विश्वास-टिप्पनी
This is a record of shrI subrahmaNya’s ejection of vishvAsa from advaita-sabhA to cover up his blunderous twisting of shankara’s philosophy.
02/02/2025, 13:17 - V Subrahmanian:
02/02/2025, 14:41 - V Subrahmanian: https://youtube.com/shorts/tvux8AFk1t8?si=ydJ_4535YokQ6L2N
02/02/2025, 22:38 - V Subrahmanian: https://youtu.be/pEZzuRw7fqw?si=09OJQYfCE4AyoAeU
02/02/2025, 22:38 - V Subrahmanian: 👆🏽 पूर्वमीमांसाशास्त्रे तृतीयाध्यायगतप्रवर्ग्याधिकरणविचारः
03/02/2025, 14:44 - Natraj नटराजः Maneshinde: ==================
“Shruti beholds Saraswati as the Antaryamin and Akshara Brahman,” says Swami Brahmananda Saraswati.
It is well known that Advaitins regard all upāsya mūrtis as diverse manifestations of the same Brahman. This principle is clearly articulated by Swami Madhusudana Saraswati in his Siddhānta-Bindu. While commenting on the eighth shloka of Daśaślokī, Madhusudana Saraswati expounds on the Īśvara-tattva and states:
एवं चैकस्यैव चतुर्भुजचतुर्मुखपञ्चमुखाद्याः पुमाकाराः श्रीभारतीभवान्याद्याः स्त्र्याकाराः। अन्ये च मत्स्यकूर्मादयोऽनन्तावतारा लीलयैवाविर्भवन्ति भक्तानुग्रहार्थमित्यवधेयम्।
“The one Īśvara alone assumes the male forms of Chaturbhuja Vishnu, Chaturmukha Brahma, Panchamukha Shiva, as well as the female forms of Lakshmi, Saraswati, and Bhavani. The same Īśvara also manifests as Matsya, Kurma, and other avatāras solely for the purpose of blessing devotees.”
The Siddhānta-Bindu has an elaborate commentary titled Nyāya-Ratnāvalī, authored by Swami Brahmananda Saraswati. In his commentary on the above statement, Swami Brahmananda provides detailed explanations on how each of these Bhagavat-svarūpas is indeed an aspect of Īśvara-tattva.
Regarding Saraswati, Swamiji cites two Shruti statements from the Ṛgveda and expounds upon them to establish Her Īśvaratva. A snapshot of this commentary is attached in the comments. Below is a brief summary.
The first Ṛk-mantra quoted by Swamiji is:
तस्या॑: समु॒द्रा अधि॒ वि क्ष॑रन्ति॒ तेन॑ जीवन्ति प्र॒दिश॒श्चत॑स्रः । तत॑: क्षरत्य॒क्षरं॒ तद्विश्व॒मुप॑ जीवति ॥ ~ Ṛgveda 1.164.42
Explaining this Shruti, Swami Brahmananda states that clouds pour rain, and rivers flow due to the presence of Vāgdevī (Saraswati). The clouds and rivers perform their functions inspired by Īśvara in the form of Vāgdevī. To corroborate this Ṛk-śruti, Swamiji quotes a śruti from the Bṛhadāraṇyaka Upaniṣad:
एतस्य वा अक्षरस्य प्रशासने गार्गि प्राच्योऽन्या नद्यः स्यन्दन्ते श्वेतेभ्यः पर्वतेभ्यः प्रतीच्योऽन्या। ~ Bṛhadāraṇyaka Upaniṣad 3.8.9
“Under the mighty rule of this Akshara, O Gārgī, some rivers flow eastward from the white mountains, while others flow westward.”
This is from the renowned Akṣara Brāhmaṇa of the Bṛhadāraṇyaka. To understand the nature of this Akṣara, we turn to Bhagavatpāda Adi Shankaracharya’s commentary on the Akṣara Brāhmaṇa:
सर्वविशेषणरहितमित्यर्थः। एकमेवाद्वितीयं हि तत्॥ ~ Bṛhadāraṇyaka Bhāṣya 3.8.8
“The Akṣara (Brahman) is devoid of all attributes, for it is one without a second.”
Further, he explains:
अनेकविशेषणप्रतिषेधप्रयासात् अस्तित्वं तावदक्षरस्योपगमितं श्रुत्या ; तथापि लोकबुद्धिमपेक्ष्य आशङ्क्यते यतः, अतोऽस्तित्वाय अनुमानं प्रमाणमुपन्यस्यति — एतस्य वा अक्षरस्य । यदेतदधिगतमक्षरं सर्वान्तरं साक्षादपरोक्षाद्ब्रह्म, य आत्मा अशनायादिधर्मातीतः, एतस्य वा अक्षरस्य प्रशासने — यथा राज्ञः प्रशासने राज्यमस्फुटितं नियतं वर्तते, एवमेतस्याक्षरस्य प्रशासने — हे गार्गि सूर्याचन्द्रमसौ….. ~ Bṛhadāraṇyaka Bhāṣya 3.8.9
“The Sruti, by attempting to negate various attributes of the Akshara, has indicated Its existence. Yet,anticipating the popular misconception about It, it adduces an inferential evidence in favour of Its existence: Under the mighty rule of this Akshara, the Brahman that has been known to be within all, immediate and direct-the self that is devoid of all attributes such as hunger, O Gargi, the sun and moon, which are like two lamps giving light to all beings at day and night respectively, are held in their positions, as a kingdom remains unbroken and orderly under the mighty rule of a king”
Thus, the Akṣara mentioned in the Bṛhadāraṇyaka Upaniṣad is the non-dual, attribute-less Brahman, the very Ātman of all beings. Its existence is inferred from the orderly functions of the sun, moon, rivers, and all cosmic phenomena.
By citing this Bṛhadāraṇyaka Shruti while explaining the Ṛk-mantra, Swami Brahmananda unequivocally affirms that Bhagavatī Saraswati is the Akṣara Brahman.
Further, Swamiji quotes another mantra from the Ṛgveda:
प्र णो॑ दे॒वी सर॑स्वती॒ वाजे॑भिर्वा॒जिनी॑वती। धी॒नाम॑वि॒त्र्य॑वतु॥ ~ Ṛgveda 6.61.4
Commenting on this, Swamiji explains that Saraswati Devī is the adhiṣṭhātrī of and sustains us through Anna (food). She also safeguards our intellect by restraining negative thoughts and inspiring virtuous ones. As the impeller of intellect, She is the Antaryāmin—the indwelling ruler—and thus, Her Īśvaratva is firmly established.
Thus, through various Shruti references, Swami Brahmananda Saraswati establishes beyond doubt that Bhagavatī Saraswati is both the Akṣara Brahman and the Antaryāmin Brahman.
May such Saraswati, seated within us as Pure Consciousness, ever inspire our intellect, and may Her divine presence, by whose might all things in the universe function, always shower us with grace!
@V Subrahmanian - किम् तद् वचनम् आचर्यस्य शङ्करस्य यत्रोमासम्बन्धेनोच्यते सगुणम् ब्रह्म? 04/02/2025, 17:06 - V Subrahmanian: आम्, तत्र केनोपनिषत्पदभाष्ये ‘उमा हैमवती’ इति मन्त्रगतस्य व्याख्यानावसरे एवमुक्तम् -
अथवा उमैव हिमवतो दुहिता हैमवती नित्यमेव सर्वज्ञेनेश्वरेण सह वर्तत इति ज्ञातुं समर्थेति कृत्वा तामुपजगाम । इति |
इदं सगुणं ब्रह्मैव |
https://adbhutam.wordpress.com/wp-content/uploads/2021/07/shankara-shanmata-eng.pdf 05/02/2025, 06:31 - vish: सद्योऽपठम्, तत्र शङ्करोक्तीनां विकृतिर् अवलोकिता सस्मयम्।
वीक्षताम्, तत्र भाष्य-वाक्यम् उल्लिखितम्। अग्रे पठिते - मुण्डकोपनिषद्-भाष्ये शङ्करः कथयति -
तम् अप्य् एवं-विधम् आत्मज्ञं पुरुषं
ये हि अकामाः विभूतितृष्णा-वर्जिता मुमुक्षवः सन्तः उपासते
परम् इव देवम्,
येन, उपास्योऽपि ब्रह्मवित् सगुणब्रह्मणो व्यावृत्त्यते।
पुनः, “तत् तस्माद् अन्य उपास्यो विष्णुरीश्वर इन्द्रः प्राणो वा ब्रह्म भवितुमर्हति, न त्वात्मा” इति “श्रोतुर् आशङ्का जाता” इति कथितस्य पूर्वपक्षिणो वाक्यं उद्धृत्य यत् किञ्चित् कथितम् “Sri Shankara recognizes Hari, Hara,prANa and Indra as Brahman.” इति।
05/02/2025, 06:34 - vish: पुनः, सगुणब्रह्मणो लक्षणे भवद्भिर् उच्यते खलु काचिद् व्यक्तिः - जीवन्-मुक्ता, अपार-शक्तिमती जगत्-सृष्ट्यादि-हेतु-भूता। तत् कथं यः कश्चिद् ब्रह्मविन्मात्रभूतो भवेत् - लक्षणैकदेशस्यैवान्वयात्?
05/02/2025, 10:05 - V Subrahmanian:
सूर्यं सुन्दरलोकनाथममृतं वेदान्तसारं शिवं ज्ञानं ब्रह्ममयं सुरेशममलं लोकैकचित्तं स्वयम् । इन्द्रादित्यनराधिपं सुरगुरुं त्रैलोक्यचूडामणिं विष्णुब्रह्मशिवस्वरूपहृदयं वन्दे सदा भास्करम् ॥ 🪷🪷🪷🪷🪷🪷🪷
भगवान् श्री शिवसूर्यनारायणः सर्वेभ्यः शम् आरोग्यमानन्दञ्चातनोत्विति संप्रार्थयामः।
🙏🏻🌞🙏🏻
05/02/2025, 11:02 - V Subrahmanian: https://www.youtube.com/live/Hbd8dTQeS_8?si=NXcsYws_EqY0hyKX
05/02/2025, 12:52 - V Subrahmanian:
- Concepts of elements and their classification, Periodic table in modern science and concept of Bhutas.
- Extrinsic and Intrinsic properties of physical entities and Gunas , subtle and gross matter
- Dharma, Cosmic Order, Chaos and theory of creation in both the paradigm.
- Nonlocality in Quantum Theory and concept of Interconnectedness in Advaita Vedanta and also in Buddhist doctrine.
- Quantum Entanglement and Metaphysics of Relations
- Current status of the debate re matter and consciousness :
(a) Collective or emergent property
(b) Intelligence at the level of unicellular level.
(c) Animal cognition
(d) Artificial Intelligence and eastern thought.
05/02/2025, 17:59 - V Subrahmanian: //ये हि अकामाः विभूतितृष्णा-वर्जिता मुमुक्षवः सन्तः उपासते
परम् इव देवम्,
येन, उपास्योऽपि ब्रह्मवित् सगुणब्रह्मणो व्यावृत्त्यते।//
अत्र परमिव देवम् इति देवपदेन सगुणब्रह्मैव विवक्षितम् | अन्यत्र ‘मातृदेवो भव…’ इत्यस्य भाष्ये -
मातृदेवः माता देवो यस्य सः, त्वं मातृदेवः भव स्याः । एवं पितृदेवो भव ; आचार्यदेवो भव ; अतिथिदेवो भव ; देवतावदुपास्या एते इत्यर्थः ।
एवमेव अत्रापि मुमुक्षुणा अपरोक्षज्ञानी परो देवः यथा पूज्यते एवम् उपास्यः | मुण्डकेऽपि अव्यवहितपूर्वमन्त्रभाष्येऽपि - ‘आत्मज्ञं ह्यर्चयेद्भूतिकामः ॥ १० ॥’ इत्यत्र तदर्चनविधानमुच्यते - ह्यर्चयेत्पूजयेत्पादप्रक्षालनशुश्रूषानमस्कारादिभिः इत्युक्तम् | पुनरन्यत्र प्रश्नोपनिषदन्ते -
ते तमर्चयन्तस्त्वं हि नः पिता योऽस्माकमविद्यायाः परं पारं तारयसीति । इति मन्त्रस्य भाष्ये -
ततः ते शिष्या गुरुणानुशिष्टाः तं गुरुं कृतार्थाः सन्तो विद्यानिष्क्रयमन्यदपश्यन्तः किं कृतवन्त इत्युच्यते — अर्चयन्तः पूजयन्तः पादयोः पुष्पाञ्जलिप्रकिरणेन प्रणिपातेन च शिरसा । किमूचुरित्याह — त्वं हि नः अस्माकं पिता ब्रह्मशरीरस्य विद्यया जनयितृत्वान्नित्यस्याजरामरणस्याभयस्य । इति |
मुण्डके तु मुमुक्षवः आत्मज्ञं उपासते, अत्र तु मुक्ताः, स्वयमपरोक्षज्ञानिनो भूत्वा, ते स्वगुरुं अपरोक्षज्ञानिनं कथं पूजयन्तः इति भाष्ये विवृतम् | एवञ्च अपरोक्षज्ञानिनमितरे विभूतिकामिनो वा मोक्षकामिनो वा सगुणब्रह्म यथा पूज्यते तथैव पूजयेयुः इति श्रुत्या भाष्येण च उपदेशः |
//पुनः, “तत् तस्माद् अन्य उपास्यो विष्णुरीश्वर इन्द्रः प्राणो वा ब्रह्म भवितुमर्हति, न त्वात्मा” इति “श्रोतुर् आशङ्का जाता” इति कथितस्य पूर्वपक्षिणो वाक्यं उद्धृत्य यत् किञ्चित् कथितम् “Sri Shankara recognizes Hari, Hara,prANa and Indra as Brahman.” इति।//
अद्वैते उपास्यब्रह्म तथा ज्ञेयब्रह्म इति द्वेधा व्यवहारः | तत्र आद्ये उपास्य-उपासकयोः भेदपुरस्सरमेव उपासनं घटते, द्वितीये ज्ञेय-जिज्ञासोः अभेदबुद्धिपुरस्सरमेव निदिध्यासनम् इति व्यवस्था | तथा च प्रकृतकेनोपनिषद्भाष्ये विष्ण्वादयो ब्रह्मत्वेन उपास्याः उपासकेन ‘स देवोऽन्यः, अहमन्यः’ इति भावनया, न तु तत्र अभेदबुद्धिः सम्भवति इति पूर्वपक्षमुत्थाप्यते | किमर्थमिति चेत्, अत्र उच्यमानमन्त्रे ‘तदेव ब्रह्म त्वं विद्धि, नेदं यदिदमुपासते ’ इत्यत्र ज्ञेयब्रह्म विषयः, तत्र अभेदबुद्धिरेव स्यादिति मन्त्राभिप्रायं स्फुटयितुम् | अत्र मन्त्रे विष्ण्वादयो न ज्ञेयब्रह्मतां प्राप्नुवन्ति इति वैलक्षण्यं दर्शयितुं तेषां देवानां उपासनमुपन्यस्तम् | एवञ्च ते देवाः स्वोपासकैः ब्रह्मत्वेन उपास्याः, अपी तु भेदबुद्धिपुरस्सरमेव | प्रकृतमन्त्रे तु विष्ण्वादयो न विषयभूता एव | तथा च उक्तचतुर्णामपि देवानाम् उपास्यब्रह्मत्वं न निराक्रियते, तदङ्गीक्रियते भाष्ये इति ज्ञातव्यम् | तेषां ज्ञेयब्रह्मत्वमेव निराक्रियते मन्त्रेण भाष्येण च | 05/02/2025, 18:11 - vish: परम् इव देवम् - अत्रोपमावाचकशब्दप्रयोगेण उपमानोपमेययोर् भेदो गृह्यते न वा? नाम, सगुणम् ब्रह्म भिन्नम्, तत्-सदृश-पूज्यो भिन्नः। 05/02/2025, 18:11 - V Subrahmanian: अस्मिन् दर्शने ब्रह्मवित् स्वस्य सर्वात्मभावमवगत्यानुभवति | सर्वमेव कार्यकारणात्मकं जगत् मत्तो न भिन्नम् इति तस्य अनुभवः | सर्वस्यापि कार्यकारणात्मकजगदधिष्ठानमहम् इति जानानः जगत्कारणीभूतसगुणब्रह्मणोऽपि अहमधिष्ठानम् इत्यनेन सर्वात्मभावः सिद्ध्यति | पूर्वदृष्टमुण्डकमन्त्रतद्भाष्ये इदं स्पष्टी भवति -
स वेदैतत्परमं ब्रह्म धाम यत्र विश्वं निहितं भाति शुभ्रम् । उपासते पुरुषं ये ह्यकामास्ते शुक्रमेतदतिवर्तन्ति धीराः ॥ १ ॥
यस्मात् स वेद जानाति एतत् यथोक्तलक्षणं ब्रह्म परमं प्रकृष्टं धाम सर्वकामानामाश्रयमास्पदम् , यत्र यस्मिन्ब्रह्मणि धाम्नि विश्वं समस्तं जगत् निहितम् अर्पितम् , यच्च स्वेन ज्योतिषा भाति शुभ्रं शुद्धम् , तमप्येवंविधमात्मज्ञं पुरुषं ये हि अकामाः विभूतितृष्णावर्जिता मुमुक्षवः ….
अत्र अपरोक्षज्ञानी कीदृशं ब्रह्म जानाति इति विशेषितम् - एतत् परमं ब्रह्म धाम यत्र विश्वं निहितं भाति शुभ्रम् इति मन्त्रे, तथा भाष्ये - यत्र यस्मिन्ब्रह्मणि धाम्नि विश्वं समस्तं जगत् निहितम् अर्पितम् , यच्च स्वेन ज्योतिषा भाति शुभ्रं शुद्धम् इति |
अयमपरोक्षज्ञानी तादृशं ब्रह्म ‘अहमीदृशं ब्रह्मास्मि’ इति जानाति | एवञ्च जगत्कारणीभूतसगुणब्रह्मणोऽपि तत्रैवान्तर्भावात् तस्याप्ययं आत्मभूत इति तादृशं ज्ञानिनं सगुणब्रह्मत्वेन उपासनादौ स्वीकारे न दोषः | 05/02/2025, 18:14 - V Subrahmanian: अत्र इवशब्देन व्यक्तिभेदो नाभिप्रेतः अपि तु तत्पूजनसाम्यमभिप्रेतम् | 05/02/2025, 18:15 - vish: पूजन-“साम्ये” सति व्यक्ति-द्वयम् अङ्गीकृतम् एव। 05/02/2025, 18:16 - vish: > तथा च उक्तचतुर्णामपि देवानाम् उपास्यब्रह्मत्वं न निराक्रियते, तदङ्गीक्रियते भाष्ये इति ज्ञातव्यम्। तेषां ज्ञेयब्रह्मत्वमेव निराक्रियते मन्त्रेण भाष्येण च
भवतु नाम - उपास्यब्रह्म क इति नास्ति प्रश्नः, सगुणब्रह्म सृष्ट्यादिकृत् क इत्य् एव। 05/02/2025, 18:19 - vish: उपासनाभावे वा परमार्थदृष्ट्या वा भवतु नामाद्वैतम् उक्तं शङ्करेण। किञ्च, व्यावहारिकस्तरे, सगुणब्रह्माख्या व्यक्तिर् भिन्ना, सुब्रह्मण्याख्यो भवान् भिन्नः, यः कश्चित् शिवो भिन्नः इत्यादि खल्व् अङ्गीकृता? 05/02/2025, 23:17 - V Subrahmanian: तादृशव्यक्तिद्वयाङ्गीकारो न तात्त्विकः | शरीरादिभेदानुसारम्, न तु आत्मभेदानुसारम् | शरीरादिकं तु अविद्याकृतत्वेन न सत्यम् |
//उपासनाभावे वा परमार्थदृष्ट्या वा भवतु नामाद्वैतम् उक्तं शङ्करेण। किञ्च, व्यावहारिकस्तरे, सगुणब्रह्माख्या व्यक्तिर् भिन्ना, सुब्रह्मण्याख्यो भवान् भिन्नः, यः कश्चित् शिवो भिन्नः इत्यादि खल्व् अङ्गीकृता?//
अत्रापि पूर्वोक्तमेवोत्तरम् | गीताभाष्ये उक्तम् -
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः । न चैव न भविष्यामः सर्वे वयमतः परम् ॥ १२ ॥ 2.12 इत्यत्र - देहभेदानुवृत्त्या बहुवचनम् , नात्मभेदाभिप्रायेण ॥ १२ ॥ इति |
// उपास्यब्रह्म क इति नास्ति प्रश्नः, सगुणब्रह्म सृष्ट्यादिकृत् क इत्य् एव।//
यदुपास्यं ब्रह्म सगुणमित्युच्यते, तस्योपासने तस्मिन् सृष्ट्यादिकृत् स एव इत्यारोप्य उपासनम् | सर्वज्ञत्वादिगुणान् तस्मिन्नुपास्यब्रह्मण्यारोप्यते उपासकेन | अत एव तादृशोपासनस्य चित्तशुद्धिचित्तैकात्र्यैहिकं फलं तथा लोकान्तरे ऐश्वर्यादिकमपि फलम् | एतादृशफलप्राप्तिः सृष्ट्यादिकृदीश्वरं वा अपरोक्षज्ञानिनं वा विष्ण्वादिव्यक्तिरूपं वा उपासनेन समाना | अपि च सृष्ट्यादिकृत् विष्णुरेव शिव एव इति न आग्रहः | अत एव निर्दिष्टदेवतालोक इति नाङ्गीक्रियते | सत्यलोकाख्यलोक ब्रह्मलोक इत्येक एव अङीकृतः | सर्वेऽपि सगुणोपास्काः ये मुक्त्यर्थं इह लोके न प्रयतन्ते तेषां समानं एकं गम्यस्थानं स ब्रह्मलोकः | विष्णुलोकः शिवलोक इत्यादिलोकाः नाङ्गीकृताः | 06/02/2025, 07:24 - vish: अस्मिन् सन्देशय् एतावान् एव प्रासङ्गिकः
अपि च सृष्ट्य्-आदि-कृद् विष्णुरेव शिव एव इति न आग्रहः ।
अत एव निर्दिष्टदेवतालोक इति नाङ्गीक्रियते।
सत्यलोकाख्यलोक ब्रह्मलोक इत्येक एव अङीकृतः।
सर्वेऽपि सगुणोपास्काः ये मुक्त्यर्थं इह लोके न प्रयतन्ते
तेषां समानं एकं गम्यस्थानं स ब्रह्मलोकः।
विष्णुलोकः शिवलोक इत्यादिलोकाः नाङ्गीकृताः।
तत्रायम् भवताम् अधुनिकानाम् अभिप्रायोऽस्तु।
प्रस्थानत्रयभाष्यकृतश् शङ्करस्य कोऽभिप्राय इत्य्-अत्रैव मम जिज्ञासा।
(नाम, ग्रन्थान्तराश्रयं विना, आधुनिकसम्प्रदायकथादि विनैव जिज्ञासे।)
06/02/2025, 16:05 - V Subrahmanian: यद्यदुक्तं मया अस्मिन् विषये तत्सर्वं भाष्यकृदभिप्रेतमेव नान्यत् |
06/02/2025, 16:17 - vish: तथा कथने नास्त्य् आश्चर्यम्। अहन्तु साक्षात् तद्-वचनम् एव प्रेक्षितुम् ईहे।
06/02/2025, 16:28 - V Subrahmanian: अस्मिन् विषये महान् भाष्याध्ययनमावश्यकम् | अद्वैतशारदामध्ये अन्वेषणं कृत्वा जिज्ञासासमाधानमवाप्तुं शक्नोति |
https://advaitasharada.sringeri.net/%E0%A4%AE%E0%A5%81%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%AA%E0%A5%83%E0%A4%B7%E0%A5%8D%E0%A4%A0%E0%A4%AE%E0%A5%8D/
06/02/2025, 16:31 - vish: अस्तु - कदाचित् तादृशे प्रमाणे प्राप्ते प्रेषयतु।
अन्ये न तादृशं किञ्चिद् वर्तते, सर्वम् अर्वाचीनकल्पनेति वदन्ति।
06/02/2025, 16:39 - V Subrahmanian: अवश्यं प्रेषयामि |
07/02/2025, 10:34 - V Subrahmanian: https://www.youtube.com/live/rDKzYaiL5qY?si=LTZwACSVVGf9LU_z
08/02/2025, 12:49 - V Subrahmanian: https://www.youtube.com/live/DN4hVyYftVo
08/02/2025, 14:40 - V Subrahmanian: https://youtu.be/MCP83GuJ3q4?si=QvlgN92GM7oz27VZ
08/02/2025, 17:09 - V Subrahmanian: https://www.youtube.com/live/ioLZ7UGt30c?si=ywDCREanvhkYi1r0
08/02/2025, 22:31 - V Subrahmanian:
https://www.youtube.com/live/b_SudhWTJ1Y?si=ByV1ZxPgt2QOw5bm 11/02/2025, 16:36 - V Subrahmanian: The portion of the Anugraha Bhashanam where HH speaks about Hari Hara Abedha & Panchayatana Puja & also on Ayodhya Ram Mandir: https://x.com/sringerimath/status/1889264071176024250 11/02/2025, 17:54 - vish: https://archive.org/details/abpe_brahma-sutra-bhashya-pradeepika-by-shri-goda-subrahmanya-shstri-1992-kanchipuram/page/n33/mode/2up
सन्तः, अस्मिन् ग्रन्थे शाङ्करब्रह्मसूत्रभाष्यसारः साधु प्रतिपादित इति श्रूयते। युष्मासु कश्चित् तद्-उट्टङ्कने / यान्त्रिक-पाठ-परिष्कारे स्याद् उत्सुकः?
12/02/2025, 06:10 - Venugopalan Sankaran: https://youtube.com/shorts/vB07u_HSZcw?si=Xki_DmE_PwlKbvAK
12/02/2025, 11:49 - V Subrahmanian:
https://archive.org/details/sankaraandshanmatasringeriarticles_515_j
14/02/2025, 17:45 - Venugopalan Sankaran: The GAnapatyam article by “Shankara Kinkara” was dictated by HH Mahaperiyava himself to A.Kuppuswamy Iyer
14/02/2025, 17:45 - Venugopalan Sankaran: It was his psydonym
15/02/2025, 15:31 - V Subrahmanian:
15/02/2025, 15:43 - V Subrahmanian: https://youtu.be/kze7P7Owgd0?si=77QrTbbvFvw-mAQP
16/02/2025, 15:25 - Natraj नटराजः Maneshinde: ==================
Gayatri Mahatmya ~ as described in the Taittiriya Shakha (part 2)
In the previous discussion, we explored how the Brihadyogi Yajnavalkya Smriti references an incident where the Devatas, longing to behold Gayatri, invoked her using the ‘Ojosi’ Yajurvedic mantra:
आवाह्य यजुषानेन ओजोऽसीति विधानतः । एतद्यजुः पुरा दृष्टं देवैर्दर्शनकाङ्क्षिभिः ॥
“She is to be invoked with the Yajurvedic mantra ‘Ojosi’ as prescribed. This Yajus was once perceived by the Devas, who longed for her vision.”
Interestingly, a similar akhyayika (narrative) is found in the Taittiriya Samhita (Kanda 2, Prapathaka 4, Anuvaka 3). The relevant portions from the Samhita and Sayana Bhashya have been shared in the comments. Below is a brief summary of this narrative.
The Akhyayika :
Once, a great conflict arose between the Devatas and the Asuras. At that time, Gayatri withdrew from both sides, gathering within herself their Bala (strength), Ojas (vital energy), Indriya (senses), Veerya (prowess), Praja (progeny), and Pashus (wealth in the form of cattle). Seeing this, both the Devatas and Asuras realized:
“Whichever side she aligns with shall obtain all riches and power.”
Thus, both factions began to hail her in competition. The Devatas addressed her as ‘Vishvakarma’ (maker of the worlds), while the Asuras called her ‘Dabhi’ (deceiver). However, Gayatri remained neutral, refusing to favor either side.
Then, the Devatas perceived and chanted the following Yajush mantra:
ओजो॑ऽसि॒ सहो॑ऽसि॒ बल॑मसि॒ भ्राजो॑ऽसि दे॒वानां॒ धाम॒नामा॑ऽसि॒ विश्व॑मसि वि॒श्वायु॒स्सर्व॑मसि स॒र्वायुरभिभू ॥
“You are Ojas (vital energy), Saha (steadfastness), Bala (strength), Bhraja (radiance). You are the abode of the Devatas, their divine essence, and their very names. You are the entire universe, the life force of all beings, and you prevail over all enemies.”
Pleased with their invocation, Gayatri bestowed upon the Devatas the Ojas, Bala, and other divine qualities she had withdrawn earlier.
Insights from Sayana Bhashya:
In his commentary, Acharya Sayana provides profound interpretations of this episode.
First, he explains Gayatri as Vishvakarma, stating: “विश्वानि कर्माणि यस्याः सा विश्वकर्मा” – She whose works are the worlds. This indicates that the Devatas recognized her as the Creatrix of the universe—the Jagat-karana-Brahman
Next, he emphasizes Gayatri as the Universal Essence. At the very beginning of his commentary on the ‘ओजोऽसि’ mantra, Sayanacharya remarks: “अत्र सर्वात्मकत्वेन गायत्री स्तूयते” – “Here, Gayatri is praised as the essence of all.” This affirms that Gayatri is the Paramatman (Supreme Self), pervading all existence.
Sayanacharya further elaborates that Gayatri is the Ojas (vital strength), Bala (power and energy), Saha (courage and fortitude), and Bhraja (radiance and light). She is the Swarga (heaven), the abode of the Devatas, their Dhaman (essence), Nama (name), and the very life of all conscious beings. She also prevails over all enemies. Thus, implying that Gayatri is the Parabrahman that manifests as everything. (While Sayana does not explicitly state this in the current passage, he confirms it in his commentary on the same mantra in the Taittiriya Aranyaka, which we shall explore in the next article.)
Thus, we uncover an important narrative from the Taittiriya Samhita, which is subtly referenced in the Brihadyogi Yajnavalkya Smriti’s Gayatri Dhyana. On studying the akhyayika in the light of Sayana bhashya, we realize the Bhagavati Gayatri, who is invoked as the upasya of Sandhyavana, is beheld as the Parabrahman and as the Jagat-karana in the Taittiriya Shruti.
Another reference to Gayatri Devi occurs in the Taittiriya Aranyaka, where we come across the same Ojosi mantra along with other Avahana and Visarjana mantras. We shall explore these mantras with Sayana bhashya in the next article.
16/02/2025, 15:26 - Natraj नटराजः Maneshinde:
2nd Chapter Continuation
1st Session: 5:30-7:00PM Vid Dr Rahul Bhat (Sringeri)
2nd session: 7:30-9:00PM Vid Dr Raghavendra Aroli (Sringeri)
3rd Session: 9:30-11:00 PM Vid Dr Ganesha Ishwara Bhat (Sringeri)
Zoom Link
https://us06web.zoom.us/j/84094035747?pwd=xUuaGXbi05P7CjPx32bHHOBGKhyikO.1 16/02/2025, 22:08 - V Subrahmanian: https://youtu.be/poODCNTyrgM?si=ojpqmqXykIWjEOvP
Very lucid discourse in Tamil. 17/02/2025, 01:33 - V Subrahmanian: Namaskar to All,
We are very pleased to announce that Spoken Sanskrit is continuing to be spread throughout the globe via a new program of classes being taught online. Since October 2019, over five thousand people around the world have registered, and classes are going on with a team of 50 teachers. If you are interested to study or teach with us, or if you know of people who may be interested, please let us know by contacting Aurobind Mahodaya padiyath.a@gmail.com.
We have a new batch – our 13th batch – of Spoken Sanskrit classes beginning in March 2025. If you and/or your friends/family would like to begin study of Spoken Sanskrit, please contact us to register.
This next batch of classes is for those knowing a modern Indian language.
Please place this announcement in your social media/facebook/Whatsapp group/twitter etc. Forward it all around!
To Register: Send an email to Aurobind Mahodaya padiyath.a@gmail.com.
If you and/or your friends/family would like to begin study of Spoken Sanskrit, please contact them and have them email us to register.
First class: March 2025 (date TBA)
Timing: Once per week for 90 minutes.
Medium: Live Online Classes
Various timings available weekdays and weekends.
Classes are free.
To register, contact: Aurobind Mahodaya padiyath.a@gmail.com
(Once registered you will receive the list of available days and timings for classes.)
Here is a list of some of the countries in which people are enthusiastically joining to learn Spoken Sanskrit through these classes:
India Bangladesh Nepal Malaysia Singapore South Korea Hong Kong Japan Australia New Zealand UK Ireland Finland Germany France Spain Austria Belgium Luxembourg Switzerland Colombia USA Canada Mexico Panama Mauritius Dubay/UAE Italy South Africa Kenya Indonesia Bahrain Tehran Oman Qatar Russia
Hari Om, Aurobind
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17/02/2025, 10:09 - V Subrahmanian: My answer to How many of you believe in the verse “Brahma Satyam Jagat Mithya”? https://www.quora.com/How-many-of-you-believe-in-the-verse-%E2%80%9CBrahma-Satyam-Jagat-Mithya%E2%80%9D/answer/Seeker-394?ch=15&oid=1477743844786367&share=9d3b4e98&srid=hZ8vi&target_type=answer
17/02/2025, 22:37 - V Subrahmanian:
In this page there is write up on Sri Asuri Anandalwar in English. He belonged to the Ramanuja sampradaya. His connection with the 33rd Jagadguru of Sringeri Peetham, HH Sri Sacchidananda Shivabhinava Nrsimha Bharati Mahaswamin 1879 to 1912.
19/02/2025, 11:06 - V Subrahmanian: https://youtube.com/shorts/qGIaGxADJsc?si=6NAQ0F_4XzxArJtw
19/02/2025, 20:58 - बालसुब्रह्मण्यः कोयंबत्तूरुवासी:
Kumbhabhisheka at Sringeri Shankara Math
On December 27th, the Jagadguru performed the Kumbhabhisheka of Sri Adi Shankaracharya, Chandramoulishwara and Sharadamba at the Sringeri Shankara Math in Vemulawada.
In the evening, the Jagadguru gave an Anugraha Bhashanam in the premises of the Rajarajeshwara temple. In His Anugraha Bhashanam, the Jagadguru said that Bhagavan had protected the good, annihilated evil, and had graced devotees. The Jagadguru stated that it was the same Bhagavan who sported many forms and names.
There is a text called “Karma Vipaka” that correlates sins committed in the past to sufferings being endured in the present, along with Prayaschittas to alleviate the suffering. The text discusses the cause for a person who suffers from stomach ache in this life through the following verse:
यो ब्रह्मविष्णुरुद्राणां भेदमुत्तमभावतः । साधयेत् उदरव्याधियुक्तो भवति मानवः ॥
He who argues and tries to establish that Brahma is greater than Vishnu and Shiva, or that Vishnu is the greatest or that Shiva is the Supreme, suffers from stomach ache in his future births.
The Jagadguru then recounted an incident that occurred at a place during a previous Yatra. A (Vaishnava) scholar suggested that the day being Sri Rama Navami, a committee be formed for the celebrations of the birth of Sri Rama in a grand manner throughout India, and the President and the Secretary of the Committee be accepted as Lord Shiva and Goddess Parvati. The Jagadguru in His Anugraha Bhashanam replied to the suggestion that the next time Mahashivaratri needs to be celebrated, a similar all-India Committee must be formed and Sri Rama and Mother Sita be appointed the President and Secretary of the Committee. This however did not seem acceptable to the scholar as he saw differences between the forms of God. The Jagadguru emphasized that when the Shastras unequivocally proclaim that God is One, there is no reason to argue or exert effort in establishing the relative greatness of any of the forms of God over others.
The Jagadguru explained the omnipresence of Bhagavan through the story of Prahlada, and Bhagavan’s nature of being at the service of His true devotee through the life of Raja Ambarisha, and Bhagavan gracing a true devotee through the lives of Vibhishana, the hunter Kannappa and Draupadi.
The Jagadguru underlined the significance of chanting the Divine Naama of Ishwara by quoting the following two verses:
यत्कृत्यं तन्नकृतं यदकृत्यं कृत्यवदाचरितम् । उभयोः प्रायश्चित्तं शिव तव नामाक्षरद्वयोच्चरितम् ॥
That which has been ordained has been neglected. That which has been prohibited has been done by me as if it was ordained. O Lord! It is the chanting of Your name that absolves both these sins.
शिवनामनि भावितेऽन्तरङ्गे महति ज्योतिषि महनीयमयार्धे । दुरितानि अपयान्ति दूरदूरे मुहुरायान्ति महान्ति मङ्गलानि ॥
When the Divine Name of Lord Shiva is held in the heart, all sins leave the chanter, and all auspiciousness arrives.
The Jagadguru also said that it is essential to abandon unnecessary acts and spend time usefully by chanting the Divine Name. Yet people seldom follow this. That is why it is said:
नमः शिवाय मन्त्रोऽयं वागेषा वशवर्तिनी । अहो मोहस्य माहात्म्यं नरकं येन पश्यति ॥
The Lord’s name can be chanted very easily. Yet wonder of wonders! Moha (delusion) is so powerful that people fail to chant the Lord’s name and are going to end up in hell.
The Jagadguru ended the Bhashanam stressing the importance of the Divine Name, and invoking the Grace of Sri Rajarajeshwara Swamy for the welfare of all. 19/02/2025, 23:37 - V Subrahmanian: https://www.transliteral.org/pages/z90130052554/view
उदरान्तरीय रोगोपशमनव्रत
( मन्त्नमहार्णव ) - जो मनुष्य ब्रह्मा, विष्णु और महेशमें भेद मानते हैं, उनके उदरगत व्याधियाँ होती है । उनके निवारणके लिये कृच्छ्र और अतिकृच्छ्र चान्द्रायणव्रत, ’ उद्यन्भ्राज ०’ के दस हजार जप और शिवजीका सहस्त्रघटाभिषेक करनेसे सम्पूर्ण व्याधियाँ दूर होती हैं ।
२. यो ब्रह्मविष्णुरुद्राणां भेदमुत्तमभावतः ।
कुर्यात् स उदरव्याधियुक्तो भवति मानवः ॥ ( शातातप )
20/02/2025, 06:38 - vish: (आधुनिकं ज्ञानम् उपेक्ष्याधुनापि चक्षुरिन्द्रियस्याप्राप्यकारित्वं चर्चयन्तीति तु चोद्यम्)
20/02/2025, 12:35 - V Subrahmanian: https://youtu.be/mBLCJdLko_g?si=qagTz47MYSxHxLvR
20/02/2025, 14:00 - vish: मन्ये मायावादो नालम् मोहयति जनान् इति निश्चित्य
सर्व-देवता-व्यक्ति-साम्य-वादं निवेश्य
शङ्करार्योक्तीर् अप्य् अतिक्रम्य
स्वसिद्धान्तस्य विस्तारो विहित ईदृशैः।
अत्रोक्त उदरव्याधिविपाकस् तु ब्रह्मरुद्राव् अय् उदरपीडाभाजौ कुरुते, यतस् ताभ्याम् अपि तत्र तत्र विष्णुपारम्यम् उक्तम् इतिहासे। 20/02/2025, 14:18 - vish: यतश् चायं श्लोक उदाहृतः, स आधुनिकशाङ्कराणाम् अप्य् अपसिद्धान्तः - परस्पर-स्पर्धायाम् अपि त्रिमूर्ति-साम्यम् उक्तं तत्र, न परस्पराभेदः।
(
https://sa.wikisource.org/s/1edy
)
20/02/2025, 14:59 - vish: You deleted this message
20/02/2025, 17:48 - V Subrahmanian:
https://www.quora.com/Did-Shankaracharya-really-comment-on-Vishnu-Sahasranama-as-Shringiri-mentioned-said-to-have-been-Is-there-no-authentic-claim-regarding-this **20/02/2025, 22:**03 - भट्ट आशुतोषः AshutoShaH turned on admin approval to join this group. **20/02/2025, 22:**15 - भट्ट आशुतोषः AshutoShaH reset this group’s invite link 20/02/2025, 22:39 - +91 ???? 46918: https://www.facebook.com/share/r/1MeUAQSvcf/ 21/02/2025, 07:24 - vish: वस्तुतो न पराशरभट्टवचनं जातुचिच् “छाङ्कर"भाष्यस्य तद्-रचितत्वस्य प्रमाणम्। तथापि, तन्निराकरणम् रुचिकरम् इतीह प्रस्तौमि -
अन्ये “विश्वम्” इति ब्रह्म-प्रपञ्चयोः अभेद-परं प्रपञ्चितवन्तः,
तत् वञ्चन-मात्रम्।
तथाहि–
न तावत् “विश्व” पदम् अभेदवाचि ।
न च “तत्त्वमस्यादि” (छा.-6.8.7) वत् सामानाधिकरण्येन ऐक्य-परम्,
संज्ञानां स्वातन्त्र्येण ऐक्य-परत्व-अविवक्षणात् ।
अत्र एव हि “विश्वं विष्णुः” इति अ-विशेष्य-लिङ्गत्वम् +++(लिङ्ग-भेदतः)+++।
निरस्तश् च अयम् अर्वाग् एव पक्षः - अन्यत्र च अनेकत्र । 21/02/2025, 12:09 - V Subrahmanian:21/02/2025, 12:42 - V Subrahmanian: पाचीनग्रन्थविषये न केनापि अस्य ग्रन्थस्य अयमेव कर्ता इति निश्चयेन वक्तुं शक्यते अनुमानैतिह्यादिकं विना | 21/02/2025, 12:44 - vish: अवश्यं शक्यम् - बहुत्र स्वयम् एवात्मानं ख्यापयति मङ्गलश्लोकादिभिः। ततः साक्षात्-शिष्यादिभिर् उच्यते, कृतयः परिगण्यतन्ते च। 21/02/2025, 15:01 - भट्ट आशुतोषः AshutoShaH: यदि परम्परानुस्मरणं प्रमाणं न स्यात्तर्हि आत्मनामोल्लेखनं, शिष्यनामोल्लेखनमपि अन्यत्कृतं कल्पयितुं शक्यते ग्रन्थप्रतिष्ठादिहेतुबलेन। यथा आनन्दभाष्यादीनि तु भगवदाचार्येण विरचितानि इति स्वयमेव सः स्वीकरोति किन्तु तेषां रामानन्दाचार्यकर्तृत्वं प्रसिद्धं, नवकालिदासेन स्वग्रन्थस्य प्रतिष्ठायाः कृते शंकरदिग्विजयं विद्यारण्यकृतं प्रपंचितम् इत्यपि वादो वर्तते।
दक्षिणामूर्तिस्तोत्रस्योपरि सुरेश्वराचार्यकृता मानसोल्लासटीका वर्तते, प्रपञ्चसारोपरि पद्मपादकृतं विवरणं वर्तते, सौन्दर्यलहर्यादिस्तोत्रेषु द्राविड़शिशु, शंकरसेवक शंकररचितम् इत्यादि पदेन स्वस्य संकेतो वर्तते, श्वेताश्वतारोपनिषदोपरि शंकरकृतं भाष्यं वर्तते टीकादीपिकादीन्यपि सन्ति तथापि एतेषां शंकरप्रणीतत्वं नांगीक्रियते वैष्णवादिभिः , यत् स्वमनोविरुद्धं तदप्रामाणिकं, अतैव एतादृश वादस्य का गतिः? 21/02/2025, 15:19 - vish: अत्रोक्त आक्षेपः साधुः - “मया कृतम्” इति प्रशस्तिमात्रेण नालं कर्तृत्वं निश्चेतुम्; किञ्च तथा वचनं कर्तृत्वनिश्चये कलयितुं योग्यं लिङ्गं स्यात्। बहुप्रमाणसञ्चयनेन हि निर्णेतव्यम् - तच्च स्पष्टं सम्भवति बहुत्र, न च सम्भवत्य् अन्यत्र।
किञ्च, “एतेषां शंकरप्रणीतत्वं नांगीक्रियते वैष्णवादिभिः” इति न साधूक्तम् - यतः प्रामाणिकाश् शाङ्करा अपि नाङ्गीकुर्वन्ति परम्परागतकथनेनालम् इति।
तत्र प्रसिद्धम् उदाहरणं तावत् शङ्कराचार्यः २५०० वर्षेभ्यः प्राग् उवासेति केषाञ्चन शङ्करमठानां कृत्रिमप्रमाणोपबृंहितः प्रवाद इति प्रसिद्धाश् शङ्करमठा अन्ये कथयन्ति।
21/02/2025, 15:24 - vish: एवञ्च +उभयवादिप्रतिपन्नप्रमाणम् आधारीकृत्यैव वादः प्रवर्तेत।
प्रस्थानत्रयभाष्यकर्तृत्वं शङ्करकृतम् इति निर्विवादम्।
तथा सति, सगुणब्रह्मण एव ब्रह्मरुरादयो देवा रूपाणीति यति शङ्कराभिप्रायः, स तत्र विस्तीर्णे प्रस्थानत्रयभाष्ये स्फुटं स्याद्
इति समञ्जसैवापेक्षा।
21/02/2025, 15:47 - +91 ???? 24144:
21/02/2025, 15:47 - +91 ???? 24144:
21/02/2025, 15:49 - +91 ???? 24144:
21/02/2025, 15:49 - +91 ???? 24144:
21/02/2025, 16:25 - भट्ट आशुतोषः AshutoShaH: उभयवादिप्रतिपन्नपक्षं आधारीकृत्यैव वादं प्रवर्तते। अस्माकं मते सूत्रस्य एकादशोपनिषदां साक्षात्विषयो वर्तते विष्णुरुद्रादीनां परत्वमपरत्वं अभेदं वा? न। भवन्मते यदि “सगुणब्रह्मण एव ब्रह्मरुरादयो देवा रूपाणीति यति शङ्कराभिप्रायः, स तत्र विस्तीर्णे प्रस्थानत्रयभाष्ये स्फुटं स्याद् “ इति वर्तते तर्हि उपनिषदि कुत्र एतादृशव्याख्यानस्य अपेक्षा सम्भावना वा दृश्यते भवद्भिः? वाक्यस्य तदर्थजननयोग्यताभावे
किमर्थं तादृश व्याख्यानं अपेक्ष्यते । श्वेताश्वतरोपनिषदभाष्ये रुद्रस्य सगुणब्रह्मत्वं ख्यापितं भगवत्पादेन, गीताभाष्ये श्रीकृष्णस्य।
21/02/2025, 16:26 - भट्ट आशुतोषः AshutoShaH: आदिपदेन तेषां भ्रमितचित्तानामपि ग्रहणं स्यात्।
21/02/2025, 17:11 - V Subrahmanian: Advaithanya matha khandanam-अद्वैतान्यमतखण्डनम्-Of BELLAMKONDARAMA RAYAKAVINDRULU.-By -Dr.Mahaswaran
https://youtu.be/DCcSshC5DUg
21/02/2025, 17:25 - vish: > श्वेताश्वतरोपनिषदभाष्ये रुद्रस्य सगुणब्रह्मत्वं ख्यापितं भगवत्पादेन, गीताभाष्ये श्रीकृष्णस्य।
इत्येतावता
सगुणब्रह्मण एव ब्रह्मरुरादयो देवा रूपाणीति शङ्कराभिप्रायः
इति सिध्यति खलु, यद्य् अत्र रुद्रशब्देन पार्वतीपतिर् उच्यते? अनेनैव “उपनिषदि कुत्र एतादृशव्याख्यानस्य अपेक्षा सम्भावना वा दृश्यते भवद्भिः?” इत्यस्य समाधानम् भवतैव कृतम्।
किं तर्हि विष्णुसहस्रनामभाष्यादिषु शङ्करप्रणीतत्वाग्रहेण? साधयन्तु साध्यम्।
(यो भगवद्गीताभाष्ये न क्वापि तादृशान् विष्णुपारम्यवादनिन्दनश्लोकान् प्रादर्शयत्, स विष्णुसहस्रनामभाष्योपक्रमे तथा चेष्टितुम् आरभत इति किञ्चिद् अविस्रम्भास्पदम् अपरम् आस्ताम्। )
21/02/2025, 17:29 - +91 ???? 00837: प्रथमं आदिशङ्कराचार्यस्य उत्पत्तिकालः किं मन्यते ?
यदि परम्परानुसारं तेषां उत्पत्तिः २५०० वर्षपूर्वं इति मन्यते तर्हि परम्परां प्रमाणरूपेण मत्वा अन्ये ग्रन्थाः अपि तस्मिन् एव आधारेण सिद्धाः अभवन्।
यदि भवान् वर्तमान इतिहासं १३०० वर्षपूर्वं मन्यते तर्हि शंकराचार्यस्य १५० वर्षकालस्य मध्ये तस्य ग्रन्थस्य प्रपञ्चसार मन्त्रशास्त्रस्य राजेन्द्र चोलस्य गुरु ईशान शिव इत्यनेन ईशान शिव गुरुदेव पद्धत्या नाम्ना उद्धृतम् अस्ति । 21/02/2025, 17:32 - +91 ???? 00837: ईशानशिवः रामानुजस्य पूर्ववर्ती आसीत्, एतादृशे परिस्थितौ रामानुजसम्प्रदायस्य जनाः केन आधारेण शङ्कराचार्यस्य ग्रन्थाः तस्य न सन्ति इति वदन्ति? एतत् तेषां कुण्ठायाः प्रदर्शनात् 21/02/2025, 17:37 - vish: आर्यमिश्र, प्रपञ्चसाराख्यो ग्रन्थः शङ्करविरचित इत्य् आग्रहो हास्यस्थानम्, प्रामाणिकैश् शाङ्करैर् अपि तिरस्कृतः। येन
“यजन्ते पूजयन्ति सात्त्विकाः सत्त्वनिष्ठाः देवान्; यक्षरक्षांसि राजसाः; प्रेतान् भूतगणांश्च सप्तमातृकादींश्च अन्ये यजन्ते तामसाः जनाः॥”
इति गीताभाष्ये स्पष्टं लिखितम्, तेन प्रपञ्चसारो रचित इति मन्यते भवान्?
21/02/2025, 17:40 - vish: एवं च, रामानुजसम्प्रदायस्य जनानाम् अभिप्रायम् एवानुवदामीति न मन्तव्यम् -
तत्प्रभावितम् अपि स्वाभिप्रायम् एवात्र प्रस्तौमि (यतो नालं शिक्षितस् तद्ग्रन्थेषु)।
(अत्रैतावत् तु मन्दता न्यायैकगम्या ऽऽधुनिकाद्वैतिषु दृश्यतेतराम्।)
21/02/2025, 17:43 - +91 ???? 00837: भवतः कथनम् अत्यन्तं हास्यकरम् अस्ति। प्रामाणिकं शंकरं प्रथमं कम् इति मन्यसे ? अमलानन्दः, श्रीधरस्वामी, विद्यारण्यस्वामी, शङ्कराचार्यः अपि नृसिंहपूर्वतापनिभाष्ये नाम्ना उद्धृतवान्, जीवगोस्वामी, गौड़ीय संप्रदायनां सनातनगोस्वामी च अपि तत् स्वीकृतवन्तः।
यथा, अनेकेषु स्तोत्रेषु दिक्पाल इत्यादिषु तुलने प्रियदेवता विष्णु/रुद्रादीनां प्रशंसा भवति, परन्तु किं विष्णुरुद्रौ दशदीक्पालेषु न समाविष्टौ?
गीता भाष्य 6.47- योगिनामपि सर्वेषां रुद्रादित्यादिध्यानपराणां मध्ये मद्गतेन मयि वासुदेवे समाहितेन अन्तरात्मना अन्तःकरणेन श्रद्धावान् श्रद्दधानः सन् भजते सेवते यो माम् स मे मम युक्ततमः अतिशयेन युक्तः मतः अभिप्रेतः इति।।
गीताभाष्य 6.47 इत्यस्यानुसारम् अस्य उद्धृतवाक्यस्य अर्थेन रुद्रविष्णुब्रह्मपूजनं निषेधयिष्यसि वा? यतो हि रुद्रस्य स्पष्टोल्लेखः अस्ति, आदित्येषु अन्तिमः आदित्यः स्वयं उपेन्द्रविष्णुः एव ।
भवतः तर्कानुसारं शङ्कराचार्यः सर्वदेवपूजायाः विरुद्धः सिद्धः भवति।
इह तु शङ्कराचार्येन आत्मस्वरूपइष्टदेवात् परं देवं स्वरूपेण पूजयन्ति, स्वतः पृथक् इति मत्वा, यत्किमपि रूपं भवतु, तेषां निन्दां कृतवान्,
अस्य प्रकरणस्य विष्णुरुद्रादीनां किमपि निन्दा न भवति । 21/02/2025, 18:04 - +91 ???? 00837: न मम अभिप्रायः शंकराचार्यकालस्य विवादः, अहं केवलं वदामि यत् भवन्तः नूतना ऐतिहासिकपद्धतिं विश्वसन्ति चेदपि इतिहासकाराः प्रपञ्चसारं स्वीकृतवन्तः, परम्परां स्वीकृत्य अपि, मान्यताप्राप्ताः आचार्यैः तत् स्वीकृतम्।
एतादृशे सति भवतः किं विश्वासः अस्ति वा न वा कस्यचित् महत्त्वं नास्ति । 21/02/2025, 18:07 - +91 ???? 00837: Historically with the modern historical methods if you try to date Shankaracharya, he falls to be around 1200 years ago.
If you admit the modern historical dating of Acharya to be true, then you must also accept fhe modern historical methods.
RC Majumdar while mentioning about the Bhagavata Shankara inscription of Adi Shankaracharya in Cambodia which is a contemporary inscription, admits Shankaracharya’s relation with mantra shastra. 21/02/2025, 18:08 - +91 ???? 00837: Modern historical standards accept contemporary evidences, and quotes to verify the authenticity of a text 21/02/2025, 18:10 - +91 ???? 00837: Historically, Shankaracharya is said to have disappeared in 820 Ad While Ishanashiva was Rajendra Chola’s Guru and an early contemporary in age to that of Rajaraja who was born in 947AD
Historians accept Ishanashiva’s birth to be around 910-920 AD
Which is within 100 years of Shankaracharya, 100 years is considered to be a contemporary evidence in history.
Ishanashiva’s quotes Prapanchasara Shastra with existent quotes in today’s version too, thus stamping Shankaracharya’s authorship of it 21/02/2025, 18:11 - vish: > रुद्रविष्णुब्रह्मपूजनं निषेधयिष्यसि वा?
न खलु। “रुद्रादित्यादिध्यानपराणां मध्ये मद्गतेन मयि वासुदेवे समाहितेन … मम युक्ततमः अतिशयेन युक्तः मतः अभिप्रेतः इति।” इति शङ्करार्यवचनम् उक्त्वा तस्य विष्णुपारम्येऽभिप्रायं भवान् स्पष्टम् एव प्रकाशयति, येन मद्वचनं न किञ्चिद् अपेक्षितम् 🙂 21/02/2025, 18:12 - vish: > इतिहासकाराः प्रपञ्चसारं स्वीकृतवन्तः,
न खलु प्रसिद्ध-शङ्कर-कृतम् इति। 21/02/2025, 18:14 - vish: > RC Majumdar while mentioning about the Bhagavata Shankara inscription of Adi Shankaracharya in Cambodia which is a contemporary inscription, admits Shankaracharya’s relation with mantra shastra.
किम् एकस्य यस्य कस्यचित् प्रासङ्गिकम् अभिप्रायम् बहुभिर् आधुनिकविद्वद्भिः प्रतिपन्नम् मन्यते ऽत्र? 21/02/2025, 18:15 - +91 ???? 00837: शंकराचार्यः प्रत्यगात्मं वासुदेव महोदयं मन्यते स्म यः ब्रह्मविष्णुरुद्रेषु वर्तते। गीता - 7.19 इति भाष्ये स्पष्टम् ।
“मां वासुदेव प्रत्यागतमनम्”
21/02/2025, 18:15 - vish: भवतु - देवतान्तरस्याप्य् अन्तरात्मेति तद्-अभिप्रायः।
21/02/2025, 18:17 - vish: एवञ्च, न प्रसिद्धविद्वद्-अभिप्राय ईदृश इति कथनेन नस् तृप्तिः - स अभिप्रायो न्याय्यो न वेति प्रदर्शनीयम्। अन्यथा परम्पराप्रसिद्ध्यालम् इत्य् अहम् अप्य् आधुनिकशाङ्करपक्षे ऽन्ध इवापतिष्यम्।
21/02/2025, 18:19 - +91 ???? 00837: शंकराचार्येन वर्णित अंतरात्मनः श्रीवैष्णवस्य शारीरिकगुणाः विशिष्टाः शुद्धाः सत्वशरीरी न सन्ति।
21/02/2025, 18:20 - भट्ट आशुतोषः AshutoShaH: अनेन भाष्यवचनेन कथं तस्य प्रपञ्चसारकर्तृत्वं निरस्यते? मातृकादीनां भगवत्स्वरूपेन इष्टत्वेन पूजनं विहितं किं प्रपञ्चसारे अथवा शैव-शाक्त-वैष्णव-गाणपत्य-सौर मन्त्राणां प्रयोगाणि, अंगदेवतानामपि सपर्याविधानं लिखितम्?
21/02/2025, 18:20 - +91 ???? 00837: वेदान्तपरिभाषादिसामान्य ग्रन्थान् अपि न अधीतवान् इति भवतः वचनात् प्रतीयते
तथा सति, न किञ्चित् प्रकृते तेन साधयितुम् उपनतम्।
अन्यथा सति, भवतैव स्पष्टतरम् उपन्यसनीयम्।
21/02/2025, 19:42 - भट्ट आशुतोषः AshutoShaH: अभिप्रायं नास्पष्टम्,किं पृच्छति भवान्। प्रस्थानत्रयभाष्ये एकत्र त्रिमूर्तीनां सगुणब्रह्मत्वैनोपन्यासम् अभेदकथनञ्च उत भिन्न-भिन्न प्रस्थानत्रयभाष्यस्थलेषु ब्रह्मविष्णुरुद्राणां सगुणब्रह्मत्वकथनम्?
21/02/2025, 20:26 - भट्ट आशुतोषः AshutoShaH: प्रस्थानत्रयभाष्ये एकत्र सगुणब्रह्मत्वकथनस्य तु मन्मते प्रसंगोऽपि नास्ति। नारायणस्य सगुणब्रह्मत्वं तु भवन्मतेऽपि गीताशास्त्रभाष्ये उक्तं भगवत्पादेन इति मन्ये ,उपनिषद्भाष्ये रूद्रस्य सगुणब्रह्मत्वकथनं तु निरूपयामि-
(१) श्वेताश्वतरोपनिषद्भाष्ये “गिरिशन्त हस्ते बिभर्ष्यस्तवे” इति मन्त्रवर्णस्य व्याख्यानावसरे “गिरित्र गिरिं त्रायत” गिरौ स्थित्वा शं सुखं तनोति’ इत्यनेन मन्त्रलिंगानां शिवपरत्वं प्रदर्श्य ‘साकारं ब्रह्म प्रदर्शयेत्यभिप्रेतमर्थं प्रार्थितवान्’ इति लिखितवान्।
(२) केनोपनिषदि “उमां हैमवतीं” अस्य मन्त्रस्य पद-वाक्यभाष्ये उमायाः रुद्रपत्नीत्वं गिरिराजपुत्रीत्वमपि प्रदर्शितं, तत्रैव शिवस्य सगुणब्रह्मत्वकथनं वर्तते “उमैव हिमवतो दुहिता हैमवती नित्यमेव सर्वज्ञेनेश्वरेण सह वर्तत इति”। सर्वज्ञेश्वरत्वं तु सगुणब्रह्मलिंगम्।
21/02/2025, 20:49 - vish: स्थानेभेदे सत्य् अपि नाक्षेपः।
21/02/2025, 20:55 - vish: कृत्य् अहम्। अत्र द्वितीयम् पूर्वविदितम् (पूर्वोक्तरीत्या न प्रत्ययजनकम्), प्रथमम् परीक्षणीयम्।
आदौ, श्वेताश्वतरोपनिषद्भाष्यस्य +उट्टङ्किता प्रतिर् लभ्यते?
https://advaitasharada.sringeri.net/%E0%A4%97%E0%A5%8D%E0%A4%B0%E0%A4%A8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%83/ इत्यत्र न दृश्यते। यदि शङ्करेण रचितम्, कुतोऽत्र नास्ति, कुतश् च बहुत्र तत्कृतिषु न परिगणितम्? 21/02/2025, 20:58 - vish: (“उमा हैमवती” इत्यस्मिन्) 21/02/2025, 21:23 - Venkat वेङ्कटः अद्वैती Siva: “उमैव हिमवतो दुहिता हैमवती नित्यमेव सर्वज्ञेनेश्वरेण सह वर्तत इति ज्ञातुं समर्थेति कृत्वा तामुपजगाम इन्द्रः तां ह उमां किल उवाच पप्रच्छ ब्रूहि किमेतद्दर्शयित्वा तिरोभूतं यक्षमिति” इत्यत्र इन्द्रः सा विद्यारूपा उमा ईश्वरेण सह सदा वर्तते इति कृत्वा उमां प्रति यक्षः कः इति पृच्छति।
सा यक्षः ब्रह्म एव इति वदति -
“ब्रह्मेति होवाच ब्रह्मणो वा एतद्विजये महीयध्वमिति ततो हैव विदाञ्चकार ब्रह्मेति ॥ १ ॥
सा ब्रह्मेति होवाच ह किल ब्रह्मणः वै ईश्वरस्यैव विजये — ईश्वरेणैव जिता असुराः ।” इति अग्रिम (चतुर्थ खण्डे प्रथममंत्रस्य भाष्ये वर्तते)
एतेन “सर्वज्ञः ईश्वरः” इति पदद्वयेन सगुणब्रह्मैव इति स्पष्टतया ज्ञातुं शक्यते
नित्यमेव सर्वज्ञेनेश्वरेण सह वर्तत इति ज्ञातुं समर्थेति इति वाक्येन तस्याः उमायाः नित्येश्वरसहवास उक्तः | उमा स्वपतिं शिवं विहाय केनचिदन्येन सह नित्यवासं न करोतीत्यतिरोहितम् | उत्तरमन्त्रे सा उमा इन्द्रस्य यक्षस्वरूपजिज्ञासां समापयति - स यक्षो वस्तुतो ब्रह्म इति | उमा कं ब्रह्मेति बोधयति? येन सह तस्यनित्यवासः, यत्कारणात् तस्याः ब्रह्मविषयकं ज्ञानं (भाष्ये उक्तं) , तमेव ब्रह्मेति बोधयति | अत्र भाष्ये मन्त्रेऽविद्यमानमपि ईश्वरशब्दः प्रयुज्यते, पूर्वमन्त्रभाष्यानुसारेण | ब्रह्म-ईश्वरशब्दयोः सामानाधिकरण्यं भाष्ये वर्तते | तस्यैव ईश्वरस्य विजयः इन्द्रादिभिः प्राप्तः इति ज्ञापयत्युमा | यूयं तत्र निमित्तमात्रमिति भाष्यवाक्येन इदमवगम्यते - उमापतिरीश्वरः अत्रोपनिषदि जगत्कारणं ब्रह्म, सर्वेषां देवानामन्तर्यामी, येन तेषां विजयः प्रापितः, यस्मिन्विजयप्राप्तौ ते निमित्तमात्रमिति कथनेन | ‘मयैवेते निहताः पूर्वमेव, निमित्तमात्रं भव सव्यसाचिन्’ इति गीतावाक्यमत्र स्मर्तव्यम् |
अनेन भाष्यवाक्यसन्दर्भेण भाष्यकारीयाभिप्रायः - सर्वज्ञेश्वरःउमापतिरत्र यक्षस्वरूपब्रह्म | सगुणब्रह्मणो लक्षणद्वयमस्मिन्दर्शने प्रसिद्धम् - सर्वज्ञत्वं सर्वशक्तित्वं चेति | उभयमपि मन्त्रे भाष्ये च प्रकाशितं वर्तते - सर्वज्ञत्वं शब्दत एव उक्तं भाष्ये, सर्वशक्तित्वं द्वितीयमन्त्रे - तस्य विजयप्राप्तौ कारणत्वकथनेन, इतरेषां निमित्तमात्रत्वकथनेन च | एवञ्च सर्वज्ञ ईश्वरः इति न केवलं तस्य ब्रह्मज्ञानित्वमभिप्रेतं भाष्यकारैः अपि तु सर्वशक्तिवं च | **21/02/2025, 23:**31 - चिन्मयः शौनकगोत्र आश्वलायनः मुम्बापुरः chinmayaH requested to join. **21/02/2025, 23:**31 - चिन्मयः शौनकगोत्र आश्वलायनः मुम्बापुरः chinmayaH joined using a group link. 22/02/2025, 04:33 - V Subrahmanian: A correction:
येन सह तस्यनित्यवास: is to be read as …. तस्या नित्यवास:
22/02/2025, 05:03 - V Subrahmanian: तत्र श्लोके .. मयैवैते निहताः इति पठन्तु।
22/02/2025, 05:19 - Venkat वेङ्कटः अद्वैती Siva: यदि सगुणब्रह्म सर्वज्ञात् ईश्वरात् भिन्नः स्यात् तर्हि “उमा सर्वज्ञेन ईश्वरेण सह सदा वर्तते” इति भाष्यस्थं वाक्यं निरर्थकं स्यात् - अस्तु सर्वज्ञेनेश्वरेण स्वपत्या सह उमा वसति, तेन किं? तस्याः पत्युः सार्वज्ञत्वेन, तस्या अपि ब्रह्मज्ञानं अस्ति इति नैव वक्तुं शक्यते, यदि तयो: (शिवब्रह्मणोः) भेदः स्यात्। परन्तु यदि तस्याः पतिरेव सगुणब्रह्म, तर्हि भाष्ये तस्याः सर्वज्ञेन ईश्वरेण सहवासकथनं सार्थकं भवति - यतः लोके सर्वा पत्न्यः स्वासाम् पतीन् जानन्त्येव।
पूर्वमन्त्रभाष्यानुसारेण।
भाष्यय् अग्रे ह्य् उक्तम् -
इन्द्रः परमेश्वरो मघवा
बलवत्त्वात् तथेति तद् अभ्यद्रवत्।
एवं शङ्करो ब्रह्मार्थे हीश्वरशब्दं न प्रयुङ्क्ते ।
उमा कं ब्रह्मेति बोधयति?
येन सह तस्यनित्यवासः,
यत्कारणात् तस्याः ब्रह्मविषयकं ज्ञानं (भाष्ये उक्तं) ,
तमेव ब्रह्मेति बोधयति।
इति कथम् अनुमीयते भवता?
येन सह नित्यवासः,
यच् च ब्रह्म, भिन्नाव् एव स्यातम्।
पुनः, सगुणब्रह्म खल्व् अन्तर्यामित्वेन सर्व-सहवासी?
22/02/2025, 06:14 - vish: सगुणब्रह्मणो भिन्नेन ब्रह्मज्ञानिसहवासेन ब्रह्मज्ञानम् आप्नुयाद् देवीति किम् आश्चर्यम्?
22/02/2025, 06:16 - vish: नास्त्येव क्लेशः - आचार्यरूपेणाप्य् आविर्भवेत्। तावता तयोर् भेदो नापोह्येत।
22/02/2025, 06:43 - Venkat वेङ्कटः अद्वैती Siva: भोः ब्रह्मज्ञानिनः पत्नी अपि ब्रह्मज्ञानिनीति नियमेन वक्तुं न शक्यते - याज्ञवल्क्यस्य पत्नी कात्यायिनी ब्रह्मज्ञानिनी न इति प्रसिद्धमेव।
अपि च भाष्यस्य तात्पर्यं भवद्भिर्यदुक्तं तथैवास्तीति, यन्मयोक्तं तथैव नास्तीति केन प्रमाणेन भवान् उच्यते ? मया पूर्वैव भाष्यस्थम् प्रमाणं दत्तं। 22/02/2025, 06:45 - Venkat वेङ्कटः अद्वैती Siva: अस्तु, सिद्धान्ते नामरूपाणि सर्वाणि मिथ्यैव 22/02/2025, 06:47 - Venkat वेङ्कटः अद्वैती Siva: ईश्वरस्य मायामयंरूपं इति उक्तं किल 22/02/2025, 06:51 - vish: > भोः ब्रह्मज्ञानिनः पत्नी अपि ब्रह्मज्ञानिनीति नियमेन वक्तुं न शक्यते - याज्ञवल्क्यस्य पत्नी कात्यायिनी ब्रह्मज्ञानिनी न इति प्रसिद्धमेव।
सत्यम्। किञ्च ब्रह्मज्ञसाहचारिणो ब्रह्मज्ञानसम्भावनाधिकेति यावत् तु सुलभम्।
अपि च भाष्यस्य तात्पर्यं भवद्भिर्यदुक्तं तथैवास्तीति, यन्मयोक्तं तथैव नास्तीति केन प्रमाणेन भवान् उच्यते ?
अस्मद्-उक्तम् एव तात्पर्यम् न युष्मद्-उक्तम् इति नाग्रहः।
सगुणब्रह्मविषये शङ्कराभिप्रायो ऽर्वाचीन-शाङ्करानुसार्य् एवेत्य् एतावतो निराकरणम् इष्टम्।
22/02/2025, 06:53 - vish: एवम्। मिथ्याभूमौ (व्यावहारिकसत्तास्तरे) हि सगुणब्रह्मणो नारायणस्य देवतान्तराद् भेदः शङ्करभाष्यसम्मतो न वेति जिज्ञासितम्।
22/02/2025, 06:59 - Venkat वेङ्कटः अद्वैती Siva: सगुणब्रह्मणः नारायणरूपमेव वास्तवं अन्यत् किमपि रूपं ते (शंकराचार्याः) न स्वीकुर्वन्ति इति किमपि प्रमाणं न प्रदर्शितं भवद्भिः, अपितु सगुणब्रह्म साधकानुसारेण रूपं धरतीति मया प्रदर्शितं
तद्-रूपविशेषे ऽरूपत्वे वा नास्त्य् आग्रहः।
22/02/2025, 08:11 - Venkat वेङ्कटः अद्वैती Siva: यदि तस्य वास्तविकं रूपं वयं नांगीकुर्मः, तस्य नामः शिवो वा भवतु नारायणो वा, तस्य ईश्वरस्य नामेऽपि अस्मकमाग्रहः नास्ति। श्रुतौ स्मृतौ च ईश्वरस्य शिवरूपेण, विष्णुरूपेण, देवीत्यादि रूपेण बहवः उपासनाः सन्ति, ते सर्वेऽपि अस्माकं प्रामाणिकमेव, तेषाम् सर्वेषां शास्त्रेणैव उक्तत्वात्
मम युक्ततमः अतिशयेन युक्तः मतः अभिप्रेतः इति।”
इति शङ्करार्यवचनं वासुदेवं रुद्रादिभ्यो व्यावर्तयत्य् एव।
पुनर् अन्यत्र हैमवत्या अपि, इन्द्राद् अपि भिन्नम् उक्तं सगुणम् ब्रह्म।
अतः, नाममात्रभेदो न, प्रसक्तगुणक्रियादि-भेदोऽपि विवक्षितः।
22/02/2025, 09:28 - Venkat वेङ्कटः अद्वैती Siva: एकादशानां रुद्राणां द्वादशानां आदित्यानां मध्ये इत्येव विवक्षितः, न तु सर्वज्ञात् परमेश्वरात् भिन्नोऽहमिति विवक्षा
22/02/2025, 09:40 - vish: तावताऽपि द्वादशादित्योभ्यः सूर्यसहितेभ्यो भिन्नम् एव सगुणब्रह्मेत्य् अङ्गीकारेण
“नाम-भेद एव देवेषु, न व्यक्ति-भेद” इति वादो निरस्तः खलु?
अत्र इन्द्रः कथं चिन्तयतीति भाष्ये अभिनयः कृतः - नित्यमेव सर्वज्ञेश्वरेण सह वर्तते इति = इति हेतोः सा परब्रह्मविषयं ज्ञातुं समर्था इति अध्यवसायं कृत्वा इन्द्रः तां उपजगाम इति | अनेन अनुमीयते सा येन सह नित्यवासः तं ब्रह्म इति बोधयति इति | अस्मिन्दर्शने यः सर्वज्ञः ज्ञानी ‘अहं ब्रह्म ’ इत्येव जानाति, न तु अहमन्यः ब्रह्म अन्यः , तादृशब्रह्म अहं जानामि इति |
पूर्वस्मिन् व्याख्याने ‘तस्येन्द्रस्य यक्षे भक्तिं बुद्ध्वा विद्या उमारूपिणी प्रादुरभूत्स्त्रीरूपा । सः इन्द्रः ताम् उमां बहु शोभमानाम् ; सर्वेषां हि शोभमानानां शोभनतमा विद्या । तदा बहु शोभमानेति विशेषणमुपपन्नं भवति । ’ इत्युक्तम् | अस्मिन्व्याख्याने उमा स्वयं विद्यास्वरूपिणी, स्वतन्त्रेणैव ब्रह्म बोधयितुं इन्द्रं प्रति समर्था इति | द्वितीयव्याख्याने तस्याः शिवसंबन्धद्वारा ब्रह्म बोधयितुं सामर्थ्यं कथयति भाष्ये |
भाष्ये अन्यत्र बहुत्र इन्द्रादिसकलदेवविषये ईश्वर, परमेश्वर शब्दप्रयोगो वर्तते | ‘महाप्रलये परमेश्वरानुग्रहादीश्वराणां हिरण्यगर्भादीनां कल्पान्तरव्यवहारानुसन्धानोपपत्तेः । ’ इति ब्रह्मसूत्रभाष्ये | ‘ईश्वराणां हि राजवैवस्वतादीनां निमित्तकारणत्वमेव केवलं प्रतीयते ।’ इति च | ‘सिद्धानामपीश्वराणां दुर्बोधतां जगत्कारणस्य दर्शयतः । ’ ’ न हि, ईश्वराणां लोकपालानां समर्थानां सतां नियन्ता..’ इत्यादिबहूनि उदाहरणानि सन्ति | गीता 16 अध्याये ‘ईश्वरोऽहं अहं भोगी’ इत्यत्रापि ईश्वरशब्दः समर्थः इत्यर्थे | 22/02/2025, 10:20 - भट्ट आशुतोषः AshutoShaH: उपनिषदोक्त दहरादिविद्यानामपि विस्तरेण परमेश्वरशिवपरत्वं प्रदर्शितं भाष्यसहकृतत्वेन श्रीशिवेन्द्रसरस्वतीस्वामिनः ‘परमेश्वरशब्दप्रयोगस्तु न देवतान्तरसाधारणस्स्यात् । किञ्च उमासहायं परमेश्वरमिति दहरविद्यागत परमशिवविषयोमासहायशब्दसामानाधिकरण्याच्च तच्छब्दस्य तद्विषयत्वं निश्चीयते।’ इति तस्योक्तिः। 22/02/2025, 10:33 - V Subrahmanian: भाष्ये परमेश्वरशब्दो निर्गुणब्रह्मविषयेऽपि प्रयुक्तः इत्यत्र इदं एकैदमुदाहरणम् -
आत्मेति तूपगच्छन्ति ग्राहयन्ति च ॥ ३ ॥ ब्रह्मसूत्रम् 4.1.3 इत्यत्र - परमेश्वरशब्दः निर्गुणब्रह्मपरः यतोऽत्र उदाहृतवाक्यानि सर्वाण्यपि निर्गुणब्रह्मबोधकानि -
एवं प्राप्ते, ब्रूमः — आत्मेत्येव परमेश्वरः प्रतिपत्तव्यः । तथा हि परमेश्वरप्रक्रियायां जाबाला आत्मत्वेनैव एतमुपगच्छन्ति — ‘त्वं वा अहमस्मि भगवो देवतेऽहं वै त्वमसि भगवो देवते’ इति; तथा अन्येऽपि ‘अहं ब्रह्मास्मि’ इत्येवमादय आत्मत्वोपगमा द्रष्टव्याः । ग्राहयन्ति च आत्मत्वेनैव ईश्वरं वेदान्तवाक्यानि — ‘एष त आत्मा सर्वान्तरः’ (बृ. उ. ३ । ४ । १) ‘एष त आत्मान्तर्याम्यमृतः’ (बृ. उ. ३ । ७ । ३) ‘तत्सत्यꣳ स आत्मा तत्त्वमसि’ (छा. उ. ६ । ८ । ७) इत्येवमादीनि ।
अस्मिन्दर्शने सगुणब्रह्म = ईश्वरस्तु ‘अहं ब्रह्म’ इति ज्ञातुमनर्हः - जीवेश्वरयोरैक्यासम्भवात् - तयोः गुणजातस्य वैलक्षण्यात् | परन्तु ईश्वरश्बदः निर्गुणेऽपि प्र्युज्यते तत्र तत्र इदि दर्शनार्थम् उपरि उदाहरणम् | तथा च समग्रस्य प्रस्थानत्रयभाष्यस्य अध्ययनादेव एतेषां विषयाणां परिज्ञानं भवति | 22/02/2025, 10:41 - vish: श्रीशिवेन्द्रसरस्वतीस्वामिनोऽस्तु तन् मतम्। मम तु शङ्कराभिप्राये तात्पर्यम्। 22/02/2025, 10:52 - vish: > अस्मिन्दर्शने यः सर्वज्ञः ज्ञानी ‘अहं ब्रह्म ’ इत्येव जानाति, न तु अहमन्यः ब्रह्म अन्यः , तादृशब्रह्म अहं जानामि इति
शाङ्करदर्शने, यः कश्चित् सर्वज्ञो ज्ञानी “अहम् ब्रह्मे"ति मन्येत, न तु “अहं सगुणब्रह्मे"ति।
अतः, भवद्-अनुमाने हेत्व्-आभासः।
22/02/2025, 11:10 - भट्ट आशुतोषः AshutoShaH: शंकराभिप्रायमेव प्रकटितवान् सः।
22/02/2025, 11:26 - V Subrahmanian: This message was deleted
22/02/2025, 11:28 - V Subrahmanian: एवं न, विष्णुसहस्रनाममध्ये ब्रह्मवित् इत्यपि नामास्ति । स भगवान् निर्गुणब्रह्मवित् तथा जगत्कारणं सगुणब्रह्मापि। एवमेव प्रकृते ।
22/02/2025, 11:34 - vish: अत एव मद्-वाक्ये “यः कश्चिद्” इत्य् उक्तम्।
22/02/2025, 11:36 - V Subrahmanian: प्रकृते विशेषो अस्ति।
22/02/2025, 11:39 - vish: तद् एवानुमानेन प्रदर्शयितुम् उपगतो भवान् हेत्वङ्गं कुरुते!
22/02/2025, 11:52 - V Subrahmanian: अत्र विषयावगमो भवति चेदलम् l
23/02/2025, 11:24 - V Subrahmanian: Namaste
SHIVANANDALAHARI Stotra Chanting Classes
Vedanta Bharathi Basavanagudi Ayodhya, is happy to announce commencement of ONLINE SHIVANANDALAHARI STOTRA chanting classes in the auspicious week following Shivarathri.
Those who want to enrol, kindly fill the Googleform for joining the classes.
Please note : Select the Option Student and then fill every column.
Details of the batch timings and days are mentioned in the form itself. Incomplete forms are liable to be overlooked.
Join our classes to connect with the Divine energy of Lord Shiva and experience the bliss of chanting these stotras ! The link for the form is shared below :
https://kishorasudha.blogspot.com/p/shivananda-lahari.html
Dhanyavaadaaha 23/02/2025, 15:52 - V Subrahmanian: Trimurtis are non-distinct amshas of Para Brahma Rama
In the Ramayana Mahatmyam of the Skanda Purana is this verse:
ब्रह्मविष्णुमहेशाद्या यस्यांशा लोकसाधकाः । नमामि देवं चिद्रूपं विशुद्धं परमं भजे ॥ ३
Obeisance to the Supreme Pure Consciousness of which the Trimurtis who are the managers of the Cosmos, are non-distinct parts, amshas.
This depiction of Sri Rama, even though revered popularly as an incarnation of Vishnu, is not uncommon. We see this theme expressed in Thyagaraja’s compositions.
In many compositions of Sri Thyagaraja we see that he held Sri Rama to be Para Brahman and did not restrict Rama to a god distinct from other gods. One example is the song ‘Rama nannu bhrovaraa’ where he says ‘cheemalo brahma shiva keshavaadulalo’ meaning You are the one inherent in all beings from the ant to Brahma and Shiva and Keshava, etc. Thereby he is holding Sri Rama as the Para Brahman whose forms are the gods and Trimurtis and other jivas.
Here is another such kriti ’evara ni…’ where Thyagaraja wonders ‘How did the eminent persons view You - as Brahma or as Shiva or as Vishnu?’
https://thyagaraja-vaibhavam.blogspot.com/2007/07/thyagaraja-kriti-evarani-nirnayinchiri.html
SivuD(a)nO mAdhavuD(a)nO 2kamala
bhavuD(a)nO para-brahmam(a)nO ninn(evarani)
(What did the most Eminent people determine as to who You are, and how did they worship You? – whether Lord Siva or Lord vishNu or brahmA or the Supreme Lord?) He further says that the Shiva mantra ’namah shivaaya’ has ma as the seminal syllable and the Narayana mantra has ‘ra’ and that makes Rama.
mAdhava mantramunaku rA jIvamu(y)I
vivaramu telisina ghanulaku mrokkeda
vitaraNa guNa 4tyAgarAja vinuta (evarani)
(For the Siva mantra (OM namaSSivAya), ‘ma’ is the soul; for the vishNu mantra (OM namO nArAyanAya), ‘rA’ is the soul; I salute the great personages who understand this detail.)
We have seen Annamacharya too holding the Lord of Tirupati as Para Brahman who is looked upon by various sects as their god:
Annamācārya reflects in this song: http://karnatiklyrics.blogspot.in/2011/06/entha-matramuna.html
//The Vaishnavas worship you with reverence as Vishnu. The Vedic philosophers tell that you are the Supreme Consciousness. The Shaivas believe that you are Śiva & the Kapalikas praise you as Adibhairava. The Shakteyas consider you as the manifestation of the supreme power Shakti. People chant your praise in a number of ways. Ignorant people assume that you are insignificant.The wise recognize your infinite greatness.//
[It is noteworthy that Sri Annamācārya distinguishes Vedāntins from ‘vaiṣṇavas’,
koluthuru mimu vaishnavulu, koorimitho vishnudani
palukuduru mimu vaedaantulu, parabrahma anuchu
By ‘Vedāntins’ he obviously refers to Advaitins for they alone hold the Supreme Reality to be ‘Brahman’ beyond all names and forms. Those who hold the highest tattvam to be ‘Viṣṇu’ (the deity identified as Lakṣmipati, etc.) are not vedantins as per this composer. In this kriti he says:
Bhaavamulona .. Baahyamunandunu .. Govinda Govinda ani koluvabo Manasa .. Hari Avataaramule Akhila Devatalu .. Harilonidhe Bramhandambulu ..
[All devatas are incarnations of Hari alone’]
Om Tat Sat
23/02/2025, 15:52 - V Subrahmanian:
வாரந்தோறும் செவ்வாய் கிழமை மாலை 7:30 முதல் 8:30மணி வரை - அருணகிரிநாதர், பாம்பன் சுவாமிகள், குமரகுருபரர் போன்ற அருளாளர்களின் முருகன் திருப்புகழ் பாடல்களை, எளிய இசையுடனும் மிகுந்த பக்தியுடனும் வகுப்பு போல் பாடலைக் கற்றும், பாடியும் அநுபவிக்க விரும்புவர்களுக்கு 👇
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This is a broadcast message. 23/02/2025, 17:43 - V Subrahmanian: சதாசிவம் சத்சங்கம் https://chat.whatsapp.com/ETDBE18pFuXLY7cNe96s6q
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In the previous posts, we saw that Brihad-Yogi Yajnavalkya Smriti describes the Dhyana of Gayatri Devi during Sandhyavandanam and instructs that her Avahana be done with the Ojosi mantra, which was once perceived by the Devas longing for Gayatri Devi’s vision. After the Avahana, one must perform Gayatri Japa and then do the Visarjana of Devi.
आवाह्य यजुषानेन ओजोऽसीति विधानतः । एतद्यजुः पुरा दृष्टं देवैर्दर्शनकाङ्क्षिभिः ॥
तत्रावाह्य जपित्वा तु नमस्कृत्य विसर्जयेत् ॥
~ Brihad-Yogi Yajnavalkya Smriti, 4.29
We have already noted that the incident of the Devas invoking Gayatri with the Ojosi mantra can be traced to an Akhyanika in the Taittiriya Samhita. In this post, along with the Ojosi mantra, we shall examine another Avahana mantra and a Visarjana mantra from the Taittiriya Aranyaka. To our great fortune, Sayanacharya has provided interesting insights in his Taittiriya Aranyaka commentary. The relevant mantras from the Aranyaka along with excerpts from his Bhashya have been attached in the comments. Below is a brief summary of the same.
Avahana Mantra
आया॑तु॒ वर॑दा दे॒वी॒ अ॒क्षरं॑ ब्रह्म॒ सम्मि॑तम् । गा॒य॒त्रीं᳚ छन्द॑सां मा॒तेदं ब्र॑ह्म जु॒षस्व॑ नः । ओजो॑ऽसि॒ सहो॑ऽसि॒ बल॑मसि॒ भ्राजो॑ऽसि दे॒वानां॒ धाम॒नामा॑ऽसि॒ विश्व॑मसि वि॒श्वायु॒स्सर्व॑मसि स॒र्वायुरभिभूरों गायत्रीमावा॑हया॒मि॒ ॥
~ Taittiriya Aranyaka, 10.26
Commenting on the first line, Sayanacharya states that Devi Gayatri is the Adhishthatri of Chandas and has the Chandas as her Upadhi. She is called Varada as she bestows the desired boons. She is invoked during Sandhyavandanam to bless us with the knowledge of the immutable, Vedanta-Pratipadya Brahman.
She is Chandasam Mata, the mother of Gayatri, Trishtubh, and other meters. Since Chandas also means Veda, she is the mother of all Vedas.
Following this, Sayanacharya comments on the Ojosi mantra. He explains that Gayatri Devi is Ojas, the eighth Dhatu, responsible for vitality. She is Saha, the power to overcome adversaries. She is Bala, the inherent strength in the body. She is Bhraja, the divine radiance. The glories of Agni and other deities are merely her names, meaning that she is the very basis of their power. Moreover, she is the entire Jagat and the Ayuh of all beings. She is Abhibhuh, the one who destroys all sins.
The commentary on the next line is particularly remarkable. After the Ojosi mantra, Gayatri Devi is invoked as ॐ गायत्रीमावाहयामि. Sayanacharya could have simply overlooked the Pranava or stated that it is a conventional prefix to a mantra. Instead, due to his devotion to the form of Gayatri Devi, he makes a significant remark on the Pranava, saying:
“ॐ प्रणवप्रतिपाद्य परमात्माऽसि। तादृशीं गायत्रीं मदीये मनस्यावाहयामि।”
“You are the Pranava-Pratipadya Paramatman. I invoke such Gayatri Devi in my mind.”
From this, we understand that Gayatri Devi invoked during Sandhyavandanam is not merely the Adhishthatri of Chandas but is verily the Parabrahman itself, denoted by Om.
Visarjana Mantra
उ॒त्तमे॑ शिख॑रे जा॒ते॒ भू॒म्यां प॑र्वत॒मूर्ध॑नि । ब्रा॒ह्मणे᳚भ्योऽभ्य॑नुज्ञा॒ता॒ ग॒च्छ दे॑वि य॒थासु॑खम् ॥
~ Taittiriya Aranyaka, 10.30
Sayanacharya’s commentary explains: “The mountain named Meru, which stands on the earth, has its highest peak, and upon that peak resides Goddess Gayatri. Therefore, O Devi, having granted permission to the Brahmanas and to your devotees, who are fully satisfied by your grace, may you, without diminishing your bliss, return to your own abode at ease.”
Thus, in the Taittiriya Aranyaka, we find dedicated Avahana and Visarjana mantras for Gayatri Devi in the context of Sandhyavandan, confirming that she is the Upasya deity of Sandhyavandan. From the words of Sayanacharya, we understand that she is not merely the Adhishthatri of Chandas but is verily the Pranava-Pratipadya Paramatman.
Having examined the scriptural references presented in this discussion, it becomes evident that the Dhyana shloka from the Brihad-Yogi Yajnavalkya Smriti is firmly rooted in Taittiriya Samhita and Taittiriya Aranyaka. This establishes that the worship of Gayatri in the form of supreme goddess is not a later innovation but a practice mandated by the Shruti itself.
It is heartening to see that this ancient tradition of worshipping Bhagavati Gayatri, firmly grounded in Shruti, endorsed by authentic Smritis and Puranas, and diligently preserved by the Smartas, continues to be followed even today.
May Bhagavati Gayatri, the Parabrahman itself, bless us and inspire our intellects to always walk the path of Dharma.
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27/02/2025, 22:43 - V Subrahmanian: https://youtu.be/ZDT1OUiC7as?si=phsFDiHtcPnJBlle
28/02/2025, 15:35 - V Subrahmanian:
आमनन्ति चैनमस्मिन् ॥ ३२ ॥
आमनन्ति चैनं परमेश्वरमस्मिन्मूर्धचुबुकान्तराले जाबालाः — ‘य एषोऽनन्तोऽव्यक्त आत्मा सोऽविमुक्ते प्रतिष्ठित इति । सोऽविमुक्तः कस्मिन्प्रतिष्ठित इति । वरणायां नास्यां च मध्ये प्रतिष्ठित इति । का वै वरणा का च नासीति’ । तत्र चेमामेव नासिकाम् ‘सर्वाणीन्द्रियकृतानि पापानि वारयतीति सा वरणा, सर्वाणीन्द्रियकृतानि पापानि नाशयतीति सा नासी’ इति वरणानासीति निरुच्य, पुनरप्यामनन्ति — ‘कतमच्चास्य स्थानं भवतीति । भ्रुवोर्घ्राणस्य च यः सन्धिः स एष द्युलोकस्य परस्य च सन्धिर्भवति’ (जा. उ. २) इति । तस्मादुपपन्ना परमेश्वरे प्रादेशमात्रश्रुतिः । अभिविमानश्रुतिः प्रत्यगात्मत्वाभिप्राया । प्रत्यगात्मतया सर्वैः प्राणिभिरभिविमीयत इत्यभिविमानः । अभिगतो वायं प्रत्यगात्मत्वात् , विमानश्च मानवियोगात् इत्यभिविमानः । अभिविमिमीते वा सर्वं जगत् , कारणत्वादित्यभिविमानः । तस्मात्परमेश्वरो वैश्वानर इति सिद्धम् ॥ ३२ ॥
01/03/2025, 20:15 - V Subrahmanian:
It is the essence of prudence to understand the traps inthe form of desires before one succumbs to them.
03/03/2025, 14:33 - V Subrahmanian: https://docs.google.com/forms/d/e/1FAIpQLSe1_w7_xARfFr8STIFfQNIfRh76iO6lgJ6qnS5F_QqoV6Xwgg/viewform
03/03/2025, 14:33 - V Subrahmanian:
नोऽकस्मादार्द्रमेधः स्पृशति च दहनः किं तु शुष्कं निदाघा - दार्द्रं चेतोऽनुबन्धैः कृतसुकृतमपि स्वोक्तकर्मप्रजार्थैः । तद्वज्ज्ञानाग्निरेतत्स्पृशति न सहसा किं तु वैराग्यशुष्कं तस्माच्छुद्धो विरागः प्रथममभिहितस्तेन विज्ञानसिद्धिः ॥ Shatashloki ४० ॥ Fire does not light moist firewood, but it instantly burns dry wood in the heat of summer. Similarly, a mind that is moistened by attachments, even if it has performed virtuous deeds, is not immediately receptive to the fire of knowledge. However, that very knowledge touches a mind dried by dispassion. Therefore, pure detachment is first emphasized, for through it, the perfection of wisdom is attained.
Learn the concise yet profound text Shatashloki, which covers the fundamental principles of Vedanta from some of the most learned scholars. Registration Link: https://tinyurl.com/sringeri
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04/03/2025, 18:17 - V Subrahmanian:
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05/03/2025, 13:51 - +91 ???? 46918:
🌎 ಶ್ರೀ ಶಂಕರ ಹೆಚ್ಡಿ ವಾಹಿನಿ ಮರು ಪ್ರಸಾರ 🌎
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ಶ್ರೀಮತಿ ಪಾವನಾ ಮತ್ತು ಡಾ ಪದ್ಮನಾಭ ಮರಾಠೆಯವರ ಸುಪುತ್ರ ಚಿ.ಪ್ರದ್ಯೋತನ ಬ್ರಹ್ಮೋಪದೇಶ ಸಂದರ್ಭ
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🛑https://youtu.be/4Akkwu9-ykg?si=jCT4z7mexHkIZdEX🛑 07/03/2025, 01:26 - V Subrahmanian: https://youtu.be/qWxtBMX8_0Y?si=KBqmCZ1_Ugom4DXu 07/03/2025, 10:23 - V Subrahmanian: साधन पञ्चकम्-sAdhana panchakaM- 40 INSTRUCTIONS-OF- Sankaracharya-by-Vid.Sri-Jaishankar Narayan JI https://youtu.be/d7ABfiEK41U 07/03/2025, 12:16 - V Subrahmanian: Sabari malai Ayyappa - Harihara putra birth - Skanda Purana: Sanskrit verses with Tamil and English gist.
https://groups.google.com/g/advaitin/c/gHk-DCsrqAE Full post.
In this page, 321, first verse 20, states the birth of Hariharaputra, shAstA:
https://archive.org/details/SriSkandaPuranam-SankaraSamhitaPart2/page/n319/mode/2up
We are pleased to announce the commencement of NYAYA SASTRAM (In Tamil and Sanskrit Medium) Online on Skype,
by Brahmasri NAVEEN RADHAKRISHNAN SARMA
He has agreed to teach Nyaya Sastra each Sunday, At 7.00 p.m. starting
Sunday, March 09th.
The text covered will be TARKA SANGRAHA along with DEEPIKA.
Sri Naveen Sarma is a Vidwan of Kanchi Sankara Matam. He has studied Nyaya Sastram under Brahmasri Naveena Holla. He holds a Masters Degree and a Doctorate, on this subject. He has been decorated with Titles Tarkaratnam and Vidwanmani.
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- ಮಿಥುನ್ ಗುಡ್ಡೇತೋಟ, ಬೆಂಗಳೂರು
08/03/2025, 15:35 - V Subrahmanian:
08/03/2025, 15:35 - V Subrahmanian: The above is on the AnandamayAdhikaraNam and antaradhikaraNam. 08/03/2025, 17:30 - V Subrahmanian: https://www.facebook.com/share/1FBD9EzRSQ/ 08/03/2025, 22:09 - V Subrahmanian: https://youtu.be/-ANsv4iDq4Y?si=fs8gGvfN7fjrMH1m 09/03/2025, 22:08 - V Subrahmanian: 09/03/2025, 23:06 - V Subrahmanian: One more instance of Shankara specifying ‘kAraNa shareeram’
In the Bh.Gita Bhashya 13.27, explaining the term Parameshwara, Shankara says:
परमेश्वरं देहेन्द्रियमनोबुद्ध्यव्यक्तात्मनः अपेक्ष्य परमेश्वरः, Brahman is Parameshwara in relation to the body, sense organs, manas, buddhi and avyakta selves. In other words it is the pancha kosha vyatirikta chaitanyam that is stated in this verse:
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् । विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥ २७ ॥ 13.27
He sees who sees the supreme Lord as existing equally in all beings, and as the Imperishable among the perishable.
The word avyakta used by Shankara in the Bhashya along with the deha = sthUla shareeram, indriya, manas buddhi = sUkshma sharIram and avyakta = kAraNa shareeram comes out very clearly.
In this very chapter, for the very last verse:
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा । भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥ ३४ ॥
Those who know thus through the eye of wisdom the distinction between the field and the Knower of the field, and the annihilation of the Matrix of beings,-they reach the Supreme.
In the bhashya Shankara, for the term bhUta prakriti says:
भूतानां प्रकृतिः अविद्यालक्षणा अव्यक्ताख्या,
the cause of all bhUtas is prakriti of the nature of avidya and adds ‘called avyakta’. Here are some instances where Shankara uses the term avyakta and gives the meaning prakriti/maya/avidya:
Please read the full post here:
https://groups.google.com/g/advaitin/c/uY1KzPMr_D4
10/03/2025, 10:32 - V Subrahmanian: Please share contact of anyone teaching Bhagavadgita chanting online, preferably in Bangalore. Thanks.
10/03/2025, 19:12 - V Subrahmanian:
10/03/2025, 21:55 - V Subrahmanian: https://www.youtube.com/live/3PrC-W1UzJk?si=l4HUnvhKvHQ1Tcf4
10/03/2025, 22:24 - +91 ???? 40969: https://www.youtube.com/watch?v=j8HhbU37XEE
10/03/2025, 22:24 - +91 ???? 40969: By Shri KS Maheswaran Namboothiri
11/03/2025, 09:54 - V Subrahmanian: https://www.youtube.com/live/JOXamPo7CQs?si=scu1u-hbUQHgcriJ
11/03/2025, 10:23 - V Subrahmanian: Sri MDS speaking now. 👆🏿
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11/03/2025, 11:50 - V Subrahmanian: https://www.youtube.com/live/qwEmq6ve5GQ
12/03/2025, 09:56 - +91 ???? 41882: https://youtube.com/live/jBuo_O8KsZo?feature=share
12/03/2025, 11:45 - +91 ???? 41882: https://www.youtube.com/live/lzVckwYRAYU?feature=shared
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13/03/2025, 11:26 - +91 ???? 41882: https://www.youtube.com/live/lXcdrqmYdPU?si=l5tdEXJVAlHkGb8f
13/03/2025, 13:05 - Natraj नटराजः Maneshinde: ===========================
Swami Narasimha Saraswati and the Shringeri Guru Parampara: An Inseparable Connection
Swami Narasimha Saraswati, regarded as an incarnation of Lord Dattatreya, is one of the most influential Acharyas of the Advaita Sampradaya. It would not be an exaggeration to state that the Smārta tradition thrived in Uttara-Karnataka and Maharashtra largely due to the efforts of this great Mahātman.
As the Shringeri Sannidhanam is currently visiting Ganagapura, which houses the Nirguna Padukas of Shri Narasimha Saraswati Maharaj, it is an opportune moment to explore the Guru Parampara of Swami Maharaj.
The Guru Parampara of Swami Narasimha Saraswati is described in the 12th chapter of the Guru Charitra. Below are the Marathi verses:
आदिपीठ ‘शंकर’ गुरु । तदनंतर ‘विष्णु’ गुरु ।त्यानंतर ‘चतुर्वक्त्र’ गुरु । हें मूळपीठ अवधारीं ॥९॥
तदनंतर ‘वसिष्ठ’ गुरु । तेथोनि ‘शक्ति’, ‘पराशरु’ ।त्याचा शिष्य ‘व्यास’ थोरु । जो कां अवतार विष्णूचा ॥११०॥
तयापासूनि ‘शुक’ गुरु जाण । ‘गौडपादाचार्य’ सगुण ।आचार्य ‘गोविंद’ तयाहून । पुढें आचार्य तो ‘शंकर’ जाहला ॥११॥
तदनंतर ‘विश्वरुपाचार्य’ । पुढें ‘ज्ञानबोधीगिरिय’ ।त्याचा शिष्य ‘सिंहगिरिय’ । ‘ईश्वरतीर्थ’ पुढें झाले ॥१२॥
तदनंतर ‘नृसिंहतीर्थ’ । पुढें शिष्य ‘विद्यातीर्थ’ ।‘शिवतीर्थ’, ‘भारतीतीर्थ’ । गुरुसंतति अवधारीं ॥१३॥
मग तयापासोनि । ‘विद्यारण्य’ श्रीपादमुनि ।‘विद्यातीर्थ’ म्हणोनि । पुढें झाला परियेसा ॥१४॥
त्याचा शिष्य ‘मळियानंद’ । ‘देवतीर्थसरस्वती’ वृंद।तेथोनि ‘सरस्वतीयादवेंद्र’ । गुरुपीठ येणेंपरी ॥१५॥
यादवेंद्र मुनीचा शिष्य । तोचि ‘कृष्णसरस्वती’ विशेष ।बहुकाळींचा संन्यासी । म्हणोनि विशेष मानिती ॥१६॥
येणेंपरी श्रीगुरुनाथ । आश्रम घेती चतुर्थ ।संन्यासमार्गस्थापनार्थ । श्रीनृसिंहसरस्वती ॥१७॥
Based on these verses, the Guru Parampara can be listed as follows:
- Shiva
- Vishnu
- Chaturmukha Brahma
- Vasishtha
- Shakti
- Parashara
- Vyasa
- Shuka
- Gaudapada
- Govinda Bhagavatpada
- Adi Shankaracharya
- Vishvarupa Acharya
- Jnana-Bodhagiri
- Simhagiri
- Ishvara Tirtha
- Narasimha Tirtha
- Vidya Tirtha
- Shiva Tirtha
- Bharati Tirtha
- Vidyaranya
- Vidya Tirtha
- Maliyānanda Saraswati
- Deva Tirtha Saraswati
- Yadavendra Saraswati
- Krishna Saraswati
- Narasimha Saraswati
It is beyond doubt that the Guru Parampara mentioned in Guru Charitra (GCP) is essentially the Shringeri Guru Parampara (SGP). A comparison of the two reveals that they are identical up to Swami Vidyaranya, with only minor differences:
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After Vishvarupa Acharya, SGP includes Nityabodhaghana, Jnanaghana, Jnanottama, and Jnanagiri, whereas GCP seems to consolidate these as Jnana-Bodha-Giri.
-
GCP includes an additional name, Shiva Tirtha, between Vidya Tirtha and Bharati Tirtha.
Thus, in addition to blessing the Advaita tradition with luminaries such as Vidya Tirtha, Bharati Tirtha, and Vidyaranya, the Shringeri Guru Parampara has also given us Swami Narasimha Saraswati Maharaj, who remains deeply revered by the āstikas of Maharashtra and Uttara-Karnataka.
It is heartening to see this oneness further reinforced by the visit of the Sringeri Jagadgurus to Ganagapura and their grand reception by the āstikas of the region.
Image courtesy: Sringeri Nammuru - ಶೃಂಗೇರಿ ನಮ್ಮೂರು
13/03/2025, 13:05 - Natraj नटराजः Maneshinde:
Namaskara ji Pranam
Please accept my humble request
Shankarajayanti this year is on May 02 Friday. This is the Eleventh year we are part of this program in Srinagar. We request you to join us to pray for Peace, Prosperity and National Harmony. Lets pray for One India Strong India. Started in 2014, the program has grown in size with many devotees across India visiting. Program has received wide media coverages. Many Santh, Sadhu are visiting to pray for the nation and are blessing the program. We have been praying for improvement in local economy, resettlement of displaced people, Longevity of soldiers, opening of Sharada peeth. We will arrange for free food distribution to all devotees and we will organise puja from morning with support of temple and local administration to pray for the nation. We request your support, guidance and presence on at Shankaracharya hill Srinagar. This year we are doing special sankalpa to pray for establishing Sringeri Shankara mutt branches in Srinagar.
This is a very sacred temple of Bharat as Adi guru Shankaracharya had mediated here during the journey in Kashmir .
www.shankaracharyahill.in is a website made by devotees like us to make this place more prominent. This temple is maintained by J&K Dharmarth trust and ASI protected .
Om Namah shivaya
Team One India Strong India
Bellur Laxminarayana,
Vidhu Sharma,
Paneendra Bellur,
9880784082 14/03/2025, 17:07 - V Subrahmanian: https://www.shankaracharyahill.in/ 14/03/2025, 17:23 - V Subrahmanian: No default form/body for Ishwara - Shankara says in Brihadaranyaka Bhashya
In the Brihadaranyaka Upanishad there is the famous AntaryAmi BraAhmaNam: 3rd chapter, 7th brahmanam. Therein the Para Brahman is presented as the Antaryami of all beings with a view to finally establish that the jiva chaitanyam is non-different from the Antaryami chaitanyam. A long list of ‘beings’ is given and the first one is Prithvi devatA. Shankara gives an elaborate commentary only here and the theme applies to the rest of the beings too. Shankara says, in essence, that the AntaryAmi, inner controller/impeller of this Prithvi devatA is Brahman and it is the body-mind-organs complex of this Prithvi that is being impelled/controlled/activated by Brahman. And most importantly Shankara says: the body-mind-organ complex of the Prithvi devatA is that of this AntaryAmi which has no default body-organ-complex:
Pl. read the full post with all the Bhashya quotes here:
https://groups.google.com/g/advaitin/c/KJOKwxrB5KQ
15/03/2025, 09:38 - +91 ???? 41882: https://youtube.com/live/eXbo36YvZMY?feature=share
15/03/2025, 11:18 - +91 ???? 41882: https://youtube.com/live/IGzpt1ah6-A?feature=share
16/03/2025, 10:03 - +91 ???? 41882: https://youtube.com/live/hEVwrUFrbe4?feature=share
16/03/2025, 12:07 - +91 ???? 41882: https://www.youtube.com/live/E34VNntOn-M?si=Zgr9VkApzCSXOma8
16/03/2025, 15:15 - +91 ???? 41882: https://youtube.com/live/U9Jkp0SV6hE?feature=share
16/03/2025, 22:11 - V Subrahmanian: https://www.facebook.com/sandeepd.dixit/posts/pfbid02z7Kks59jjY67fA6LvVmPripC1UnGTrSceNEvQLQWyEH6tm25EwdFzFvVu9S5op42l
16/03/2025, 22:33 - V Subrahmanian:
https://www.youtube.com/live/5X5xfpIM3jU?si=7oxj5OUQH8vwL4Z4 18/03/2025, 09:38 - +91 ???? 41882: https://www.youtube.com/live/9fTGMEJazeI?feature=shared 18/03/2025, 11:28 - +91 ???? 41882: https://youtube.com/live/Sd1lgDafiBU?feature=share 18/03/2025, 11:57 - +91 ???? 40969: नमस्सर्वेभ्यः। “परा” इति उपसर्गात् “अय्” धातोः लट्-लकारे परे “पलायते” इति रूपं सिद्ध्यति। उपसर्गार्थचन्द्रिकायाम् इदम् निर्दिश्यते ( https://ashtadhyayi.com/dhatu/01.0546?tab=chandrika&scroll=dhatuform-1010546-ting-alat-0&scrollcolor=cyan&scrolloffset=400 )
अत्र उपसर्गस्थस्य रेफस्य लकारादेशः केन सूत्रेण भवति इति ज्ञातुमिच्छामि।
18/03/2025, 13:16 - +91 ???? 47648: उपसर्गस्यायतौ ८.२.१९
18/03/2025, 13:26 - +91 ???? 40969: 🙏
18/03/2025, 15:33 - V Subrahmanian:
Geeta Govinda Samskrita Sangha is conducting
25th VASANTHA SHIBIRA - SUMMER CAMP - 2025 FOR CHILDREN To make them Cultural Ambassadors of Bharatha
Register here immediately - https://tinyurl.com/ggsscamp25
From 11/04/25 to 03/05/25
At Vidya Samskruti, Vyalikaval Education Society School behind Chowdaiah Memorial Hall, Vyalikaval, B’lore-03.
For Age: 2nd std - 4th std - Timings: 8:45AM to 11:00AM For Age: 5th std onwards -Timings: 8:45AM to 1:30PM.
Children will be taken for a one day Devalaya Darshana.
Inauguration: 10/04/25 at 4:00 PM. Valedictory: 02/05/25 at 5:00 PM Devalaya Darshanam: 03/05/25
Limited seats !!! Hurry !!!
Contact 9620455533, 9980511512 for more details. 20/03/2025, 11:46 - V Subrahmanian: RamaRamaRamaRamaRama,
Geeta Govinda Samskrita Sangha is conducting
25th VASANTHA SHIBIRA - SUMMER CAMP - 2025 FOR CHILDREN To make them Cultural Ambassadors of Bharatha
Children will learn Stotra, Gita, music, Yoga, Vedic Math, Stories, Group Dynamics, Games, Spoken Sanskrit, Rangoli, Rhymes, Art and many more ….. from experienced teachers.
Children will be taken for a one day Devalaya Darshanam.
This year at
- Vyalikaval - 9620455533
- Nanda Kishore Bhavan - 9945043165
- Vidyaranyapura - 9481905574
- Sahakarnagar - 9900211196
Visit https://tinyurl.com/ggsscampdetails or www.ggss.org.in for more details.
Limited seats !!! Hurry !!!
20/03/2025, 11:46 - V Subrahmanian:
https://adbhutam.wordpress.com/wp-content/uploads/2025/03/brahman-is-sarvanama-sarvarupa-autosaved.pdf 20/03/2025, 22:47 - V Subrahmanian: *Vedanta Bharati, Bengaluru *Dear Pariwaara,
Under the divine presence of Sri Shankara Bharati Swamiji (Yadathore Sri Yoganandeshwara Saraswati Mutt), a special lecture by Swami Niranjanananda Saraswati, the esteemed head of the Bihar School of Yoga and a revered spiritual luminary known for seamlessly blending ancient yogic wisdom with modern living, has been organized on March 23, 2025, at 2:00 PM at Sri Ramakrishna Ashram, Basavanagudi. Swami Niranjanananda Saraswati, a direct disciple of Swami Satyananda Saraswati, has dedicated his life to spreading the transformative power of yoga, Vedanta, and spiritual sadhana across the world.
Topic: Impact of Adi Shankaracharya’s Teachings on Indian Culture
We earnestly request you to block your time and participate in full, immersing yourself in this enriching discourse. Your presence will add value to this divine occasion. 21/03/2025, 11:46 - V Subrahmanian: The country’s first Brahmin Bhavan to be inaugurated in Delhi on the auspicious occasion of Gudi Padwa and YouTube channel of Akhil Bharatiya Brahman Mahasangh (ABBM) being launched
ABBM has decided to set up Brahmin Bhavans in major cities of India. The first Brahmin Bhavan will be operational in the country’s capital Delhi from Gudi Padwa.
There will be good accommodation facilities for the members of the Brahmin community coming to the capital of India from all over the country. This building will include, • Career Guidance Center, • Hostel for students, • Meeting Hall • ABBM’s central office
Pure Brahmin vegetarian food will be provided here. A banquet hall with a seating capacity of 300 people will be available for organizing conferences, meetings and get-togethers. The Brahmin community from all over the country will be able to hold their programs in Delhi.
ABBM has proposed to build such Brahmin Bhavans in Pune, Mumbai, Bengaluru, Varanasi and Ayodhya in the near future.
Founded by Dr. Govindji Kulkarni in 2007, ABBM is a national level organization working through its 32 different sections (cells) and is touching almost every aspect of the society.
With the aim of bringing all Brahmin industrialists and social leaders on one platform, ABBM has established a national platform called ‘Brahmodyog Foundation’. It’s a unique platform of visionary Brahmins who are committed to shaping the future of society. Brahmodyog National Conferences were successfully organized in Aurangabad, Pune and Delhi.
ABBM through Brahmodyog Foundation is working in six areas for the upliftment of the last segment of our society. The future work of the organization is
- Construction of Brahmin Bhavans and Hostels in selected metropolitan cities
- Construction of Vocational Training Centers
- Preparation Training for UPSC Examinations
- Entrepreneurship Development:-Self-reliant Brahmin Project
- Establishment of Veda Pathshalas and Gaushalas and providing assistance to them
- Scholarships for Education to Brahmin Students
Affordable accommodation is a big problem for students from rural areas in big cities. This deprives deserving students of quality education. Therefore, it is planning to construct hostels for Brahmin students at very low fees. The buildings will be rented for this purpose. These hostels will accommodate about 500 students.
Along with this, now the Brahmin community’s official YouTube channel will also be launched on the auspicious occasion of Gudi Padwa. Through this channel, the official response and opinion of ABBM will be conveyed. Along with this, interviews and guidance from dignitaries from various fields will be provided.
Congratulations to this first Brahmin Bhavan and the YouTube channel of ABBM.
contact no: 9840331427
21/03/2025, 14:07 - V Subrahmanian: देहादिव्यतिरिक्तत्वं स्वप्रभत्वमसंगता.. Does anyone recall the full form of this verse and its author/source ? Thanks.
21/03/2025, 15:40 - भट्ट आशुतोषः AshutoShaH: देहादिव्यतिरिक्ततवं स्वप्रभत्वमसङ्गता । स्वप्नप्रसङ्गतस्त्वेतस्रयमत्र प्रपञ्च्यते ॥
Maybe it occurs in Brihadaranyaka Vartika sara.
21/03/2025, 16:09 - +91 ???? 47648: Yes, br̥hadāraṇyakavārtikasāra 4.3.2
देहादिव्यतिरिक्तत्वं स्वप्रभत्वमसङ्गता । स्वप्नप्रसङ्गतस्त्वेतत्त्रयमत्र प्रपञ्च्यते ॥
अद्वैतत्वं दृष्ट्यलोप आनंदेकस्वभावता ॥ इदं त्रयं खुषुप्तस्य प्रसङ्गेनोपपाद्यते ॥ ३ ॥ Cited in Sri Dakshinamurtinstotram English Vol 2 several times. Anubhuti prakasha 18.24,25 of Swami Vidyaranya
Also found in Vartika saara of Swami Vidyaranya on this page 793 and 794 both shlokas:
https://archive.org/details/qRVy_brihadaranyak-vartik-saar-of-vidyaranya-with-laghu-sangrah-tika-of-maheshvar-tir/page/n305/mode/2up
21/03/2025, 22:57 - V Subrahmanian: https://youtube.com/shorts/tuyCq1Ud7R0?si=i2c8rTtwORBSdy3Y
21/03/2025, 23:12 - V Subrahmanian:
Vedanta Classes: Completion of Fundamentals of Vedanta and Commencement of Atma Bodha
ओम् श्रीगुरुभ्यो नमः 🙏
HariH Om
Over a year ago, we started a weekly online class titled “Fundamentals of Vedanta” to share the introductory teachings with interested students. These classes systematically introduce topics in Vedanta as presented by the traditional teachings to provide a Bird’s-eye view of Vedanta. For those already familiar with the teachings, we dive deeper into the foundational aspects to help clarify one’s understanding and strengthen one’s resolve for the pursuit, addressing possible doubts and misconceptions along the way. As part of this series, we also completed the study of the Tattva Bodha. The overall content is drawn from the teachings of Puya Swami Dayananda-ji (my Parama Guru) and Swami Paramarthananda-ji (my Guru). With Ishvara’s and Guru’s grace, this course has been completed recently.
For anyone interested:
- The complete playlist with all 56 classes in the Fundamentals series (including Tattva Bodha) can be accessed at:
https://youtube.com/playlist?list=PL-AEdGUyf5SfB2Er6pm0zZSax1Ow46j32&si=OSOEaNKADF3mEJQn
All class recordings (past and future) are/will be available on YouTube on the “Advaita-Drishti” channel at:
https://www.youtube.com/@Advaita-Drishti
You are welcome to subscribe to the channel to get updates on new content.
- We plan to commence with the study of Atma Bodha next. Atma Bodha is an important PrakaraNa grantha that presents the entire teaching of Vedanta in a simple manner with insightful examples.
If anyone is interested in joining these live classes on Sundays at 7 a.m. IST, please email satyan.ch...@advaitadrishti.org with a brief introduction about yourself and your background in Vedanta.
Om —Satyan advaitadrishti.org 24/03/2025, 16:39 - V Subrahmanian: https://youtu.be/pLWb4dFiS6Y 24/03/2025, 18:27 - V Subrahmanian: Vakyartha Sabha live now from Dharwad https://www.facebook.com/share/v/12GTbDK13EL/ 24/03/2025, 18:28 - V Subrahmanian: Vakyartha Sabha followed by Sanmana to Pandits - Live now from Dharwad https://youtube.com/live/NuELtPY217U 24/03/2025, 22:34 - V Subrahmanian: Mallinatha Vedanta Vaidushyam’ an essay (partial) by M M Goda Subrahmanya Shastri Gaaru
मल्लिनाथवेदान्तवैदुष्यम् Please read the Sanskrit article in the below link:
https://groups.google.com/g/bvparishat/c/UvFe8mvA9bE/m/yY79wJoqAQAJ?utm_medium=email&utm_source=footer
24/03/2025, 23:05 - V Subrahmanian: Swami Sri Sivananda has summarized numerous Drishtanthas found in vedanta texts in the link below
https://www.sivanandaonline.org/?cmd=displaysection§ion_id=781
25/03/2025, 15:19 - V Subrahmanian: Streaming now: Jayanti of “Sri Abhinava Shankara” from Narasimha Vana Sringeri
https://www.facebook.com/share/v/1A4YUqGgDz/
25/03/2025, 15:23 - V Subrahmanian: https://www.youtube.com/watch?v=mgC_57ean9Y YouTube link of the above live streaming.
25/03/2025, 20:16 - +91 ???? 46918:
BHAGAVAD GEETABASHYARKA PRAKASIKA BOOK LINK’S.
http://www.archive.org/details/BhagavadGeetaBashyarkaPrakasika-Part1 http://www.archive.org/details/BhagavadGeetaBashyarkaPrakasika-Part-2 http://www.archive.org/details/BhagavadGeetaBashyarkaPrakasika-Part-3 http://www.archive.org/details/BhagavadGeetaBashyarkaPrakasika-Part-4
http://www.archive.org/search.php?query=bellamkonda%20AND%20collection%3Aopensource
The last link above is for many books of Bellamkonda RamaRaya Kavi - Many in Telugu too. 29/03/2025, 06:44 - vish: A friend wants an english translation of this advaitin vaiShNava work - https://archive.org/details/ramasubba/Mahasaivamatamardanam/page/n11/mode/2up
Is one available?
29/03/2025, 09:18 - V Subrahmanian: To my knowledge none of Ramasubba Sastry’s works is translated to English.
29/03/2025, 13:05 - Natraj नटराजः Maneshinde: This message was deleted
29/03/2025, 13:05 - Natraj नटराजः Maneshinde:
29/03/2025, 13:05 - Natraj नटराजः Maneshinde:
29/03/2025, 13:06 - Natraj नटराजः Maneshinde:
29/03/2025, 13:30 - Natraj नटराजः Maneshinde: ==================
Guru Parampara of Shri Nrusimha Saraswati: A Corroborative Evidence from Bihar
Shri Nrusimha Saraswati Maharaj, revered as an incarnation of Lord Dattatreya, played a pivotal role in reviving Sanatana Dharma and instilling dharmacharana among the masses. As described in the Guru Charitra, he tirelessly traversed the land, guiding people on the path of dharma. His spiritual legacy extends far beyond Maharashtra and Karnataka, leaving an indelible mark on seekers across the country. By his divine grace, I recently came across compelling evidence that further substantiates the breadth of his influence. As a humble offering at his sacred Padukas, I wish to share this discovery, which not only corroborates the Guru Parampara mentioned in Guru Charitra but also suggestive of his far-reaching spiritual lineage.
In a previous post, we examined the Guru Parampara of Shri Nrusimha Saraswati Maharaj as mentioned in the 12th chapter of Guru Charitra. There, we established that Swami Maharaj’s Guru Parampara aligns with the Shringeri Guru Parampara. An additional point relevant to this discussion is the mention of Maharaj’s shishyas (disciples) in the 13th chapter of Guru Charitra. The text briefly describes them as follows:
असतां तेथें वर्तमानीं । प्रख्यात झाली महिमा सगुणी । शिष्य झाले अपार मुनि । मुख्य माधवसरस्वती ॥१८॥
तया शिष्यांचीं नामें सांगतां । विस्तार होईल बहु कथा । प्रख्यात असती नामें सात । सांगेन ऐक एकचित्तें ॥१९॥
बाळसरस्वती कृष्णसरस्वती । उपेंद्र-माधवसरस्वती । पांचवा असे आणीक यति । सदानंदसरस्वती देखा ॥२०॥
ज्ञानज्योतिसरस्वती एक । सातवा सिद्ध आपण ऐक । अपार होते शिष्य आणिक । एकाहूनि एक श्रेष्ठ पैं ॥२१॥
These verses indicate that Shri Nrusimha Saraswati Maharaj had seven principal disciples: Bala Saraswati, Krishna Saraswati, Upendra Saraswati, Madhava Saraswati, Sadananda Saraswati, Jnanajyoti Saraswati, and Siddha (the narrator of Guru Charitra). Among them, Shri Madhava Saraswati was his foremost disciple—an important detail to bear in mind.
Now, coming to the main topic, there exists a Shakta Upasana manual titled Gadyavallari, authored by a certain Mallikarjuna Yogindra. A manuscript of this work, dated to 1736, was discovered in Sitamarhi, Bihar. At the beginning of the text, the author lists the Guru Parampara of his lineage. It is well known that this parampara corresponds precisely with the Shringeri Guru Parampara and has been cited in historical accounts of the Matha. However, what is truly remarkable is that the name of Shri Nrusimha Saraswati Maharaj—along with that of his disciple Madhava(endra) Saraswati—appears in this lineage!
The manuscript excerpts are attached in the comments, but the Guru Parampara mentioned in Gadyavallari is as follows:
- Shiva
- Vishnu
- Brahma
- Vasishtha
- Shakti
- Parashara
- Vyasa
- Shuka
- Gaudapada
- Govindapada
- Shankara Bhagavatpada
- Vishvarupacharya
- Bodhghanacharya
- Jnanaghanacharya
- Jnanottama Shivacharya
- Jnanagiri
- Simhagiri
- Ishvara Tirtha
- Nrusimha Tirtha
- Vidya Tirtha Shiva (Vidya Tirtha is also known as Vidya Shankara Tirtha and Vidya Tirtha Maheshvara, justifying the suffix ‘Shiva’ in his name)
- Bharati Tirtha
- Vidyaranya
- Malayananda Saraswati
- Deva Tirtha Saraswati
- Yadavendra Saraswati
- __________ Saraswati [A missing name, likely due to manuscript damage]
- Nrusimha Saraswati
- Madhavendra Saraswati
- Mallikarjuna Yogindra
Upon comparing this list with the Guru Parampara described in Guru Charitra’s 12th chapter, it is evident that the Nrusimha Saraswati mentioned here is the same revered Acharya whom we recognize as the incarnation of Lord Dattatreya. The 26th name preceding Nrusimha Saraswati can reasonably be inferred as Krishna Saraswati, based on Guru Charitra’s description. Similarly, Madhavendra Saraswati can be identified with Madhava Saraswati, the prime disciple of Swami Nrusimha Saraswati.
This finding from Bihar—geographically distant from Maharashtra and Karnataka—provides independent verification of the Guru Parampara detailed in Guru Charitra. Not only does it reinforce the lineage of Shri Nrusimha Saraswati Maharaj, but it also strengthens the fact that his Guru Parampara is identical to the Shringeri Guru Parampara. Additionally, this evidence suggests that Shri Nrusimha Saraswati was a Devi Upasaka and that his discipleship extended as far as Bihar.
It is our utmost fortune to consider ourselves humble devotees of Shri Nrusimha Saraswati Maharaj and followers of the sacred lineage of Shringeri. May we always remain worthy recipients of their divine grace.
With the Benign Blessings of Sri Sri Mahasannidhanam, escorted by two giant elephants and Vedic Pandits
Sri Sri Sannidhanam entered the super imposing grand pandal(shamiana) to initiate the Auspicious commencement for the Vajrothsava Vedic Festival.
A temporary Vedic Village to house 600 Pandits is already in place.
CEO & Administrator Guru Seva Nirata Sri P.A.Murali while speaking to an important dignitary said, though the planning was done by the system, execution responsibility was shouldered by the Mela Adhikari(official convenor’s designation in Maha Kumbh) who is none other than our Krishnamoorthigal, the Blessed individual serving Sri Sri Mahasannidhanam 24X7 for more than 4 decades.
The brief sketch of the arrangements. 60 huge rooms, 75 plus washroom facilities, a dining hall to accommodate hundreds of people.
Coming to the imposing Gigantic Pandal to house 600 pandits and several hundred Sishyas, including a Gallery for those willing to witness the religious happenings every day. This is besides a huge car parking facility and a neat pathway for everyone to access and reach with no discomfort.
This temporary village is just behind our Guru Bhavanam.
Sri Sri Sannidhanam came around 8.30 am and Graced the Beginnings which was spread over 90 minutes.
A First of its Kind Panchayadhana Aradhanai commenced today. It commenced with the Sankalpa for Mahaganapathi followed by Surya Bhagavan.
Laksha Modaka Ganapathi Homam (spread over 10 days - 10000 a day) and offerings to Adhitya commenced today.
Tomorrow Sankalpa would be performed for commencement of Athi Rudram and Sahasra Chandi, following by Offerings of Pooja, Japa and Homa for Maha Vishnu.
All the five homams including Japams would happen under one roof, the Master Pandal.
11 Homa Kundas for Athi Rudram, 10 Homa Kundas for Sahasra Chandi and separate Homa Kundas for Mahaganapathi, Maha Vishnu and Adithya.
Acharya also initiated Pandits to perform various Japas for Goddess Gowri, Vanadurga, Saraswathi, Mahalakshmi and other deities too.
The most important aspect which would draw anyone’s attention is Vedic Pandits Team which is filled with young and energetic youth, evidently vindicating the obvious truth of sustenance of our Sanatana Dharma.
Will it not be a feast to watch all these actions happening in one place and simultaneously too.
The moving moments was the Sankalpa taken by the Acharya
For the 75th Vardanti of His Guru Sri Sri Mahasannidhanam
The Sankalpa was filled with prayers for the peace, progress, prosperity and harmony of Bharatha Varsha
May peace and harmony fill every atom of This Universe
May the rulers govern grouted on the principles of Dharma
May wealth and prosperity nourish every vegetation in the Universe and it just goes on and on.
The author was travelling a short distance with a senior sishya, a silent but a stupendous supporter of Dharmic Causes. A separate episode has to be written how his grand father came into the spiritual connect with Jyesta Mahasannidhanam and how the generations are blessed by the subsequent Acharyas and with humility said, the 4th Generation (his children) would assemble tom in Sringeri who too are blessed with the natural interest to hold the baton and take it forward.
Asked a question, what prompts your family to be such a supporter and the answer he gave stunned the author
A lesson for every Sishya who believes in Guru Seva.
He said “ what is so unique in this Guru Seva is, Sishyas are Blessed with resources only by the Guru, ofcourse a fact known to everyone
When Sishyas offer it back as Guru Seva and When Guru does the Sankalpa, the Sankalpa gets materialised cent percent. Guru has no Sankalpa of His Own. It fulfills and goes to nourish only the common good and therefore our family is wedded to Guru Seva to the Acharyas of This Peetham and we know nothing else beyond this”
Eyes of the author welled and remained speechless and took a lot of time to get back to the mundane world.
Devotion to Guru has just no limits at all. An extraordinary shade got opened up talking to this Sishya who maintains such a low profile but does outstanding Seva.
Offering at the Lotus Feet of Acharyals
31/03/2025, 10:25 - V Subrahmanian:
Tamil 31/03/2025, 21:54 - V Subrahmanian: https://youtube.com/shorts/ucYcCxW00r8?si=pjpgGgJ9jP4CBz-S 01/04/2025, 10:57 - V Subrahmanian: Pre-Book Launch Offer - Critical Edition of 350-year-old Advaita Vedanta Text
https://groups.google.com/g/bvparishat/c/GI2h-Iuoyis/m/V2pkErDiAgAJ?utm_medium=email&utm_source=footer 01/04/2025, 10:58 - V Subrahmanian: https://youtu.be/ViJk7GYK75o 01/04/2025, 21:33 - V Subrahmanian: https://www.youtube.com/live/upvuQiSx5sI?si=lIYLOc8-LeNQkUga
Diabetologist Dr.Sudha Tinaikar on ’ Aahaara and Adhyatma ’ Kannada.
01/04/2025, 23:14 - V Subrahmanian:
https://adbhutam.wordpress.com/wp-content/uploads/2025/04/janamejaya-copper-plate-inscription-.pdf 02/04/2025, 21:36 - V Subrahmanian: https://youtube.com/shorts/jiakpGX44SA?si=jlo0jD1tTo3Z8zlk 03/04/2025, 05:46 - V Subrahmanian: Release of the Sacred, Handwritten Krishna-Yajurveda Notebooks of His Holiness Jagadguru Sri Sri Bharati Tirtha Mahaswamiji, the Shankaracharya of the Sringeri Sharada Peetham
Ancient adherents of the Shastras have declared that the Vedas themselves manifested as the Ramayana through Maharishi Valmiki. The Ramayana states that heaven is the reward for one who, with devotion to Rama, transcribes its sacred verses. If such is the merit of writing down the Ramayana, then the fruit of exhaustively transcribing the Veda, which it exemplifies, must undoubtedly be magnificent.
It is truly astounding that His Holiness Jagadguru Sri Bharati Tirtha Mahaswamiji, who had traditionally mastered the Krishna-Yajur-Veda at a young age as a brahmacharin and thoroughly grasped its meaning, has personally transcribed the entire Krishna-Yajur-Veda into 16 notebooks, meticulously marking the svaras.
For a spiritual giant such as His Holiness, who transcends the pursuit of both worldly and otherworldly gains, there is no personal goal to be achieved. It is, therefore, inspiring and a reflection of His deep, unwavering devotion to the sacred Mother, the Veda, that He undertook and fulfilled this exceptional endeavour of transcribing, in His exquisite handwriting, the entire Krishna-Yajur-Veda, which comprises 82 prashnas and is categorized into Samhita, Brahmana, and Aranyaka.
Such an extraordinary act of devotion to the divine Mother Veda—emanating from none other than His Holiness Himself—would not only stand as a telling testament to the boundless sanctity of the Vedas but would also inspire countless adherents of the Vedic tradition to revere and preserve the Vedas by studying them with unwavering devotion, internalizing their timeless wisdom, and leading lives enriched with deeper meaning and purpose.
Despite His natural disinterest in publicizing His sacred transcription of the Veda, His Holiness, after repeated, fervent requests and out of motherly concern for the votaries of the Vedas, finally accorded permission to upload His handwritten books on the Internet.
Indeed, the Centre for Brahmavidya is privileged and extremely delighted to upload the Veda notebooks of His Holiness on the sacred occasion of His Holiness’s 75th Vardhanti, on 3rd April 2025 (Chaitra-shukla-shashti of the cyclical year Vishvavasu) and is deeply beholden to the Jagadguru for this special permission.
The notebooks can be viewed and downloaded here : https://tinyurl.com/veda-notebooks-of-HH 03/04/2025, 15:03 - V Subrahmanian: https://youtu.be/NNqi-bgub8w?si=Ub5qavpo41kkxFFp 03/04/2025, 23:15 - V Subrahmanian: Hare Krishna Namaskar
Poornaprajna Samshodhana Mandiram, Vishveshatirtha Samshodhana Kendra and Krishna Bhakti Peetha are organising One day National seminar on Sri Ramayana with the co-ordination of Sri Vishvesha Tirtha Samshodhana Kendra (recognized as Research Center by Karnataka Sanskrit University, Bengaluru) on 7.4.2025 Monday.
Chairman, Members of Managing committee, Parent Body members, Director and Employees of Poornaprajna Samshodhana Mandiram cordially invite you to One day National seminar on Sri Ramayana
Venue Poornaprajna Samshodhana Mandiram Auditorium.
7.4.2025
Time 10.00 to 5.30 PM
This seminar is organised to celebrate the Ramanavami and the valedictory of Our Ramayana Reading Sessions.
Here is the link of Ahalya episode
https://youtu.be/IrL5-mI_C0U?si=RncAp2LHvdpiqFsL
Link for YouTube live relay of the seminar
https://www.youtube.com/live/npcJDb9d88c?feature=shared
Acharya Veeranarayana Pandurangi Director Poornaprajna Samshodhana Mandiram Professor Karnataka Samskrit University Bengaluru 04/04/2025, 04:17 - V Subrahmanian: The Advaitin’s Shanti Mantra - Shvetashvatara Up. Shiva Purana
Here is a Shanti Mantra that Advaitins chant as part of their daily study of Vedanta:
This one is from the Shvetashvatara Upanishad:
यो ब्रह्माणं विदधाति पूर्वं यो वै वेदांश्च प्रहिणोति तस्मै । तं ह देवं आत्मबुद्धिप्रकाशं मुमुक्षुर्वै शरणमहं प्रपद्ये ॥ १८ ॥ 6.18
Meaning of the mantra:
I, the aspirant after liberation, take refuge under the Paramatma who created the Chaturmukha Brahma and blessed him with the Vedic knowledge, who impels the inner organs of all beings.
This mantra is part of the Shanti mantras Advaitins chant before and after their daily Vedantic study. In this mantra, the one who blesses the four-faced Brahma, is Rudra. This would be clear to anyone who studies the Shvetashvatara Upanishat.
The following mantras, from this Upanishad, say the same as the above mantra:
यो देवानां प्रभवश्चोद्भवश्च विश्वाधिपो रुद्रो महर्षिः । हिरण्यगर्भं जनयामास पूर्वं स नो बुद्ध्या शुभया संयुनक्तु ॥ ४ ॥ 3.4 यो देवानां प्रभवश्चोद्भवश्च विश्वाधिपो रुद्रो महर्षिः । हिरण्यगर्भं पश्यत जायमानं स नो बुद्ध्या शुभया संयुनक्तु ॥ १२ ॥ 4.12
Brahma being created is the purport of the above mantras.
In this link is the full reading of the text of this Upanishad:
https://advaitasharada.sringeri.net/display/moola/svt
Shankara has cited this Upanishad and the above first stated mantra several times in his Brahma Sutra Bhashya.
Veda Vyasa has summarized/rephrased the entire Shvetashvatara Upanishad in this Chapter of the 7th Section of the Shiva Maha Purana:
https://sa.wikisource.org/s/hyj
One who studies both the above provided texts in the two links above would realize that the Shiva Purana eminently reflects the Shvetashvataropanishad.
रुद्दुःखं दुःखहेतुर्वा तद्रावयति नः प्रभुः ॥ 36ab रुद्र इत्युच्यते सद्भिः शिवः परमकारणम् ॥ 36cd
Shankara, in his commentary to the Vishnu Sahasra Nama, for the name ‘Rudra’, has cited the above verse from the Shiva Purana. The verse says Rudra is the Supreme Cause of the creation.
न तस्य कश्चित् पतिरस्ति लोके न चेशिता नैव च तस्य लिङ्गम् । स कारणं करणाधिपाधिपो न चास्य कश्चिज्जनिता न चाधिपः ॥ ९ ॥ 6.9
The above verse from the Upanishad says: There is no Lord in the world (for Rudra), No Ruler for Rudra, there is no indicatory mark, linga, for Shiva. He is the Cause, the Lord of the jivas (who are lords of the sense/motor organs). There is no progenitor or boss for Rudra.
One who is familiar with the Sri Rudram of the Yajur Veda would quickly notice the several mantras almost all of them verbatim cited in the Shvetashvatara Upanishad.
एको हि रुद्रो न द्वितीयाय तस्थु - र्य इमांल्लोकानीशत ईशनीभिः । प्रत्यङ् जनास्तिष्ठति सञ्चुकोचान्तकाले संसृज्य विश्वा भुवनानि गोपाः ॥ २ ॥ 3.2.
The above mantra says Rudra is the Cause of creation. Rudra is One without a second.
It may also be noted that no Vaidika has labeled the Shvetashvatara Upanishad a ’taamasic’ Upanishad.
One can read the English translation of the Shve. Upanishad here:
https://www.shankaracharya.org/svetasvatara_upanishad.php
Om Tat Sat
Hari Om,
A dedicated list in separate e-mail heading is created for noting the references to drishTi-srishTi-vAda in Shruti, BhAshya and works of sampradAya-vit-AchAryAs. Corroborating statements of AchAryAs can also be added.
- ChhAndOgya Upanishad 8.5.4 bhAshya: अत्यल्पमिदमुच्यते । जाग्रद्विषया अपि मानसप्रत्ययाभिनिर्वृत्ता एव, सदीक्षाभिनिर्वृत्ततेजोबन्नमयत्वाज्जाग्रद्विषयाणाम्.
Reference: R Krishnamurti Shastri ji writes in page 268 of SLS that ChhAndogya Upanishad 8.5.4 refers to drishTi-srishTi-VAda. He says “ब्राह्मलौकिकपदार्थानां स्वरूपविचारावसरे ‘अत्यल्पमिदमुच्यते जाग्रद्विषयाऽपि मानस प्रत्ययाभिनिर्वृत्ता एव’ इत्यादि छान्दोग्याष्टमपञ्चमभाष्यमपि श्रुतेः दृष्टिसृष्टिपरत्वे प्रमाणम् ।”.
- BSB 1.3.30 - स्वापप्रबोधयोश्च प्रलयप्रभवौ श्रूयेते — ‘यदा सुप्तः स्वप्नं न कञ्चन पश्यत्यथास्मिन्प्राण एवैकधा भवति तदैनं वाक्सर्वैर्नामभिः सहाप्येति चक्षुः सर्वै रूपैः सहाप्येति श्रोत्रं सर्वैः शब्दैः सहाप्येति मनः सर्वैर्ध्यानैः सहाप्येति स यदा प्रतिबुध्यते यथाग्नेर्ज्वलतः सर्वा दिशो विस्फुलिङ्गा विप्रतिष्ठेरन्नेवमेवैतस्मादात्मनः सर्वे प्राणा यथायतनं विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोकाः’ (कौ. उ. ३ । ३) इति
Reference: KaushItakI 3.3 has been held to propound DSV by VidyAraNya SwamI ji, Anandagiri and RatnaprabhA.
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Aitareya Upanishad BhAshya 1.3.12 states - त्रयः स्वप्ना जाग्रत्स्वप्नसुषुप्त्याख्याः । ननु जागरितं प्रबोधरूपत्वान्न स्वप्नः । नैवम् ; स्वप्न एव । कथम् ? परमार्थस्वात्मप्रबोधाभावात् स्वप्नवदसद्वस्तुदर्शनाच्च ।
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BrihadAraNyak BhAshya 4.3.19 says - ‘न कञ्चन कामम्’ इति स्वप्नबुद्धान्तयोः अविशेषेण सर्वः कामः प्रतिषिध्यते, ‘कञ्चन’ इत्यविशेषिताभिधानात् ; तथा ‘न कञ्चन स्वप्नम्’ इति — जागरितेऽपि यत् दर्शनम् , तदपि स्वप्नं मन्यते श्रुतिः, अत आह — न कञ्चन स्वप्नं पश्यतीति ; तथा च श्रुत्यन्तरम् ‘तस्य त्रय आवसथास्त्रयः स्वप्नाः’ (ऐ. उ. १ । ३ । १२) इति ।
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Prashna Upanishad 4.7 and 4.8- स यथा सोम्य वयांसि वासोवृक्षं सम्प्रतिष्ठन्त एवं ह वै तत्सर्वं पर आत्मनि सम्प्रतिष्ठते ॥
Reference: Swami Paramarthananda in his Vichara Sagara book, page 1445, says that Prashna Upanishad 4.8 propounds DSV.
- BrihadAraNyaka Shruti 2.1.20: स यथोर्णनाभिस्तन्तुनोच्चरेद्यथाग्नेः क्षुद्रा विस्फुलिङ्गा व्युच्चरन्त्येवमेवास्मादात्मनः सर्वे प्राणाः सर्वे लोकाः सर्वे देवाः सर्वाणि भूतानि व्युच्चरन्ति तस्योपनिषत्सत्यस्य सत्यमिति प्राणा वै सत्यं तेषामेष सत्यम् ॥ २० ॥
Reference: Advaita Siddhi says - दृष्टिसृष्टौ च ‘एवमेवास्मादात्मनः सर्वे प्राणाः सर्वे लोकाः सर्वे वेदाः सर्वाणि भूतानि सर्व एत आत्मनो व्युच्चरन्ती’ति श्रुतिः सुप्तोत्थितजीवात् प्राणादिसृष्टिं प्रतिपादयन्ती प्रमाणम् ।
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Kaivalya Upanishad says - स्वप्ने स जीवः सुखदुःखभोक्ता स्वमायया कल्पितजीवलोके । सुषुप्तिकाले सकले विलीने तमोऽभिभूतः सुखरूपमेति ॥
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anubhUti prakAsha 1.17 - स्वप्नः स्व-काले एव अस्ति न अन्यदा सुप्ति-जागरौ। तथा-एव-इति स्वप्न-साम्यात् त्रयः स्वप्ना: उदीरिताः।।
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anubhUti prakAsha 8.67 - दृष्टिसृष्टिमिमां ब्रह्मानुभवी बहुमन्यते । स्वप्रबोधात्स्वसंसारो लीयते स्वप्नवद्यतः ॥ ६७ ॥।
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anubhUti prakAsha 9.46 - अल्पा सा महती वास्तु सदद्वैतं विबुद्धयते । प्रौढस्य राजगेहस्य द्वारं स्यात्पुरतो महत् ॥ ४६॥
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RatnaprabhA 1.3.30 - स्वप्नवत्कल्पितस्याज्ञातसत्त्वाभावात् दर्शनं सृष्टिः अदर्शनं लय इति दृष्टिसृष्टिपक्षः श्रुत्यभिप्रेत इति भावः ।
Learned members are requested to add to it, at their leisure and convenience.
Regards. Sudhanshu Shekhar. 04/04/2025, 22:04 - V Subrahmanian: Setting: A serene ashram garden where two seekers meet at sunset. Maya, a devotee following the bhakti path, sits in meditation near a small temple. Arun, a scholar of Vedanta focused on jnana, approaches and sits nearby.
Arun: observing Maya as she completes her devotional prayers Your devotion has such genuine feeling. The way you relate to the divine… it’s as though you’re speaking to someone right here.
Maya: smiling warmly Because I am. The Divine is as present to me as you are, perhaps more so. looking curiously But I’ve seen you here before, always with your texts, contemplating deeply. Your path seems different from mine.
Arun: Yes, I follow jnana marga—the path of knowledge. I seek understanding through inquiry and discrimination, peeling away layers of illusion to realize what is eternally true.
Maya: And I follow my heart through bhakti. I find the Divine through love and surrender. pauses Some say our paths are contradictory.
Arun: thoughtfully Many do see it that way. The jnani seeks to transcend all forms to realize formless Brahman, while the bhakta embraces divine form and relationship. But I’ve come to wonder if they’re truly separate paths.
Maya: I wonder the same. When I’m deepest in my devotion, something strange happens. The “I” that loves and the Divine that is loved… the boundary between them starts to dissolve.
Arun: eyes widening with interest That’s fascinating. In my deepest inquiries, when I follow the thread of “Who am I?” to its source, I don’t arrive at cold, abstract knowledge. There’s a… fullness there. A completeness that feels like love.
Maya: Perhaps because love and knowing aren’t truly separate? picks a flower When I truly love this flower, I’m paying complete attention to it. I’m knowing it, not intellectually, but with my whole being.
Arun: And when I truly know something—not just conceptually but directly—there’s a natural appreciation, even reverence, that arises. The boundaries between knower and known thin out.
Maya: nodding eagerly Yes! When I pray to Krishna, sometimes I feel I’m looking through His eyes back at myself. The devotee and the object of devotion start to feel like two waves in the same ocean.
Arun: That’s a beautiful way to express it. The Upanishads say “Tat Tvam Asi”—That Thou Art. The self and Brahman are one. But this isn’t just an intellectual proposition; it’s something to be realized.
Maya: contemplative In my tradition, there’s a concept called prema—divine love in its purest form. When prema fully blossoms, they say the devotee and Krishna experience themselves in and as each other. Isn’t that also non-duality?
Arun: It sounds very much like it. Perhaps true bhakti naturally leads to jnana, and true jnana blossoms into bhakti.
Maya: looking at the setting sun Think of the sun and its rays. The sun might represent Brahman or Krishna—the source—and the rays are the ways we approach it. Whether we study the nature of light or bask in its warmth, we’re engaging with the same sun.
Arun: That’s an illuminating metaphor. smiles There’s another way to look at it. Jnana might be recognizing that you and the Divine are one ocean. Bhakti is delighting in the dance of the waves.
Maya: laughs softly I like that! The ocean doesn’t negate the waves, and the waves don’t diminish the ocean. They’re expressions of the same reality.
Arun: nodding And there’s something else I’ve noticed. Jnana alone can become dry and conceptual without the heart engagement of bhakti. The knowledge might be there, but it doesn’t transform you completely.
Maya: Yes! And bhakti without some element of jnana can sometimes get caught in superstition or attachment to particular forms rather than the essence behind them.
Arun: thoughtfully Perhaps they’re like two wings of a bird. You need both to truly soar.
Maya: picking up a small Krishna murti When I look at this form of Krishna, I’m not just seeing a deity separate from me. I’m recognizing something of my own essential nature reflected back at me—consciousness, bliss, love.
Arun: And when I meditate on the mahavakyas, the great sayings like “Aham Brahmasmi”—I am Brahman—it’s not a cold intellectual exercise. There’s a profound sense of connection, an overwhelming… searches for words
Maya: Love?
Arun: smiles Yes, love. Not separate from knowledge but its very essence.
Maya: looks at the first stars appearing The gopis in the Bhagavatam reach Krishna through pure love, not philosophical knowledge. Yet they experience the highest truth.
Arun: And many jnanis speak of surrender—a quintessential bhakti quality—as essential for final realization. Even Shankaracharya composed beautiful devotional hymns.
Maya: nodding And Ramana Maharshi, though teaching self-inquiry, embodied tremendous devotion. Perhaps at their heights, jnana and bhakti become indistinguishable.
Arun: Like rivers with different sources meeting in the same ocean.
Maya: gesturing to the space between them Maybe that’s why we’re having this conversation. To remind each other of what our paths share.
Arun: smiling warmly Truth expresses itself through both wisdom and love. Whatever path we walk, the destination illuminates both the head and heart.
Maya: places the Krishna murti between them When I look deeply into the eyes of the Beloved, I see Brahman looking back. When you realize your true nature, do you not find love there?
Arun: with deep sincerity Always. In that speechless recognition, love and knowing are one movement of consciousness.
As night falls completely, they sit in comfortable silence, the boundaries between their paths dissolving like stars reflecting in still water—different lights revealing the same vast sky. 05/04/2025, 11:25 - V Subrahmanian: https://youtube.com/shorts/2jLx8EXi7dQ?si=ncO0y8dkIQd2nhoN 05/04/2025, 11:57 - +91 ???? 62696: V 06/04/2025, 21:10 - V Subrahmanian: ಇಂದಿನ ರಾಮಾಯಣ ಪ್ರವಚನ ಮಾಲಿಕೆಯಲ್ಲಿ ಶತಾವಧಾನಿ ಡಾ. ಆರ್ ಗಣೇಶ್ ಅವರು ಕಾಳಿದಾಸನ ರಘುವಂಶದಲ್ಲಿ ರಾಮಾಯಣ ಎಂಬ ವಿಷಯದ ಕುರಿತು ಉಪನ್ಯಾಸ ಮಾಡಲಿದ್ದಾರೆ
ಸಮಯ ರಾತ್ರಿ 8:30-10:00
https://www.youtube.com/live/-CVXV7v3Q8U
06/04/2025, 23:14 - V Subrahmanian:
आपदामपहर्तारं दातारं सर्वसम्पदाम् । लोकाभिरामं श्रीरामं भूयॊ भूयो नमाम्यहम्।।
श्रीरामनवमीपर्वणः शुभाशयाः। वेदवेद्यः धर्मस्य मूर्तरूपः सकलमनोभिरामः सीतावल्लभः भरतादिभिः सहृदयैः परिवृतः लक्ष्मणसहितः हनूमत्सेवितः श्रीरामः सर्वेभ्यः शं विधास्यतु। स भगवान् नः धर्मे रतिं, सत्कार्ये मतिं, मनोधैर्यं, शान्तिं, समृद्धिं च प्रयच्छत्विति सश्रद्धं संप्रार्थयामः ।
तदेकं परं तारकब्रह्मरूपं भजेहम्। 🌞🪷🌞🪷🏹🪷🌞🪷🌞 ಧರ್ಮದ ಮೂರ್ತರೂಪವಾಗಿ ರಾರಾಜಿಸುವ ಸಕಲಮನೋಭಿರಾಮನಾದ ಮರ್ಯಾದಾಪುರುಷೋತ್ತಮನಾದ ಶ್ರೀರಾಮನು ಧರ್ಮರತಿಯನ್ನು , ಸತ್ಕಾರ್ಯದಲ್ಲಿ ಮತಿಯನ್ನು , ಮನೋಧೈರ್ಯವನ್ನು , ಶಮ- ದಮ-ತಿತಿಕ್ಷಾ ಮೊದಲಾದ ಉತ್ತಮ ಗುಣಗಳನ್ನು , ಆತ್ಮಾರಾಮತ್ವವನ್ನು ಕರುಣಿಸಿ ಲೋಕವನ್ನು ನಿರಾಮಯವಾಗಿ ಆನಂದಮಯವಾಗಿ ಮಾಡಲೆಂದು ಪ್ರಾರ್ಥಿಸುತ್ತಾ ಎಲ್ಲರಿಗೂ ಶ್ರೀ ರಾಮನವಮಿಪರ್ವದಿನದ ಶುಭಾಶಯಗಳನ್ನು ಕೋರುತ್ತೇವೆ. 🪔🌷🪔🌷🪔🌷🪔🌷🪔 அரத்தின் வடிவமாய் விளங்கும் ஶ்ரீ ராமனுடைய ஆசிகள் உலகத்திற்கு மிகுந்த நன்மையை அளிக்கட்டும் என்பதாய் ஶ்ரீ ராமநவமி தினமான இன்று பிரார்த்திப்போம். அனைவருக்கும் ஶ்ரீ ராமநவமியின் நல்வாழ்த்துக்கள். 🌻🌸🌻🌸🌻🌸🌻🌸🌻 శ్రీ రాముడి కృపాశీర్వాదము లోకాన్ని సంరక్షించని అని ప్రార్థిస్తూ అందరికీ శ్రీ రామనవమి పండుగ శుభాకాంక్షలను తెలియజేస్తున్నాము. 🎍🌺🎍🌺🎍🌺🎍🌺🎍 May Lord Shri Rama who shines as the embodiment of Dharma ever direct us in the righteous path by igniting our thoughts with noble values to lead prosperous life with good mental stability and tangible tranquility which inturn would make us achieve the pinnacle goal of Humankind. Delightful wishes of Shri Rama Navami. Jai Shri Ram. 🦚🌼🦚🌼🦚🌼🦚🌼🦚 रामं भजे श्यामलम्।🙏🏻
असाध्यसाधक स्वामिन् असाध्यं तव किं वद।
रामदूत दयासिन्धो मत्कार्यं साधय प्रभो।।
06/04/2025, 23:14 - V Subrahmanian:
From Jaishankar Narayanan Namaste,
Recently I came across the Prakarana grantha Paramaartha-Saara authored by Adi Sesha and is supposed to predate even Gaudapada Karikas. In just 85 verses in Aaryaa Chandas this text deals with all the topics in Advaita - explaining with different analogies which were also used by Shankara later.
This text is also referenced in Vidyaranya’s Jeevanmukti Viveka, where it is called Aaryaa-panchaasheeti (85 verses in Aarya chandas / metre). Abhinava Gupta who is a great acharya of Kashmiri Shaiva Darshana adapted this text, and expanded it, while retaining the original title, to form a manual of the Pratyabhijna Shaiva marga. You can read this text at https://sanskritdocuments.org/doc_z_misc_major_works/paramArthasAraAdishesha.html
I am going to conduct online classes on this text in English over zoom. The classes will be conducted every Sunday, starting 27th of Apr 2025, from 07.30 AM to 08.30 AM IST. Those who want to attend the classes can message your request to the number +919710946652
with love and prayers, Jaishankar 07/04/2025, 17:00 - V Subrahmanian: ಮಧ್ವಾಚಾರ್ಯರು ಶೃಂಗೇರಿಯ ವಿದ್ಯಾಶಂಕರರೊಡನೆ ವಾದ ಮಾಡಿದರೆ ?
ಈ ವಿಷಯ ಕುರಿತಾಗಿ ಡಾ.ಬಿ.ಎನ್.ಕೆ. ಶರ್ಮಾ ಅವರ ಒಂದು 7 ಪುಟಗಳ ಇಂಗ್ಲೀಷ್ ಲೇಖನ:
ಇದರಲ್ಲಿ ಶರ್ಮಾ ಅವರು ಮಧ್ವ ವಿಜಯದ ಭಾವಪ್ರಕಾಶಿಕಾ ವ್ಯಾಖ್ಯಾನದ ಆಧಾರದ ಮೇಲೆ ಆ ವಾದ ಸಂಭವಿಸಿಲ್ಲ ಎಂಬುದನ್ನು ನಿರೂಪಿಸಿದ್ದಾರೆ.
ಶ್ರೀ ಜಿ.ಆರ್. ಪಾಟೀಲ ಅವರು ‘ಶ್ರೀ ವಿದ್ಯಾರಣ್ಯ ವಿಜಯ ದುಂದುಭಿ’ ಯ 4ನೆ ಅಧ್ಯಾಯದಲ್ಲಿ ದೀರ್ಘವಾಗಿ ಈ ವಿಷಯ ಕುರಿತು ಬರೆದಿದ್ದಾರೆ ಕನ್ನಡದಲ್ಲಿ. ಈ ಗ್ರಂಥವನ್ನು ಪಡೆಯಲು 90365 72651 WhatsApp ಸಂಪರ್ಕಿಸಿ.
ಓಂ ತತ್ ಸತ್ 07/04/2025, 17:03 - V Subrahmanian: Did Sri Madhvacharya debate with the Sringeri Pontiff Sri Vidyashankara? A 7 page article in English by Dr.B.N.K.Sharma:
https://tattvavadalibrary.wordpress.com/wp-content/uploads/2022/05/the-madhva-vidyasae1b981kara-meeting-a-fiction-by-dr.-bnk-sharma.pdf 07/04/2025, 19:00 - V Subrahmanian: https://youtu.be/GhsuC6q9688 07/04/2025, 21:55 - +91 ???? 46918: 07/04/2025, 22:14 - V Subrahmanian: https://www.youtube.com/live/bHG-8NdUxlI?si=DKH9Mzd0s18UpcjW 08/04/2025, 10:10 - V Subrahmanian: https://www.youtube.com/live/puhJrsUud1c?feature=shared 09/04/2025, 10:34 - V Subrahmanian: A few Advaitic tenets in the Narayaniyam of Narayana Bhatta
In the 98th Dashaka of the popular Narayaniyam, we have a few Advaitic tenets that are worth noticing.
A pdf containing all the shloka-s of this dashaka with English translation and a few images from the commentaries of the Narayaniyam for the relevant verses is uploaded here:
https://adbhutam.wordpress.com/wp-content/uploads/2024/12/a-few-advaitic-tenets-in-98th-dashakam-of-narayaniyam.pdf 09/04/2025, 13:01 - V Subrahmanian: https://youtu.be/JIeeSkG88jU?si=Oh9m2g-GXua1umWB 09/04/2025, 13:25 - V Subrahmanian: https://www.facebook.com/share/v/164SmiEMVJ/ 09/04/2025, 14:45 - V Subrahmanian: https://youtube.com/shorts/_pPigcjOfTw?si=fm2qW6RtlXZpzxPB 09/04/2025, 17:48 - V Subrahmanian: https://youtu.be/nJsRyJj9TjI?si=IE7b2orhlHcxAFUi
This is a talk in Sanskrit on the Khandanakhandakhaadyam of Sriharsha. 09/04/2025, 23:57 - V Subrahmanian: Gita Sangraha Or A Collection Of The Gita Part 1 First Edition 1915 Ashtekar And Company Puna
Could anyone look for the Part 2 of the above collection? Here is another book, of Gorakhpur, having 25 Gitas. There are a few overlaps but the part 2 of the above book Ashtekar could have more new Gita-s.
2017 -Geeta Sangraha
https://archive.org/details/wg1148/page/n3/mode/2up
English version:
The relative reality of the Veda as per the Bṛhadāraṇyaka Upanishad and the Śrīmad Bhāgavatam
https://adbhutam.wordpress.com/wp-content/uploads/2025/04/veda-avedah-english-version.pdf
Sanskrit version:
बृहदारण्यके श्रीमद्भागवते च वेदस्य व्यावहारिकसत्यत्वम्
https://adbhutam.wordpress.com/wp-content/uploads/2025/04/veda-avedah-sanskrit-article-1.pdf 11/04/2025, 15:36 - +91 ???? 50199: 11/04/2025, 22:58 - V Subrahmanian: Streaming now: A Must Watch discussion by Shathavadhani Sri Lalitaditya Gannavaram and Vidwan Sri P V Rajaraman https://youtu.be/qRholdfu_GM?si=xptozbvGSEQBvWIx 11/04/2025, 23:30 - V Subrahmanian: ಹನುಮ ರೂಪ ನಂದಿ
ಆವುಡೈಯಾರ್ ಕೋಯಿಲ್ ಎಂಬ ತಮಿಳುನಾಡಿನ ಒಂದು ಊರಿನಲ್ಲಿ ಇದೇ ಹೆಸರಿನ ಒಂದು ಪುರಾತನ ಶಿವ ದೇವಸ್ಥಾನದಲ್ಲಿ ಶಿವನ ಒಂದು ಶಿಲೆಯ ಬಳಿ ಈ ವಿಚಿತ್ರ ಶಿಲೆ ಇದೆ. ಇದು ನಂದಿ, ಆದರೆ ಹನುಮ ಮುಖ.
ವಿಡಿಯೋ ನೋಡಿ:
https://www.youtube.com/shorts/BPm18MOGy-s
ಈ ದೇಗುಲದ ಬಗ್ಗೆ ಸ್ವಲ್ಪ ಮಾಹಿತಿ:
https://www.flickr.com/photos/chithiram-pesuthadi/15591821655
ಇದು 7ನೆ ಶತಮಾನದದ್ದು:
ಇದು ಕುರಿತಾಗಿ ಈ ಹಳೆಯ ಲೇಖನಗಳನ್ನು ನೋಡಬಹುದು:
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ಹನುಮಂತ ನಂದಿಕೇಶ್ವರನ ಅಂಶಾವತಾರ - ಸ್ಕಂದಪುರಾಣ https://www.facebook.com/groups/vedaonline/posts/3588860058050246/
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ನಂದಿ - ಹನುಮಾನ್ ಸಂಬಂಧದ ಉಲ್ಲೇಖ ವಾಲ್ಮೀಕಿ ರಾಮಾಯಣದಲ್ಲಿ
https://www.facebook.com/groups/vedaonline/posts/3591326814470237/
- ನಂದಿಗೆ ವಾನರ ಮುಖ ದೊರಕಿದ ವೃತ್ತಾಂತ - ಸ್ಕಂದ ಪುರಾಣದಲ್ಲಿ ವೇದವ್ಯಾಸರು ಹೇಳಿದ್ದು
https://www.facebook.com/groups/vedaonline/posts/3590785731191012/
- ಕರ್ನಾಟಕ ಸಂಗೀತ ಕೀರ್ತನೆಯಲ್ಲಿ ನಂದಿ-ಹನುಮಂತ
https://www.facebook.com/groups/vedaonline/posts/3591498127786439/
- ಭೋಜನ ಚಂಪೂರಾಮಾಯಣ (11ನೆ ಶತಕ) ನಂದಿ-ಹನುಮಾನ್ ವ್ಯಕ್ತಿತ್ವವನ್ನು ಹೇಳುತ್ತೆ
https://www.facebook.com/groups/vedaonline/posts/3593612614241657/
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ಹನುಮಂತ ಶಿವ ಅಂಶ ಎಂದು ತ್ಯಾಗರಾಜರು ತೆಲುಗು ಕೃತಿಯಲ್ಲಿ ಹೇಳುತ್ತಾರೆ https://www.facebook.com/groups/vedaonline/posts/3622243328045252/
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ಹನುಮಂತ ಶಿವಾಂಶ - ಇನ್ನಷ್ಟು ಪ್ರಮಾಣಗಳು https://www.facebook.com/groups/vedaonline/posts/3673310766271841/
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ಮೂರು ಸುಪ್ರಸಿದ್ಧ ರಾಮಾಯಣಕಾರರು ಹನುಮ-ಶಿವಾಂಶ ಒಪ್ಪಿದ್ದಾರೆ https://www.facebook.com/groups/vedaonline/posts/3702155326720718/
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ಹನುಮ 11ನೆ ರುದ್ರ - ಪುರಂದರ ದಾಸರು https://www.facebook.com/groups/vedaonline/posts/3671342783135306/
ಓಂ ತತ್ ಸತ್
11/04/2025, 23:30 - V Subrahmanian:
Topic: Sidhantabindu VALEDICTORY FUNCTION Time: Apr 12, 2025 06:30 PM Mumbai, Kolkata, New Delhi Every day, until Apr 12, 2025, Please download and import the following iCalendar (.ics) files to your calendar system. Daily: https://us06web.zoom.us/meeting/tZMsduGuqD0pGtxaJj4xDj653UgLva105e0-/ics?icsToken=DHd7k6FmB1v2sWZ6pwAALAAAAEfKA_7s06Du5xZirmXjQoOh_IzQAppTH35YXAcpnuDPHOv6S4KZsWtirGq-YHCEBZIoEnq1cSza_MifDjAwMDAwMQ&meetingMasterEventId=iCwdyW80QGyjbHDyCDZxXw Join Zoom Meeting https://us06web.zoom.us/j/87118666308?pwd=Jlr0jCxJr4jCn86AExm5y5lIU5HtZ4.1
Meeting ID: 871 1866 6308 Passcode: 123456 12/04/2025, 21:10 - V Subrahmanian: Live Now: ರಾಮಾಯಣ ಪ್ರವಚನ ಮಾಲಿಕೆ
ಸಮಯ: ರಾತ್ರಿ 8:30-10:00 YouTube Live https://www.youtube.com/live/2w4Z5xDG9ZU?si=vt-2x1XHefHPO5li
Zoom Link
https://us06web.zoom.us/j/84599326500?pwd=VKutOKtI1Ar4Lyr822hRfwUgHNBH23.1
12/04/2025, 21:29 - V Subrahmanian: Glimpse from the inauguration of Sri Shankaracharya Circle at Tarikere
https://www.facebook.com/reel/1846664569502731
12/04/2025, 22:22 - V Subrahmanian: https://youtube.com/shorts/enzTy1t32_s?si=vN-I8RYnqom5hH_U
13/04/2025, 11:51 - V Subrahmanian:
Bank Details for Remittance:
Beneficiary Name
Centre for Brahmavidya
Bank Name:
HDFC Bank
A/c No.: 57500000451477
Branch:
Nandambakkam
IFS Code
HDFC0001875 13/04/2025, 12:05 - Natraj नटराजः Maneshinde: A beautiful Gayana Seva offered by the Āstikas of Manik Prabhu Samsthan before Shringeri Sannidhanam.
As the soulful Kannada composition of Shri Manik Prabhu Maharaj is rendered, one can see how deeply Shri Sannidhanam is immersed in it. It’s a rare and touching sight to witness Sannidhanam — who is usually the embodiment of gambheerya — expressing such visible joy. https://fb.watch/yX5afbkOAB/?mibextid=wwXIfr 13/04/2025, 14:34 - V Subrahmanian: https://youtube.com/shorts/ZAULoUM5tDA?si=jJjv3EGhvmBL0wRm
Rustic Tamil sings Mahabharata event. 13/04/2025, 22:42 - V Subrahmanian: ‘Jīvo Brahmaiva’ eminently endorsed in the Bhagavad Gita
Read post here: https://groups.google.com/g/advaitin/c/za__j0ifiVU 14/04/2025, 09:09 - manoj bhandArI nepAl: प्रायोपवेशनविधिविषये विस्तरेण ज्ञातुमिच्छामि । कृपया निर्दिश्यताम् । 15/04/2025, 11:33 - V Subrahmanian: सनातनधर्मस्य आचाराः
सर्वेभ्यः प्रणामाः।
आदिशङ्करब्रह्मविद्यापीठम् , (उत्तरकाशी), शारदागुरुकुलम् (संस्कृतभारती - केरलम्) मिलित्वा आयोजतः वर्गः सनातनधर्मस्य आचाराः
आचार्यः - पूजनीयः स्वामिहरिब्रह्मेन्द्रानन्दतीर्थः आदिशङ्करब्रह्मविद्यापीठम् , उत्तरकाशी वर्गारम्भः अक्षयतृतीया (एप्रिल 30) वर्गकालः - सप्ताहे बुधवासरे रात्रौ 8-9 माध्यमम् - जूम्
धर्मः आचारेण एव तिष्ठति। सनातनधर्मस्य सामान्यानुकरणीय नित्य आचाराः, तेषां युक्तिः च अद्यत्वे लोपतां प्राप्ताः । तेषाम् अवगमनाय कश्चित् यत्नः एषः। विषयान् अत्यन्तं सरलसंस्कृतेन पाठयति अस्माकम् आचार्यः।
सन्देहनिवारणस्य अवसरः अपि भविष्यति। संस्कृतम्, हिन्दी, आङ्गलम्, तमिल, मलयालादि कया अपि भाषया सन्देहनिवारणं शक्यते। इच्छुकाः अनेन सम्पर्कसूत्रेण वाट्साप गणे युक्ताः भवन्तु।
Sharadagurukulam - Samskritabharathi, Kerala is organising an online course on the Nityaacharaas of Sanatana Dharma. Acharya: SwamiHaribrahmendrananda tirtha of well known respected Adishankara Brahmavidyapeetha , Uttrakashi. Starting date: Akshayathriteeya, 30th April 2025 Timings : Every Wednesday 8.00 pm to 9.15pm Medium : Zoom online
The base of सनातनधर्म is our नित्यानुष्ठान (to be practised) Acharas. The basic Acharas of Sanatana Dharma and their sense is not much understood by the modern society. This effort is to fill this gap with little bit of exposure to knowledge behind those practices and principles.
These classes will be in simple Samskritam and anybody can clear their doubts in Sanskrit, Hindi, Tamil, Malayalam and English.
Those who are interested can join either of one Whatsapp group links below 👇. Both shall get similar messages. No additional benefit for being in both. It is only to accommodate more members. Anyone who is in both groups can exit one group.
https://chat.whatsapp.com/DicV1JmdKDLGjMjy9dID5r
Or
https://chat.whatsapp.com/BxiTlhPA7ov5nghVjO54SK
Feel free to forward the link to other interested groups. 15/04/2025, 11:33 - V Subrahmanian: Classes shall be in simple Samskritam but doubts can be cleared in any of the five mentioned languages 15/04/2025, 14:26 - V Subrahmanian: Vivekachudamani -विवेकचूडामणि:-In hHindi-By Vid.Sri. Ishanadasar https://youtu.be/T0Bv3u22a-k 15/04/2025, 14:26 - V Subrahmanian: Vivekachudamani -विवेकचूडामणि:-By Vid.Sri.shanadasar https://youtu.be/OLeIPAH2RHQ 15/04/2025, 17:25 - V Subrahmanian: https://www.youtube.com/@dharmadhenu-uparati-8428 In this uparati section of Dharma Dhenu channel, one can view all videos of the recent vakyartha sessions in Sanskrit conducted during Sri Mani Dravid Sastrigal’s Shashtyabdapurti celebrations. There are some 25 plus sessions. More are being progressively added.
Purva mimamsa lectures are in Tamil uploaded here; https://www.youtube.com/@Svarupanusandhaanam-%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4%B0%E0%A5%82%E0%A4%AA%E0%A4%BE
A great treasure. 15/04/2025, 17:37 - V Subrahmanian: About Ishwara/Saguna Brahman:
Sankalpa is undoubtedly in the saguna brahman mode. NB is completely unconnected with creation, etc. The best demonstration is in the Mandukya Upanishad. The first six mantras are about the world. The 6th mantra: एष सर्वेश्वर एष सर्वज्ञ एषोऽन्तर्याम्येष योनिः सर्वस्य प्रभवाप्ययौ हि भूतानाम् ॥ ६ ॥ With this mantra, the cause of creation, i.e., the māyaśabalita Brahman, SB, the cause of creation and the creation itself in two stages, the sukshma Hiranyagarbha state and the sthula virAT state, are completely covered. This is called bīja and ankura. The next mantra 7 is:
नान्तःप्रज्ञं नबहिःप्रज्ञं नोभयतःप्रज्ञं नप्रज्ञानघनं नप्रज्ञं नाप्रज्ञम् । अदृश्यमव्यवहार्यमग्राह्यमलक्षणमचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययसारं प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते स आत्मा स विज्ञेयः ॥ ७ ॥
This mantra denies/negates the whole of the creation, both in its causal and effect forms (everything covered by the previous six mantras) and presents NB as the one to be realized for mukti. In this bhashya Shankara gives the rajju sarpa analogy to say that the entire creation, including the Ishwara, as adhyasta on the NB:
तस्यापरमार्थरूपमविद्याकृतं रज्जुसर्पादिसममुक्तं पादत्रयलक्षणं बीजाङ्कुरस्थानीयम् । (up to this is the entire creation including Ishwara SB) From now onwards, that is the actual topic of the 7th mantra is: अथेदानीमबीजात्मकं परमार्थस्वरूपं रज्जुस्थानीयं is shown as the adhishthanam. This exactly negates the SB: नप्रज्ञमिति युगपत्सर्वविषयज्ञातृत्वप्रतिषेधः | This mantra after having negated the cause of creation, Ishwara, and the effect, the world, presents Brahman as प्रपञ्चोपशमं शान्तं शिवमद्वैतं This shuddha svarupam is to be realized as oneself for mukti.
Elsewhere too Shankara has specified this SB in clear terms: for example in the ubhayalingadhikranam. The sutra tadadheenatvaat arthavat is also a place where Shankara says, without that Shakti, the Brahman of Vedanta cannot do anything. This shakti is maayaa which has to be there for Brahman to create. In other words, this shakti + NB is Ishwara. If this shakti is denied, there is no SB at all.
16/04/2025, 20:53 - V Subrahmanian: https://www.thehindu.com/news/national/iit-bombay-graduate-launches-free-website-to-make-ancient-sanskrit-literature-accessible-to-all/article69455482.ece
17/04/2025, 17:29 - +91 ???? 40969: मम भ्रान्तिः स्यात्।किन्तु अयं आलापः जगतः मिथ्यात्वसिद्धान्तं दृढीकरोति इव भाति। विशेषतः अन्त्ये यत्र “The worlds are not located in space. The space are located in each worlds.” -इति उच्यते https://www.youtube.com/watch?v=1v2J_3M_mfs&ab_channel=StarTalkPlus
18/04/2025, 13:45 - V Subrahmanian:
With Ishvaranugraha, we completed the 5th taranga of Sanskrit Vicharasagara in Hindi. The playlist of the recordings of this online study with onscreen text is available on Arsha Seva Kendra’s YT channel at https://www.youtube.com/playlist?list=PL1Dm4Sd8e3JGXc5Ttw8RSsxfHRDg6yRtb
gurupAdukAbhyAm,
Ananta Chaitanya
22/04/2025, 16:10 - V Subrahmanian:
Nice talk by Dr Devanathan 23/04/2025, 13:34 - अभिनन्द औपासनवान् होय्सळ-कर्णाटक-विप्रः abhinandaH: We have class in Kannada today at 10.00 - 10.30 PM on this link:
http://meet.google.com/haa-vznr-pjn 23/04/2025, 14:01 - अभिनन्द औपासनवान् होय्सळ-कर्णाटक-विप्रः abhinandaH: Topic: Bhagavadgita Bhashyam Chapter 7 Speaker: Vidwan Sri V Subrahmanianji 24/04/2025, 10:48 - V Subrahmanian: https://youtu.be/ffWYZ1757ps?si=5WdWk_9JKiM8ZtFQ Presenting the official trailer of “Mankuthimmana Kagga”, a heartfelt Kannada film that explores the beauty of life, values, and relationships. Starring Ramakrishna, Ravi Narayan, Master Thanveer, Master Ranveer, Bhavyshree, Lakshmi, Nadagowda, Sai Prakash, Narase Gowda, Srinivas Kemthur, Nageshwar Rao, and Joe Simon, this emotional journey is directed by Raja Ravishankar (V. Ravi) and produced by NA Shivakumar. With soulful music by AT Raveesh, the film draws inspiration from timeless philosophies, bringing a meaningful cinematic exp 25/04/2025, 06:36 - V Subrahmanian: https://www.facebook.com/share/v/16h6VH9W8D/ 25/04/2025, 11:45 - लोकनाथ: lokanAyho bAlAjimitram: अनात्मभूते देहादावात्मबुद्धिस्तु देहिनाम्। साऽविद्या यत्कृतो बन्धस्तन्नाशो मोक्ष उच्यते।।
श्लोकोऽयं कुत्र विद्यते इति जिज्ञासा 25/04/2025, 12:16 - V Subrahmanian: सर्वदर्शनसंग्रहः/पातञ्जलदर्शनम् https://sa.wikisource.org/s/asa अत्रोदाहृतः श्लोकः - ईषद्भेदेन -
तदुक्तम् - अनात्मनि च देहादावात्मबुद्धिस्तु देहिनाम्। अविद्या तत्कृतो बन्धस्तन्नाशो मोक्ष उच्यते॥ इति। 25/04/2025, 12:17 - +91 ???? 73169: 🚩 IMPORTANT INFORMATION FORWARDED AS RECEIVED 🚩
Hara Hara Shankara! Jaya Jaya Shankara! Kanchi Shankara! Kamakoti Shankara!
With the great Blessings of Acharyal, it is pleased to inform you all that The 71st Acharyal of Kanchi Kamakoti Peetham will be administered on Wednesday the 30th April 2025 at 6.00 AM. The Sanyasa Sweekara and anointing Ceremony will be held at Kanchipuram as 71st Acharyal of Srimatam. All devotees are requested to attend the function and receive the blessings of HIS Holiness
K.Hariharan Kanchi Mutt Representative, Nagpur
#KanchiKamakotiPeetam #Periava #KanchiPeetadhipati #71stPeetaadhipati
https://x.com/VedaGhosham/status/1915628019709866067
🕉️ 25/04/2025, 12:23 - +91 ???? 73169: https://timesofindia.indiatimes.com/city/chennai/kanchi-kamakoti-peetam-to-induct-71st-acharya-on-akyasha-trithiya-in-kanchipuram/articleshow/120604958.cms 25/04/2025, 12:23 - V Subrahmanian: https://www.wisdomlib.org/history/compilation/notices-of-sanskrit-manuscripts/ocr/1465956/108
अत्र शंकराचार्यकृत-आत्मज्ञानोपदेशविधिः-इति ग्रन्थारम्भे स्वीयश्लोकत्वेनोक्तः | परन्तु अत्र उपल्भ्यमानग्रन्थे तु आरम्भेऽयं श्लोको नोपलभ्यते -
https://archive.org/details/PRAKARANADVADASHI/page/n595/mode/2up
श्लोकस्य द्वितीयार्धस्तु अष्टावक्रगीताश्लोके लभ्यते -
ASHTAVAKRA GITA
*तृष्णामात्रात्मको बन्धस्तन्नाशो मोक्ष उच्यते।
भवासंसक्तिमात्रेण प्राप्तितुष्टिर्मुहुर्मुहुः।।10.4।।
25/04/2025, 12:28 - V Subrahmanian:
Motivational speech: Study the shaastras. Tamil. 26/04/2025, 07:50 - V Subrahmanian: https://www.tamildigitallibrary.in/admin/assets/book/TVA_BOK_0058713/TVA_BOK_0058713_Parama%CC%84rthasa%CC%84ra_of_A%CC%84di_S%CC%81es%CC%A3a.pdf 26/04/2025, 07:50 - V Subrahmanian: https://sanskritdocuments.org/doc_z_misc_major_works/paramArthasAraAdishesha.html 26/04/2025, 07:50 - V Subrahmanian: 👆🏼Paramartha saara of Adisesha
Pre-Shankara and Gaudappada Advaitic text. Cited by Vidyaranya. 26/04/2025, 14:24 - Natraj नटराजः Maneshinde: ================= Shringeri Guru Parampara and Shri Nrusimha Saraswati : An Inseperable bond
By the immense grace of the Shringeri Gurus and Shri Nrusimha Saraswati Maharaj, I have been blessed to come across certain enlightening references that highlight the deep and inseparable connection between the Shringeri Guru Parampara and Swami Nrusimha Saraswati Maharaj.
For the benefit of fellow devotees, I have written an article that summarizes these insightful references, which I believe will bring immense joy to Shringeri shishyas and devotees of Shri Nrusimha Saraswati Maharaj. It is with great humility that I wish to share my findings with all those who have a deep reverence for these divine traditions.
Below are the key points discussed in the article:
1)The Guru Parampara of Shri Nrusimha Saraswati: A detailed comparative study across Guru Charitra, Swarupa Nirnaya, and Gadyavallari.
2)Shri Nrusimha Saraswati: A True Heir to Bhagavatpada and Swami Vidyaranya: Exploring how Swami Maharaj played a pivotal role in reviving Sannyasa and Brahmana Dharma in line with the teachings of the great Acharyas.
3)The Divine Love of Shri Nrusimha Saraswati for Music: A reflection of his profound connection to the musical tradition of Shri Vidyaranya
Those of us who lovingly recite the Guru Charitra and hold Shri Nrusimha Saraswati Maharaj in the highest regard should always remember that Shringeri Sharada Peetham is our true spiritual abode. It is the eternal seat of wisdom and devotion, from which the radiant tradition of Swami Maharaj continues to shine brightly.
Just as Shri Nrusimha Saraswati Maharaj carried forward the profound legacy of the Shringeri Acharyas, it is our sacred duty to honor and protect this invaluable connection with love, reverence, and faith. May we continue to walk in the footsteps of our revered Gurus, guided by their divine blessings, ever closer to the path of Dharma.
I invite you to read the article, which is available in both English and Kannada, through the link below:
English : https://drive.google.com/file/d/1pGlOJcwWAAtUb49wZdrrMtN6nxmRBbwR/view?usp=share_link
Kannada : https://drive.google.com/file/d/1sKt8nwUH2nF6I-0aO9bx4a4uIH5EO_pV/view?usp=sharing
26/04/2025, 14:24 - Natraj नटराजः Maneshinde:
REMINDER TO DEVOTEES!!! CELEBRATIONS STARTING FROM TOMORROW.🙏
With the blessings of Jagadjanani Sharadamba, Jagadguru Adi Shankaracharya and Ubhaya Jagadgurus of Sringeri, Shankar Math Shankarpuram and Shankara Jayanti Sabha together celebrating SHANKARA JAYANTI from 28th April (PAADYA) TO 02nd MAY (PANCHAMI).
Daily Programs include:
MORNINGS: 9.00AM ONWARDS
- Mahanyasa Purassara Rudra Abhisheka to Sri Chandramoulishwara Swamy and Jagadguru Adi Shankaracharya.
- Chatur Veda Paarayane
- Ramayana Paarayane
- Bhashya Paarayane
- NAMAHA SHANKARAAYA JAPA.
- Maha Mangalarati and Prasada
EVENINGS: 4.00PM ONWARDS
- Saamoohika Shankara Stotra Patana
- Madhaveeya Shankara Digvijaya Patana and Artha Chintana
- Upanyasa on Shankara Life and Message by great Saadhakas.
- Daily Adi Shankaracharya Praakaarotsava
- Ashtavadhana Seva
- Maha Mangalarati and Teerta Prasada Viniyoga.
On 2nd May Shankara Jayanti, Grand RAAJA BEEDI UTSAVA of Jagadguru Adi Shankaracharya in the morning.
Request all devotees to participate daily and contribute generously and seek the blessings of Jagadguru Adi Shankaracharya for Jnana, Bhakti and Samvruddhi.🙏
28/04/2025, 10:26 - V Subrahmanian:
A four–part article based on the discourse on ‘The Greatness of the Life and Teachings of Shankara Bhagavatpada’ by His Holiness Sri Abhinava Vidyatirtha Mahaswamigal, the 35th Jagadguru of the Sringeri Peetham is available in the following URLs:
https://adbhutam.wordpress.com/2009/08/09/greatness-of-shankaras-life-and-teachings-1/
https://adbhutam.wordpress.com/2009/08/11/greatness-of-shankaras-life-and-teachings-part-ii/
https://adbhutam.wordpress.com/2009/08/12/greatness-of-shankaras-life-and-teachings-part-iii/
nama: shankarāya
28/04/2025, 12:20 - V Subrahmanian: Featured in the Kannada film:
Sakshatkara
Selected verses from Shiva aparadha kshamapana stotram of Shankaracharya
28/04/2025, 13:06 - राकेशदासो वाङ्गः Rakesh Das:
https://www.facebook.com/share/v/1Xgf1jfsXr/
28/04/2025, 22:11 - V Subrahmanian:
A file on the above topic, with many images from Aparaditya’s Tippani on the Yajnavalkya Smriti, with some English explanatory notes, is uploaded here:
https://adbhutam.wordpress.com/wp-content/uploads/2025/04/apararka-on-pashupata-pancharatra-agamas.pdf 29/04/2025, 02:39 - V Subrahmanian: https://youtu.be/hh-jEXBN38A?si=xwTzdHEQ8mEKMbeU 29/04/2025, 16:17 - V Subrahmanian: https://youtu.be/drYiXbpQ9-w?si=dcJ1WjkdkfGWjM-Q
He speaks on the Samanvayadhikaranam from the 8th minute. 29/04/2025, 18:22 - +91 ???? 99517: This message was deleted 29/04/2025, 18:22 - +91 ???? 99517: This message was deleted 29/04/2025, 18:22 - +91 ???? 99517: This message was deleted 29/04/2025, 18:58 - +91 ???? 46918: 29/04/2025, 21:35 - V Subrahmanian: https://www.youtube.com/live/qffzQr5TIS8?si=XJCIjjAXNKqDy-tR&t=9900 29/04/2025, 21:46 - V Subrahmanian: Hindi speech at Sringeri yesterday. 29/04/2025, 21:47 - V Subrahmanian: Invitation to the 6th Global Festival of Oneness (GFO2025)
Namaste everyone,
Jagadguru Adi Shankaracharya stands as a towering beacon in the spiritual and philosophical heritage of Bharat. At a critical juncture in history, he revived the ancient wisdom of the Upanishads and laid the enduring foundation of Advaita Vedanta. His profound commentaries on the Prasthana-traya—the Upanishads, Bhagavad Gita, and Brahma Sutras—continue to illuminate seekers across generations. More than just a peerless thinker and logician, Bhagavadpadacharya was a devout poet, yogi, and a true civilization-builder. In his brief yet extraordinary life, he traversed the length and breadth of Bharat, establishing mathas, revitalizing temple worship, and rekindling the spiritual spirit of the land.
It is with great joy that INDICA Center for Moksha Studies (formerly Advaita Academy) announces the 6th Edition of the Global Festival of Oneness (GFO2025)—our month-long online celebration dedicated to honoring the life, teachings, and enduring legacy of this extraordinary luminary.
🗓 Festival Dates: May 2 – June 1, 2025 🕖 Daily Sessions: • Morning Session: 7:00 AM – 8:00 AM IST • Evening Session: 7:00 PM – 8:00 PM IST
Through thoughtful discussions, scholarly talks, and heartfelt reflections, GFO2025 will explore the many facets of Adi Shankaracharya’s contributions—his metaphysical insights, lucid commentaries, devotional works, and his unparalleled role in unifying Bharatavarsha’s spiritual heritage.
This festival is not just a commemoration—it is an invitation to immerse oneself in the living tradition of Advaita Vedanta, a timeless vision of oneness that continues to inspire across boundaries and generations.
We are especially blessed to share that the Inaugural Session will feature the sacred Ashirvachanam of: 🌸 Jagadguru Shankaracharya Swamisri Sri Sadananda Saraswati Maharaj of Paschimamnaya Dwarka Sharada Peetham 🌸 Jagadguru Shankaracharya Sri Gangadharendra Saraswati Swamiji of Shree Sonda Swarnavalli Mahasamsthanam
Both Ashirvachanams will be played during the Inaugural Session, setting a deeply auspicious tone for the festival.
We warmly welcome one and all—seekers, scholars, and spiritual enthusiasts—to join us in this sacred month of learning, reflection, and celebration. Come, let us walk together on the path of wisdom and liberation!
Full Schedule & Registration Link- https://indica.events/event/global-festival-of-oneness-2025-gfo2025/
Regards,
Nithin
29/04/2025, 22:01 - V Subrahmanian:
🗓 Starts 30 April 2025 | 🕡 6:30–8:00 AM IST 📚 45 classes | 🏆 Get Certified!
✅ Build strong Sanskrit LSRW skills ✅ Learn Sandhi, Shabdarupa, Dhaturupa, Upapada Vibhakti ✅ Expand vocabulary with Amarakosha ✅ Shloka- s - by-shloka learning
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30/04/2025, 13:15 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः: मारारातिसुमेषुसञ्चयजयिस्वान्तप्रसादोहित-
स्वाचार्याप्रतिमातिवेलकरुणापौष्कल्यभाग्यालयः।
जीयाद्वेदतदङ्गरक्षणविधौ बद्धादरोऽसौ यतिः
नास्तिक्याग्निवितप्तसाधुनिवहं कृत्वा तथाऽऽश्वासयेत्।।
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Kannada 5 to 7:30 PM at Sri Shankara Math, Chamarajapete - Insightful talks by Vidwan Manikandan Iyer Ji & Dr Chandrashekar Tekal Ji
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Kannada Those who stay near Rajajinagara, do attend the talk by Vidwan Vasudeva Bhat Ji at Avani Shankara Math on the Bhaja Govindam of Sri Bhagavatpadacharya at 6 PM
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Tamil - Online talk by Vid Avyukth Krishna Ji on The greatness of devotion as explained by Sri Adi Shankaracharya, for zoom link join https://chat.whatsapp.com/J7DC4plzpZtFd19Q8OjfzN 30/04/2025, 15:32 - vish:
30/04/2025, 16:22 - vish: अल्पायासकृतं चाटु (मठस्य संस्कारकन्यापाठशालादि मनसि निधाय)
साङ्गवेदसुरक्षादि
गुरौ शिष्ये समं यथा।
बालसंस्काररक्षादौ
यतिर् यतिं प्रयातयेत्॥
30/04/2025, 16:29 - Venugopalan Sankaran: Yes
30/04/2025, 16:47 - V Subrahmanian:
सत्त्वं धर्मं धनाद् भ्रंशात्,
धर्म्यां शक्तिं कुराज्यतः।
ज्योतिर्-विद्याम् अविद्यायाः
रक्षन् भिक्षु-त्रयो ऽत्रिजः॥
(त्रय इति पुंस्य् अपि वर्तते। )
30/04/2025, 19:25 - V Subrahmanian: Live now - Upanyasa by Dr Chandrashekhar Tekal Ji
https://youtube.com/live/Gv39_HvTTTU?feature=share
30/04/2025, 19:36 - V Subrahmanian: https://youtu.be/XK7-f5SCN3Y?si=-TmX-6m1Uno-fnKB
30/04/2025, 21:05 - V Subrahmanian:
सत्यचन्द्रशेखरेन्द्रमानतोऽस्मि सन्ततं प्रत्नकामकोटिपीठनूत्ननायकं शुभम्। चन्द्रशेखरेन्द्रशिष्यशिष्यपावितं परम् सर्वलोकपालनाय पीठसंस्थितं यतिम्॥ १ I bow in reverence always to His Holiness Sri Satya-Chandrashekharendra Saraswati, the auspicious new leader of the ancient Kanchi Kamakoti Pīṭha; a noble ascetic enthroned for the protection of all the worlds, sanctified by the disciple (His Holiness Sri Vijayendra Saraswati) of the disciple (His Holiness Sri Jayendra Saraswati)) of His Holiness Sri Chandrashekharendra Saraswati.
द्राविडेषु वेदधर्मसन्ततौ धृतव्रतम् सर्ववेदधारणेन गीयमानवैभवम् द्राविडाख्यपूर्वकालनिर्मलाभिधानकम् कालकालचन्द्रमौलिपूजने समाहितम्॥२ (I salute) him who has taken a firm vow to uphold Vedic Dharma in the Dravida region, whose glory is celebrated for his mastery over all the Vedas. In his Purvashrama, he bore the pure name ‘Dravida,’ and he is deeply absorbed in the worship of Lord Chandramauli, the Lord of even Yama.
सत्यचेतनस्य चित्तमन्दिरे निरन्तरम् एकतानवृत्तिवारिधारयाभिषेचकम् तुच्छलोकभोगमत्यजद्य आत्मवान् युवा तं नमामि सत्यचन्द्रशेखरेन्द्रमीश्वरम्॥ ३ I bow to His Holiness Sri Satya-Chandrashekharendra Saraswati, the noble one, whose mind is ever engaged in performing the abhiṣeka of True Consciousness (Satya-Chetana) within the inner temple of the heart, using the steady stream of one-pointed contemplation—a self-controlled young ascetic who has renounced trivial worldly pleasures.
आदिशङ्कराद्वितीयमूलपीठभूषणम् भारतस्य हिन्दुसंस्कृतेश्च नित्यपोषणम् शास्त्रयोनितत्त्वमेव चर्चितुं समुत्सुकम् शास्त्रकोविदैः समं समस्तलोकशङ्करम्॥४॥ He is the ornament of the original, unparalleled seat established by Ādi Śaṅkara, His Holiness Sri Satya-Chandrashekharendra, the eternal nourisher of India’s Hindu culture, eager to engage in profound discussions on Brahman, the source of the śāstras (śāstra-yoni), alongside scholars well-versed in scriptural knowledge—a true benefactor of the world.
भक्तिभावनाभरा वयं नमाम देशिक
श्रद्धया दिवानिशं दिवाकरायुताभ भोः
सत्यचन्द्रशेखरेन्द्र! पाहि पामरान् हि नः
त्वत्पदाब्जमाश्रितान् कृपाकटाक्षवीक्षणैः॥५
Filled with devotion, we bow to you, O revered teacher (deshika), with unwavering faith, day and night, O one radiant like countless suns. O Satya-Chandrashekharendra! Protect us, the humble and unworthy, who have taken refuge at your lotus feet—cast upon us your compassionate glances
जयरामकृतं स्तोत्रं मनःशुद्धिप्रदायकम्।
विश्वावसुशुभे वर्षे पीठारोहमहोत्सवे॥
This hymn composed by Jayarama brings purity to the mind. It was offered in the auspicious year of Viśvāvasu, during the grand festival of the Pīṭhārohaṇa (ascension to the spiritual seat (by His holiness Sri Satya-Chandrashekharendra Saraswati)
01/05/2025, 20:36 - Venugopalan Sankaran:
इयमात्मा परानन्दः परप्रेमास्पदं यतः । मा न भूवं हि भूयासमिति प्रेमात्मनीक्ष्यते ॥ ८॥
तत्प्रेमात्मार्थमन्यत्र नैवमन्यार्थमात्मनि । अतस्तत्परमन्तेन परमानन्दतात्मनः ॥ ९॥ (पञ्चदशी 1.8,9)
सुखे वैषयिके प्रीतिमात्रमात्मा त्वतिप्रियः । सुखे व्यभिचरत्येषा नात्मनि व्यभिचारिणी ॥ २३॥ (पञ्चदशी 12 - आत्मानन्दप्रकरणम्)
एकं त्यक्त्वान्यदादत्ते सुखं वैषयिकं सदा । नात्मा त्याज्यो न चादेयस्तस्मिन्व्यभिचरेत्कथम् ॥ २४॥
हानादानविहीनोऽस्मिन्नुपेक्षा चेत्तृणादिवत् । उपेक्षितुः स्वरूपत्वान्नोपेक्ष्यत्वं निजात्मनः ॥ २५॥
रोगक्रोधाभिभूतानां मुमूर्षा वीक्ष्यते क्वचित् । ततो द्वेषाद्भवेत्त्याज्य आत्मेति यदि तन्न हि । *त्यक्तुं योग्यस्य देहस्य नात्मता त्यक्तुरेव सा । न त्यक्तर्यस्ति स द्वेषस्त्याज्ये द्वेषे तु का क्षतिः ॥ २६॥
*आत्मार्थत्वेन सर्वस्य प्रीतेश्चात्मा ह्यतिप्रियः । यथा पितुः पुत्रमित्रात्पुत्रः प्रियतरस्तथा ॥ २७॥
मा न भूवमहं किन्तु भूयासं सर्वदेत्यसौ । आशीः सर्वस्य दृष्टेति प्रत्यक्षा प्रीतिरात्मनि ॥ २८॥
*भोक्ता स्वस्यैव भोगाय पतिजायादिमिच्छति । एष लौकिकवृत्तान्तः श्रुत्या सम्यगनूदितः ॥ २००॥ (6. तृप्तिदीपप्रकरणम्) …… इति न्यायेन सर्वस्माद्भोग्यजाताद्विरक्तधीः । उपसंहृत्य तां प्रीतिं भोक्तर्येवं बुभुत्सते ॥ २०३॥
बृहदारण्यकोपनिषत् 1.4.8:
तदेतत्प्रेयः पुत्रात्प्रेयो वित्तात्प्रेयोऽन्यस्मात्सर्वस्मादन्तरतरं यदयमात्मा । स योऽन्यमात्मानः प्रियं ब्रुवाणं ब्रूयात्प्रियं रोत्स्यतीतीश्वरो ह तथैव स्यादात्मानमेव प्रियमुपासीत स य आत्मानमेव प्रियमुपास्ते न हास्य प्रियं प्रमायुकं भवति ॥ ८ ॥
- This Self is dearer than a son, dearer than wealth, dearer than everything else, because It is innermost. If one holding the Self dear were to say to a person who speaks of anything other than the Self as dear, that he, the latter, will lose what he holds dear-and the former is certainly competent to do so-it will indeed come true. One should meditate upon the Self alone as dear. He who meditates upon the Self alone as dear-what he holds dear will not perish.
04/05/2025, 06:25 - V Subrahmanian: https://youtube.com/shorts/IRbHrK7uN9Y?si=__HIXG5kUZoHQgom 04/05/2025, 06:39 - Natraj नटराजः Maneshinde: On this day of Shri Vidyaranya Mahaswamiji’s Jayanti, it would be a grave mistake if we fail to express our gratitude to Shri G R Patil ji of Dharwad.
For ages, the Maadhvas were vehemently spreading false stories of their Akshobhya Teertha Swamiji defeating Shri Vidyaranya Mahaswamiji in a debate. Even in recent times, one can see their Mathadhipatis referring to Vidyaranya Swamiji in ekavachana. In such a scenario, Shri G R Patil ji of Dharwad, a humble shishya of Brahmshri Bhalachandra Shastri ji, took upon the rigorous task of conducting a thorough research on this topic and thereby demonstrating that such stories are mere hollow fables and there is no historicity in them. Patil ji’s efforts have materlized in the form of three books : Akshobhya Vijaya Vibhrama, Akshepa Nirasa and Vidyaranya Vijaya dundhubi. On reading these books, one cannot help appreciate Patil ji’s research skills and shraddha towards the sampradaya. Owing to these books, the false propaganda from the Maadhvas has received a severe blow. In the latest discussion held in one of the Maadhva mathas, a couple of Maadhva scholars themselves expressed their doubts on the authenticity of the ‘vijayasthamba’ at Mulbagal and whether the Vidyaranya that their Akshobhya tirtha debated was actually the Advaitian Acharya or somebody else.
I have been extremely fortunate to have several in-person interactions with Shri Patil ji. Everytime, I have been amazed to behold his humility, kindness, enthusiasm for research (even at such a ripe age) and selfless zeal for serving the Sampradaya. It is my humble opinion that every Smarta must strive to inculcate these qualities to pay our debts that we owe to our Acharyas.
All glory to Shri Bhalachandra Shastripada for forging such an invaluable asset to the tradition in the form of Shri Patil ji.
04/05/2025, 06:39 - Natraj नटराजः Maneshinde:
कदाचिद् अक्ष्योभ्य-मुनेश् च विद्यारण्यस्य जातं बहुळं विवादं। विलिख्यभूपो विबुधाय यस्मैसं प्रेषयाम् आसतम् आश्रयेहं॥७६॥ तत्वमसिनासिनातं विद्यारण्यम्मुनिस्तदाक्ष्योभ्यः। अच्छिनदित्यवदद्यस्तं सेवेतत्वनिर्णयेचतुरं॥७७॥
अप्पोदु विजयनगरत्तिल् तत्ववादियान अक्षॊभ्यमुनिक्कुं मायावादियान विद्यारण्यनुक्कुं वेदान्तत्तिल् वादं प्रवृत्तमाह इरुवर् हळुडैय अभिप्रायत्तैयुं राजपत्रिकामूलमाह वॆदान्तदेशिकर् सन्निधिक्कि अनुप्पिवैत्तु … 04/05/2025, 08:21 - vish: Incidentally, regarding historical figures,
one can see their Mathadhipatis referring to Vidyaranya Swamiji in ekavachana
is a false impression. ekavachana does not mean disrespect, it just implies absence of explicit respect. You can see that both axobhya and vidyAraNya are referred to in ekavachana above.
04/05/2025, 08:25 - Venugopalan Sankaran: Akshobhya got Muni to get due respect whereas Vidyaranyal couldn’t or denied
With the Benign Blessings of Sringeri Shankaracharyas
Sri Ramnath Bhagavath is happy to share “Advaita Pancharatnam” with you all today, on the auspicious day of Shri Shankara Jayanthi. Advaita Pancharatnam is a small yet profound poem by Adi Shankara, that speaks the essence of Advaita.
The video has many scenes of the Sringeri Temple complex.
Hamsa (The Swan) being the symbol of Advaita, the rendition have tuned and sung in pancha hamsa ragas:
(1) Hamsanandi (2) Hamsadhwani (3)Hamsanadam (4)Hamsadeepika and (5)Hamsavinodini.
Sri A.S Ram has wonderfully done the musical orchestration and arrangements.
Credits: Video Credits : DAKSHINAMNAYA SRINGERI SHARADA PEETHAM Tuned and sung : Ramnath Bhagavath Music arranged and orchestrated: A.S Ram Percussion: Ganapati Venkatasubramanian Nagaswaram: Mambalam Sivakumar Violin: Durai Srinivasan Classical keytar: A.S Ram Cello: Damodaran Recorded @ Aadya studios, chennai by Shriraman and Antony Mixed and Mastered by: Aswin George John @ Magic Fader, Chennai 04/05/2025, 12:13 - vish: what was GR Patil’s argument? Just saw https://www.youtube.com/watch?v=p8ydHwt6kHQ , which clarifies that the dates match 04/05/2025, 12:28 - V Subrahmanian: https://adbhutam.wordpress.com/wp-content/uploads/2024/08/readable-gr-patil-new-vidyaranya-a-seminar1.pdf
In this Kannada article of 33 pages, with many English portions, Sri G.R.Patil has responded to the proceedings of the seminar that was conducted by the Sri Vyasaraja MaTha. The ‘moovaayirappaDi guruparamapara prabhava’ is also discussed at length in the article. That three Srivaishnava scholars themselves have discredited this book and said that it is a work of the 20th Century CE and has been printed by the Parakala Mutt as if it is a work of the Triteeya Brahmatantra Swamigal is also stated therein.
Also, while the traditional Madhwa belief is that the debate was on the Tattvamasi passage, the present pontiff of the Arya Akshobhya Mutt, in his rejoinder to Patil ji’s book, has said that the topic was on ‘a-tattvamasi’. Sri Patil has retorted that while a-tattvamasi is not at all a Vedic passage for both Vidyaranya and Vedanta Desika, it is unlikely that they would have agreed to be parties to such a debate. There are many other contradictory issues that are at the subject matter of this controversy. A screen shot of one aspect of Patil ji’s article is provided here. One would benefit much by reading all the books of Sri Patil ji on the topic to get a clear picture of the whole issue.
04/05/2025, 12:29 - V Subrahmanian:
सौहार्देन मदीरितं कलयत क्वाऽहं क्षमश्शासने 🙏
https://www.sringeri.net/jagadgurus/sri-vidyaranya/biography 04/05/2025, 13:53 - vish: Incidentally it seems to vijayanagara founding day as well. One can see the current titular king (a shrIvaiShNava like his ancestors) crowning the hampi pITha yati on the occasion - https://x.com/VUjjivana/status/1782699615394951221?t=sdOI0rVi2MkJDruvmK0H6Q&s=08 04/05/2025, 15:00 - vish: He does a good job of demolishing this shRngeri claim (https://www.sringeri.net/jagadgurus/the-early-acharyas ) based on the simple fact that bhAShya-s use the pUrvAshrama name -
Sri Bharati Tirtha (1333-1380 A.D) अज्ञानां जाह्नवी तीर्थं विद्यातीर्थं विवेकिनाम् । सर्वेषां सुखदं तीर्थं भारतीतीर्थमाश्रये ॥
That Ganga which is the sin-removing refuge to the ignorant, That esoteric knowledge that is the refuge sought by the wise, That refuge which is good for all who seek Bliss, Unto that Bharati Tirtha, I bow! Sri Bharati Tirtha a native of Ekasilanagaram (present day Warangal, Andhra Pradesh) and younger brother of Sri Vidyaranya, in his purvashrama, ascended the throne of transcendental wisdom as the 11th Acharya by succeeding his Guru Sri Vidyatirtha. He occupied the throne for 47 years until 1380. The Acharya’s reign was one of the most momentous periods in the history of India. It was under the guidance of his successor-designate, Sri Vidyaranya, that the great Hindu Empire of Vijayanagar was founded in 1336. The Acharya knew that the sacred religion of the land could be preserved only if the temporal powers were retained by the Hindu rulers. In order to prevent the minds of the public from drifting away from spiritual goals and also to retain the influence of the Mutt on the common man for spiritual good, he consecrated a golden image of Sri Sharada in the place of the sandalwood image installed during the time of Sri Adi Shankaracharya. He took up the task of renovating the temple and Mutt buildings.
During the time of founding of the Vijayanagar Kingdom, the Vidya Shankara temple also was built. King Harihara’s brother Marappa and son-in-law Ballapa went to Sringeri in 1346 under the direction of the King to present nine villages to His Holiness for the undisturbed performance of His tapas and the support of forty Brahmin attendants. On the occasion of the consecration of Sri Vidyashankara temple, the Jagadguru divided lands yielding 600 pagodas into 120 vrittis of five pagodas each and gave them away to 120 learned Brahmins who thus settled near the Mutt. This was the beginning of the present town of Sringeri. Scholars proficient in the Vedas and Sastras were honoured with titles and gifts. The Acharya is noted to have endowed one hundred and twenty scholars proficient in the Vedas and Sastras with vrittis or small holdings of land. 04/05/2025, 15:07 - vish: very strange - the shRngeri folks seem to think that the ministers sAyaNa and mAdhava were different from the mAdhava vidyAraNya and his younger brother.
Looks like their “history” is unobjective like that of other shAnkara maThas 05/05/2025, 10:09 - V Subrahmanian: 9036572651
Sri G.R.Patil’s Kannada book ’ Sri Vidyaranya vijaya dundubhi’ part 1 and 2 can be purchased by sending message to the above WhatsApp number. 05/05/2025, 10:12 - V Subrahmanian: The book is of A 4 size, with over 450 pages in small print. It discusses in great detail the various aspects of the subject. 05/05/2025, 13:21 - vish: Quite remarkable that shRngeri fans let such an attack on their history pass. I also came across https://www.sumadhwaseva.com/yatigalu/others/akshobhya-tirtharu/akshobhya-vijaya-vaibhava/ which discusses it. 05/05/2025, 13:28 - vish: The implication of accepting this thesis for the shAnkaras of various maTha-s would be to give up their claims of being “karnata simhasana pratishtapanacarya”. The other choice would be to disprove shrI pATil’s thesis. 05/05/2025, 13:49 - V Subrahmanian: All these notwithstanding, the status of the issue of the debate as on date is that no convincing refutation of GRP’s books has been made. The Vyasaraja Mutt pontiff also said, after the seminar: We must put in efforts to gather evidences and reply GRP point by point:
https://www.youtube.com/watch?v=cCEokeV_Whs 6 minutes onwards.
Madhwas themselves are not unanimous on where the debate happened, when, what topic: tattvamasi or atattvamasi (which is not at all an upanishadic passage for both Advaitins and VA-s). One Daivagna Bhimacharya of the Uttaradi Mutt in his Guru katha kalpataru says it was held in Sringeri and the victory pillar was erected in front of the entrance to the Mutt. He has given an exact date also, as per which Vidyaranya is yet to be born some 55 years later. The present Mantralaya Raghavendra Mutt has officially said that such a debate never happened. There are other Madhwas also who have held that the debate did not happen. Vijayanagar and Mulabagal, apart from Sringeri, are the places that are proposed by the Madhwas for the debate.
There are many other details that GRP’s book discusses. 05/05/2025, 14:01 - vish: > tattvamasi or atattvamasi (which is not at all an upanishadic passage for both Advaitins and VA-s).
This is quite irrelevant because
- the statement being analyzed is (with or without an “a”) is from an upaniShad, which is accepted as pramANa by both parties involved.
- vedAnta-deshika, as an arbiter, would have no role other than judging whose argument is superior even if he himself disagrees with the winning argument. 05/05/2025, 14:44 - +91 ???? 90730: This message was deleted 05/05/2025, 16:11 - V Subrahmanian: This is relevant because a-tattvamasi is not an upanishadic mantra/vakya for Advaitins. It is not ubhaya vaadi sampratipannam. Madhwa has taken the reading a-tattvamasi for commenting in the Chandogya Upanishad which very clearly is about difference between jiva and Ishwara and denying the aikyam.
But the verse accepted by Madhwas is this:
https://www.sumadhwaseva.com/yatigalu/others/akshobhya-tirtharu/akshobhya-vijaya-vaibhava/
असिना तत्त्वमसिना परजीवप्रभेदिना । विद्यारण्यं महारण्यं अक्षोभ्यमुनिरच्छिनत् । – by Sri Vedanta Deshikaacharya (of Vishishtadvaitha) Meaning – Akshobhya Munigalu defeated through Vakyartha named sword Vidyaranya’s jungle forest in the “Tatvamasi” (“ತತ್ವಮಸಿ”) vakyartha, wherein Tatvamasi clearly says that there is a broad difference between Paramathma and Jeeva.
The verse is written in Kannada script too:
ಅಸಿನಾ ತತ್ತ್ವಮಸಿನಾ ಪರಜೀವಪ್ರಭೇದಿನಾ | ವಿದ್ಯಾರಣ್ಮಂ ಮಹಾರಣ್ಯಂ ಅಕ್ಷೋಭ್ಯಮುನಿರಚ್ಚಿನತ್ |
The above site cites Doddacharya too and the reading is tattvamasi in the shloka and not atattvamasi. Whereas the present pontiff of the Akshobhya mutt says it was about atattvamasi.
Also, the present pontiff of the Arya Akshobhya Mutt in his reply to GRP has admitted: it is impossible to accurately determine the dates of persons of the distant past.
Further, असिना तत्त्वमसिना refers to a sequence of letters in the shruti which was used to cut down vidya"araNya”; not necessarily the “correct” doctrine (which obviously wouldn’t fit mAdhvas well). 05/05/2025, 17:08 - vish: > Also, the present pontiff of the Arya Akshobhya Mutt in his reply to GRP has admitted: it is impossible to accurately determine the dates of persons of the distant past.
I guess you’re referring to https://www.sumadhwaseva.com/yatigalu/others/akshobhya-tirtharu/akshobhya-vijaya-vaibhava/ , but I don’t see any such statement being applied here. The whole point of his response was to show, that there is no doubt about the spatio-temporal overlap of the characters involved (contrary to shrI pATil’s claim). 05/05/2025, 19:31 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः: किं वेदैस्स्मृतिनिर्गतैरधिगतैरभ्यासवैधुर्यतः किं शास्त्रैश्श्रमशिक्षितैस्सुनिपुणं पात्रेऽवितीर्णैश्श्रिते। किं वित्तेन कुवर्त्मना सरभसं लब्धेन पापादृते किं गीतोपनिषन्निषेवणमुखैर्यत्नैस्स्पृहाबन्धने।। 05/05/2025, 21:21 - V Subrahmanian: https://youtube.com/shorts/RmNXmwl7zYc?si=kAnwe2-TBSZLDXxQ 05/05/2025, 22:36 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः: किं श्राद्धैः पृथुदक्षिणैरनुसमं जीवद्दशायां पितुः शुश्रूषां जहतां वचांस्यनवतां धर्मध्वजानां छलैः। किं दानैर्द्विजपुंङ्गवेभ्य उरुभिश्शाश्लाघितैर्निस्तुलैः देयं कापथमूलकं यदि परद्रव्यं हृतं छद्मना।। 05/05/2025, 22:38 - Venugopalan Sankaran: उरुभि… missing one Aksharam 05/05/2025, 22:39 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः: न 05/05/2025, 23:46 - V Subrahmanian: “स आत्मा (ऽ?)तत् त्वम् असि” is not accepted by Advaita.
That website says:
//As per Madhwa tradition and as per various records it is observed that Sri Akshobhya Tirtha Mahaan, had defeated Sri Vidyaranya at Mulbagilu in a debate with “Tatvamasi” (“ತತ್ವಮಸಿ”) as the main subject, and a great memorial is installed near Mulbagilu.//
https://www.sumadhwaseva.com/yatigalu/others/akshobhya-tirtharu/akshobhya-vijaya-vaibhava/
In this site, in all three language scripts, Devanagari, Kannada and English, the tattvamasi alone is stated in the various shlokas and descriptions and not atattvamasi. So it is clear that the Madhvas hold that the debate was not on atattvamasi. It is only the present pontiff that holds that it was on atattvamasi.
Dr.B.N.K.Sharma in his History of Dvaita Vedanta and its literature alludes to this issue many times:
// Page 232
The historic disputation of Aksobhya with Vidydranya on the moot text at issue between Monism and Dualism:
“Tattvam asi”* was rightly a turning-point in the history of the new faith. That memorable event and its result…//
p.78:
// (7) Antedating Madhva to 1199 - 1294, would seriously complicate the question of the date of the Aksobhya- Vidyaranya disputation on Tat tam asi, to an extent that may even threaten its historicity..//
GRP has shown two more instances where Madhva scholars have given the above same reason to accept the date 1238 - 1317 for Madhva (instead of the above mentioned 1199 - 1294) on p.307 of his Kannada book. 1. Dr.Prabhanjanachar and 2. Aadya Ramachar, apart from BNK. (the former date would jeopardise the very possibility of the debate). GRP has discussed the date of Madhva extensively, giving references to various Madhva scholars who have proposed different dates for Madhva.
BNK says it is Tattvamasi only and nowhere atattvamasi. Hence alone even in the present days in Dvaita-Advaita vakyartha atattvamasi is never a topic, for the simple reason that it is not admitted as a Vedic passage by Advaitins.
//Also, the present pontiff of the Arya Akshobhya Mutt in his reply to GRP has admitted: it is impossible to accurately determine the dates of persons of the distant past.//
This statement is in the Kannada book that he wrote in reply to GRP, which the latter has cited in his book ‘Vidyaranya Vijaya dundubhi’. **06/05/2025, 01:**14 - ~ ādyā left 06/05/2025, 04:41 - vish: I don’t see the significance of vidyAraNya being cut down by tat-tvam-asi or atat-tvamasi; and a disputation on one is necessarily a disputation on the other. It’s more a distraction from actual evidence which matters.
Also, what’s the relation of madhva’s date to the issue? He’s not involved.
06/05/2025, 09:01 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः: https://www.facebook.com/share/16KMnDmSjn/
06/05/2025, 09:53 - Venkat वेङ्कटः अद्वैती Siva: One of them is not disagreeing with the elision of अ, rather one of them is introducing an अ which never was present. It is understandable why mAdhvas would want to claim a debate to justify the introduction of a non-existent अ in the text. Advaitins have no need for such a debate, we never claimed the elision of अ. If others want to introduce it, they have to invent not only such a letter into the text, they also have to invent a non existent debate to justify its presence.
The particulars of the debate are not available for examination beyond this broad topic; as such it has no bearing on whether the debate actually happened. (the actuality of the debate was uncontested until recently by folks like shrI pATil, at the cost of trashing their own maThas’ “histories”.)
06/05/2025, 10:05 - Venkat वेङ्कटः अद्वैती Siva: Sure, they could have simply introduced letters into Vedic texts following their rich history of inventing non-existent slokas from various puranas to justify their position. This imaginary debate follows that dubious tradition.
06/05/2025, 10:08 - vish: That’s actually a better way of dismissing the historicity of the debate without any evidence; compared to loose points like “dates don’t match”, “topic doesn’t fit”.
06/05/2025, 10:21 - Venkat वेङ्कटः अद्वैती Siva: This message was deleted
06/05/2025, 10:27 - Venkat वेङ्कटः अद्वैती Siva: Even more fundamentally, even if there was a debate and even if an Acharya of either tradition lost that debate, so what? It is not as if one individual’s defeat at one time, invalidates the entire system? Ultimately if the objections raised in such a debate have been subsequently addressed so that the philosophical system is not harmed, there is no fundamental problem because of some defeat. We are ultimately talking of liberation from samsara, what is the ultimate worth of some ephemeral win or loss?
06/05/2025, 10:48 - vish: Exactly - that’s the healthy attitude. Instead they go about making ridiculous claims and writing 400 pages of waste.
06/05/2025, 10:55 - vish:
The period of Madhwa is crucial to this debate since Akshyobhya Tirtha was the last direct disciple of Madhwa. There were a few before him who succeeded Madhwa and Madhwas have assigned particular (disputed) periods of pontificate for each of the direct disciples. So, the period of Akshobhya Tirtha is inseparably connected with Madhwa’s disputed period and hence, the debate. One can never conclude anything without reading the book(s) which has analyzed the issue from many angles and substantiated them with evidences, literary and otherwise. That Madhwas have taken GRP seriously is evident from the replies they have given and are in the process of giving. 06/05/2025, 11:00 - भट्ट आशुतोषः AshutoShaH: New excuses will be- Recording got deleted Mic was snatched as Madhvas have made in recent debates. 06/05/2025, 11:04 - भट्ट आशुतोषः AshutoShaH: There seems no future for healthy discussions in traditional debates when the other paksha is busy fabricating pramans to prove other acharyas as ‘asuras’, when there is no way that either of the pakshas is going to accept their defeat. 06/05/2025, 11:05 - vish: that’s strange - are examples handy? My impression and experience is that mAdhva-s are eager to debate, unlike shAnkara-s who scoot away when faced with questions they can’t answer. 06/05/2025, 11:09 - vish: This seems to be pure prejudice - shankara being portrayed as an asura is NEVER brought up as a factor in any debate with shankara (it would be nonsensical since both parties should first agree on pramANa-s). Further, prominent shAnkaras like shrI maNi drAviDa shAstri have been invited and engaged with debate in mAdhva maTha-s (can see YT videos). He even said - “please invite more shAnkara-s, we are only two and you are many; it’s hard for us” 06/05/2025, 11:12 - भट्ट आशुतोषः AshutoShaH: Someone’s experience is not “pramana” or truth. My experience might be opposite. Yes, there are many examples. The debate that took place when Madhvas challenged Advaitins to come for a debate in Karnataka. The debate took place in Bangalore; it was Swami Vidyamanya Titha vs Swami Kashikananda Giri. Kashikananda Giri swamiji refuted the Madhva side, and Madhvas remained silent on the third day.
After that, Madhvas refused to accept their defeat. A written debate between Swami Vidyamanya and Kashikananda Giri took place for 9-10 years. At last, Swami Vidyamanya didn’t reply for 9 years, so the debate got published in the form of a book. “अद्वैतविजयवैजयन्ती”
Similar is the condition of Swami Vidyamanya vs Swami Karpatri debate, you can see the excuses of Madhvas changing over years. Earlier they were ‘the other side cheated’, ‘Mic was not given to us’, ‘our acharya was gone to washroom now they are “we won because of this and that letter”. 06/05/2025, 11:12 - vish: > One can never conclude anything without reading the book(s)
That’s not true - the main argument is quite simple -
there was no “vidyAraNya” when axobhya was alive.
If that falls, the 400 pages can are laid waste.
06/05/2025, 11:13 - Venkat वेङ्कटः अद्वैती Siva: Hang on - protesting that Shankara and advaitins have been portrayed as Asuras is prejudice, but portraying a revered Acharya and condemning an entire philosophical system that is very much part of sanatana dharma as Asuras, is not?! That is rich!
Please read “GoManjari” and “ManiManjariVaibhavam.” written by two prominent madhva vidwans. How many pramanas have they fabricated to prove their acharya as an “avatar” and Shankara as an “asura”? I was talking about this. 06/05/2025, 11:16 - भट्ट आशुतोषः AshutoShaH: Exactly. 06/05/2025, 11:17 - vish: Yes, it is prejudice. Doesn’t make an unrelated prejudice otherwise, though. 06/05/2025, 11:17 - Venkat वेङ्कटः अद्वैती Siva: No, it is not unrelated. Why should we debate a philosophy which starts off with the assumption that we are Asuras 06/05/2025, 11:18 - Venkat वेङ्कटः अद्वैती Siva: A debate,which is an exercise in reasoning, is between reasonable people. When one party is being unreasonable, why should we reason with them? 06/05/2025, 11:18 - vish: Then don’t; and advice shankara-s like those mentioned earlier by me and others to do the same - what’ 06/05/2025, 11:19 - vish: s the problem? 06/05/2025, 11:19 - vish: How exactly was buddha portrayed now? Were there no debates with bauddha-s? 06/05/2025, 11:19 - Venkat वेङ्कटः अद्वैती Siva: I have no need to advice anyone. However I dismissed your position that not debating with such unreasonable people somehow makes us unreasonable. 06/05/2025, 11:20 - vish: That’s not my position at all 😛
I just said this is pure prejudice-
There seems no future for healthy discussions in traditional debates when the other paksha is busy fabricating pramans to prove other acharyas as ‘asuras’, when there is no way that either of the pakshas is going to accept their defeat. 06/05/2025, 11:21 - vish: You can have healthy debate with mAdhva-s, and several advaitins have experienced this. 06/05/2025, 11:22 - Venkat वेङ्कटः अद्वैती Siva: Hang you, you just said that- not debating with dvaitins, who call me an asura, is unreasonable- this is not your position. Immediately you say that not debating on the grounds that i am an asura is prejudicial. Which is it?
06/05/2025, 11:24 - vish: > not debating on the grounds that i am an asura is prejudicial.
No I don’t say that. You can debate on topics other than “you are an asura” just fine; and there is a whole universe of those. 06/05/2025, 11:24 - Venkat वेङ्कटः अद्वैती Siva: That’s ridiculous. When you have demonstrated your contempt for me, why is it prejudicial for me not to want to engage with you? 06/05/2025, 11:24 - भट्ट आशुतोषः AshutoShaH: Baudhaas were not portraying themselves as a Sampradaya of Sanatana Dharma and the followers of Vedas. They were clear in their position.
While the other side has clearly done Veda-Droha by writing their own mantras, making their own Purana shlokas, doing nida of Veda-Vidhis, how unreasonable it is.
No one is saying no to debate; both sides of people are ever ready, but there seems to be no benefit at all. Just more cover-up stories for the next 100s of years. 06/05/2025, 11:25 - vish: baba - you are free not to debate - that’s not prejudice, that’s a choice.
BUt, saying that the other party is dishonest, incapable etc.. without evidence is prejudice. 06/05/2025, 11:25 - Venkat वेङ्कटः अद्वैती Siva: You are calling me subhuman, and you want me to discuss the finer points of my philosophy, and I am the one prejudicial for refusing? 06/05/2025, 11:27 - Venkat वेङ्कटः अद्वैती Siva: You have written books on the subject, what further evidence do I need? Are you saying you don’t hold those views. That you condemn them? 06/05/2025, 11:27 - vish: > No one is saying no to debate
@Venkat वेङ्कटः अद्वैती Siva is, clearly. But that’s beside the point.
No one is saying no to debate; both sides of people are ever ready, but there seems to be no benefit at all
Written debates are most useful - they can be examined etc.. 06/05/2025, 11:28 - Venkat वेङ्कटः अद्वैती Siva: If so, please state that you dismiss those purvacharyas views and we can talk. 06/05/2025, 11:28 - vish: how are these books evidence of incapacity or dishonesty within a debate? 06/05/2025, 11:28 - Venkat वेङ्कटः अद्वैती Siva: It is not. It is evidence of contempt. 06/05/2025, 11:29 - vish: exactly. so, saying otherwise, as in the below is prejudice,
There seems no future for healthy discussions in traditional debates when the other paksha is busy fabricating pramans to prove other acharyas as ‘asuras’, when there is no way that either of the pakshas is going to accept their defeat. 06/05/2025, 11:29 - vish: Note that udayana or jayantabhaTTa did not not have contept for the buddhus 06/05/2025, 11:30 - Venkat वेङ्कटः अद्वैती Siva: Buddhu? 06/05/2025, 11:30 - vish: bauddhas 06/05/2025, 11:31 - Venkat वेङ्कटः अद्वैती Siva: Just because someone has contempt why am I responsible for that. If those Acharyas did, I disagree with them. 06/05/2025, 11:32 - vish: I just mentioned a fact to illustrate presence of (mutual) contempt not hindering proper debate. I don’t hold you responsible 😛 06/05/2025, 11:32 - Venkat वेङ्कटः अद्वैती Siva: My point is having the intellectual honesty to disagree even if it means disagreeing with an Acharya 06/05/2025, 11:33 - Venkat वेङ्कटः अद्वैती Siva: Let the madhvas similarly declare - what our acharyas did is wrong. It is wrong to call someone an Asura simply because we disagree with him 06/05/2025, 11:34 - vish: and what if they agree with their AchArya? it would dishonest to declare their disagreement for show. 06/05/2025, 11:35 - Venkat वेङ्कटः अद्वैती Siva: Wonderful. Good luck. 06/05/2025, 11:41 - भट्ट आशुतोषः AshutoShaH: Yes, written debates are well documented, provides time for stronger arguments and can last for years.
But In written debates, there’s a recent trend of writing a book claiming it to be a “refutation of purvapakashi’s book,” even if the refutation is filled with primary arguments that can be answered in seconds. This dishonest drama is done just to claim that they’ve written a refutation and When the other side shows disinterest in writing another book over such lousy arguments, they’re called “defeated.”
However, an honest examiner could conclude what are the authentic arguments and what are the tools to run away. Hence, Written debates are surely more fruitful.
06/05/2025, 12:08 - V Subrahmanian:
Hindi
06/05/2025, 21:49 - V Subrahmanian: https://youtube.com/shorts/00-GFvB8mrw?si=O4Rux03ENmxknxF-
06/05/2025, 22:13 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः: सौन्दर्येण समाक्षिमानसमथत्कन्दर्पलीलावली-
सध्रीचा क्षणभङ्गुरेण वनिताः! मानर्द्धिमूलेन किम्।
शीलं शीलत पेशलं हितमितप्रेमोद्गिरद्भारतीं
शिक्षध्वं कुलकीर्तिमार्तिरहितं पात श्रयेत क्षमाम्।।
06/05/2025, 22:37 - V Subrahmanian: https://www.youtube.com/watch?v=WerUm8ltFpg
07/05/2025, 07:34 - +91 ???? 46918:
Tamil 08/05/2025, 10:38 - V Subrahmanian: Chinmaya Jayanti.
https://youtube.com/playlist?list=PLm6DKuwwu5zoZ4_H5gwzLawQCsGd15gTR&si=DHy9vDTN8JXLsOw4
08/05/2025, 10:42 - V Subrahmanian:
In honor of this revered day, the rare and insightful work “Tatva Jeevatvam”—a reflection on the essence of existence—will be unveiled.
🕉️ Let this be a step toward inner awakening and timeless wisdom. Stay connected for updates and divine inspiration. #SriSadasivaBrahmendral #TatvaJeevatvam #SpiritualWisdom #InnerAwakening #Aaradhana #VedanticTruths [07/05, 6:36 pm] Chandu Datta: 🌺 Unveiling Timeless Wisdom 🌺 Today, on the sacred Aaradhana of Sri Sadasiva Brahmendral, we are deeply honored to release a rare gem: “Tadvat Jivatvam” in the raga Navroz set to Adi Tala — a profound composition that reflects the essence of Advaita Vedanta and the saint’s sublime state of realization.
🕉️ Who was Sri Sadasiva Brahmendral? A mystic, composer, and a Jivanmukta, he lived a life of silence and renunciation, yet his voice echoes through centuries via soul-stirring compositions like “Manasa Sancharare”, “Brovabharama”, and now, this newly discovered treasure.
⚡ What is ‘Tadvat Jivatvam’? This is not just a song—it is a philosophical revelation. In it, Brahmendral explores the oneness of the Jeevatma and the Paramatma, gently guiding the seeker to dissolve the illusion of separation.
https://youtu.be/vebee89fjnQ?si=mMLI4AbpSdZKaML3 08/05/2025, 13:21 - V Subrahmanian: https://youtube.com/playlist?list=PLWC-5NR6Gvk_scPTpY-eyMgZDMnygxUA5&si=r9GIUZw-A1dvIoDP 08/05/2025, 13:25 - V Subrahmanian: 👆🏾 Brahma sutra bhashyam exposition in Sanskrit by Dr. Maheswaran. Playllist contains 37 videos (audios). The Ratnaprabha vyakhya is also referred to. Now up to Anandamayadhikaranm. More videos are to be added progressively. 08/05/2025, 16:45 - +91 ???? 46918: https://youtube.com/shorts/PvRVJvlHLM0?si=bwE8WtS1QlR-hNLD 08/05/2025, 19:05 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः: एकैकस्तनुजः ’ प्रसूपितृभृतिः कार्त्स्येन कार्याऽत्मना भिन्द्येयं पितृवित्तवन्न तु मया जातु ’ व्यवस्येदिदम्। स्पर्धन्तामिह देहजास्सकुतुकास्स्पर्धेतरत्राऽहिता प्रीयेरन् पितराविहाऽर्हणपराश्श्राद्धैःपरेतौ निजौ।। 08/05/2025, 21:26 - V Subrahmanian: https://youtu.be/nEP3HZQt2CQ?si=T7xSq8fyiqLMLG_S
Maneeshaa Panchakam - Tamil 08/05/2025, 22:00 - V Subrahmanian: https://youtu.be/i66i4pg26pE?si=6dhEKuJMSpB5uDs7
समाधिविचार: 09/05/2025, 16:01 - V Subrahmanian: The Shiva Gītā – kaṭhopanishat – shānkara bhashya Correspondence
Here is a 11 page article on the above topic with copious citations:
https://adbhutam.wordpress.com/wp-content/uploads/2025/05/shiva-gita-kathopanishat-shankara-bhashya-correspondence.pdf
10/05/2025, 07:43 - V Subrahmanian:
Original Poster :Hari Parshad das:
Respected Devotees, Please accept my humble obeisances. All glories to Srila Prabhupada.
For those devotees who are adept at reading Sanskrit and wish to relish Srimad Bhagavatam, I’ve managed to upload all twelve cantos of a book called Aneka Vyakhya Samalankrita Srimad Bhagavatam, which means ‘Srimad Bhagavatam with Multiple Sanskrit Commentaries’.
This book contains all the verses of the Srimad Bhagavatam with commentaries in Sanskrit by 11 Acharyas of different Vaishnava Sampradayas, including Srila Sridhar Swami, Srila Jiva Goswami, Srila Vishvanatha Cakravarti Thakura etc.
Devotees can download this book from the following locations:
Canto 01: http://archive.org/details/SrimadBhagavatamCanto01withMultipleSanskritCommentaries Canto 02: http://archive.org/details/SrimadBhagavatamCanto02withMultipleSanskritCommentaries Canto 03: http://archive.org/details/SrimadBhagavatamCanto03withMultipleSanskritCommentaries Canto 04: http://archive.org/details/SrimadBhagavatamCanto04withMultipleSanskritCommentaries Canto 05: http://archive.org/details/SrimadBhagavatamCanto05withMultipleSanskritCommentaries Canto 06: http://archive.org/details/SrimadBhagavatamCanto06withMultipleSanskritCommentaries Canto 07: http://archive.org/details/SrimadBhagavatamCanto07withMultipleSanskritCommentaries Canto 08: http://archive.org/details/SrimadBhagavatamCanto08withMultipleSanskritCommentaries Canto 09: http://archive.org/details/SrimadBhagavatamCanto09withMultipleSanskritCommentaries Canto 10: http://archive.org/details/SrimadBhagavatamCanto10withMultipleSanskritCommentaries Canto 11: http://archive.org/details/SrimadBhagavatamCanto11withMultipleSanskritCommentaries Canto 12: http://archive.org/details/SrimadBhagavatamCanto12withMultipleSanskritCommentaries
Please pass on this message to all Bhagavatam enthusiasts.
your servant,
hari parshad das
10th canto is missing some pages and has some bad pages.
10/05/2025, 10:20 - V Subrahmanian: ಸಂಧ್ಯಾದರ್ಶನವು ಉಪನೀತರಿಗೆ ಹೊಸತೊಂದು ಬೆಳಕನ್ನು ಬೀರುವ ವಿನೂತನ ಗ್ರಂಥ.
ಮೊದಲ ಬಾರಿಗೆ ಶ್ರುತಿ-ಸೂತ್ರ ಮತ್ತು ಪ್ರಧಾನ ಸ್ಮೃತಿಗಳ ಆಧಾರದಿಂದ ಗಾಯತ್ರೀಜಪ, ಸಂಧ್ಯಾವಂದನೆ ಮೊದಲಾದ ವೈದಿಕ ನಿತ್ಯಕರ್ಮಗಳನ್ನು ಕುರಿತ ವೈಜ್ಞಾನಿಕವೂ ಶುದ್ಧಸಾಂಪ್ರದಾಯಿಕವೂ ಆದ ಪರಿಷ್ಕೃತ ವಿವರಗಳನ್ನು ಇಲ್ಲಿ ನೀಡಲಾಗಿದೆ. ಬ್ರಹ್ಮಚಾರಿಯ ಎಲ್ಲ ನಿತ್ಯಕರ್ಮಗಳ ಸಹೇತುಕ ನಿರೂಪಣೆ ಇಲ್ಲಿದೆ. ಸ್ನಾನ-ಸಂಧ್ಯೆ-ಸಮಿದಾಧಾನ-ಬ್ರಹ್ಮಯಜ್ಞ-ಭೋಜನವೇ ಮೊದಲಾದ ವಿಚಾರಗಳ ಆಮೂಲಾಗ್ರ ವಿವರಣೆ ಇಲ್ಲಿ ವಿಪುಲ ಆಧಾರಗಳೊಡನೆ ಆಧುನಿಕ ಕಾಲದವರಿಗೂ ಮನಮುಟ್ಟುವಂತೆ ಬಂದಿದೆ.
ನಾಲ್ಕು ವೇದಗಳವರಿಗೂ ಸಮರ್ಪಕವಾಗಿ ಸಂಧ್ಯಾವಂದನೆ, ಸಮಿದಾಧಾನ ಮತ್ತು ಬ್ರಹ್ಮಯಜ್ಞಗಳನ್ನು ಅರ್ಥಸಹಿತವಾಗಿ ಸಂಶೋಧಿಸಿ ನೀಡಲಾಗಿದೆ. ಪ್ರಶ್ನೋತ್ತರ ರೂಪದಲ್ಲಿ ಸಮಗ್ರ ಸಂಧ್ಯೆ-ಗಾಯತ್ರೀಜಪಗಳಿಗೆ ಸಂಬಂಧಿಸಿದ ಎಲ್ಲ ಸಂದೇಹಗಳ ನಿವಾರಣೆಯನ್ನು ಅನೇಕ ವಿದ್ವಾಂಸರ ಸೂಚನೆಯಂತೆ ಮಾಡಲಾಗಿದೆ. ಗಾಯತ್ರೀಮಂತ್ರದ ವಿಶೇಷ ಅರ್ಥ, ವ್ಯಾಹೃತಿ-ಪ್ರಣವಗಳ ಅಂತರರ್ಥವೇ ಮೊದಲಾದ ಅನೇಕ ಆಧ್ಯಾತ್ಮಿಕ ವಿವರಗಳಿರುವ ಸಂಧ್ಯಾದರ್ಶನ ಕನ್ನಡಕ್ಕೆ ಮಾತ್ರವೇ ಅಲ್ಲ, ಪ್ರಾಯಶಃ ಭಾರತೀಯ ಭಾಷೆಗಳಲ್ಲಿಯೇ ವಿಶಿಷ್ಟವಾದದ್ದು.
10/05/2025, 10:20 - V Subrahmanian:
ಇಂದು ನಮ್ಮ ನಾಡಿನ ಪ್ರಖ್ಯಾತ ಸಂಶೋಧಕರು, ಇತಿಹಾಸ ತಜ್ಞರು, ರಾಷ್ಟ್ರಪತಿ ಪ್ರಶಸ್ತಿ ಪುರಸ್ಕೃತರು ಆಗಿರುವಂತಹ ವಿದ್ವಾನ್ ಎಸ್ ಕಾರ್ತಿಕ್ ಅವರು ’ ಶೃಂಗೇರಿ ಜಗದ್ಗುರು ಪರಂಪರೆ ಮತ್ತು ಇತಿಹಾಸ ’ ಎಂಬ ವಿಷಯದ ಕುರಿತಾದ ಹೊಸ ಶೋಧನೆಗಳ ಬಗೆಗೆ ವಿಶೇಷ ಉಪನ್ಯಾಸವನ್ನು ನೀಡಲಿದ್ದಾರೆ.
ಸಮಯ - 11:30-1:00 PM The talk will be in Kannada
Time: Today, Saturday 10th May 2025, 11:30 AM - 1PM IST Join Zoom Meeting https://us06web.zoom.us/j/87485799970?pwd=9KWJnUFZiqChSuE3lNmJb2F5UOruwF.1
Meeting ID: 874 8579 9970
Passcode: sringeri
10/05/2025, 12:55 - V Subrahmanian:
https://www.youtube.com/watch?v=IEsWWiDzh2k 10/05/2025, 22:26 - V Subrahmanian: The speaker’s impressive profile: https://prtraveller.blogspot.com/2024/09/dr-venkatesh-thiru-kudanthai-upanyasakar.html 10/05/2025, 23:37 - V Subrahmanian: Shankara says women too can be jnani-s - Gaudapada Karika Bhashya 4.95
In the Bhashya to the Gaudapada Karika 4.95 Shankara says ’even women, etc. who have attained self-realization..’:
अजे साम्ये तु ये केचिद्भविष्यन्ति सुनिश्चिताः । ते हि लोके महाज्ञानास्तच्च लोको न गाहते ॥ ९५ ॥
यदिदं परमार्थतत्त्वम् , अमहात्मभिरपण्डितैर्वेदान्तबहिःष्ठैः क्षुद्रैरल्पप्रज्ञैरनवगाह्यमित्याह — अजे साम्ये परमार्थतत्त्वे एवमेवेति ये केचित् स्त्र्यादयोऽपि सुनिश्चिता भविष्यन्ति चेत् , त एव हि लोके महाज्ञानाः निरतिशयतत्त्वविषयज्ञाना इत्यर्थः ।
Translation by Sw.Gambhirananda:
- They alone will be possessed of unsurpassable knowledge in this world, who will be firm in their conviction with regard to that which is birthless and uniform. But the ordinary man cannot grasp that (Reality).
Ye kecit, those who, perchance; even though they be women; bhaviṣyanti, will become; suniścitaḥ, firm in conviction; with regard to the nature of the ultimate Reality, they alone are those of exalted knowledge.
In the Brahma sutra bhashya 3.3.32 Shankara has cited the case of Sulabhā, a brahmavādinī, endowed with yoga siddhi, gave up her own body, entered the body of a King named Janaka, debated with him, and returned to her own body, of the Mahabharata:
यथा हि सुलभा नाम ब्रह्मवादिनी जनकेन विवदितुकामा व्युदस्य स्वं देहम् , जानकं देहमाविश्य, व्युद्य तेन, पश्चात् स्वमेव देहमाविवेश — इति स्मर्यते ।
In the apaśūdrādhikaraṇam BSB 1.3.38 he has hinted that women who are not eligible for veda adhyayanam, having not undergone the upanayanam, can attain the moksha jnanam, though not through the veda, but by the hearing of the itihasa and purana:
येषां पुनः पूर्वकृतसंस्कारवशाद्विदुरधर्मव्याधप्रभृतीनां ज्ञानोत्पत्तिः, तेषां न शक्यते फलप्राप्तिः प्रतिषेद्धुम् , ज्ञानस्यैकान्तिकफलत्वात् । ‘श्रावयेच्चतुरो वर्णान्’(म॰भा॰ १२-३२७-४९) इति चेतिहासपुराणाधिगमे चातुर्वर्ण्यस्याधिकारस्मरणात् । वेदपूर्वकस्तु नास्त्यधिकारः शूद्राणामिति स्थितम् ॥ ३८ ॥
Om Tat Sat
11/05/2025, 07:41 - vish: born an iyer, now vehemently shrIvaiShNava
11/05/2025, 08:04 - V Subrahmanian: I didn’t know that. There are such cases across the three systems, expressing in various ways though.
11/05/2025, 08:05 - V Subrahmanian:
https://adbhutam.wordpress.com/wp-content/uploads/2021/06/e-am-pralhada-advaita-grp-english-.pdf
Kannada version by Sri.G.R.Patil: https://adbhutam.files.wordpress.com/2021/05/prahlada-advaita-grp.pdf 11/05/2025, 21:15 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः: निवैरं समदर्शिनं सुरऋषेः कारुण्यवीक्षास्पदं शान्तस्वान्तमनारतं हरिगुणान् निश्शङ्कमुच्चैर्मुदा। गायन्तं रतिपारवश्यगमकैः रोमाञ्चकम्पाश्रुभिः स्वायत्तीकृतमाधवं नुत सुदा कायाधवं वैष्णवाः।। 11/05/2025, 22:39 - V Subrahmanian: {भारतीयविद्वत्परिषत्} मन्त्रार्थचिन्तनम् - शान्तिमन्त्राः
Jayaraman M 6:00 PM (4 hours ago) to भारतीयविद्वत्परिषत्
Namaste
I am happy to share a playlist of 14 videos where I discuss the traditional Vedic Shanti Mantras in Samskritam - based on Samskrita commentaries of Acharya Shankara and Acharya Sayana.
Link for the playlist - https://www.youtube.com/playlist?list=PLHwsf77PLjWvtav6YyXlwznsJvcD0SWfb
I also invite you to explore the list of 368 hours Lecture repository (in English) on Vedic Mantras, Stotras, select Yoga texts| Procedure to Access the repostiry is also given in the link - https://mantrartha.blogspot.com/2023/08/mantra-artha-150-hours.html
regards
Dr. M.Jayaraman
Professor & Dean, Division of Yoga and Spirituality, SVYASA Yoga University, Bengaluru
12/05/2025, 10:23 - V Subrahmanian: https://youtu.be/Iisqfz0pF2o?si=sPcHbm2vxMzN0iO5
12/05/2025, 15:29 - V Subrahmanian: On the auspicious day of Nrusimha Jayanthi( 11.05.25) vishesha puja was performed to Sri Lakshmi Nrusimha Swami at Narasimhapura, Sringeri by HH Jagadguru Shankaracharya Sri Vidhushekara Bharathi Swamiji of Sharada Peetham, Sringeri
12/05/2025, 15:29 - V Subrahmanian:
Panchadashi: 7th Chapter:
*भोक्ता स्वस्यैव भोगाय पतिजायादिमिच्छति । एष लौकिकवृत्तान्तः श्रुत्या सम्यगनूदितः ॥ २००॥ (7. तृप्तिदीपप्रकरणम्) या प्रीतिरविवेकानां विषयेष्वनपायिनी । त्वामनुस्मरतः सा मे हृदयान्मापसर्पतु ॥ २०२॥ (Prahlada in the Vishnu Puranam) इति न्यायेन सर्वस्माद्भोग्यजाताद्विरक्तधीः । उपसंहृत्य तां प्रीतिं भोक्तर्येवं बुभुत्सते ॥ २०३॥
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The enjoyer desires to have a wife and so forth for his own pleasures. This popular notion has been well described in the Brihadaranyaka Upanishad.
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The Shruti says that since the enjoyable objects are for the sake of the enjoyer, they should not be loved for their own sake. Since the enjoyer is the central factor, love should be given to him.
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Prahlada prays in the Vishnu Purana: ‘Let the unending love which the undiscriminating have for transient objects, be not removed from me, O Lord but directed towards Thee so that I may have incessant flow of Thy remembrance’.
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Following this method an aspirant should become indifferent to all enjoyable objects in the external realm and direct the love he feels for them towards the Self and desire to know It.
It is significant that Vidyaranya chooses to place that prayer of Prahlada from the Vishnu Purana in this context:
Prahlada has realized Brahman, Vishnu, as his own self, in the abheda mode. Hence one’s supreme love is for oneself and not any external entity. Those on the path of realization must follow Prahlada and direct their love to their own self, Atman.
विष्णुपुराणम्/प्रथमांशः/अध्यायः २० https://sa.wikisource.org/s/1srk
एवं सञ्चिन्तयन् विष्णुमभेदेनात्मनो द्विज । तन्मयत्वमवाप्याग्र्यं मेने चात्मानमच्युतम् ।। १ ।।
विसस्मार तथात्मानं नान्यत् किञ्चिदजानत । अहमेवाव्ययोऽनन्तः परमात्मेत्यचिन्तयत् ।। २ ।।
या प्रीतिरविवेकानां विषयेष्वनपायिनी । त्वामनुस्मरतः सा मे ह्टदयान्माऽपसर्पतु ।। १९ ।।
THUS meditating upon Vishńu, as identical with his own Self, Prahláda became as one with him, and finally regarded himself as the divinity: he forgot entirely his own individuality, and was conscious of nothing else than his being the inexhaustible, eternal, supreme soul; and in consequence of the efficacy of this conviction of identity, the imperishable Vishńu, whose essence is wisdom, became present in his heart, which was wholly purified from sin.
19: may passion, as fixed as that which the worldly-minded feel for sensual pleasures, ever animate my heart, always devoted unto thee.”
The Shruti says that all objects are desirable/desired for the sake of the desire/love for one’s own Atman. And since Prahlada has attained the abheda buddhi, realization of identity with Brahman, the Self that Prahlada is contemplating is the Atman that is non-different from Brahman.
The Upanishad too has its focus on the Atman that is the most loved, not as an object, but as the subject. This Atman, the Upanishad teaches, has to be realized through the method of shravanam, mananam and nididhyasanam. Naturally, this Atman cannot be something/someone different from the seeker/bhokta.
That the world that is perceived is mithya is also taught by the Vishnu Puranam. Sri Sridhara Swamin, in his commentary to the Vishnu Puranam cited above, cites this verse from this very Puranam:
विष्णुपुराणम्/प्रथमांशः/अध्यायः २ https://sa.wikisource.org/s/1smu
ज्ञानस्वरूपमत्यन्तनिर्मलं परमार्थतः । तमेवार्थस्वरूपेण भ्रान्तिदर्शनतः स्थितम् ॥६॥
(In the absolute state, everything is Pure consciousness. That alone is erroneously cognized as the objects of the world,)
Thus, the primary purport of the Vishnu Puranam is: brahma satyam, jagat mithyā. jivo brahmaiva na aparah. (Brahman alone is real and the world is unreal. The jiva is none other than Brahman.)
Brihadaranyaka Upanishad: 2.4.5
स होवाच न वा अरे पत्युः कामाय पतिः प्रियो भवत्यात्मनस्तु कामाय पतिः प्रियो भवति । न वा अरे जायायै कामाय जाया प्रिया भवत्यात्मनस्तु कामाय जाया प्रिया भवति । न वा अरे पुत्राणां कामाय पुत्राः प्रिया भवन्त्यात्मनस्तु कामाय पुत्राः प्रिया भवन्ति । न वा अरे वित्तस्य कामाय वित्तं प्रियं भवत्यात्मनस्तु कामाय वित्तं प्रियं भवति । न वा अरे ब्रह्मणः कामाय ब्रह्म प्रियं भवत्यात्मनस्तु कामाय ब्रह्म प्रियं भवति । न वा अरे क्षत्रस्य कामाय क्षत्रं प्रियं भवत्यात्मनस्तु कामाय क्षत्रं प्रियं भवति । न वा अरे लोकानां कामाय लोकाः प्रिया भवन्त्यात्मनस्तु कामाय लोकाः प्रिया भवन्ति । न वा अरे देवानां कामाय देवाः प्रिया भवन्त्यात्मनस्तु कामाय देवाः प्रिया भवन्ति । न वा अरे भूतानां कामाय भूतानि प्रियाणि भवन्त्यात्मनस्तु कामाय भूतानि प्रियाणि भवन्ति । न वा अरे सर्वस्य कामाय सर्वं प्रियं भवत्यात्मनस्तु कामाय सर्वं प्रियं भवति । आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेय्यात्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेदं सर्वं विदितम् ॥ ५ ॥
Then Yajnavalkya said: “Verily, not for the sake of the husband, my dear, is the husband loved, but he is loved for the sake of the self which, in its true nature, is one with the Supreme Self. “Verily, not for the sake of the wife, my dear, is the wife loved, but she is loved for the sake of the self. “Verily, not for the sake of the sons, my dear, are the sons loved, hut they are loved for the sake of the self. “Verily, not for the sake of wealth, my dear, is wealth loved, but it is loved for the sake of the self. “Verily, not for the sake of the brahmin, my dear, is the brahmin loved, but he is loved for the sake of the self. “Verily, not for the sake of the kshatriya, my dear, is the kshatriya loved, but he is loved for the sake of the self. “Verily, not for the sake of the worlds, my dear, are the worlds loved, but they are loved for the sake of the self. “Verily, not for the sake of the gods, my dear, are the gods loved, but they are loved for the sake of the self. “Verily, not for the sake of the beings, my dear, are the beings loved, but they are loved for the sake of the self. “Verily, not for the sake of the All, my dear, is the All loved, but it is loved for the sake of the self. “Verily, my dear Maitreyi, it is the Self that should be realized - should be heard of, reflected on and meditated upon. By the realization of the Self, my dear-through hearing, reflection and meditation-all this is known.
बृहदारण्यकोपनिषत् 1.4.8:
तदेतत्प्रेयः पुत्रात्प्रेयो वित्तात्प्रेयोऽन्यस्मात्सर्वस्मादन्तरतरं यदयमात्मा । स योऽन्यमात्मानः प्रियं ब्रुवाणं ब्रूयात्प्रियं रोत्स्यतीतीश्वरो ह तथैव स्यादात्मानमेव प्रियमुपासीत स य आत्मानमेव प्रियमुपास्ते न हास्य प्रियं प्रमायुकं भवति ॥ ८ ॥
The Brihadaranyaka Upanishad: 1.4.8:
- This Self is dearer than a son, dearer than wealth, dearer than everything else, because It is innermost. If one holding the Self dear were to say to a person who speaks of anything other than the Self as dear, that he, the latter, will lose what he holds dear-and the former is certainly competent to do so-it will indeed come true. One should meditate upon the Self alone as dear. He who meditates upon the Self alone as dear-what he holds dear will not perish.
Om Tat Sat
12/05/2025, 22:20 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः:
In the Vishnu Sahasra Nama bhashya Shankara has cited a verse, reference to which is not available:
स्वमायया स्वमात्मानं मोहयन्द्वैतमायया । गुणाहितं स्वमात्मानं लभते च स्वयं हरिः ॥
[By his own Māyā, deluding himself with the illusion of dvaita, Hari Himself comes to see himself endowed with guṇas.]
In the following Gauda Pada Karika 2.19 bhashya we see the above idea depicted:
प्राणादिभिरनन्तैस्तु भावैरेतैर्विकल्पितः । मायैषा तस्य देवस्य ययायं मोहितः स्वयम् ॥ १९ ॥
- (This Self) is imagined to be the infinite objects like Prāņa (the Vital Force) etc. This is the Maya of that self-effulgent One by which He Himself is deluded.
Bhashya:
यदि आत्मैक एवेति निश्चयः, कथं प्राणादिभिरनन्तैर्भावैरेतैः संसारलक्षणैर्विकल्पित इति ? उच्यते शृणु — मायैषा तस्यात्मनो देवस्य । यथा मायाविना विहिता माया गगनमतिविमलं कुसुमितैः सपलाशैस्तरुभिराकीर्णमिव करोति, तथा इयमपि देवस्य माया, यया अयं स्वयमपि मोहित इव मोहितो भवति । ‘मम माया दुरत्यया’ (भ. गी. ७ । १४) इत्युक्तम् ॥
Eṣā māyā, this is the Māyā tasya devasya, of that self-effulgent Self. As the magical spell, created by the magician, makes the very clear sky appear as though filled with leafy trees in bloom, similar is this Māyā of the self-effulgent One, by which He Himself seems to have become influenced like a man under delusion. It has been said, “My Māyā is difficult to get over” (G. VII. 14).
Here, Atma is Brahman, which alone appears as the jiva as per Advaita. We see that the verse cited by Shankara in the VSN bhashya echoes this very idea: Brahman is as though deluded by its own Maya.
Here too we see the non-difference between maya and avidya: the same power maya, from the view point of Brahman, is avidya from the view point of the jiva. Shankara citing the Bh.Gita verse is also significant when he is saying: brahman is as though deluded by its own maya.
Om 14/05/2025, 11:41 - Natraj नटराजः Maneshinde: ========================== Shri Vidya Tirtha Maheshvara ~ Spiritual Force Behind a Dharmic Empire
Shri Vidya Tirtha Mahaswamiji, venerated as the sakshat avatara of Maheshvara, stands as one of the most exalted among the Acharyas of Dakshinamnaya Shringeri Sharada Peetham. His life and teachings radiated such spiritual brilliance that the illustrious Vijayanagara rulers themselves drew deep inspiration from him. In the year 1346 AD, all five Sangama brothers journeyed to Shringeri to pay homage at his lotus feet and offered their worship to the great Acharya, who at that time was bestowing blessings upon the world in the form of Shri Vidya Shankara. We can fathom the spiritual might of Shri Vidya Tirtha from the manner in which he is invoked in the works of his disciples. Both Shri Sayanacharya and Madhavacharya (Shri Vidyaranya Mahaswamiji) invoke their guru as Vidya-Tirtha-Maheshvara in their compositions.
Given this, his role in blessing and inspiring the cause of Dharma Rakshana, both through the establishment of a Hindu empire and through the enrichment of our scriptural tradition, stands beyond dispute.
A further noteworthy testament to his influence is found in the Hebsuru grant, dated to 1378 AD. Many thanks to Shri G R Patil ji for informing me about this inscription. This important epigraphical record, consisting of five copper plates, has been reproduced in Epigraphia Carnatica by B. Lewis Rice (Volume 4, Part 2, Yadatore No. 46). The inscription succinctly recounts the exploits of Bukka Maharaja and affirms that he governed his vast kingdom with remarkable ease through the grace of Shri Vidya Tirtha Muni. A verse from the inscription reads:
क्षोणीं सागरमेखलां सकलयन् भ्रूक्षेपमात्रे स्थिताम्। विद्यातीर्थमुनेः कृपांबुधिशशी भोगावतारोऽभवत्।।
“The moon to the ocean of Shri Vidya Tirtha Muni’s compassion, Bukka Maharaja controlled the earth, girdled by the ocean, merely by the movement of his eyebrows. Enjoying the earth in this way, he became the Bhogavatara.”
Sir B. Lewis Rice makes the following observation on this inscription:
“Yd. 46 says that Bukka was an incarnation of Achyuta, born to free the world from the Mlecchas. He, with the assistance of Vidyatirtha Muni, became very great. He drove out the enemies from a hundred royal cities, counting from Dvaradamudra, and ruled over an empire perfectly in its seven parts.”
Given his greatness, we Astikas, particularly the Smarta Advaitins, ought to be ever grateful to Shri Vidya Tirtha.
May Shri Vidya Tirtha Maheshvara, who illumines our hearts and impels our actions as the indwelling Antaryamin, ever protect and guide us on the path of Dharma.
14/05/2025, 11:41 - Natraj नटराजः Maneshinde:
Advaitabhushanam - Sanskrit
15/05/2025, 21:55 - V Subrahmanian: https://chatgpt.com/share/6825e656-81a4-8004-9dbe-a312a65eb9ca
15/05/2025, 21:55 - V Subrahmanian: Advaita Vs Dvaita - AI Debate
15/05/2025, 22:24 - Kn Suryanarayana सूर्यनारायणः पाठशोधकः: If anyone who is ready to teach वेदान्तपरिभाषा to a Jain संन्यासी… Contact me.
15/05/2025, 22:25 - Kn Suryanarayana सूर्यनारायणः पाठशोधकः: In Samskrita medium
15/05/2025, 22:25 - Kn Suryanarayana सूर्यनारायणः पाठशोधकः: And also Leelavathi grantha
16/05/2025, 07:45 - V Subrahmanian: https://www.facebook.com/share/1F8HfULuzY/
17/05/2025, 11:46 - V Subrahmanian: https://www.facebook.com/share/v/19p1KW3CD2/
17/05/2025, 15:11 - V Subrahmanian: https://paramsatyaadvaitavedanta.quora.com/Why-Do-Advaitins-Not-Consider-Forms-of-God-as-Paramarthika-Absolute https://paramsatyaadvaitavedanta.quora.com/Why-Do-Advaitins-Not-Consider-Forms-of-God-as-Paramarthika-Absolute?ch=15&oid=223013360&share=a7ca4067&srid=hZ8vi&target_type=post
18/05/2025, 21:27 - V Subrahmanian:
Vakyartha Sadas online format: Shaankara Prasthana Traya Bhashya
19/05/2025, 09:32 - +91 ???? 46918:
The special aspects of the stotra literature of Bhagavatpada are discussed here in English. The speaker is a shatavadhani in Sanskrit and Telugu.
19/05/2025, 23:19 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः: This message was deleted
19/05/2025, 23:52 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः:
ब्रूयास्सत्यमनारतं न हि ततो धर्मोऽधिको विद्यते काकुत्स्थो भगवान् स्वयं पितृवचस्सत्यापनेदंपरः। इत्थंकारमुरस्यबोधनशतं सूते न किञ्चित् फलं शिक्षन्ते चरितात् पितुस्तु शिशवस्तथ्योक्तिभिश्शिक्षयेत्।
- उरस्यः = औरसः
20/05/2025, 23:02 - V Subrahmanian: Why do bad things happen to good people and vice versa if karma is fair? Can Sadhana actually change your destiny? Is doing good enough ? & more from this Must Watch Episode https://youtu.be/FB6u1eJBXxo
21/05/2025, 11:03 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः:
21/05/2025, 11:05 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः: https://www.facebook.com/share/v/15oyBCiPZc/ 21/05/2025, 11:06 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः: 21/05/2025, 12:08 - V Subrahmanian: https://www.instagram.com/sunilsathyavolu/reel/DDxBHyBSHJD/ 21/05/2025, 13:28 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः: This message was deleted 21/05/2025, 13:48 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः: 21/05/2025, 14:50 - अभिनन्द औपासनवान् होय्सळ-कर्णाटक-विप्रः abhinandaH: भाषां य इच्छति ज्ञातुं, पठेत् सौम्यनारायणम्। मोक्षं य इच्छति प्राप्तुं, जपेत् सौम्यनारायणम्॥ 21/05/2025, 18:33 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः: 21/05/2025, 21:46 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः: This message was deleted 21/05/2025, 22:17 - +91 ???? 40969: अल्पज्ञेन मया महाकविकृतं पद्यं सुभाषायुतम् सम्यग्बुद्धिविहीनमन्दमतिना नाऽत्राऽऽवगम्यं शुभम्। कुर्यादीषदहो दयां च लघुना हे सौम्यनारायण जिज्ञासाऽऽस्त्यतुलस्य पद्यविपुलस्यार्थस्य हे पण्डित॥ 21/05/2025, 22:36 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः: 21/05/2025, 23:22 - V Subrahmanian: # The Pure Jnani and the Premajnani: Two Expressions of Nondual Realization
Both the pure Jnani and the Premajnani have realized the same fundamental truth of Advaita Vedanta: Brahman alone is real, and the world of names and forms is a relative appearance (mithyā). However, the way this realization manifests and expresses itself differs significantly between them due to their innate temperaments and the unique interplay of their constitutions.
## The Pure Jnani: Realization as Transcendence
The pure Jnani embodies realization primarily through the path of discrimination (viveka) and renunciation (vairagya). Their approach and resulting expression can be characterized by:
### 1. Intellectual Orientation The Jnani’s approach is predominantly analytical and discriminative. They systematically deconstruct all phenomena through rigorous inquiry (vichara), distinguishing between the Real (Brahman) and the apparent (world of forms). Their mind naturally gravitates toward abstraction and transcendence rather than immanence.
### 2. Emphasis on Negation (Neti-Neti) The Jnani’s path is marked by the traditional “neti-neti” (not this, not this) approach. They progressively negate all objects of experience—the body, mind, emotions, perceptions—as “not Self,” ultimately arriving at what remains: pure, attributeless Awareness. This emphasis on negation creates a natural tendency toward silence and withdrawal.
### 3. Relationship to Phenomenal World For the pure Jnani, once the world is recognized as mithyā (relatively real), engagement with it naturally diminishes. The world is seen as a superimposition (adhyāsa) on Brahman—like a mirage or dream image. While they may continue to function in the world, there is little inner compulsion to engage with its multiplicity. As Gaudapada stated in his Kārikā, “There is no dissolution, no creation, none in bondage, none seeking liberation, none liberated. This is the absolute truth.”
### 4. View of Devotion and Ritual The pure Jnani recognizes devotional practices and rituals as preliminary aids that ultimately must be transcended. While they might acknowledge their relative utility for beginners, they see them as part of the very duality that must be dissolved. Devotion to a personal deity is understood as a stepping stone rather than the final expression of truth.
### 5. Emotional Temperament The Jnani’s emotional landscape is characterized by equanimity (samatvam) and detachment (asaṅga). While not emotionally deficient, their natural response to realization is one of profound peace rather than ecstatic expression. Emotions are observed as arising within awareness rather than seized upon or expressed outwardly.
### 6. Outward Manifestation The pure Jnani often gravitates toward solitude and silence. They may appear austere, reserved, or even indifferent to worldly affairs. Their presence is marked by a profound stillness that communicates itself without words. As described in the Bhagavad Gita, they remain “satisfied in the Self by the Self” (ātmanyevātmanā tuṣṭaḥ).
## The Premajnani: Realization as Divine Love
The Premajnani has arrived at the same nondual truth but expresses it through the integration of wisdom and love. Their realization manifests through:
### 1. Integral Orientation The Premajnani unites the discriminative intellect with the intuitive heart. They have undergone the same rigorous inquiry as the Jnani, but their natural temperament allows the flowering of realization as love and joy. They simultaneously perceive both the absolute unity of Brahman and its dynamic expression as the world.
### 2. Emphasis on Recognition (Tat Tvam Asi) While the Jnani focuses on negation, the Premajnani emphasizes recognition—seeing the same Self everywhere. The great Upanishadic statements like “Tat Tvam Asi” (That Thou Art) aren’t just abstract truths but lived experiences that generate spontaneous love for all beings as manifestations of the beloved Self.
### 3. Relationship to Phenomenal World For the Premajnani, the world isn’t merely negated as mithyā but is transformed through realization into a divine play (līlā) of consciousness. Even while understanding its relative nature, they see the world as shimmering with the light of Brahman. As expressed in the Isavasya Upanishad: “īśāvāsyam idam sarvam” (All this is pervaded by the Divine).
### 4. View of Devotion and Ritual The Premajnani sees devotional practices not as preliminary aids but as spontaneous expressions of realized truth. Having known the nondual Brahman, they may still engage in worship, not from ignorance but from the freedom of knowledge. Their devotion is no longer a means to realization but a natural outpouring of it—what some traditions call “para-bhakti” or supreme devotion that transcends the duality of devotee and deity.
### 5. Emotional Temperament The Premajnani’s emotional landscape is characterized by divine love (prema), compassion (karuṇā), and joy (ānanda). Unlike ordinary emotions rooted in ignorance and separation, these are purified expressions arising from the recognition of unity. Their heart naturally overflows with love when seeing the beloved Self in all beings.
### 6. Outward Manifestation The Premajnani often remains engaged with the world, serving and loving all beings as expressions of the same Self. They may compose devotional poetry, engage in service, or express their realization through art, music, or teaching. Their presence is marked by a luminous warmth and accessibility that draws others toward the same truth.
## The Integration of Opposites
It’s important to note that these orientations exist on a spectrum rather than as rigid categories:
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Complementary Rather Than Contradictory: The pure Jnani and Premajnani represent complementary expressions of the same truth, like two facets of a diamond reflecting different aspects of the same light.
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Fluidity of Expression: Many realized beings display characteristics of both orientations at different times. A predominantly silent Jnani might occasionally burst into ecstatic devotional expression, while a Premajnani might retreat into profound silence.
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Cultural and Traditional Influences: The expression of realization is also shaped by cultural context and spiritual lineage. Different traditions within Advaita place varying emphasis on these aspects.
## Historical Examples
The distinction between these orientations can be seen in historical figures:
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Pure Jnani: Sages like Dakshināmūrti (who taught through silence) and certain aspects of Sri Ramana Maharshi exemplify the more austere, silent Jnani orientation.
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Premajnani: Figures like Jnaneshwar (who composed the devotional Jnaneshwari while maintaining strict Advaita philosophy), certain aspects of Adi Shankara (who wrote profound devotional hymns despite being the foremost exponent of strict Advaita), and Sri Ramakrishna (who maintained both discrimination and ecstatic devotion) exemplify the Premajnani orientation.
## The Ultimate Unity
Despite these apparent differences, both orientations converge in the fundamental experience of nondual reality. The Jnani’s silence and the Premajnani’s love are like still water and flowing water—different expressions of the same substance. As the Chandogya Upanishad declares, “Ekam eva advitiyam” (One alone without a second)—this remains the shared foundation of both paths.
In essence, whether realization blossoms as the quiet flame of wisdom or the radiant sun of divine love depends not on the truth itself, which is one, but on the unique vessel through which that truth expresses itself in the realm of manifestation.
22/05/2025, 10:20 - V Subrahmanian:
In this video: From 36 minutes to 45 min. Sri MM Mani Dravid Sastrigal speaks in Sanskrit on the ‘Da Da Da’ teaching of the Brihadaranyaka Upanishad.
From 45 minutes He renders the Tamil version of his Sanskrit speech.
From 2 Hours 26 minutes onwards HH Sri Shankara Bharati Swamigal speaks in Sanskrit which is translated to Tamil by a member of the host committee. **23/05/2025, 16:**07 - +91 ???? 75759 left 24/05/2025, 10:23 - V Subrahmanian: https://www.facebook.com/share/r/14w9AFwkuV/ 24/05/2025, 10:23 - V Subrahmanian: https://youtu.be/OCnckSlHcn4?si=gnuljDtToduyKlbc 24/05/2025, 13:29 - V Subrahmanian: असंकल्पाज्जयेत् कामं क्रोधं कामविवर्जनात् । अर्थानर्थेक्षया लोभं भयं तत्त्वावमर्शनात् ॥
-भागवत
asankalpAt jayet kAmam krodham kAma vivarjanAt । arthAn arthekShayA lobham bhayam tattva avamarshanAt ॥
-bhAgavata
One must get over lust by teaching one self not to feel the need. By giving up lust, one can give up anger. One will give up greed once he realises that wealth is the source of so many miseries. Fear can be let go by proper understanding of philosophy.
-Bhagavata 24/05/2025, 13:43 - V Subrahmanian: https://youtu.be/CtjKcWM1rrs?si=hvj0U7WQsqmCfX1p
Tamil 24/05/2025, 18:53 - +91 ???? 37833: https://youtu.be/i6re3FVXMc8 24/05/2025, 23:05 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः: यावज्जीविकोऽभ्यासः कर्मधर्मः प्रकरणात् (2-4-1)- संग्रहसाहसम्
यावज्जीवपदोपरक्तवचनं नैमित्तिकेदंपरं काम्ये जीवनकालबोधनपरं, वेतीह संदिह्यते। पक्षेऽन्त्येऽभिधया न कालगमनं कर्मासुधृत्योर्णमुल् योगं कालयुतं स वेदयति नो न्याय्यं हि नाऽऽवर्तनम्। शाब्दत्वं यदि तस्य गौरवहतिर्यावत्पदार्थे विधे र्व्यापारात् , सहते न युक्तिनिकषं स्वद्येत नाऽदो मतम्। संबन्धोऽत्र निमित्तता यदि तदा स्याल्लाघवं साम्प्रतं पक्षस्तुप्रथमः निमित्तवशतः नैमित्तिकत्वं वरम्।। 24/05/2025, 23:32 - V Subrahmanian: https://www.youtube.com/watch?v=Qmvu3_SXfDo 25/05/2025, 12:20 - V Subrahmanian: https://www.youtube.com/live/1639dkAU078?si=rNCERFRyE2mQ7xRL
Grand Karnataka Classical music concert based on Adi Shankara Bhagavadpaada’s composition, with upanyasa .
Vidwan Sumukha Srivatsa’s LIVE concert.
25/05/2025, 13:19 - V Subrahmanian:
Anandagiri on the trait of Maya GK 3.27
In the gloss Anandagiri says: यदात्मतत्त्वं सदा सदेकरूपं तस्य मायया जगदाकारेण जन्म युक्तम्, मायाया दुर्निरूपार्थसमर्थनपटीयस्त्वात्। परमार्थतस्त्वेकरूपमनेकरूपतया नोत्पत्तुं पारयति, विरोधादित्यर्थः।
The Atman is of unchanging nature. It appears as the world/creation out of māyā. This is possible because Maya is an expert in effecting things that can’t be proven.
Shankara’s Maya panchakam says in the refrain:
अघटितघटनापटीयसी माया ॥
Read the full hymn with English translation:
https://www.kamakoti.org/shlokas/kshlok26.htm
27/05/2025, 14:26 - V Subrahmanian: https://youtu.be/3VqAXe4Ruxg?si=yBpQRDxGbUGBefAj
27/05/2025, 19:31 - +91 ???? 46918:
Please remember that both these treatises viz. न्यायामृतम्(nyāyāmṛtam - logical ambrosia) & अद्वैतसिद्धिः(advaitasiddhiḥ - non-dualistic accomplishment) are masterpieces in their own rights deep-diving into the beautiful art of nuances in logical and dialectical debating on deep metaphysical doctrines.
Here in this series of discourses the speakers are experts in the latter text which is in defence of उत्तरमीमांसवेदान्तकेवलाद्वैतदर्शन (uttaramīmāṃsavedāntakevalādvaitadarśana - posterior inquiry final-accomplishment absolute non-dualistic philosophy).
https://www.youtube.com/playlist?list=PLJ3OPK0dFq9nEHkRLoahCsYOoYPKwrkaF
28/05/2025, 17:53 - V Subrahmanian:
Tamil Saivaite Nayanmar stories in discourse format.
Interesting.
28/05/2025, 21:43 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः:
आप्रातर्गृहकृत्यभारगुरुताश्रान्ता नितान्तं प्रसूः
प्रेङ्खायां कलजल्पितैर्मृदुपदैरानन्दयद्गीतिभिः।
निद्राप्याऽऽत्मभवञ्च तस्य निकटे सप्तोत्थिता रादनैः
प्रीणीयात्स्तनपायनैःकलयतान्मातुर्जरायामिदम्।।
29/05/2025, 11:39 - V Subrahmanian: https://www.youtube.com/live/VMeS-xETsCg?si=po8cY75DHlN6w8-S
29/05/2025, 15:52 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः:
From 13.55 minutes in the video there is a discourse in Tamil that is especially relevant to the boys doing Vedadhyayanam and their parents. The speaker comes out as a non sectarian. That’s the speciality.
29/05/2025, 23:06 - V Subrahmanian:
Tamil 30/05/2025, 10:28 - V Subrahmanian: The living legend of Sanskrit - Dr.H.V.Nagaraja Rao - A podcast in 3 short videos
मधुरभाषा संस्कृतम्
Can be watched in any order:
https://www.youtube.com/watch?v=nlC0IewG6oE
https://www.youtube.com/watch?v=qAB5j9zq_sg&t=419s
https://www.youtube.com/watch?v=NNCe220iBUU&t=744s
31/05/2025, 00:24 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः:
Tamil. Very interesting anecdotes.
31/05/2025, 15:19 - V Subrahmanian:
Kings who were imprisoned by Jarasandha were freed by Krishna. They do a stuti of Bhagavan.
मृगतृष्णां यथा बाला मन्यन्त उदकाशयम् । एवं वैकारिकीं मायां अयुक्ता वस्तु चक्षते ॥ ११ ॥
(श्रीमद्भागवतपुराणम्/स्कन्धः १०/उत्तरार्धः/अध्यायः ७३) Just as those who lack discernment (viveka) mistake a mirage for a body of water, in the same way, the ignorant perceive this illusory world (māyā-prapañca) as real. Therefore, the Śrīmad Bhāgavatam describes the world as being like a mirage (mṛgatṛṣṇā). The view is that māyā is not the ultimate reality (pāramārthika satya).
Śrīdhara Svāmī’s Commentary:
किञ्च अवस्तु सद्वस्तुतया पश्यन्तीत्याहुः - मृगतृष्णामिति । वैकारिकीं सृष्ट्यादिविकारापन्नाम् अयुक्ता अविवेकिनः |
People imagine something to exist when in fact it does not. This refers to māyā (or prakṛti), which appears as this manifest world, a product of the transforming Māyā.
In the Advaita literature there is this analogy extremely widely used to show the world to be mithya.
31/05/2025, 16:57 - V Subrahmanian:
Yati Panchakam and Gurvashtakam
31/05/2025, 22:41 - V Subrahmanian: https://youtu.be/OaxC-qNpNJw?si=s-w-nvAq4xoleG9I
01/06/2025, 18:00 - V Subrahmanian:
What is devotion / Faith in God? Explanation given by Sringeri Sri Chandrashekhara Bharati Maha Swamiji - Maharanyam Sri Muralidhara Swamiji.
01/06/2025, 21:54 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः:
https://www.nios.ac.in/media/documents/bgp/Secondary_Hindi/Bharatiya_Darshan_247/247_book2/247-Book2_L22.pdf 02/06/2025, 15:40 - V Subrahmanian: Many articles in Sanskrit on Sankhya and Advaita
This NIOS website is a gem. It has the same material in Sanskrit language also. Pure advaita Vedanta in simple Sanskrit is a treasure. Good for Sanskrit reading practice also. Bharatiya Darshan, book 2, can be downloaded from https://nios.ac.in/online-course-material/sr-secondary-courses/bharatiya-darshan-(347).aspx. 02/06/2025, 16:15 - V Subrahmanian: JAGADGURU NAMANAM- 2025
(Sapthaham on Jyesta Mahasannidhanam at Sringeri)
As a part of 108th Divine Birth Anniversary Celebrations of Jagadguru Srimad Abhinava Vidya Thirtha Mahaswamigal (35th Acharya of the Peetham)and Vajrotsava of Sri Sri Mahasannidhanam (Guru & Sishya)
Sringeri Sharada Peetham is conducting a week long discourses (Vedanta Shravanam in the morning 9am -12 noon and Jagadguru Namanam in the evening 6.30 pm to 8pm)
Guru Baktha Mani Melmangalam N.Venkataraman Addl Solicitor General of India (Supreme Court) will deliver
Jagadguru Namanam - 7 day talks on the Divine Life of Jyesta Mahasannidhanam from the Text
THE MULTIFACETED JIVAN MUKTHA
Sri Lalith Gannavaram and other leading speakers would reveal the embedded Gems of Vedanta in Lalitha Sahasranamam in the morning
Betweem 5.45 and 6.30 pm Smt Aradhana Gannavaram would speak, followed by Jagadguru Namanam
These events are scheduled between 16th June and 22nd June 2025
At Sringeri
Pravachana Mandiram Hall
Sri Lalith Gannavaram and Smt Aradhana Gannavaram are the youngest couple residing in Sringeri
Giving up their worldly pursuits and seeking Spiritual Refuge under the Lotus Feet of Acharyals
And are very rare and resourceful speakers on Sanatana Dharm
Request all of you to encourage them. 02/06/2025, 16:15 - V Subrahmanian: All Astikas are informed that during these seven days, the Jagadguru Namanam Saptaha will be held every evening from 6:30 PM to 8:00 PM. In the mornings, from 9:00 AM to 12:00 PM, there will be a Vedanta Shravana discourse based on select Namas from Sri Lalita Sahasranama. Additionally, every evening from 5:45 PM to 6:15 PM, prior to the Jagadguru Namanam Saptaha, a Harikatha Saptaha will be rendered by Smt. Aradhana Gannavaram.
Those who wish to participate may find further details and register at: https://tinyurl.com/sringeri 02/06/2025, 17:34 - V Subrahmanian: https://youtu.be/gNkYR7GgW0Y?si=pMLN-u5fDea98DmM
Tamil 02/06/2025, 22:04 - V Subrahmanian: Special Lecture Series-jada chetana vibhagam -BY Vid.Dr K.S.Mahaswaran https://youtu.be/H2zx0iTLNhE 02/06/2025, 22:11 - V Subrahmanian: https://youtube.com/shorts/ASIR6kO_YaA?si=sZ9UqZRUi1Jh4T6M 02/06/2025, 22:52 - +91 ???? 30632: This Swami invite such unnecessary controversies.
Puri Jagadguru has clarified this in the following video…
02/06/2025, 22:52 - +91 ???? 30632: https://youtu.be/sJcero3V5nY
03/06/2025, 10:00 - V Subrahmanian: https://youtube.com/shorts/uo8BOFWVepk?si=PE1oulbjbnEfEp1O
04/06/2025, 01:22 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः:
Saṁsāra refers to the experience of birth, death, pleasure, and pain. It is abstract, subtle. Prapañca (the world) is the physical system or infrastructure necessary for these experiences. It is concrete, gross. Therefore, neither can exist independently of the other. Experience is possible only for a conscious being. The world that enables that experience is jada (inert). But what’s strange is that the Bhagavad Gītā teaches that this world and the experiences arising from it is kṣetra – the inert – nature (prakṛti), and the principle that perceives and illuminates this experience and the world that enables it is called kṣetrajña, consciousness:
श्रीभगवानुवाच — इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते । एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥ १ ॥
The principle that knows (or illuminates) the kṣetra is kṣetrajña (Puruṣa).
महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च । इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥ ५ ॥
इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः । एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥ ६ ॥ (kṣetra = prakṛti)
These two verses describe as kṣetra the world, the sense organs that perceive it, the mind, and also the experiences of desire, aversion, pleasure, and pain.
In the same chapter, though kṣetrajña and kṣetra (Puruṣa and Prakṛti) are fundamentally distinct principles, their impossible mix up is said to be the cause of saṁsāra — the cycle of birth, death, etc., experienced by the puruṣa:
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् । कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥ २१ ॥
The remedy is also given there itself:
To discriminate the kṣetrajña from the kṣetra by means of viveka (discrimination) — this alone releases the puruṣa from bondage.
But is this bondage real or mithyā?
Though the Bhagavad Gītā answers this, the Śrīmad Bhāgavata provides a clear resolution:
Saṁsāra is mithyā: Bondage and liberation are only conceptual; they are not real — says Vedavyāsa.
In the Bhāgavata, the root cause of saṁsāra is said to be the constructs (imaginations) of the buddhi. These imaginations rest on the three guṇas of prakṛti. Therefore, saṁsāra is dreamlike:
From the words of the Paramātmā to Uddhava in Śrīmad Bhāgavatam (11.11):
श्रीभगवानुवाच बद्धो मुक्त इति व्याख्या गुणतो मे न वस्तुत: । गुणस्य मायामूलत्वान्न मे मोक्षो न बन्धनम् ॥ १ ॥ शोकमोहौ सुखं दु:खं देहापत्तिश्च मायया । स्वप्नो यथात्मन: ख्याति: संसृतिर्न तु वास्तवी ॥ २ ॥
Just as a dream appears real to the dreamer, so too is saṁsāra not ultimately real.
Prapañca is mithyā: Prapañca, the world, is merely an appearance, like mistaking a rope for a snake or a garland for a snake:
आत्मानमेव आत्मतया अविजानतां तेनैव जातं निखिलं प्रपञ्चितम् । ज्ञानेन भूयोऽपि च तत्प्रलीयते रज्ज्वामहेर्भोगभवाभवौ यथा ।। 10.14.25
Due to ignorance of one’s own true nature, the entire prapañca appears. Upon the arising of knowledge, it vanishes — like the snake seen in a rope disappears.
Another example of the same kind is given in Bhāgavata 4.22.38:
यस्मिन्निदं सदसदात्मतया विभाति माया विवेकविधुति स्रजि वाहिबुद्धिः । तं नित्यमुक्तपरिशुद्धविशुद्धतत्त्वं प्रत्यूढकर्मकलिलप्रकृतिं प्रपद्ये ॥ ३८ ॥
Here, instead of a rope, the example used is a garland of flowers. One may mistake it for a snake. The prapañca appears as sat (effect) and asat (cause) in that very Brahman due to delusion. With discrimination (viveka), one recognizes the truth — that this world does not exist in Brahman. This aligns with the famous Upaniṣadic statement:
‘मनसैवानुद्रष्टव्यं नेह नानास्ति किञ्चन । मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति’ ॥ १९ ॥ (Bṛhadāraṇyaka Upaniṣad 4.4.19)
This means, “Here” (iha = in Brahman), there is no multiplicity. The Bhāgavata restates this using a delusional metaphor (bhrama-dṛṣṭānta): yasmin idaṁ… vibhāti.
Thus, Śrīmad Bhāgavata teaches that both saṁsāra and the corresponding prapañca are not ultimately real (pāramārthika).
Why are they not real? The Bhāgavata answers:
The jīva is truly ever-liberated (nitya-mukta):
सुपर्णावेतौ सदृशौ सखायौ यदृच्छयैतौ कृतनीडौ च वृक्षे । एकस्तयोः खादति पिप्पलान्नम् अन्यो निरन्नोऽपि बलेन भूयान् ॥ ६ ॥
Two birds reside in the same tree. One of them eats the fruit, the other, though not eating, is mighty.
आत्मानमन्यं च स वेद विद्वान् अपिप्पलादो न तु पिप्पलादः । योऽविद्यया युक् स तु नित्यबद्धो विद्यामयो यः स तु नित्यमुक्तः ॥ ७ ॥
The one who realizes himself as the bird that does not eat — he is the wise one, the one who does not enjoy karma-phala. One with ignorance is always bound (nitya-baddha), the one with knowledge is ever-free (nitya-mukta).
In the same section, Śuka Maharṣi tells Parīkṣit:
त्वं तु राजन् मरिष्येति पशुबुद्धिमिमां जहि । न जातः प्रागभूतोऽद्य देहवत्त्वं न नङ्क्ष्यसि ॥ २ ॥
“O king, abandon this animalistic thinking of ‘I will die.’ You were never born before, and though now associated with a body, you will never perish.”
मृत्यवो नोपधक्ष्यन्ति मृत्यूनां मृत्युमीश्वरम् ॥ १० ॥ अहं ब्रह्म परं धाम ब्रह्माहं परमं पदम् । एवं समीक्ष्य चात्मानम् आत्मन्याधाय निष्कले ॥ ११ ॥ दशन्तं तक्षकं पादे लेलिहानं विषाननैः । न द्रक्ष्यसि शरीरं च विश्वं च पृथगात्मनः ॥ १२ ॥
No death can touch the Lord of Deaths. “I am Brahman, the Supreme Abode; I am the Supreme State called Brahman.” Having thus realized the Self and fixed the mind in the indivisible, you will no longer perceive the body or the world as separate from yourself.
Thus we understand: “The Lord of all deaths” refers to our true Self. Śuka Maharṣhi affirms this as the state of immortality. A similar teaching appears in the Bhagavad Gītā, Chapter 2 in the advice given to Arjuna.
In these various ways, Śrīmad Bhāgavata presents the experience of saṁsāra and the supporting prapañca as mithyā — ultimately unreal.
Om Tat Sat
05/06/2025, 12:44 - V Subrahmanian:
Advaita sees this as upadhi-centered distinctions and that way it is possible for the same Atman with Guru/Ishwara upadhi to be able to instruct the same Atman with jiva-shishya upadhi. But in the absolute sense the truth is:
न शास्ता न शास्त्रं न शिष्यो न शिक्षा न च त्वं न चाहं न चायं प्रपञ्चः । स्वरूपावबोधो विकल्पासहिष्णुः तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥ ७॥
There is no Teacher nor scripture, no pupil nor teaching. There is no YOU nor I. This universe is not. For, the realisation of the true nature of the Self does not tolerate any distinction. That One, the Residue, the Auspicious, the Alone, am I.
(Dashashloki of Shankaracharya for which Madhusudana Saraswati has written a commentary called Siddhantabindu).
05/06/2025, 17:59 - vish: So, shrIdhara is admitting that bhagavAn is the controller of mAyA, and under the control of mAyA, there exists bandha and moxa for others. He’s just adding that if there were no mAyA, there would be no such bandha or moxa for others (= “not absolutely real”).
As such, it seems that mAyA is just a term used in place of divine power then; rather than “illusion”. Is there a further argument he makes that “if you just understand this is all due to mAyA, you will be free from it’s power”?
05/06/2025, 18:17 - V Subrahmanian: https://youtu.be/44qE4IbiQBQ?si=QOJKjnWXVBfL1B8v
Tamil, full of many references and incidents.
05/06/2025, 19:46 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः:
// “if you just understand this is all due to mAyA, you will be free from it’s power”?// This is actually stated in the Bh.Gita:
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः । त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥ ९ ॥ 4.9
Shankara Bhashya: जन्म मायारूपं कर्म च साधूनां परित्राणादि मे मम दिव्यम् अप्राकृतम् ऐश्वरम् एवं यथोक्तं यः वेत्ति तत्त्वतः तत्त्वेन यथावत् त्यक्त्वा देहम् इमं पुनर्जन्म पुनरुत्पत्तिं न एति न प्राप्नोति । माम् एति आगच्छति सः मुच्यते हे अर्जुन ॥ ९ ॥
Anandagiri in the gloss clarifies: मायामयमीश्वरस्य जन्म, न वास्तवं, तस्यैव च जगत्परिपालनं कर्म, नान्यस्य, इति जानतः श्रेयोऽवाप्तिन्दर्शयन् , विपक्षे प्रत्यवायं सूचयति - तज्जन्मेत्यादिना । यथोक्तं - मायामयं, कल्पितमिति यावत् । 06/06/2025, 05:42 - vish: कारणभूतगुणानां मायामयत्वात् तत्कार्यसंसृतिर्माया इति प्रपञ्चयति only says that samsAra is mAya, not that it is “not real”.
The contention that mAyA itself is “not real” comes from where exactly for shrIdhara? Any hint of it in bhAgavata?
Regarding “जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः” - I find that ignoring “मे” to be similarly strange.
06/06/2025, 12:33 - V Subrahmanian:
Actually Bhagavan himself is saying that: Whoever knows that My birth and actions are divyam = maayic, will be released from bondage. The implication as per Advaita is: the jiva’s birth and actions are also not real, they are maayic. In the second chapter this has been stated in detail:न जायते म्रियते वा कदाचिन्नायं भूत्वाभविता वा न भूयः । अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ २० ॥ … And in the न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः । न चैव न भविष्यामः सर्वे वयमतः परम् ॥ १२ ॥ there itself, Shankara comments: देहभेदानुवृत्त्या बहुवचनम् , नात्मभेदाभिप्रायेण ॥ १२ ॥ So, the birth/body etc. is not real for the jivas/Bhagavan.
06/06/2025, 13:40 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः:
In Vedanta, the jiva is an appearance, being a product of ignorance. Brahman, the only Pure Consciousness alone appears as the jiva out of ignorance. When the due process of shravana, etc. is carried out, the truth emerges and the jiva-aspirant realizes that he was never ever bound and is ever free. Here are some references where the jiva bhāva is stated to be a superimposition and not absolutely real:
The Bhagavatam, annotating the famous Dvā suparṇā mantra of the Mundakopanishat says:
https://satsangdhara.net/bhp/sam11-11.htm
आत्मानमन्यं च स वेद विद्वान् अपिप्पलादो न तु पिप्पलादः । योऽविद्यया युक् स तु नित्यबद्धो विद्यामयो यः स तु नित्यमुक्तः ॥ ७ ॥
The one who realizes himself as the bird that does not eat — he is the wise one, the one who does not enjoy karma-phala. One with ignorance is always bound (nitya-baddha), due to avidyā, the one with knowledge is ever-free (nitya-mukta). This shows that the jiva is in truth is never bound at all. Samsara, being an appearance, is annulled by right knowledge, as the above Bhagavatam verse says: vidyāmaya: nityamukta:. Vidya puts an end to the wrong notion that one is a jiva.
There are many references across the Upanishads and the Bhagavatam, etc. that say that the samsara is not real, it’s only an appearance/erroneous notion, like a dream, etc. which mean that jivatvam is not native to the Atman. Below are some references where the term jivatvam is directly available:
योगशिखोपनिषत् Yogashikhopanishat:
चैतनस्यैकरूपत्वाद्भेदो युक्तो न कर्हिचित् । जीवत्वं च तथा ज्ञेयं रज्ज्वां सर्पग्रहो यथा ॥ ४.१॥ रज्ज्वज्ञानात्क्षणेनैव यद्वद्रज्जुर्हि सर्पिणी । भाति तद्वच्चितिः साक्षाद्विश्वाकारेण केवला ॥ २॥
Since Consciousness is one nature alone, there can’t be any distinctions in it like jiva-Ishwara, etc. Hence jivatvam is to be known as a superimposition, an error of perceiving a serpent in a rope. Just as the rope ignorance quickly projects the snake cognition, so too the Pure consciousness, out of ignorance, appears as the variegated world, in which jiva/iivatva too is contained.
योगशिखोपनिषत्सु चतुर्थोऽध्याय: - यद्वन्मृदि घटभ्रान्तिः शुक्तौ हि रजतस्थितिः ।
तद्वद्ब्र्ह्मणि जीवत्वं वीक्षमाणेविनश्यति ॥१३॥
Just as the illusion of a pot exists in clay, and the appearance of silver is imagined in mother-of-pearl, In the same way, the notion of jīva-hood (individuality) in Brahman vanishes upon inquiry.
यथा मृदि घटो नाम कनके कुण्डलाभिधा ।
शुक्तौ हि रजतख्यातिर्जीवशब्दस्तथा परे ॥१४॥
As the name “pot” is merely a designation for form in clay, and “earring” a name for form in gold, As the appearance of silver is imagined in nacre (mother-of-pearl) — so too is the term jīva merely a label upon the Supreme.
The above statements of this Upanishad on clay and gold are there in the Chandogya Upanishad, 6th chapter. The Advaitic interpretation thereof alone is endorsed by the Yogashikhopanishat.
परिव्राट् उपनिषद् (नारदपरिव्राजक)/उपदेशः ६
स्पृष्ट इति चेन्न । जीवाभिमानेन क्षेत्राभिमानः । शरीराभिमानेन जीवत्वम् । जीवत्वं घटाकाशमहाकाशवद्व्यवधानेऽस्ति । व्यवधानवशादेव हंसः सोऽहमिति..
The Parivrāt upanishad (Narada parivrajaka upanishad) says: it is due to jiva abhimāna does one have identification with the body-mind complex. The body identity is what is jivatvam. The infinite space alone appears as the pot-space. Space is non-differentiated.
श्रीरामहृदयम् Adhyatma Rāmāyanam:
साभासबुद्धेः कर्तृत्वमविच्छिन्नेऽविकारिणि। साक्षिण्यारोप्यते भ्रान्त्या जीवत्वं च तथाऽबुधैः ॥ ४ ॥ आभासस्तु मृषाबुद्धिरविद्याकार्यमुच्यते। अविच्छिन्नं तु…
Doership, kartrutvam, belongs to the reflected consciousness in the intellect. This is wrongly superimposed on the Pure Witness consciousness, so also the idea of being a jiva. Therefore jivatva is not real.
स्कन्दपुराणम्/खण्डः ३ (ब्रह्मखण्डः)/ब्रह्मोत्तर खण्डः/अध्यायः १
सर्वोपनिषदात्मना ॥ लेभिरे मुनयः सर्वे परं ब्रह्म निरामयम्॥१३॥ नमस्कारेण जीवत्वं शिवेऽत्र परमात्मनि ॥ ऐक्यं गतमतो मंत्रः परब्रह्ममयो ह्यसौ ॥ १४ ॥ भवपाशनिबद्धानां…
The Skanda purana says: By absolute devotion/surrender to Shiva, the jivatva merges into/with Shiva. This shows that jivatva is not a real attribute of the jiva/Atman.
Here is a composition of Sri Sadashiva Brahmendra (17th Century) on the various analogies for Jivatvam:
https://sadasivabrahmendra.blogspot.com/2018/08/tadvat-jivatvam-raga-kiravani-talam-adi.html
ओम् तत् सत्
06/06/2025, 22:49 - V Subrahmanian:
//The Vaishnavas worship you with reverence as Vishnu. The Vedic philosophers tell that you are the Supreme Consciousness. The Shaivas believe that you are Śiva & the Kapalikas praise you as Adibhairava. The Shakteyas consider you as the manifestation of the supreme power Shakti. People chant your praise in a number of ways. Ignorant people assume that you are insignificant.The wise recognize your infinite greatness.// 07/06/2025, 16:03 - V Subrahmanian: https://www.amazon.in/gp/product/934842212X/ref=cx_skuctr_share_ls_srb?smid=ALNATGFWTFFK2&tag=ShopReferral_d868178f-6f80-44ad-9606-1f5c5ca4f3a7 07/06/2025, 17:13 - vish: The pallavi notably (following BG) provides context (last part of the clip) -
P enta mAtramuna evvaru talachina anta mAtramE neevu antarAntamu lenchi chooDa pinDantE nippaTi yannaTlu ||
Oh Venkatapati,your presence and grace depend upon how well a person thinks about you. When I observe sincerely, it is just like the size and quality of a pan-cake depending on the batter.
AnnamachArya was an initiated shrIvaiShNava; so naturally, the implication is that shaivas etc.. get lesser grace based on their lesser understanding. (“अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम् ।”) 07/06/2025, 17:40 - V Subrahmanian: That he differentiates Vedantins (Para Brahman) from Vaishnavas (Vishnu) is notable. 07/06/2025, 18:16 - vish: Indeed, brahma-sUtras (=vedAnta) never talk about who exactly para-brahma is (commentators like rAmAnuja follow suit when commenting on them). So, it’s possible to be a vedAnta paNDit while being unclear about parabrahma. 07/06/2025, 18:19 - vish: Reg.
नासद्रूपा न सद्रूपा माया नैवोभयात्मिका ।। अनिर्वाच्या ततो ज्ञेया भेदबुद्धिप्रदायिनी ।। ३३-६९ ।। Narada purana नारदपुराणम्- पूर्वार्धः/अध्यायः ३३ https://sa.wikisource.org/s/4vl
When was it quoted earliest by a shAnkarite? I hear shankara himself didn’t … and at some point it just “showed up” (like that mahopaniShad illusion text).
07/06/2025, 22:40 - saumyanArAyaNaH सौम्यनारायणः चेन्नैवासी वैष्णव-शास्त्रवित् कूतपाक्काभिजनः:
He cites this verse, in turn cited by Nagesha Bhatta, as from the Brihannaaradiya:
नासद्रूपा न सद्रूपा माया नैवोभयात्मिका । अनिर्वाच्या ततो ज्ञेया मिथ्याभूता सनातनी ||
nAsadrUpA na sadrUpa naivobhayAtmikA. anirvAchyA tato jneyA mithyAbhUtA sanAtanI.
Maya is neither sat, nor asat, nor sat-asat. It is anirvAchyA and hence to be known as mithya and anAdi.
This tallies with the Shankara bhashyam: BSB 2.1.14:
सर्वज्ञस्येश्वरस्यात्मभूते इवाविद्याकल्पिते नामरूपे तत्त्वान्यत्वाभ्यामनिर्वचनीये संसारप्रपञ्चबीजभूते सर्वज्ञस्येश्वरस्य मायाशक्तिः प्रकृतिरिति च श्रुतिस्मृत्योरभिलप्येते ;
This verse is found in Sourapurana
https://www.transliteral.org/pages/z161205035011/view with a variation only in the second half:
सदसद्भ्यामन्यरूपा मिथ्याभूता सनातना 07/06/2025, 23:14 - V Subrahmanian: While in the Ramanuja and Madhwa (and Gaudiya. etc. Vaishnava) systems the Para Brahman is assigned the deity Narayana/Vishnu by default, in Shankara’s system no such assigning of any deity as a default is there. In Advaita the Para Brahman is not any deity. Hence Annamacharya’s reference to the Vedantins, separating them from Vaishnavas must be implying the Advaitins.
https://academic.oup.com/jhs/advance-article/doi/10.1093/jhs/hiaf005/8153383
//On a contrasting note, in his magnum opus, the Śrutaprakāśikā, a seminal commentary on Rāmānuja’s Śrībhāṣya, Sudarśanasūri meticulously examines the term ‘Nārāyaṇa’, particularly emphasising its relevance in the first chapter. He staunchly argues that ‘Nārāyaṇa’ denotes Viṣṇu alone. His contention rests on the premise that generic terms like sat, brahman, etc., are ultimately resolved in their meaning to specific entities like puruṣa, Nārāyaṇa, etc., indicating that Nārāyaṇa alone is the ultimate point of reference in all Vedic statements. In addition, in the Samanvayādhikaraṇa, he establishes that it is appropriate for terms like ‘Nārāyaṇa’, etc., which denote causes, to be understood as referring to Viṣṇu.19
Around the same period, Veṅkaṭanātha (1268–1364 CE), one of the most important preceptors of the Śrīvaiṣṇava tradition and a notable theologian of Viśiṣṭādvaita Vedānta, discusses the referent of the term ‘Nārāyaṇa’ in his Tattvamuktākalāpa (hereafter TMK). He says:
nissādhāraṇyanārāyaṇapadaviṣaye niścayaṃ yānty abādhe
sadbrahmādyāḥ samānaprakaraṇapaṭhitāḥ śaṅkitānyārthaśabdāḥ ǀ[…]20
Words such as sat, brahman, etc., which are encountered in generic contexts (i.e., Vedic passages discussing creation), and whose alternative meanings are questioned, are linguistically directed towards the subject of the name Nārāyaṇa. This subject is distinct (i.e., having Viṣṇu as its sole referent) and unequivocal.//
Madhwa:
ब्रह्मसूत्रभाष्यम्प्रथमः पादः (समन्वयाध्यायः) प्रथमाध्यायःसूत्रम् १ - भाष्यम्
………ब्रह्मशब्दश्च विष्ण्वावेव –…… He says this on many occasions.
ब्रह्मसूत्रभाष्यम्प्रथमः पादः (समन्वयाध्यायः) प्रथमाध्यायःसूत्रम् १२ - भाष्यम्
……… ‘ब्रह्मशब्दः परे विष्णौ नान्यत्र क्वचिदिष्यते । ……… 08/06/2025, 06:09 - vish: > Hence Annamacharya’s reference to the Vedantins, separating them from Vaishnavas must be implying the Advaitins
Possible except for one problem - For shAnkara-s, para-brahma refers to saguNa or nirguNa brahman? In the lyrics it is referred to as being venkaTa. 08/06/2025, 06:11 - vish: > in Shankara’s system no such assigning of any deity as a default is there.
Should be corrected to “shAnkaras’ system” - There being a preponderance of direct references to saguNa-brahman as vAsudeva by shankara across his works. 08/06/2025, 06:15 - vish: > https://academic.oup.com/jhs/advance-article/doi/10.1093/jhs/hiaf005/8153383
श्रुतौ लक्ष्मीपतित्वेनाम्नाते नारायणे णत्वेन विशेष्यत्वम्, न तु शिवादिवद् विशेषणत्वम् इति शैवानाम् आधुनिकशाङ्कराणां च महती समस्या - अद्य यावन् न परिहृता मन्ये।
08/06/2025, 10:12 - +91 ???? 46918:
What exactly is parabrahman for a learned advaiti - nirguNa or saguNa? If it is what I suspect, this message surpasses logic even by shAnkara standards 😀 09/06/2025, 10:21 - V Subrahmanian: ‘णत्व’विचारेऽहं न प्रविशामि, परन्तु नारायणनाम ब्रह्मरुद्रयोः बहुत्र श्रूयते मनुस्मृतिकूर्मादिपुराणेषु -
- https://adbhutam.wordpress.com/2018/02/21/brahma-and-rudra-share-the-name-narayana-with-vishnu/ 09/06/2025, 10:21 - V Subrahmanian: https://adbhutam.wordpress.com/2018/02/24/shiva-is-narayana-for-narayana/ 09/06/2025, 10:22 - V Subrahmanian: https://adbhutam.wordpress.com/2022/10/14/hari-narayana-vishnu-all-names-for-shiva-kurma-purana/?_gl=16den44_gcl_au*MjA5NDM3MjA2NC4xNzQ5MDExNDIy 09/06/2025, 10:28 - V Subrahmanian: These verses of the Harivamsha have been cited by Shankara in the Vishnu Sahasranama Bhashyam introduction:
https://sa.wikisource.org/s/1d4h
Shiva addresses Krishna:
अहं त्वं सर्वगो देव त्वमेवाहं जनार्दन । आवयोरन्तरं नास्ति शब्दैरर्थैर्जगत्पते ।। 3.88.६० ।।
I am You, O the All-pervading Lord, and You are me indeed. There is no difference between us. Both our names and their meanings are same.
नामानि तव गोविन्द यानि लोके महान्ति च । तान्येव मम नामानि नात्र कार्या विचारणा ।। ६१ ।।
O Govinda, whatever great names there are for you, they are also my names. There is no doubt about it.
तस्य एवं सर्वतः सुवर्णवर्णस्याप्यक्ष्णोर्विशेषः ।
कथम् ?
तस्य यथा कपेः मर्कटस्य आसः कप्यासः ;
आसेरुपवेशनार्थस्य करणे घञ् ;
कपिपृष्ठान्तः येनोपविशति ;
कप्यास इव पुण्डरीकम् अत्यन्ततेजस्वि एवम् देवस्य अक्षिणी ; उपमितोपमानत्वात् न हीनोपमा ।
इति शङ्कर उपनिषद्-भाष्ये।
No justification for not using the below -
विष्णुसहस्रनामभाष्यकारस् तु “कं जलं रश्मिभिः पिबन् कपिः” इत्य् एव +उवाच। 09/06/2025, 11:25 - vish: (Apparently - rebuttal to “कम् पिबति” has been provided by Rāma Śāstrī in his Kapyāsa-Kaumudī. Seems that they were not aware their own AchArya was supposed to have written such ) 09/06/2025, 11:29 - vish: This doesn’t say nArAyaNa refers to shiva (the topic of the paper you linked, tracing the history of the dispute) - just that they are avatAra-s of each other. 09/06/2025, 11:31 - vish: These purANic refs are not useful in the matter as well, as the disputants agreed basing arguments on shruti only. 09/06/2025, 11:32 - vish: Even if it were, it wouldn’t help - because the question is what nArAyaNa directly signifies, not whether he is same as whatever “shiva” signifies. 09/06/2025, 11:33 - भट्ट आशुतोषः AshutoShaH: Kapyas shruti is referring to Vishnu in Shankara bhashya? The kapi term in Vishnu Sahasranama is for sure referring to Vishnu. 09/06/2025, 11:34 - vish: Doesn’t make a difference - he could’ve used kapi=sun, but it didn’t even occur to him . Used kapi = monkey. 09/06/2025, 11:35 - vish: That too with great difficulty - needing to justify why “monkey bum” is not hInopamA 09/06/2025, 11:38 - भट्ट आशुतोषः AshutoShaH: Kapyas is the name of Vishnu? no: kapi is the name of Vishnu , why would a name mean Monkey? An author is free to do the meaning as seems fit with the shastra. One is an adjective for eyes of purusha in aditya mandala and the other is the name of a deity, contexts are not the same.
“One person wrote two different meanings in two different texts, so the second text is written by some other person”, what kind of analogy is that? 09/06/2025, 11:40 - V Subrahmanian: There are many instances in the Prasthana traya bhashya itself where Shankara has given diff meanings to the same Upanishad vakya and Gita vakya. In Madhwa bhashya too it is well recognized that he gives diff. meanings to the same vakya in different texts. I have not checked with the Ramanuja/Ranga Ramanuja for this. 09/06/2025, 11:41 - +91 ???? 52249: How would a brahmgyani see a monkey’s bum and a brahmkamal to be different that is the whole point even if he meant it that way Non advaitins might differentiate among such things but an advaitin couldn’t
Also I haven’t seen a better upma of pink color than monkeys arse you yourself can check it if it is only about the ‘color’ 09/06/2025, 11:47 - V Subrahmanian: Exactly.
However, despite this straightforward clarification by Shankara, there has been a charge against him from the Ramanuja school for having ‘misinterpreted’ the shruti passage resulting in an act of ‘sacrilege’!!. They have resorted to taking an etymological meaning (yougikaartha) for the word ‘kapyasam’ to avoid its natural meaning, in opposition to the ‘rUDhyarthya’ that Shankaracharya has resorted to. There is a general acceptance that between the two, the ‘rUDhyartha’ is stronger. In the Valmiki Ramayana there is a comparison of the color of the chandana that Rama applied to his body to the color of the blood of a pig. 2014007a वराहरुधिराभेण शुचिना च सुगन्धिना 2014007c अनुलिप्तं परार्ध्येन चन्दनेन परंतपम्
Rama was sitting on a richly covered golden couch, well adorned and anointed with precious, pure, fragrant red sandal paste the colour of which appeared like the blood of a hog (pig). With Sita standing by his side with a fan of yak’s tail in her hand Rama, the tormentor of foes, looked like the Moon united with (the star) Chitra.
The Govindaraja commentary says: वराहरुधिरमतिरक्तवर्णमिति प्रस्तिद्धं तत्सदृशेन कुंकुममिश्रतया इति भावः | [The blood of a pig is well known for its excessively red color. (The sandal paste that Rama applied on His body) was akin to it (in color).]
The Tilaka commentary too does not say anything different.
From the Govindaraja (Srivaishnava) commentary we understand: the chandana is red in color. The redness is due to the kumkuma mixed to the chandana. The redness of the kumkuma is akin to the redness of the blood of the varaha. 09/06/2025, 11:54 - V Subrahmanian: Madhwa gives this meaning for the Chandogya statement: कप्यासरक्तपद्माक्षः सूर्यगश्चाक्षिगश्च सः
On the face of it this does not seem to be different from what Shankara has said. But a much later Acharya in the Madhwa tradition has given a meaning bringing in the sun, lotus, etc. 09/06/2025, 11:57 - vish: This is not what shankara had in mind - if he did, he would have said - “Boss this is not hInopama - you see, there is no real difference between eyes and monkey bum “.
Instead he said “this is not hinopama because it is upama of an upama”. 09/06/2025, 11:58 - vish: So, this essentially amounts to misrepresenting shankara’s intent by shAnkaras 😀 09/06/2025, 11:59 - +91 ???? 52249: So you can read minds of the people from the past great!!!! 09/06/2025, 12:00 - vish: मनः पूर्वरूपम्, वाग् उत्तररूपम्। Among civilized and honest people, one understands the intent (vivAxa) by analysing the words used 09/06/2025, 12:00 - vish: shankara too ultimately said lotus only - it’s the ‘monkey bum’ part that’s unique to him. 09/06/2025, 12:03 - vish: > ‘kapyasam’ to avoid its natural meaning, in opposition to the ‘rUDhyarthya’ that Shankaracharya has resorted to.
This is entirely false. kapi=sun is rUDha among vaidika-s since atleast the time of the nirukta.
अथ यद् रश्मिभिरभिप्रकम्पयन्नेति तद् वृषाकपिर्भवति । वृषाकम्पनः । [निरु० १२।२७]
This is used by bhAskara, mAdhva-s, rAmAnujIya-s 09/06/2025, 12:08 - vish: Let’s just be honest - Just list out what S loose or gain if he used kapi = कम् पिबति vs kapi=ape in case of kapyAsa?
The color? Appropriateness? Anything else? 09/06/2025, 12:09 - V Subrahmanian: The lotus is because of pundarika in the shruti vakya. The kapyasam part is what is given the monkey bum meaning. 09/06/2025, 12:15 - vish: Fine - then, it is correct to say that madhva did not explain kapyAsa at all, and that he just follows the shruti in mentioning it as an adjective. It would be wrong to say “this does not seem to be different from what Shankara has said.” The monkey bum is shankara’s unique contribution here. 09/06/2025, 12:20 - V Subrahmanian: That’s for a diff word. How can nirukta meaning be rudhi? 09/06/2025, 12:20 - vish: > वराहरुधिराभेण शुचिना च सुगन्धिना अनुलिप्तं परार्ध्येन चन्दनेन परंतपम्
Surely, one sees the difference between comparing
- red sandal paste to
pig’sboar’s blood - God’s eye to “monkey bum” lotus?
Further, note that वराह is used, not सूकर - grAmya-sUkara is amedhya, varAha is not - rather an avatAra of viShNu himself।
09/06/2025, 12:21 - vish: If a meaning is listed in a famous dictionary, it is called rUDha - simple no? 09/06/2025, 12:26 - V Subrahmanian: This is the shruti vakyam: तस्य यथा कप्यासं पुण्डरीकमेवमक्षिणी तस्योदिति… This is Madhwa’s commentary: कप्यासरक्तपद्माक्षः सूर्यगश्चाक्षिगश्च सः .. He has said: rakta, red, which is not in the shruti. red of the kapyasa or red like kapyasa. This is open to be interpreted the way Shankara has. 09/06/2025, 12:34 - vish: You are agreeing with me and disagreeing with your earlier message. 09/06/2025, 12:38 - V Subrahmanian: The Amara kosha is also a famous resource for meaning of words:
Search amarakosha: कपि. Page 1
1 कपि (पुं) कपिप्लवङ्गप्लवगशाखामृगवलीमुखाः सिंहादिवर्गः 2.5.3.1.1 अर्थः - वानरः 09/06/2025, 12:41 - V Subrahmanian: You said that Madhwa did not explain kapyasa at all. But he is adding the word rakta to it. 09/06/2025, 12:44 - V Subrahmanian: In the famous dashavatara stuti there is this usage: https://sanskritdocuments.org/doc_vishhnu/dashAvatArastavaHjayadeva.html
वसति दशनशिखरे धरणी तव लग्ना, शशिनि कलङ्ककलेव निमग्ना । केशव धृतसूकररूप, जय जगदीश हरे ॥ ३॥ 09/06/2025, 12:54 - vish: Ah - so you’re counting redness as “explanation”, and I am not. Fine. 09/06/2025, 12:54 - V Subrahmanian: पद्मपुराणम्/खण्डः १ (सृष्टिखण्डम्)/अध्यायः ७५ https://sa.wikisource.org/s/y6a Vishnu is called sukara.
मायाक्रोडतनुर्विष्णुर्दुर्वचांसि सहन्रुषा। जलोपरि दधारेमां धरां भूधर एव च७७। तस्यां न्यस्य स्वसत्वं च स चकार तदाचलाम्। ततः पश्चात्स संलग्नो दैत्यराट्समुपस्थितः७८। क्रोधेन महताविष्टो जघान गदया हरिम्। मायया सूकरो विष्णुस्तां गदां समवंचयत्७९। 09/06/2025, 12:54 - vish: Yes, there can be more than 1 rUDhArtha-s. 09/06/2025, 12:56 - vish: Ok - I agree that a sUkara need not be a grAma-sUkara which eats feces.
Your pramANa-s show that this is hardly a hInopama. 09/06/2025, 13:14 - V Subrahmanian: I think it would not be fair to call the other views that Annamacharya mentions there (of Venkata) as alpamedhasaam. For we have:
The Uttara Khanda of Padma Purana has a beautiful reference to Panchayatana puja. Bhagavan Krishna says the following to Satyabhama in the 88th Chapter :
शैवाः सौराश्च गाणेशा वैष्णवाः शक्तिपूजकाः । मामेव प्राप्नुवंतीह वर्षांभः सागरं यथा ॥ ४३ ॥ एकोऽहं पंचधा जातः क्रीडयन्नामभिः किल । देवदत्तो यथा कश्चित्पुत्राद्याह्वाननामभिः ॥ ४४ ॥ ( 6.88.43-44)
Bhagvan says to Satyabhama , “As rain-water reaches the ocean, so also, the worshippers of Shiva,Surya,Ganesha,Vishnu and Shakti attain me. I am one, yet manifest in five ways. As one Devadatta is addressed in many ways, so also, I am called variously owing to my play. "
I thank Sri Natraj Maneshinde for this excellent find.
It now comes to my light that the first line directly and the second line implicitly form the basis for this shloka of Sri Madhusudana Saraswati in his Gudhartha dipika commentary to the Bh.Gita:
शैवाः सौराश्च गाणेशा वैष्णवाः शक्तिपूजकाः। भवन्ति यन्मयाः सर्वे सोहमस्मि परः शिवः।।3।
I am that Supreme Consciousness that Shaivas, Sauras, Gaaneshas, Vaishnavas and Shaakta hold to be their upasya devataa. It is well known that the Ishta Devataa of Madhusudana Saraswati is Balakrishna. So, we have the authority of the Padma purana that the five sects such as Shaiva, Saura, etc. are authentic. I had once shown the Narada purana reference too to a similar mention. But this shloka is a very strong pramana. Krishna says that as Para Brahman as he has included ‘vaishnavas’ too in that Big Five🙂
From the Madhwa Vijaya too we see that these sects have been there. 09/06/2025, 13:18 - vish: You want to console yourself with this, that’s you’r call. But, aNNamAchArya, as a shrIvaiShNava (presumably with atleast rudimentary knowledge) would not take random purANik statements like “एकोऽहं पंचधा जातः क्रीडयन्नामभिः किल ।” seriously. SV-s have gradation among purANa-s (as indicated by some “sAttvika” purANa-s themselves.) 09/06/2025, 13:29 - +91 ???? 00837: To begin with, Sri Vaisnnavas have no say about any aspect of Shankaracharya and his followers.
There are only two possibilities, the first is vaada prativaada, and the second is tadvidhi pranipaatena pariprashnena sevayah
Nowadays we unfortunately have a whole bunch of Madhvas and Sri Vaishnavas trying to appropriate Acharya as a covert Vaishnava after centuries of criticising him neglecting the basics of vaada maryaada and yati sambodhana maryaada 09/06/2025, 15:44 - vish: > trying to appropriate Acharya as a covert Vaishnava
Not so - they say that he was an overt (not covert) vaiShNava, who called saguNabrahma as vAsudeva. Even while doing so, they don’t appropriate him (ie call him their AchArya) - rather, the mAdhva-s think he was some asura (mirroring perhaps the shAnkara belief that he was an avatAra of shiva). 09/06/2025, 16:11 - V Subrahmanian: We have this popular Vishnu Dharma verse, the theme of which is what is contained in Annamacharya’s verse:
Available here: https://tinyurl.com/34a88f5a
आकाशात्पतितम् तोयम् यथा गच्छति सागरम् | सर्वदेव नमस्कारः केशवम् प्रतिगच्छति ।
The analogy found here is there in that Padmapurana verse:
शैवाः सौराश्च गाणेशा वैष्णवाः शक्तिपूजकाः । मामेव प्राप्नुवंतीह वर्षांभः सागरं यथा ॥ ४३ ॥
We cannot say that the Padmapurana is Tamasa since it tallies with the Vishnu Dharma. 09/06/2025, 16:23 - vish: > आकाशात्पतितम् तोयम् यथा गच्छति सागरम् |
Is perfectly acceptable to SVs. Eg shiva is said to instruct qualified shaivas viShNubhakti when they die.
Also, partial agreement is not the proper criterion for dismissing tAmasikatA/ rAjasikatA. If it were there would be no tAmasa or rAjasa works at all 09/06/2025, 16:41 - V Subrahmanian: Actually we don’t find any statement in the Prasthana traya where Shankara equates Vasudeva with Saguna Brahman. The term saguna brahman has a wide connotation in Advaita. There are saguna brahma upasanas stated in many Upanishads especially Brihadaranyaka and Chandogya, nowhere is it Vasudeva Upasana. It has synonyms like kāryam brahma, aparam brahma, etc. तत्र कार्यमेव सगुणमपरं ब्रह्म एनान्गमयत्यमानवः पुरुष इति बादरिराचार्यो मन्यते । BSB . ‘अप्राणो ह्यमनाः शुभ्रः’ इति श्रुतिः शुद्धब्रह्मविषया, इयं तु श्रुतिः ‘मनोमयः प्राणशरीरः’ इति सगुणब्रह्मविषयेति विशेषः । Here he gives two passages, one for NB (shuddha brahma) and another for saguna brahma. The latter is from Chandogya, where it is not about any deity like Vasudeva. सगुणास्वपि विद्यासु कासुचिद्गतिः श्रूयते — यथा पर्यङ्कविद्यायाम् उपकोसलविद्यायां पञ्चाग्निविद्यायां दहरविद्यायामिति । saguna vidya = saguna upasana. These paryanka vidya, upakosala vidya, panchagni vidya, etc. are not about Bhagavan Vasudeva. अपरब्रह्मविज्ञानक्रियाशक्तिद्वयात्मकहिरण्यगर्भाङ्कुरः Apara brahma is Hiranyagarbha, अथेदानीं परापरब्रह्मप्राप्तिसाधनत्वेन ओङ्कारस्योपासनविधित्सया प्रश्न आरभ्यते । apara brahma is attainable by omkara upasana. 09/06/2025, 16:48 - Phani: Acharya does prop up term “नारायणाख्य” while starting commentary of अलातशान्तिप्रकरण.. 09/06/2025, 16:49 - vish: Also, one can search for the term वासुदेव in his bhAShya-s (it’s atleast there in GB).
Further, even BS bhAShya starts with “Hail to the August Vasudeva” in the old En translation, which leads me to believe it was part of the original (but was later redacted ?)
09/06/2025, 16:50 - Phani: I also remember वसुदेवाख्य in one of the upanishads. I am not sure in this case.
Worship of Shiva or Vishnu lead to the same effect – Mahabharata
In the Mahabharata, Ashvamedha parvan, there is a dialogue between Krishna and Yudhishthira on the ‘vaishnava dharma shāstra’:
http://bombay.indology.info/mahabharata/apps/UD/Supp14.txt
All these verses are also found in the Kumbhaghoṇam edition too:
http://sanskritdocuments.org/mirrors/mahabharata/mbhK/unic/mbhK14_sa.html
14_004_1454 निवेशयति मन्मूर्त्या आत्मानं मद्गतः शुचिः
14_004_1455 रुद्रदक्षिणमूर्त्यां वा चतुर्दश्यां विशेषतः 14_004_1456 सिद्धैर्ब्रह्मर्षिभिश्चैव देवलोकैश्च पूजितः 14_004_1457 गन्धर्वैर्भूतसंघैश्च गीयमानो महातपाः 14_004_1458 प्रविशेत्स महातेजा मां वा शंकरमेव वा
14_004_1459 तस्यापुनर्भवं (sic) राजन्नात्र कार्या विचारणा
Whoever on the Chaturdashī, gives himself up in devotion to My (Vishnu’s) form or to the form of Rudra-Dakshināmūrti, will be worshiped by the siddha-s, brahmaṛṣi-s and the devaloka-s and praised by the gandharva-s and the bhūta-groups, he, such a devotee is Mahātapāḥ. Such a devotee endowed with great Tejas will be united with Me or Shankara; he will be freed from rebirth. No doubt need to be had in this, O Yudhishtira! 09/06/2025, 16:54 - V Subrahmanian: There is no basis for this kalpanam. Padmapadacharya, Shankara’s direct disciple, has commented on the Brahma sutra bhashya. There he takes up the question and an objection: why no mangalaacharanam is not made by the Acharya? and gives the reply. Nor have other commentators like Bhamati, who came very soon after Shankara, have made any such mention. 09/06/2025, 17:11 - V Subrahmanian: It’s in the Kathopanishad bhashyam: कठोपनिषद्भाष्यम्प्रथमोऽध्यायःतृतीया वल्लीमन्त्र ९ - भाष्यम्
………, आप्नोति, मुच्यते सर्वसंसारबन्धनैः । तत् विष्णोः व्यापनशीलस्य ब्रह्मणः परमात्मनो वासुदेवाख्यस्य परमं प्रकृष्टं पदं स्थानम् , सतत्त्वमित्येतत् ,
In the Gita bhashyam intro: परमार्थतत्त्वं च वासुदेवाख्यं परं ब्रह्माभिधेयभूतं विशेषतः अभिव्यञ्जयत् विशिष्टप्रयोजनसम्बन्धाभिधेयवद्गीताशास्त्रम् ।
श्रीमद्भगवद्गीताभाष्यम्द्वितीयोऽध्यायःश्लोक ६१ - भाष्यम् Here, Shankara says, Bhagavan says: the aspirant is in contemplation with Me Vasudeva as his highest goal with the conviction: I am non-different from Him (Vasudeva). In this usage, in Advaita, the I am He / That is about Nirguna Brahman and not the saguna Ishwara as aikyam is impossible:
………संयम्य संयमनं वशीकरणं कृत्वा युक्तः समाहितः सन् आसीत मत्परः अहं वासुदेवः सर्वप्रत्यगात्मा परो यस्य सः मत्परः, ‘न अन्योऽहं तस्मात्’ इति………
Shankara says this again in the 7th cha: आस्थितः आरोढुं प्रवृत्तः सः ज्ञानी हि यस्मात् ‘अहमेव भगवान् वासुदेवः न अन्योऽस्मि’ इत्येवं युक्तात्मा समाहितचित्तः सन् मामेव परं ब्रह्म
There are many occurrences of Vasudeva in the Gita bhashya itself where He is said to be Bhagavan, Ishwara, Parama guru, etc. which are not NB. What is to be noted is Shankara has not imposed anywhere that one particular deity alone is to be worshiped for chitta shuddhi and purushartha in Advaita unlike such requirement in other schools. He has used Narayana too on certain occasions.
Shankara himself clarifies in the Brahmasutra and other bhashyas the real purport of that expression: ‘Tad VishnoH paramam padam’ Here also there are instances of Vasudeva and Narayana from the Bhashyas and works like Vivekachudamani:
https://adbhutam.files.wordpress.com/2023/11/tadvishnoh-paramam-padam-as-per-shankara.pdf 09/06/2025, 17:12 - Phani: अशेषविशेषप्रत्यस्तिमित आत्मा.. 09/06/2025, 17:12 - Phani: Shankaras position is clear 09/06/2025, 17:33 - V Subrahmanian: Here is what Shankara has said in the BSB: BSB (1.1.vii.20) [Ishwara can take any form (which is only mAyika) out of His Will, for blessing an aspirant.] ……. To demonstrate that such a form is maayika Shankara cites a verse from the Mahabharata in Krishna’s own words to Narada:
यत्तूक्तं हिरण्यश्मश्रुत्वादिरूपवत्त्वश्रवणं परमेश्वरे नोपपद्यत इति, अत्र ब्रूमः — स्यात्परमेश्वरस्यापीच्छावशान् मायामयं रूपं साधकानुग्रहार्थम् , ‘माया ह्येषा मया सृष्टा यन्मां पश्यसि नारद ।’(म॰भा॰ १२-३३९-४५) ‘सर्वभूतगुणैर्युक्तं मैवं मां ज्ञातुमर्हसि’(म॰भा॰ १२-३३९-४६) इति स्मरणात् । अपि च, यत्र तु निरस्तसर्वविशेषं पारमेश्वरं रूपमुपदिश्यते, भवति तत्र शास्त्रम् ‘अशब्दमस्पर्शमरूपमव्ययम्’ (क. उ. १ । ३ । १५) इत्यादि ।
Here, in that bhashya, Parameshwara is NB. 09/06/2025, 17:42 - vish: You’re making a blunder here it seems.
स्यात्परमेश्वरस्यापीच्छावशान्मायामयम्
it says. Now, if parameshvara is NB, how can it have ichChA? You’ve misunderstood.
09/06/2025, 18:56 - +91 ???? 00837: Read dvitiya parichheda of advaita siddhi wherein Madhusudan Saraswati debunks the vayavattva of ishvara shareer a
09/06/2025, 18:56 - +91 ???? 00837: It’s clear that the Bimba Chaitanya is itself nirakara
09/06/2025, 18:56 - +91 ???? 00837: Endowed with maya as avyaakrta at the time of pralaya
I hope @V Subrahmanian atleast gets it. 09/06/2025, 22:58 - V Subrahmanian: Just after saying that (krishna to narada), Shankara says: अपि च, यत्र तु निरस्तसर्वविशेषं पारमेश्वरं रूपमुपदिश्यते, भवति तत्र शास्त्रम् ‘अशब्दमस्पर्शमरूपमव्ययम्’ (क. उ. १ । ३ । १५) इत्यादि । This shruti passage is NB in Advaita. In another BSB आत्मत्वं तावन्मुख्यया वृत्त्या परमेश्वरे उपपद्यते, ‘स आत्मा तत्त्वमसि’ इति श्रुतेः । This aikyam is possible only with NB. Again, same: एवं मिथ्याज्ञानकृत एव जीवपरमेश्वरयोर्भेदः, न वस्तुकृतः; व्योमवदसङ्गत्वाविशेषात् । Both the jiva and Brahman are asanga like etther. In Advaita the jiva’s Atma svarupam is vibhu, all-pervading and not aNu. This is also Advaita unique: एक एव परमेश्वरः कूटस्थनित्यो विज्ञानधातुरविद्यया, मायया मायाविवत् , अनेकधा विभाव्यते, नान्यो विज्ञानधातुरस्तीति । This is about Maya being necessary for Brahman to become Jagatkaaranam: सा चावश्याभ्युपगन्तव्या । अर्थवती हि सा । न हि तया विना परमेश्वरस्य स्रष्टृत्वं सिध्यति । Without maya, NB can’t be the creator. The Ishwara (saguna) is this Maya + NB. न च जीवो नाम परमेश्वरादत्यन्तभिन्नः — चार इव राज्ञः, ‘आत्मना’ इति विशेषणात् , उपाधिमात्रनिबन्धनत्वाच्च जीवभावस्य ।
This is one most clinching passage: आत्मेत्येव परमेश्वरः प्रतिपत्तव्यः । तथा हि परमेश्वरप्रक्रियायां जाबाला आत्मत्वेनैव एतमुपगच्छन्ति — ‘त्वं वा अहमस्मि भगवो देवतेऽहं वै त्वमसि भगवो देवते’ इति; तथा अन्येऽपि ‘अहं ब्रह्मास्मि’ इत्येवमादय आत्मत्वोपगमा द्रष्टव्याः । ग्राहयन्ति च आत्मत्वेनैव ईश्वरं वेदान्तवाक्यानि — ‘एष त आत्मा सर्वान्तरः’ (बृ. उ. ३ । ४ । १) ‘एष त आत्मान्तर्याम्यमृतः’ (बृ. उ. ३ । ७ । ३) ‘तत्सत्यꣳ स आत्मा तत्त्वमसि’ (छा. उ. ६ । ८ । ७) इत्येवमादीनि । All these shruti passages are NB ones, bringing about jiva brahma abheda. And here itself Shankara differentiates this type of passages from upasana type of passages where saguna brahman is involved:
यदुक्तम् — प्रतीकदर्शनमिदं विष्णुप्रतिमान्यायेन भविष्यतीति, तदयुक्तम् । गौणत्वप्रसङ्गात् , वाक्यवैरूप्याच्च। यत्र हि प्रतीकदृष्टिरभिप्रेयते, सकृदेव तत्र वचनं भवति — यथा ‘मनो ब्रह्म’ (छा. उ. ३ । १८ । १) ‘आदित्यो ब्रह्म’ (छा. उ. ३ । १९ । १) इत्यादि । इह पुनः — त्वम् अहमस्मि, अहं च त्वमसीत्याह । अतः प्रतीकश्रुतिवैरूप्यात् अभेदप्रतिपत्तिः । भेददृष्ट्यपवादाच्च; तथा हि — ‘अथ योऽन्यां देवतामुपास्तेऽन्योऽसावन्योऽहमस्मीति न स वेद’ (बृ. उ. १ । ४ । १०) ‘मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति’ (बृ. उ. ४ । ४ । १९) ‘सर्वं तं परादाद्योऽन्यत्रात्मनः सर्वं वेद’ (बृ. उ. २ । ४ । ६) इत्येवमाद्या भूयसी श्रुतिः भेददर्शनमपवदति ।
The above passages are sample ones where the term Parameshwara is used unambiguously in the sense of NB. Wherever this term is used in the sense of creator, etc. then it is to be noted that it is with the association of Maya. Similarly Ishwara is also used, rarely though, in the sense of NB: BSB 4.1.3 where the sutra itself says: आत्मेति तूपगच्छन्ति ग्राहयन्ति च ॥ ३ ॥ (The Upanishads teach Brahman as the Atman (jiva) कस्य पुनरयम् अप्रबोध इति चेत् , यस्त्वं पृच्छसि तस्य ते, इति वदामः । ननु अहमीश्वर एवोक्तः श्रुत्या — यद्येवं प्रतिबुद्धोऽसि, नास्ति कस्यचिदप्रबोधः । योऽपि दोषश्चोद्यते कैश्चित् — अविद्यया किल आत्मनः सद्वितीयत्वात् अद्वैतानुपपत्तिरिति, सोऽपि एतेन प्रत्युक्तः । तस्मात् आत्मेत्येव ईश्वरे मनो दधीत ॥ ३ ॥ (Therefore one must contemplate on Ishwara as ‘He is myself’.
In other circumstances Ishwara would mean saguna Brahman. In this way the terms Parameshwara, Ishwara, Paramatma, etc. are to be carefully discerned to see what exactly they mean in the context. In the cited Krishna - Narada episode, the Advaitic understanding is: Krishna is by default NB. In association with Maya it appears as the whole creation: vishva rupa. But that is not its native form/attribute. Hence Krishna himself is saying; Narada, you must not understand me as really endowed with this jagat upadhi.
Thanks for the question. It gives occasion to bring many aspects to light. In Advaita iccha (to create, etc.), sarvajnatvam, sarva shaktitvam, parakramatvam, etc. are all provided by Maya. All the countless gunas of Ishwara are due to the sattva, rajas and tamo gunas of prakriti/maya. (Vishnu Puranam). In Advaita even the saguna Ishwara who is Srishti karta, has no default name and form. That’s why Shankara said that forms are assumed in order to help aspirants. 10/06/2025, 06:11 - vish: > In Advaita iccha (to create, etc.), sarvajnatvam, sarva shaktitvam, parakramatvam, etc. are all provided by Maya.
So, you are admitting your blunder or not? Since there is ichChA, this is NB + mAyA = SB. Yes or No? 1 word answer please.
In Advaita even the saguna Ishwara who is Srishti karta, has no default name and form.
Yes right, that’s why S keeps saying वासुदेवाख्य etc.. This and your paramapada docs are full of risible attempts to turn SB into NB so that you can disassociate vAsudeva from shankara. But that can wait. 10/06/2025, 06:30 - Venkat वेङ्कटः अद्वैती Siva: You haven’t understood the bhAShya clearly.
यत्तूक्तं हिरण्यश्मश्रुत्वादिरूपवत्त्वश्रवणं परमेश्वरे नोपपद्यत इति, अत्र ब्रूमः — स्यात्परमेश्वरस्यापीच्छावशान्मायामयं रूपं साधकानुग्रहार्थम् , ‘माया ह्येषा मया सृष्टा यन्मां पश्यसि नारद ।’(म॰भा॰ १२-३३९-४५) ‘सर्वभूतगुणैर्युक्तं मैवं मां ज्ञातुमर्हसि’(म॰भा॰ १२-३३९-४६) इति स्मरणात् । The above is saguNa brahma.
अपि च, यत्र तु निरस्तसर्वविशेषं पारमेश्वरं रूपमुपदिश्यते, भवति तत्र शास्त्रम् ‘अशब्दमस्पर्शमरूपमव्ययम्’ (क. उ. १ । ३ । १५) इत्यादि ।
The above is nirguNa brahma. He is distinguishing the former from the latter by using the word “तु”. He is saying the shAstra also teaches Parameshvara rUpa without all visheShas through ashabda, asparsha etc. This rUpa is nirguNa.
Parameshvara is used in both a nirguNa and saguNa sense in different places in the bhAShya. One has to understand which is being referred to where.
Similarly, it is appropriate to refer to saguNa brahma with the word Parameshvara, in the context of sAdhaka anugraha, or possessing a golden moustache for the purpose of upAsana. The same entity, without any such attributes or qualifiers, can be referred to by the word Parameshvara, when the context so demands it.
No. parameshvara is always saguNa. only parameshvara - mAyA is nirguNa, and shankara uses appropriate adjectives to make it clear. We can take it up further after shrI subrahmaNya gets joins us at that level of understanding. 10/06/2025, 07:45 - V Subrahmanian: स्यात् परमेश्वरस्य अपि the api gives you the answer. Even though Parameshwara is NB, owing to iccha (maya) the there can be forms for the sake of sadhakas. While for NB there can’t be forms, through maya illusory forms are made possible.
The name Vasudeva is toggled by Shankara to mean the creator and NB. We have both instances. For SB only in the BG and nowhere else. The best place possible was the second Sutra janmadyasya yatah. The Chandogya Sat Brahma. Nowhere is Vasudeva used. Vasudevah sarvam is also NB like sarvam khalvidam Brahma.
Here is a post from the archives of a Ramanuja group:
http://www.ramanuja.org/sv/bhakti/archives/oct2002/0139.html
The contents of the post is reproduced here:
Respected All,
Aprops to discussion in the group between God’s names Vishnu Vs Narayana, I wish to add the views of Swami Pillai Lokachar(SPL) who explained why the the Term “Vishnu” is more preferred by Poorvacharyas as against other Names.
In Vishnu Gayatri, we have three Vyapaka Mantras namely,(as pointed out by Sri Mani in the earlier mail)
a. Narayanan b. Vasudevan c. Vishnu
Out of the 3 Vyapaka Mantras, the Name ‘Narayana’ is considered supreme.
The reasons attributed by SPL are:
- Other Two Vyapaka Mantras(viz, vasudevan,Vishnu) have two drawbacks.
a. Apoorthi-Incompleteness .
The term Vishnu is Incomplete in one sense that it explains only his Vyapthi(omni presence) but not his Kalyana gunas Similarly, The term Vasudevan implies that everything in Him(Sarvam Vasathi). it however, does not describe his Kalyana Gunas.
b. Achista Parigraham- the other two mantras are supported by advaitis who have not comprehended God’s real nature and hence it anothor drawback.
As against these, Narayana saptham brings in God’s Svarupam, Roopam and also His Kalyana Guanas. And hence this name was supported by Alwars, Acharyas and Rishis
Dasan
KM.Narayanan // 10/06/2025, 07:49 - vish: Come on - I asked you for a 1 word answer. You can do it. Stop throwing up red herrings like this. 10/06/2025, 07:49 - V Subrahmanian: You haven’t read and understood my reply. I have said ‘In this way the terms Parameshwara, Ishwara, Paramatma, etc, are to be carefully discerned to see what exactly they mean in the context.’
This is what Venkat Siva has said.
10/06/2025, 07:50 - vish: Why are not typing that 1 word to a specific question?
10/06/2025, 07:51 - V Subrahmanian: If one word answers were possible, there was no need for the prasthana traya and the bhashyams.
10/06/2025, 07:52 - vish: Sorry to say this shows (yet again) you’re a dishonest person. But sort of funny in your attempts to make sense.
10/06/2025, 07:55 - Venkat वेङ्कटः अद्वैती Siva: Kindly stop ad hominem attacks and uncouth language. We can disagree while being civil.
10/06/2025, 07:56 - V Subrahmanian: I am only sorry to state that you are not comprehending the answers and the bhashyams. As outsider you will always be with a preconceived notion. That’s the stumbling block. That won’t be there for someone within the sampradaya. It takes a very long time of study and contemplation to understand the bhashyams, in all sampradayams. Things won’t be settled always through such messaging modes.
(BTW, Ad hominem would be a flaw if it were used as an argument; as a diversion and such. Not outside it.) 10/06/2025, 08:27 - vish: Up to you. I can’t show something which doesn’t exists. And it’s not your system either, but shankara’s. 10/06/2025, 08:28 - Venkat वेङ्कटः अद्वैती Siva: You have no way of making the claim about my system. You don’t know me, sir. Suggest you talk about your understanding and leave it at that. 10/06/2025, 08:31 - Venkat वेङ्कटः अद्वैती Siva: Since I belong to the ShAnkara sampradaya, I can certainly refer to myself as a shAnkara anuyAyI. If you claim to be a shAnkara anuyAyi and wish to state that my understanding is incorrect on this topic, it behooves you to explain with evidence why my understanding differs from your understanding of the true intent of Shankara. 10/06/2025, 08:32 - Venkat वेङ्कटः अद्वैती Siva: Otherwise your statement is a baseless assertion. 10/06/2025, 08:33 - vish: It’s so obvious - neither पारम्य nor ऐश्वर्य can be attributed to an “attributeless” thing. I have my opinions about shankara - but it’s not that low! 10/06/2025, 08:33 - Venkat वेङ्कटः अद्वैती Siva: And likening my position to a facetious example is neither here nor there. 10/06/2025, 08:34 - Venkat वेङ्कटः अद्वैती Siva: Sir, you are changing your position now. You made a claim that according to Shankara, Parameshvara can never be nirguNa. Please provide evidence of that. 10/06/2025, 08:35 - vish: > You made a claim that according to Shankara, Parameshvara can never be nirguNa.
Yes. He is nurguNa + mAyA. I’ve provided clear reasoning in the prior message. How’s this a change in position?
10/06/2025, 08:36 - Venkat वेङ्कटः अद्वैती Siva: First you alluded to Shankara always meaning saguNa by the term Parameshvara. Now you are saying that it is your view and Shankara would fall in your estimation if he used it to mean nirguNa
Parameshvara is used in both a nirguNa and saguNa sense in different places in the bhAShya.
first.
10/06/2025, 08:44 - Venkat वेङ्कटः अद्वैती Siva: That was in response to your argument that Parameshvara was not used in a nirguNa sense.
10/06/2025, 08:55 - Venkat वेङ्कटः अद्वैती Siva: The “sampradAya saying so” is not presented as evidence. It is to say that “the term Parameshvara can only mean saguNa is so obvious”, is not true, because there is a sampradAya to whom it is not obvious. You cannot claim obviousness as an argument when debating with that very sampradAya.
However, I think with the attitude and appropach you have adopted, you may not find too many willing takers to explain the nuances of the system to you. Good day. 10/06/2025, 10:08 - vish: 😀 I have other reasons in mind for the non-explanation. **10/06/2025, 11:**57 - You’re no longer an admin **10/06/2025, 11:**57 - V Subrahmanian removed you