Mananam

  arjunena durgāstotram   Contents Prequel 1 Devi Stuthi. 1 Epilogue . 5   Prequel As the sun rose over the vast battlefield of Kurukshetra, its golden rays illuminated the great armies standing face to face, poised for battle. The earth trembled under the weight of thousands of chariots, elephants, and warriors, each awaiting the command to charge. The Pandava forces, arranged in a mighty counter-formation against Bhīṣma’s divisions, stood resolute. In the center, Śikha ṇḍ in’s troops were guarded by Arjuna, his chariot gleaming like a hundred suns, driven by Keśava himself. D ṛ ṣ ṭ adyumna led the vanguard, shielded by the mighty Bhīma, while Sātyaki, fierce as Indra, protected the southern flank. Yudhiṣ ṭ hira, seated upon a magnificent chariot adorned with gold and gems, radiated the majesty of a celestial king. Around him, Ṛ ṣis and learned Brahmins walked in reverence, chanting hymns, offering sacred blessings, and performing rituals for victor...

Why this sutra ?  In this sutra we see Advaita fundamentals explained in the direct possible terms by Sri Bhagavatpaada. Especially the Advaita position on Ishwara - remarkable clarity.  First read the sutra (but it may not make sense, since you may not have the context, which is fine dont worry about it)  and  then dive into the passages that follow... to see Sri Bhagavatpaada's comments.  SOURCE material used for excerpts : Sri Swami Gambhiranandaji's translation of Sri Sankara Bhasyam - Ramakrishna Mutt.  ------------- Sutra 2.1.14 Tadananyatvamarambhanasabdadibhyah II.1.14 (148) The non-difference of them (i.e. of cause and effect) results from such terms as ‘origin’ and the like. ------------ (Why we can think of Upanisads as Vedanta.... as it concludes the purpose of Vedas) Bhasyam : Furthermore, the Upanisads are the ultimate (conclusive) means of valid knowledge, establishing the truth of the oneness of the Self, after which nothing else remains to ...

222 Atma Vichara with Sruti Focusing on Ego or individuality and empowering it causes us to ignore the basis or the power of awareness which illumines even the Ego. So unless we make ego - 2nd class citizen and Self (pure awareness) as the Real Me - ego is taking us for a ride.  First Ego, then Ego related activities ~ doership and enjoyership. If one is established in one's Svat..Self then Ego or the associated doership/enjoyership are not harmful, in themselves. The problem is ignoring our Self - Ignoring Self is Ignorance.  Hence anything other than Atma Vidya (which is also Para Vidya) is labelled Apara Vidya by Mundaka Sruti.  However, once we recognize the Self, which illumines the "Ego", by regularly recognizing the Self as - I am Self of the nature of pure awareness and accepting it as Self-Evident Fact, as True Experience, as Real Me ~ we shall separate the Ego from the Self as One separates a stalk from the Munja grass , as Katha Upanisad exclaims (Ka.Up.2.3.1...

sūrya   oṃ bhūrbhuvaḥ svaḥ tatsaviturvareṇyaṃ bhargo devasya dhīmahi dhiyo yo naḥ pracodayāt ..      oṃ ādityāya vidmahe sahasrakiraṇāya dhīmahi tanno bhānuḥ pracodayāt ..   oṃ prabhākarāya vidmahe divākarāya dhīmahi tannaḥ sūryaḥ pracodayāt ..   oṃ aśvadhvajāya vidmahe pāśahastāya dhīmahi tannaḥ sūryaḥ pracodayāt ..   oṃ bhāskarāya vidmahe mahaddyutikarāya dhīmahi tanna ādityaḥ pracodayāt ..   oṃ ādityāya vidmahe sahasrakarāya dhīmahi tannaḥ sūryaḥ pracodayāt ..   oṃ bhāskarāya vidmahe mahātejāya dhīmahi tannaḥ sūryaḥ pracodayāt ..   oṃ bhāskarāya vidmahe mahāddyutikarāya dhīmahi tannaḥ sūryaḥ pracodayāt ..   candra   oṃ kṣīraputrāya vidmahe mahākālāya dhīmahi tannaścandraḥ pracodayāt ..   oṃ niśākarāya vidmahe kalānāthāya dhīmahi tannaḥ somaḥ pracodayāt ..   oṃ kṣīraputrāya vidmahe amṛtatattvāya dhīmahi tannaścandraḥ pracodayāt ..   aṃgāraka, bhauma, maṅgala, kuja   oṃ vīrad...