In the chapter no.30 of the 12th canto of the Srimadbhagavatam, there is the narration of Markandeya’s penance and Parameshwara’s blessings to him in response thereof:
https://sa.wikisource.org/s/ttl

The English translation is available here: 
http://bhagavata.org/canto12/chapter10.html#Text%2023
Some highlights:
सूत उवाच –
इत्युक्त्वा तमुपेयाय भगवान् स सतां गतिः ।
 ईशानः सर्वविद्यानां ईश्वरः सर्वदेहिनाम् ॥ ८ ॥
While saying that Shiva, along with Parvati, arrived there to bless Markandeya, Suuta paraphrases the famous Taittiriya Aranyaka mantra: (सद्योजातं प्रपद्यामि……) ईशानः सर्वविद्यानाम् ईश्वरः सर्वभूतानाम्…that is chanted during Rudra Abhishekam, during bhasma dharanam by vaidikas, etc.  

 तयोरागमनं साक्षाद् ईशयोर्जगदात्मनोः ।
 न वेद रुद्धधीवृत्तिः आत्मानं विश्वमेव च ॥ ९ ॥
The Divine Couple is stated to be the ‘Self, source, of the entire world’: ईशयोर्जगदात्मनोः.  We are reminded of the famous mangala shloka of Kalidasa in the Raghuvamsha: वागर्थाविव सम्पृक्तौ वागर्थप्रतिपत्तये। जगतः पितरौ वन्दे पार्वतीपरमेश्वरौ ॥1.1॥   
ब्राह्मणाः साधवः शान्ता निःसङ्‌गा भूतवत्सलाः ।
 एकान्तभक्ता अस्मासु निर्वैराः समदर्शिनः ॥ २० ॥  

[The word ‘asmaasu’ is significant. It means: they are devoted to Us (the Trimuritis)]  that shows that those who are not devoted to all the Trimurti-s in the same way or those who worship only one or two with gradation and not worship at all the other, are not considered fit for moksha.  
सलोका लोकपालास्तान् वन्दन्त्यर्चन्त्युपासते ।
 अहं च भगवान् ब्रह्मा स्वयं च हरिरीश्वरः ॥ २१ ॥
 न ते मय्यच्युतेऽजे च भिदामण्वपि चक्षते ।
 नात्मनश्च जनस्यापि तद् युष्मान् वयमीमहि ॥ २२ ॥ 
The great Lord said: ‘Please, choose a boon to your liking, for of all [demigod] givers of benedictions the three of us are the [guna-avatâra] Lords by whose infallible audience a mortal being finds immortality. (20-21) The local rulers and inhabitants of all worlds, I, the great Lord Brahmâ and Lord Hari,  glorify, worship and assist those who are saintly, peaceful and free from material attachment, who care for all living beings and free from enmity and equal towards all, are of a single-minded devotion unto us. (22) They [these devotees] do not even acknowledge the slightest difference between me, the Infallible One and the one unborn, nor between themselves or other people and that is why we praise you. 

The crux of the above is: Only he who sees the Trimurtis as non-different from each other is worthy of worship by the Trimurtis. Such a devotee alone gets the full blessings of Brahman, being the dearest one. We are reminded of a similar statement by Vishnu at the end of the Daksha Yajna episode in the Bhagavatam. The chapter is quite short but the message is profound. The commentary of Sridhara Swamin alone is direct, straightforward and brief. One appreciates that this commentary alone is free of the predicament that others face to explain the ideas of the chapter by taking recourse to concepts like ‘antaryami, sharira-atma, saamaanadhikaranyam, etc.’ with a view to refute the direct meaning one naturally gets from the verses of Veda Vyasa that Sridhara Swamin aptly reflects.
Om Tat Sat.  

Sri Abhinava Vidyatheertha Ashtottara Satanamavali – is a compendium of 108 sacred names portraying the divine attributes of His Holiness Jagadguru Sri Sri Abhinava Vidyatirtha Mahaswamin, an unparalleled jivanmukta and the 35th Acharya of Sri Sringeri Sharada Peetham. It is one of the invaluable compositions in Sanskrit of His Holiness Jagadguru Sri Sri Bharathi Tirtha Mahaswamin, the 36th Shankaracharya of Sri Sringeri Sharada Peetham.

This book in Tamil titled Arulmigu Guruvin Porulmigu Naamangal contains lucid explanations on the significance of the sacred names in the Namavali by citing anecdotes from the divine life of Jagadguru Sri Sri Abhinava Vidyatirtha Mahaswamin Himself, the experiences of devotees with Him as also excerpts from the sacred teachings of the great Acharya.

Published by the Centre for Brahmavidya, Chennai, this book was released with the blessings of His Holiness Mahasannidhanam Sri Sri Bharathi Tirtha Mahaswamin and His Holiness Sannidhanam Sri Sri Vidhusekhara Bharathi Swamin on 15 January 2020, at Sringeri.

PDF version of the book is available for FREE DOWNLOAD in this following link:

http://www.centreforbrahmavidya.org/Arulmigu-Guruvin-Porulmigu-Naamangal.pdf

See the cover page here:

https://docs.google.com/document/d/1XyL3MqBrSxDFrJ_IrtdO7_4hJ8GmaEM49iuJEgluh_s/edit?usp=sharing

For purchase of copies of physical book, please contact :
L.Rajeshkumar
Timings: Week days – 10 am to 7 pm
Saturdays: 10am – 5pm
M M FORGINGS LIMITED
SVK Towers, A-25
Industrial Estate
Guindy -600 032.
Mobile : 7338925814
Pages : 308
Price ₹100. Less 10% discount.

Posted by: adbhutam | January 18, 2020

Inauguration of 'Bhajana manjari' at Sringeri on 18.1.2020

https://bhajan.sringeri.net/kannada/index.html

The link has a book containing songs addressed to various deities.  These are also sung beautifully and recorded there.  One can hear these, learn to sing them and engage in bhajans at their homes, nearby temples, their groups, etc.  The text is available in multiple language scripts.  Pl. share the link with other groups/friends.

Om Tat Sat

Posted by: adbhutam | January 16, 2020

Adhyaropa-apavada nyaya, etc. in the Bhaagavatam

Creation, world, dvaita, is māyāmātram – Bhaagavatam

Jiva verily Brahman, not samsarin – Bhagavatam

Adhyaropa-apavada nyaya, in the Bhagavatam
Verses on the above topics and Sridhara Swamin’s commentary thereon are compiled in this post, available here:

https://docs.google.com/document/d/1Guv3dreMvIEGsvMU3MTcLblCaQdv-iaO_nFH3KGJPrM/edit?usp=sharing

Om Tat Sat

In the Linga Purana is a stuti of Lord Rudra by Deva-s: The chapter has the unmistakable stamp of the Atharva Shira Upanishad, being an upabrhmaNa of the Upanishad:

https://sa.wikisource.org/s/4k3

देवा ऊचुः।।
य एष भगवान् रुद्रो ब्रह्मविष्णुमहेश्वराः।।
स्कंदश्चापि तथा चेन्द्रो भुवनानि चतुर्दश।।
अश्विनौ ग्रहतारास्च नक्षत्राणि च खं दिशः।। १८.१ ।।

Bhagavan Rudra is the triad Brahma, Vishnu and Maheshvara, Skanda, Indra..etc.

भूतानि च तथा सूर्यः सोमश्चाष्टौ ग्रहास्तथा।।
प्राणः कालो यमो मृत्युरमृतः परमेश्वरः।। १८.२ ।।

भूतं भव्यं भविष्यच्च वर्तमानं महेश्वरः।।
विश्वं कृत्स्नं जगत्सर्वं सत्यं तस्मै नमोनमः।। १८.३ ।।

त्वमादौ च तथा भूतो भूर्भुवः स्वस्तथैव च।।
अंते त्वं विश्वरूपोऽसि शीर्षं तु जगतः संदा।। १८.४ ।।

ब्रह्मैकस्त्वं द्वित्रिधार्थमधश्च त्वं सुरेश्वरः।।
शांतिश्च त्वं तथा पुष्टिस्तुष्टिश्चाप्यहुतं हुतम्।। १८.५ ।।

विश्वं चैव तथाविश्वं दत्तं वादत्तमीश्वरम्।।
कृतं चाप्यकृतं देवं परमप्यपरं ध्रुवम्।।
परायणं सतां चैव ह्यसतामपि शंकरम्।। १८.६ ।।

अपामसोमममृता अभूमागन्म ज्योति रविदाम देवान्।।
किं नूनमस्मान्कृणवदरातिः किमु धूर्तिरमृतं मर्त्यस्य।। १८.७ ।।

एतज्जगद्धितं दिव्यमक्षरं सूक्ष्ममव्ययम्।। १८.८ ।।

……

तेषां विरुद्धं यत्त्याज्यं स याति नरकार्णवम्।।
गृहस्थो ब्रह्महीनोपि त्रिपुंड्रं यो न कारयेत्।। १८.६१ ।।

पूजा कर्म क्रिया तस्य दानं स्नानं तथैव च।।
निष्फलं जायते सर्वं यथा भस्मनि वै हुतम्।। १८.६२ ।।

तस्माच्च सर्वकार्येषु त्रिपुंड्रं धारयेद्बुधः।।
इत्युक्त्वा भगवान्ब्रह्मा स्तुत्वा देवैः समं प्रभुः।। १८.६३ ।।

By reading this chapter we come to understand that it is a summary of the Atharva Shira Upanishad and more. The content of this Upanishad, which has been commented upon by Sri Narayanashrama, an Advaita Acharya of the 13 the Century, is found in this chapter 2.18 of the Linga purana. The SarvAtmatva of Rudra, the Paashupatha Vrata, the Bhasma Tripundra, etc. are detailed here. The verses in Devanagari and translation in English of this chapter is available here:

https://www.hinduscriptures.com/wp-content/uploads/2018/01/28F_Chapter_18_1.pdf

and here, as continuation of the above page: https://www.hinduscriptures.com/wp-content/uploads/2018/01/28F_Chapter_18_2.pdf

The Atharva Shira Upanishad too is presented: https://sanskritdocuments.org/doc_upanishhat/atharvashira.html?lang=sa

Om Tat Sat

In the Shiva Purana is a stuti by Vishnu and Brahmaa addressed to Shiva:
https://sa.wikisource.org/s/xlj

त्वमेव निर्गुणस्सत्योऽनंतोऽनंतपराक्रमः ।।
सगुणश्च सन्निवेशः प्रकृतेः पुरुषात्परः ।। ३३ ।।
You alone are NirguNa, Satya, Eternal, Infinite and of measureless power. You are Saguna too, transcending the Prakriti and Purusha (jiva).
रजसा सृष्टिसमये त्वं ब्रह्मा सृष्टिकृत्प्रभो ।।
सत्त्वेन पालने विष्णुस्त्रिभुवावनकारकः ।। ३४ ।।
Owing to Rajoguna, at the time of creation, you are Brahmaa, the Creator, O Lord. By assuming Sattvaguna, you alone are Vishnu, protecting the three worlds. 
तमसा प्रलये रुद्रो जगत्संहारकारकः ।।
निस्त्रैगुण्ये शिवाख्यातस्तुर्य्यो ज्योतिःस्वरूपकः ।। ३५ ।।  

By Tamoguna, at pralaya, you are Rudra, the destroyer. Beyond the three gunas, you are the Turya called Shiva, Pure Consciousness.
This is in consonance with the Mandukya upanishad 7th mantra which teaches Brahman as the Chaturtham. Turiya, beyond the entire creation where alone the three gunas operate.  Turiya is Nirguna Brahman.  
त्रयाणां जनकः   त्रिगुणातीत निर्व्यग्र त्रिदेवजनक प्रभो ।। २७ ।।  
This verse says: tri-deva-janaka which means: You, Turiya Shiva, are the source of the Trimurtis.  
We have the same idea taught in the Vishnu Purana too: 

From Vishnu Purana:

In the Vishnu Purana, at the very beginning, we have this message that tells us in no uncertain terms that the cosmic functions such as creation and destruction are ‘really’ that of Brahman. The functions require the operation of guna-s and thereby it is only Brahman, assuming the appropriate gunas indulges in those functions:  

जुषन् रजो गुणं तत्र स्वयं विश्वेश्वरो हरिः  ।

ब्रह्माभूत्वास्य जगतो विसृष्टौ संप्रवर्तते  ॥ १,२.६१ ॥

सृष्टं च पात्यनुयुगं यावत्कल्पविकल्पना  ।

सत्त्वभृद्भगवान्विष्णुरप्रमेयपराक्रमः  ॥ १,२.६२ ॥

By attaching himself to Rajo guna, and himself having become Brahma, Vishnu (Brahman/Ishwara) engages in the creation of the world. And assuming the Sattva guna, Vishnu himself of mighty power engages in maintaining the created world. [the particle ‘bhrt’ after sattva in the above verse teaches that Brahman ‘assumes’ sattvaguna. This is a strong refutation of the unvedic idea that Vishnu is ‘always of sattva guna.’ For, the Vedanta teaches that Brahman is beyond all gunas, even sattva.]

तमोद्रेकी च कल्पान्ते रुद्ररूपी जर्नादनः  ।

मैत्रेयाखिलभूतानि भक्षयत्यतिदारूणः  ॥ १,२.६३ ॥

भक्षयित्वा च भूतानि जगत्येकार्णवीकृते  ।

नागपर्यङ्कशयने शेते च परमेश्वरः  ॥ १,२.६४ ॥

At the end of the Kalpa, Janardana of Rudra-form, who is of immense Tamas, O Maitreya, gobbles up the entire creation. And having made the world one mass, Parameshwara rests on the serpent-couch. [Sridhara Swamin says here: Parameshwara sleeps in his mula svarupa of brahma, shiva, etc. avatara.  Thus Brahma, Vishnu and Shiva are only avataras of Brahman, no different from Rama, Krishna, Narasimha, etc., a concept that is anathema for those theological schools that hold a Vishnu that is absolutely distinct from the ‘jivas’  that are Brahma and Shiva is the Para Brahman.]

Here the Purana clearly says it is Vishnu alone, owing to immense Tamas, has become Rudra. This also is a refutation of the theological schools’ idea that Vishnu is different from Brahma and Rudra. Such laughable ideas have no place in the Vedanta/Vishnu Purana.

प्रबुद्धश्च पुनः सृष्टिं करोति ब्रह्मरूपधृक् ॥ १,२.६५ ॥

सृष्टिस्थित्यन्तकरणीं ब्रह्मविष्णुशिवात्मिकाम्  ।

स संज्ञां याति भगवानेक एव जनार्दनः  ॥ १,२.६६ ॥

The Purana confirms the idea by reiterating that again, at the beginning of the next cycle, Brahman (Vishnu), taking up the form of Brahma, engages in creation. Thus, One Lord, Janardana, alone gets the names of Brahma, Vishnu and Shiva.  This is what is stated by Sureshwara in the Brihadaranya Vartika. This idea is also inimical to theological schools as they cannot tolerate Vishnu  (a finite deity) being also Brahma and Rudra. They come up with childish ideas as ‘these statements mean ‘Vishnu is antaryami of Brahma and Shiva.’ They fail to understand that if one Janardana has to get three names owing to different functions, upadhis, then Janardana has to be the antaryami of Vishnu also. Because even this function is also only an assumed one, assuming sattva guna, which is not the native guna of Janardana. This is what is taught in the above lines. Sridhara Swamin continues; ब्रह्मादिरूपाणि च तद्व्यतिरिक्तानि न भवन्ति इत्येतदाह – सृष्टिस्थित्यन्तकरणीं.  The VP says: the forms such as Brahma, Vishnu and Shiva are not distinct from Janardana by the verse: सृष्टिस्थित्यन्तकरणीं… 


Thus, we have evidence for Turiya Shiva and Turiya Vishnu in the works of Veda Vyasa.

Om Tat Sat

Posted by: adbhutam | January 8, 2020

Viveka Dipini mega event Bengaluru 18 Jan 2020

‘Viveka Dipini’ is a condensation of Shankaracharya’s ‘Prashnottara Ratna Maalikaa’.  Vedanta Bharati has been teaching this work at many schools in Karnataka for the last two years.  This mega event is organized to commemorate this effort.
The event, at the Bangalore Palace premises, will be honored by the Union Home Minister Sri Amit Shah.  Please access the image of the invitation here.  Share with all friends and other groups.
https://docs.google.com/document/d/1X05UmgM16VsAIz6pvRJgbOFq3mM0JTkDY4PPEca0OtQ/edit?usp=sharingf

regards

Advaitic Brahman, etc. in the Kurma Purana,  Devi Vishvarupa of Shiva

The Kurmapurana part, in the following link, is a veritable treat for Vedantins.  The Nirguna, Saguna, Dvaitavarjita Brahman is clearly stated. We are reminded of the Lalita Sahasra Naama too. The manifestation of Devi, Shakti, with eight hands, as the daughter of Himavaan reminds us of the Lord manifesting as the child, with four hands, of Devaki-Vasudeva.  
Many Bh.Gita explicit resemblances can also be seen in this section.   

http://www.sanskrit-linguistics.org/dcs/index.php?contents=texte&PhraseID=442820

It is an enjoyable study of Vedanta in the Kurma Purana. The shlokas are easy, not requiring much aid in understanding. Those requiring a translation may look up the online resources easily available.

Om Tat Sat

Posted by: adbhutam | January 1, 2020

Vyaasa Geetaa – Kurma Purana

How a Sannyasi should conduct  and the method of realizing the Advaitic Supreme:

In the 29th chapter of the Second Part of this Purana is a long discourse on the Sannyasin and his sadhana.  This Purana has been cited by Sri Vishveshvara Saraswati (the Guru of Sri Madhusudana Saraswati) in the Yati Dharma sangraha.

The entire chapter is the sadhana for the Sannyasin.  After stating the prayaschitta for any error on the part of the Sannyasi, the sadhana for the Advaita Atma Jnana praapti is detailed.

First the original shlokas are given and later the English translation is given.
Read the full article here: https://docs.google.com/document/d/1UyoG7vYZpfe4Ex2US06Ukq1M2uRnGftirX7zC3x1Gyc/edit?usp=sharing

Om Tat Sat

Posted by: adbhutam | December 30, 2019

The Trimurti-s are only forms of One 'Shakti' – Kurmapuranam

In this chapter of the Ishwara Gita, the Lord Shiva says that the Trimurti-s involved in the three cosmic functions of creation, etc. are only manifestations of the One Shakti:
https://sa.wikisource.org/s/42i

अहं हि सर्वशक्तीनां प्रवर्त्तकनिवर्त्तकः ।
आधारभूतः सर्वासां निधानममृतस्य च ॥ ४.२०
I am the abode of the Shakti that is behind everything in creation.

एका सर्वान्तरा शक्तिः करोति विविधं जगत् ।
आस्थाय ब्रह्मणो रूपं मन्मयी मदधिष्ठिता ॥ ४.२१
One manifestation is the world-creating power that takes the form/name of Brahmaa.

अन्या च शक्तिर्विपुला संस्थापयति मे जगत् ।
भूत्वा नारायणोऽनन्तो जगन्नाथो जगन्मयः ॥ ४.२२
The other form of this Shakti takes the form/name ‘Narayana’ and sustains the world.

तृतीया महती शक्तिर्निहन्ति सकलं जगत् ।
तामसी मे समाख्याता कालाख्या रुद्ररूपिणी ॥ ४.२३

The third shakti manifestation is the power of destruction of the form/name Rudra.
The above is in tune with the Vishnu puranam discourse.https://adbhutam.wordpress.com/2018/11/15/vishnu-is-also-a-vibhuti-of-brahman-vishnupuranam/
https://adbhutam.wordpress.com/2018/11/12/turiya-shiva-and-vishnu/

Older Posts »

Categories