Mananam

 (Submitted to HUA course -  ADVAITA, VIŚIŚTĀDVAITA AND DVAITA – THE THREE FLAVORS OF VĒDĀNTA ŚĀSTRA) Abstract : This essay briefly introduces the problem statement and then attempts reconciliation by reflecting on (a) identifying commonalities, (b) learning from each other, (c) revisiting the framing (questions) of each paradigm (in each Mathā), can potentially be achieved. Reconciliation cannot be achieved by eliminating the key philosophical differences, which in reality, actually enrich and inspire each system. Only by appreciating the need to have those differences and the impact/value they have to the respective followers, we can develop true reconciliation, based on acceptance and respect. I: Introduction Each of the Mathas which are pre-eminently Vedic in origin and character, have three levels at which they guide their respective adherents – namely  through K arma (rituals, prescribed actions, injunctions), upāsanā (devotional absorption/meditation...

Dharmaputra tried to be Dharmic all his life, but his self-reliance on the basis of what he construed to be ksatriya dharma, prevented him from transcending those limited notions of Dharma and adopt parA dharma (as discussed in 18.66 BG - sarvadharmānparityajya māmēkaṅ śaraṇaṅ vraja..).  His guilt ridden conscience at the end of the battle - is the proof that inspite of all his attempts at being "Dharmic" - He was often plagued by self-doubt.  Of course at Yaksha Prasna - he comes out as Yudhisthira 2.0 - certified by Lord of Dharma Himself. Yet his education was only good enough to last till Duryodhana's death, at the conclusion of which - his guilt/self-pity all manifest again.  Unlike Duryodhana, who flaunted his Adharmic credentials to the last point in this life (see 9.60.47 - 50 - duryodhana's speech to Pandavas and others)  - Yudhiśthirā despite being repeatedly wronged by Duryodhana and others, was plagued by guilt. This guilt was born out of his acceptance o...

Naishkarmya Siddhi - Section - 1 (Sri Suresvaracharya) Some fundamental aspects of this discussion are pertaining to importance of Karma Yoga for chitta suddih and impossibility of jnAna karma samucchaya for Mukti.  1. Karma in the discussion is largely geared towards rituals, injunctions for actions outlined in the Vedas. Even though philosophically Karma can be any action - whether or not dictated by Vedas - its evident that for Sri SuresvarAcharya (and His Guru Sri Bhagavatpaada), actions not mandated by Vedic injunction is not even worthy of discussion (as it has potential for Adharmic implications).  2. Karma is based on the notion there is a doer, desire to be fulfilled and fruits to be experienced (KarmaTa) or surrendered to Ishwara (Karma Yogin). Either way the identification with the body, mind complex, is key pre-requisite for being a KarmaTa or a Karma Yogin.  3. Jnana which liberates the "apparent" individual, is  vritti jnana (para vidya which opposes th...

 Sri Kanchi Mahaperiyavaa on Sri BhagavAn BhAsyakAra's position on Ishwara Bhakti, in JnAna maarga He says, ‘This Gita Sasthra must not be imparted to anyone who doesn’t possess thapas and bhakthi and does not do service. ’ Unlike the other Adhvaitha sasthras, the Gita that He preached is not limited only to those who have reached an advanced stage in the Adhvaitha sadhana. The granthas that exclusively detail Adhvaitha do not touch upon karma and upasana this elaborately; there is very limited mention of these aspects in these granthas. Other than acknowledging their necessity in the beginning stages, they don’t elaborate on them any further. Thus, even though Bhagawan did make sure that His instructions were only directed at deserving disciples, He didn’t limit them only to those who were about to enter the stage of self- inquiry. He aimed His GitOpadesa towards everyone, even the ones who desire to climb the very first step of the ladder of the spiritual life, following any one ...

  Main Topic: Sanatsujātiya Student: Eashwar Thiagarajan / MBh-IV / Summer 2021 /HUA Mahabharata version used: S.N.Sastri’s translation (for verse numbering) Parvā #5, Adhyāya # 42-46: Udyōga Parvā, (S.N.Sastri version ~ Vani Vilas) Brief Comments on the versions of Sanatsujātiya: There seem to be three widely available versions of Sanatsujātiya 1.     Vanivilas press, Srirangam (which is followed by S.N.Sastri, who seems to follow Sri Sankara Bhasya) 2.     Chawkhambha Sanskrit Series, Varanasi 3.     Ashtekar Publishing Company, Poona. MND – 192 verses; Kumbhakonam edition – 192 verses; Constituted text of Critical Edition 131 verses; The S.N.Sastri version (Vani-vilas) – 157 verses. The chapter wise split is given below. Adhyaya# MND Kumbhakonam Constituted Text, CE S.N.Sastri Version 42 46 44 32 43 43 ...