‘Vishnu’ is also ‘anya devatā’ according to Shankara
There is a widespread misconception among many, especially non-advaitins, that the term ‘anya devatā’ in the Bhagavadgita 9th chapter refers to all deities other than Vishnu. By cursorily reading the Shānkara bhashya they think that he also approves that idea. But on looking into the Gita bhashya itself carefully and the Kenopanishad bhashya one can see how misconceived is the above-stated idea.
ये पुनः निष्कामाः सम्यग्दर्शिनः —
ये जनाः पर्युपासते ।
योगक्षेमं वहाम्यहम् ॥ २२ ॥
अनन्याः अपृथग्भूताः परं देवं नारायणम् आत्मत्वेन गताः सन्तः चिन्तयन्तः मां ये जनाः संन्यासिनः पर्युपासते, तेषां परमार्थदर्शिनां नित्याभियुक्तानांसतताभियोगिनां योगक्षेमं योगः अप्राप्तस्य प्रापणं क्षेमः तद्रक्षणं तदुभयं वहामि प्रापयामि अहम् ; ‘ज्ञानी त्वात्मैव मे मतम्’ (भ. गी. ७ । १८) ‘स चमम प्रियः’ (भ. गी. ७ । १७) यस्मात् , तस्मात् ते मम आत्मभूताः प्रियाश्च इति ॥
ननु अन्येषामपि भक्तानां योगक्षेमं वहत्येव भगवान् । सत्यं वहत्येव ; किन्तु अयं विशेषः — अन्ये ये भक्ताः ते आत्मार्थं स्वयमपि योगक्षेमम् ईहन्ते ; अनन्यदर्शिनस्तु न आत्मार्थं योगक्षेमम् ईहन्ते ; न हि ते जीविते मरणे वा आत्मनः गृद्धिं कुर्वन्ति ; केवलमेव भगवच्छरणाः ते ; अतः भगवानेव तेषांयोगक्षेमं वहतीति ॥ २२ ॥
Shankara says: Whoever considers ‘Narayana’ as their very self, are paramārthadarshi, samyagdarshi. For the next verse Shankara gives an introduction:
ननु अन्या अपि देवताः त्वमेव चेत् , तद्भक्ताश्च त्वामेव यजन्ते । सत्यमेवम् —
Is it not that even the ‘other’ devata-s are also You (Nirguna Brahman) alone and therefore those who worship those ‘others’ are also actually worshiping you alone? Yes, it is true. [In this remark Shankara holds that there is no real difference across devata-s (including Vishnu); they are all vivarta-s of Nirguna Brahman.]
यजन्ते श्रद्धयान्विताः ।
तेऽपि मामेव कौन्तेय
यजन्त्यविधिपूर्वकम् ॥ २३ ॥
येऽपि अन्यदेवताभक्ताः अन्यासु देवतासु भक्ताः अन्यदेवताभक्ताः सन्तः यजन्ते पूजयन्ति श्रद्धया आस्तिक्यबुद्ध्या अन्विताः अनुगताः, तेऽपि मामेव कौन्तेय यजन्ति अविधिपूर्वकम् अविधिः अज्ञानं तत्पूर्वकं यजन्ते इत्यर्थः ॥ २३ ॥
Those devotees are also worshiping Me alone, without knowing that they are worshiping Me, Nirguna Brahman.
Shankara: कस्मात् ते अविधिपूर्वकं यजन्ते इत्युच्यते ; यस्मात् — Why do they do the worship with ignorance?
अहं हि सर्वयज्ञानां
भोक्ता च प्रभुरेव च ।
न तु मामभिजानन्ति
तत्त्वेनातश्च्यवन्ति ते ॥ २४ ॥
अहं हि सर्वयज्ञानां श्रौतानां स्मार्तानां च सर्वेषां यज्ञानां देवतात्मत्वेन भोक्ता च प्रभुः एव च । मत्स्वामिको हि यज्ञः, ‘अधियज्ञोऽहमेवात्र’ (भ. गी. ८ । ४) इति हि उक्तम् । तथा न तु माम् अभिजानन्ति तत्त्वेन यथावत् । अतश्च अविधिपूर्वकम् इष्ट्वा यागफलात् च्यवन्ति प्रच्यवन्ते ते ॥ २४ ॥
While I am the ultimate Bhokta of all yajnas, through those devata-s, those who do not know this fact, are doing it through ignorance and therefore are denied the highest fruit of liberation. [This is the idea behind ‘brahmārpaṇamastu’ where such Brahman is not any particular deity but the Ultimate Nirguna Chaitanyam.]
येऽपि अन्यदेवताभक्तिमत्त्वेन अविधिपूर्वकं यजन्ते, तेषामपि यागफलं अवश्यंभावि । कथम् ? —
यान्ति देवव्रता देवान्पितॄन्यान्ति पितृव्रताः ।
भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ॥ २५ ॥
यान्ति गच्छन्ति देवव्रताः देवेषु व्रतं नियमो भक्तिश्च येषां ते देवव्रताः देवान् यान्ति । पितॄन् अग्निष्वात्तादीन् यान्ति पितृव्रताः श्राद्धादिक्रियापराःपितृभक्ताः । भूतानि विनायकमातृगणचतुर्भगिन्यादीनि यान्ति भूतेज्याः भूतानां पूजकाः । यान्ति मद्याजिनः मद्यजनशीलाः वैष्णवाः मामेव यान्ति । समाने अपि आयासे मामेव न भजन्ते अज्ञानात् , तेन ते अल्पफलभाजः भवन्ति इत्यर्थः ॥ २५ ॥
Here the Lord says….those who worship Me attain to Me. (liberation).
So, what transpires from the above is: All ‘other devata-s’ are also non-different from Brahman; only the ignorant ones do not know this. If only they know that all forms including that of Vishnu, Shiva, etc. are actually Brahman alone in those forms, and with this knowledge worship any of the forms, they will attain liberation. So, anya devat-a means ‘other than one’s Atman’: eko devaḥ sarvabhūteṣu…. devaḥ in advaita ultimately means the Supreme Consciousness.
Now, a look at the Kenopanishad bhashya will put the above into proper perspective:
यद्वाचानभ्युदितं येन वागभ्युद्यते ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ५ ॥
[5 That which cannot be expressed by speech, but by which speech is expressed—That alone know as Brahman and not that which people here worship as ‘this’.]
Shankara introduces the mantra with a prelude:
‘अन्यदेव तद्विदितादथो अविदितादधि’ (के. उ. १-४) इत्यनेन वाक्येन आत्मा ब्रह्मेति प्रतिपादिते श्रोतुराशङ्का जाता — कथं न्वात्मा ब्रह्म । आत्मा हि नामाधिकृतः कर्मण्युपासने च संसारी कर्मोपासनं वा साधनमनुष्ठाय ब्रह्मादिदेवान्स्वर्गं वा प्राप्तुमिच्छति । तत्तस्मादन्य उपास्यो विष्णुरीश्वर इन्द्रः प्राणो वा ब्रह्म भवितुमर्हति, न त्वात्मा ; लोकप्रत्ययविरोधात् । यथान्ये तार्किका ईश्वरादन्य आत्मेत्याचक्षते, तथा कर्मिणोऽमुं यजामुं यजेत्यन्या एव देवता उपासते । तस्माद्युक्तं यद्विदितमुपास्यं तद्ब्रह्म भवेत्, ततोऽन्य उपासक इति । तामेतामाशङ्कां शिष्यलिङ्गेनोपलक्ष्य तद्वाक्याद्वा आह — मैवं शङ्किष्ठाः ।
The meaning of the above:
In the foregoing portion of the Upaniṣad the Supreme Reality, Brahman, was taught as the entity that is ‘different from the known and greater/beyond the unknown’. Through this teaching the identity of the self, Atman, with Brahman was also indicated. Upon hearing this, an aspirant may get a doubt as to how indeed the Self, ātman, can be the same as Brahman, the Supreme. For, the self, the individual Atman, is the one who is an agent of action, whether scripturally enjoined or worldly, and contemplations enjoined by the scripture. This agent is also a transmigrating one who engages in the scripturally enjoined actions/contemplations and intends to attain to other worlds like heaven inhabited by various gods, up to Brahmā. Therefore Brahman the Supreme has to be someone different from the agent, who contemplates on viShNu, Ishwara (shiva), indra, prANa, etc. This is reasonable since the meditating agent being the same as the god contemplated upon is quite opposed to common sense. Just as the logicians, tArkika-s, hold the jIva to be different from the Supreme Brahman, so too those steeped in actions hold the god propitiated/contemplated upon as different from the one engaged in those actions/contemplations. Therefore, it is quite reasonable that that which is contemplated upon is Brahman which is different from the meditator/aspirant. The next mantra, taking into consideration the above doubt/question through the expressions, whether facial or verbal, of the disciple, gives the clarification.]
A latter part of the above bhashya:
तदेव आत्मस्वरूपं ब्रह्म निरतिशयं भूमाख्यं बृहत्त्वाद्ब्रह्मेति विद्धि विजानीहि त्वम् । यैर्वागाद्युपाधिभिः ‘वाचो ह वाक्’ ‘चक्षुषश्चक्षुः’‘श्रोत्रस्य श्रोत्रं मनसो मनः’ (के. उ. १-२) ‘कर्ता भोक्ता विज्ञाता नियन्ता प्रशासिता’ ‘विज्ञानमानन्दं ब्रह्म’ (बृ. उ. ३-९-७)इत्येवमादयः संव्यवहारा असंव्यवहार्ये निर्विशेषे परे साम्ये ब्रह्मणि प्रवर्तन्ते, तान्व्युदस्य आत्मानमेव निर्विशेषं ब्रह्म विद्धीति एवशब्दार्थः । नेदं ब्रह्म यदिदम् इत्युपाधिभेदविशिष्टमनात्मेश्वरादि उपासते ध्यायन्ति । तदेव ब्रह्म त्वं विद्धि इत्युक्तेऽपि नेदं ब्रह्म इत्यनात्मनोऽब्रह्मत्वं पुनरुच्यते नियमार्थम् अन्यब्रह्मबुद्धिपरिसंख्यानार्थं वा ॥
[This Brahman is not the one meditated as ‘this’, that is, as something other than the meditator by limiting it through adjuncts, as the not-self, God, etc. Even after having stressed ‘know That alone to be Brahman’, the upaniṣad explicitly states ‘that which is not denoted as this’ with respect to Brahman with a view to show that all that is not-self, anātmā, such as Īśvara is not-Brahman, so that there is no choice left to the aspirant other than knowing Brahman as one’s own Self. Or it is to exclude the identification of Brahman from that which is non-Brahman. ]
The crucial sentence that is to be noticed carefully in the bhashya is:
तत्तस्मादन्य उपास्यो विष्णुरीश्वर इन्द्रः प्राणो वा ब्रह्म भवितुमर्हति, न त्वात्मा ; लोकप्रत्ययविरोधात् ।
Those not exposed to the Vedanta think that the ‘upāsya’ is ‘anya’, different, from the ‘upāsaka’. And therefore upāsya-s such as Vishnu, Ishwara, Indra, Prāṇa, etc. can be Brahman but the upāsaka, the ātmā, is different from Brahman.
This is the link to the Bh.Gita 9th chapter usage of ‘anya-devatā’. Shankara, on the strength of the Kenopanishad mantra 5 has shown that the Upanishad intends to teach the non-difference of the ātmā with Brahman. Hence, the usage: nedam yadidam upāsate: that which is meditated (known) as ‘this’ (as opposed to I), is not Brahman. Thus, if anyone knows Vishnu, Ishwara, etc. as ‘this’, that is someone/something other than himself, then he is not on the right track. The Upanishad, according to Shankara, implies that such ‘idam’ is anātmā, abrahma. It is only if one knows that Vishnu, etc. is ‘aham’, then alone such Vishnu, etc. will be ātmā, brahman.
Thus, the word ‘anya’ used in the Bh.Gita and the bhashya and the Kenopanishad bhashya very clearly teach us that ‘anya devatā’ is all those entities including Vishnu, if this deity is conceived of as a resident of Vaikuntha, a formed one, etc. The Upanishadic aspirant is expected to rise above such conceptions and realize Brahman as ‘I am That’. Shankara has also clearly shown that such a deity, a resident of a particular loka, cannot be the Upanishadic Brahman:
In the Mundakopanishad 3.2.6 bhashya Shankara says:
परामृताः परम् अमृतम् अमरणधर्मकं ब्रह्म आत्मभूतं येषां ते परामृता जीवन्त एव ब्रह्मभूताः, परामृताः सन्तः परिमुच्यन्ति परि समन्तात्प्रदीपनिर्वाणवद्भिन्नघटाकाशवच्च निवृत्तिमुपयान्ति परिमुच्यन्ति परि समन्तान्मुच्यन्ते सर्वे, न देशान्तरं गन्तव्यमपेक्षन्ते । ‘शकुनीनामिवाकाशे जले वारिचरस्य वा । पदं यथा न दृश्येत तथा ज्ञानवतां गतिः’ (मो. ध. १८१-९) ‘अनध्वगा अध्वसु पारयिष्णवः’ (?) इति श्रुतिस्मृतिभ्याम् ; देशपरिच्छिन्ना हि गतिः संसारविषयैव, परिच्छिन्नसाधनसाध्यत्वात् । ब्रह्म तु समस्तत्वान्न देशपरिच्छेदेन गन्तव्यम् । यदि हि देशपरिच्छिन्नं ब्रह्म स्यात्, मूर्तद्रव्यवदाद्यन्तवदन्याश्रितं सावयवमनित्यं कृतकं च स्यात् । न त्वेवंविधं ब्रह्म भवितुमर्हति । अतस्तत्प्राप्तिश्च नैव देशपरिच्छिन्ना भवितुं युक्ता ॥
//The liberated do not travel to any other place/loka, for any such travel will imply that the jiva is still in samsara. Since Brahman is infinite, the jnani who has realized his identity with Brahman, also being the Infinite Brahman alone, does not go anywhere upon death. For, Brahman is not a finite place to be reached/attained. If Brahman were located in a place then Brahman, being no different from any formed object, will have to have a beginning and end, and be dependent on something else, be made of parts, and ephemeral, and a produced one. Brahman can never be of this nature. Thus, the ‘attainment’ of Brahman cannot be involving any locating in some other place.//
Thus, for Shankara, ‘Vishnu’, if he is someone different from oneself, then he is anātmā, abrahma, anitya, jaḍa, paricchinna, dṛśya, etc. and therefore mithyā. For Shankara the terms Vishnu, Narayana, etc. in the bhashya, which have confused the uninformed and the uninitiated, really mean nirguna brahman.
Om Tat Sat
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’:
All these verses are also found in the Kumbhaghoṇam edition too:
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!
14_004_3095 विषुवे स्नपनं यस्तु मम कुर्याद्धरस्य वा
14_004_3096 अर्चनं च यथान्यायं तस्य पुण्यफलं शृणुHe who observes the vow of Viṣu, devoted to Me or Hara and worship as per the rules, hear what great merit he attains:14_004_3097 दशजन्मकृतं पापं तस्य सद्यो विनश्यति 14_004_3098 दशानामश्वमेधानामिष्टानां लभते फलम्His sins of ten births vanishes at once and he attains the merit of performing ten ashvamedha sacrifices.14_004_3099 विमानं दिव्यमारूढः कामरूपी यथासुखम् 14_004_3100 स याति मामकं लोकं रुद्रलोकमथापि वाMounting the divine vimāna, with the form of his liking, with great ease, he attains to My world or Rudra loka.14_004_3101 तत्रस्थैर्देवगन्धर्वैर्गीयमानो यथासुखम् 14_004_3102 दिव्यवर्षसहस्राणि कोटिमेकं तु मोदतेThere, he remains joyfully for very long periods of heavenly scale, being praised by the divine beings of those worlds.14_004_3103 ततश्चापि च्युतः कालादिह लोके द्विजोत्तमः 14_004_3104 चतुर्णामपि वेदानां पारगो ब्रह्मविद्भवेत्Thereafter returning to this world, he becomes a brahmin, versed in the four vedas and finally a Realized soul.14_004_3105 चन्द्रसूर्यग्रहे वापि मम वा शंकरस्य वा 14_004_3106 गायत्रीं मामिकां वापि जपेद्यः शंकरस्य वाHe who chants during the lunar or (and) solar eclipse the Gāyatri of Mine (Vishnu) or that of Shankara 14_004_3107 शङ्खतूर्यनिनादैश्च कांस्यघण्टास्वनैरपि 14_004_3108 कारयेत्तु ध्वनिं भक्त्या तस्य पुण्यफलं शृणुHe who performs worshipful rituals using the conch, brass/bronze bells, hear what he attains:14_004_3067 स गच्छेद्दक्षिणामूर्तिं मां वा नात्र विचारणाHe attains oneness with Dakshinamurti or Me. No doubt about this. 14_004_3320 विशेषतीर्थं सर्वेषामशक्तानामनुग्रहात्
14_004_3321 भक्तानां तारणार्थं वै वक्तुमर्हसि धर्मतःLord, tell us about those special pilgrim spots, by resorting to which, devotees who have incapacities, can emancipate themselves. 14_004=3321 भगवानुवाच 14_004_3322 प्रवरं सर्वतीर्थानां सत्यं गायन्ति सामगाः 14_004_3323 सत्यस्य वचनं तीर्थमहिंसा तीर्थमुच्यते 14_004_3324 तपस्तीर्थं दया तीर्थं शीलं तीर्थं युधिष्ठिर 14_004_3325 अल्पसंतोषणं तीर्थं नारी तीर्थं पतिव्रता 14_004_3326 संतुष्टो ब्राह्मणस्तीर्थं ज्ञानं वा तीर्थमुच्यते 14_004_3327 मद्भक्तः सततं तीर्थं शंकरस्य विशेषतः
The Lord enumerates: The ‘holy places’ are: pravara, truth, non-injury, austerity, compassion, character, contentment even with what little one gets, a chaste woman, a contented brahmin, Knowledge – these are all ‘holy spots’ and finally My (Vishnu’s) devotee is a holy spot; Shankara’s devotee is especially a holy spot. By saying this, Vishnu holds a devotee of Shiva to be higher than His own devotee. In the Aranyaparvan (of the Mahabharata), talking of pilgrimages, it is said that worshiping at certain Shaiva holy places one attains ‘gāṇāpatyam’ (Lordliness) and at certain other Shaiva places one attains ‘parā gati’ (liberation). After citing all the above passages from the Mahabharata in his ‘Bhārata sāra sangraha stotram’, Sri Appayya Dikshitar concludes his explanation to his own verse number 19 (the penultimate verse in this work) thus:Thus, the passage in the Mahabharata (Mokshadharma):ब्राह्माणं शितिकण्ठं (नीलकण्ठं) च याश्चान्या देवताः स्मृताः । प्रतिबुद्धा न सेवन्ते यस्मात्परिमितं फलम् ||[Those with proper discrimination will not worship Brahmā, Shiva or any other deity enumerated in the scriptures. This is because such worship yields only limited fruit.] is stated with a view to enthuse people to worship Vishnu. [This is as per the maxim: na hi nindā nindyam ninditum pravartate, api cha vidheyam stotum’: the denigration of X is not with a view to actually devalue X but with a view to eulogize Y.]From the above verses we conclude:
- Vishnu holds that his own form and Shiva’s form are both equally worthy of worship.
- Worship of both Vishnu and Shiva is equal in liberating the aspirant.
- Worship of both Vishnu and Shiva, alternatively, is equally effective in freeing one from sins.
- There is absolutely no difference in the efficacy of Vishnu gayatri (nārāyaṇāya vidmahe…’) and Rudra Gayatri (tat purushāya vidmahe mahādevāya dhīmahi, tanno rudraḥ prachodayāt). Veda Vyasa, and the Lord, in the Mahabharatha, refute the mischievous propaganda of disgruntled vaishnavas in misguiding the gullible public by claiming that the Vishnu gayatri alone is unique, superior etc: http://narayanastra.blogspot.in/p/blog-page_7196.html Quote //”Om nArAyaNaya vidmahE, vAsudevAya dimahi, tanno vishnu prachOdayat”.It should be noted that the gAyatri mantras for other devatas start with `tatpurushAya vidmahE’, whereas the one for Vishnu starts with `nArAyaNa’, which is the proper noun denoting the parabrahman.For instance, Parvati Pati Rudran’s gAyatri is `tatpurushAya vidmahE mahAdevAya dimahi, tanno rudra prachOdayAt’. The gAyatri for GarudA is `tatpurushAya vidmahE suvarnapakshAya dimahi, tanno garuda prachOdayAt’. It is only for Vishnu that `nArAyaNa’ is mentioned in the gAyatri. Thus, the equation of the supreme reality nArAyaNa with Vishnu is established. They are not two different beings, but the one and same. // unquote
- Lord Vishnu says that Shiva’s devotee is holier than his own devotee.
- Worship at Shiva kshetram results in liberation from samsāra.
- The idea of ‘Dakshinamurti’ is available in the Mahabharata
Thus, the Mahabharata makes emphatic statements to uphold Shiva-Vishnu abheda. Appayya Dikshitar gives countless passages from the Mahabharata to finally conclude that this Epic has for its purport the Supremacy of Shiva.One should not forget what impelled Appayya Dikshitar to take up such a task of proclaiming the Supremacy of Shiva://This is an important aspect to note. It was only the great Advaitin Sri Appayya Dikshitar that said:
// viShNurvA shankaro vA shruti-shikhara-girAmastu tAtparya-bhUmiH
na-asmAkam tatra vAdaH prasarati kimapi spaShTam-advaita-bhAjAm |
kintu-Isha-dveSha-gADhAnala-kalita-hRRidAm durmatInAm duruktIH
bhanktum yatno mama-ayam nahi bhavatu tato viShNu-vidveSha-shankAm ||
The meaning of the above beautiful verse is:
‘I have not the slightest objection, to anyone coming to any conclusion, that the spirit of the Vedas and the Vedantas, declare either Vishnu or Shiva as the First God. I am a follower of the Advaita doctrine. I have no difference between Shiva and VishNu. But if in order to establish Vishnu as the main God, if somebody starts abusing Shiva or hates him, I cannot bear it. There are as many proofs or pramanas in the Vedas, Vedantas, Puranas and Agamas to establish that Shiva is a mighty God, as there are to prove that Vishnu is a powerful one. However, I am propagating my religion and indulging in debate and disputation, only to persuade everyone not
to hate Shiva. Let no one have the slightest doubt that I either hate or wish to denigrate Lord Vishnu simply because I praise the grace and greatness of Lord Shiva.’
The sublime devotion of Dikshita to Lord Vishnu is fully seen from his great work ‘Varadaraja stava’ where he has sung in ecstatic poetry about Lord Varadaraja of Kanchipuram. Vaishnavas declare that Vishnu is the supreme being and that Shiva has a lower status, being a mere jiva. Sri Dikshita however proves in his ‘Ratna-traya-parIkShA’ that Shiva, Vishnu, Ambika, all the three are the same, viz., the supreme reality, and proves it with the pramanas taken from the puranas, vedas and agamas. //
The above is quoted from the book: ‘Sri Appayya Dikshita’ (p.66,67) by Dr.N.Ramesan, IAS.
And Veda Vyasa in the Mahabharata vouches for the above view of Appayya Dikshita:
रुद्रो नारायणश्चैव सत्त्वमेकं द्विधा कृतम्।
लोके चरति कौन्तेय व्यक्तिस्थं सर्वकर्मसु।। 12-350-27a 12-350-27b.
Om Tat Sat
Sharing the following post that appeared on Bharatiya Vidwat Parishad (google groups) forum today, 6th April, 2017:
Hari Om Blessed Self!
Greetings from CIF!!
We are glad to announce the release of a new DVD title – Manīṣā-pañcakam
Manīṣā-pañcakam or the Pentad on Conviction is a set of five verses composed by Ādi Śaṅkarācārya. This introductory treatise on Vedānta is categorised as a Prakaraṇa-grantha. In just five verses, Śrī Śaṅkara elucidates the four Mahāvākyas in most lucid manner, making this text invaluable for any student of Advaita-vedānta.
This set of 9 DVDs contains 18 discourses on Manīṣā-pañcakam by Swami Advayananda, Ācārya CIF, recorded during the weekly webinar satsaṅgs held at CIF in 2015.
Buy your copy of the Manīṣā-pañcakam on CIF’s online store – http://www.chinfo.org/publications –> Digital Media –> Manisha Panchakam or simply click on the above image.
Contact CIF Publications on email@example.com or +91-92077-11138 for any assistance.
With Prem and Om,
In Shri Guru Seva,
Chinmaya International Foundation
It is heartening to note that an ancient temple in Karnataka has been conducting a ‘Soundarya Lahari Pārāyaṇa’ seva. Anyone who wants to subscribe to the seva can contact the temple and have it done there.
New book – A Collection From Sankara’s Commentaries on the Prasthana-traya
A Collection From Sankara’s Commentaries on the Prasthana-traya
Author Name:Swami Kritarthananda
No. of Pages:916
Publisher Name:The Ramakrishna Mission Institute of Culture
Description: Price:₹ 600.00
हिरण्यगर्भेण तदवतारैर्वरुणादिभिः ।
देवताभिर्धृतं भस्म त्रिपुण्ड्रोद्धूलनात्मकम् ॥ १० ॥
उमादेव्या च लक्ष्या च वाचा चान्याभिरास्तिकैः ।
सर्वस्त्रीभिर्धृतं भस्म त्रिपुण्ड्रोद्धूलनात्मना ॥ ११ ॥
- Advaita & Science
- advaita and dvaita vedanta
- Advaita and Vishishtadvaita
- Perfection in life
- pūrva mīmāmsā
- Relative and Absolute
- Sri Appayya Dikshita
- Sri Narasimha
- Sri Vidyaranya
- Sri Vijayendra Tirtha