुद्रस्य ब्रह्मणोऽङ्गे महात्मनः।कीर्त्त्यते नाम हेतुश्च यथाऽरोदीन्महामनाः ।।६७।।The manifestation of Rudra in Brahma’s form/body, the ‘weeping’ of Rudra, and Brahma giving 8 names to Rudra:
रुद्रादीनि यथा ह्यष्टौ नामान्याप्नोत् स्वयम्भुवः।
यथा च तैर्व्याप्रतमिदं त्रैलोक्यं सचराचरम् ।।६८।।By these names and those very cosmic forms, Rudra is pervading the entire creation. This is mentioned in the Shathapatha Brahmanam, Shiva Puranam and many other texts. The ninth shloka of the Sridakshinamurti stotram and Kalidasa’s verse, etc. may be recalled. The Vayu Purana goes on to describe in detail the ‘Lingodbhava’ incident where Brahma and Narayana endeavored to find out the limits of this unsurpassed Effulgence. This is in the 55th Chapter:
https://sa.wikisource.org/s/5nt
This incident is recorded in many other Puranas and texts. The verses are easy enough.

Om Tat Sat

Brahma Loka the highest within creation – the Advaitic position

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Brahma Loka the highest within creation –  the Advaitic position

In the Brahmasutra, Upanishads and Bh.Gita Bhashyas nowhere we find any mention of a loka beyond the Brahma loka for krama mukti.  In this background it is interesting to see this observation of Vidyaranya in the Taittiriya Upanishad bhashya:
यथा ब्रह्मलोकाख्यं फलं सालोक्यसारूप्यसामीप्यसार्ष्टिभेदेन चतुर्विधम् | तत्र सार्ष्टिर्नाम चतुर्मुखेन समानैश्वर्यम् | ….सालोक्यादिविशेषस्तु जन्यरूपत्वात् उपासनातारतम्येन सातिशयो भविष्यति | 
From the above it is clear that the saalokya, saarupya, saamipya and saarShTi types of attainment is only in the Brahmaloka.  Vaishnavas (and Shaivas) have these in the Vaikuntha / Shivaloka (Kailasa).  
Vidyaranya says that these gradations are the result of differences in the upasana performed. In the Vivekachudamani Bhashya, HH Sri Chandrashekhara Bharati Mahaswamin has said that these four types are mithya. 
In Shankara’s bhashyas we do not find the first three mentioned explicitly but only the fourth is seen as ‘saayujyam’ with ‘Ishwara’ and समानैश्वर्यम्.
 . Since nowhere we encounter a loka higher than the Brahma loka in the Bhashyas, we conclude that the Brahma loka is the one where all upasakas, of whatever deity they have meditated upon, in the present day context, will reach.  In the Bhashyas, however, we get to see upasanas of ‘saguna brahman/ apara brahman’ alone and the fruit thereof is, by default, the Brahma loka. 
Shankara has also said that wherever there is dvaita, that is within creation alone. That means, outside creation it is Advaita alone. 

Om

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