Posted by: adbhutam | August 28, 2016


The Kenopanishat 1.5

An article on the above topic is available here:

Om Tat Sat
Posted by: adbhutam | August 17, 2016


‘Shiva the Upaniṣadic Supreme Brahman’

An article on the above topic is available here for download:

Om tat sat
Posted by: adbhutam | August 13, 2016


Veda Vyasa a paradox?

An article on the above topic is available here for download:
Posted by: adbhutam | August 11, 2016

The terms ‘Parmārtha’ and  ‘bhrānti’ in Vishnu purāṇam

In the Viṣṇu purāṇam is a verse which reads:

ज्ञानस्वरूपमत्यन्तनिर्मलं परमार्थतः ।
तमेवार्थस्वरूपेण भ्रान्तिदर्शनतः स्थितम् ॥1.2.6॥
The above verse says that ‘That Supreme Truth is immensely pure Consciousness. However, owing to the deluded vision of the seer, it appears to be of a variegated nature.’
This appearing of the One-only Truth as many is due to bhrama, misconception/error. Hence there cannot be the objection: If Brahman itself transforms into the world, then on the rule that the one that undergoes transformation, vikāra, will perish at a future time, Brahman cannot be eternal/real.
The reply is that since Brahman is appearing as the world only owing to the deluded vision, no such objection can be raised. For a rope to be mistaken for a snake, there is no need for the rope to undergo any vikāra.
Shankaracharya has cited this verse in his commentary to the name ‘pramāṇam’ (949) occurring in the Viṣṇu sahasra nāma.
Posted by: adbhutam | August 6, 2016


Hari blessed with the ‘Sudarshana Chakra’ by Śiva

In the Harivamśa, Veda Vyāsa records the fact that Hari meditated  upon the Jagatpati Śiva in Kailasa and worshiped Him and obtained the ‘Chakra’ (discus):

यत्र लेभे हरिश्चक्रमुपास्य बहुभिर्दिनैः ।
पुष्करैः शतपत्रैश्च नेत्रेण च जगत्पतिम् ॥ 3.84.11 ॥
Where (Kailāsa) Hari obtained the ‘Chakram’ by meditating and worshiping for several days the Lord of the Universe, Śiva, by lotus of a special variety and by his eye.
Pleased by his devotion Śiva granted Viṣṇu the Sudarshana Chakram.
Sridhara Swamin, in his commentary to the Viṣṇu purāṇam refers to the above event succinctly to substantiate the fact that Viṣṇu is called ‘lotus-eyed’:

// ……..  śivārādhanārthaṁ puṇḍarīkīkṛtam akṣi yeneti vā—puṇḍarīkam paraṁ dhāma akṣam avyayam ucyate ity-ādi ślokokta-vyutpattyā puṇḍarīkīkṣeti sambodhanam iti vā |   //

The gist is: The Lord’s eye is lotus-like because he ‘made’ his eye a lotus in order to worship Śiva.  [There is a story which says that when Hari resolved to worship Hara with a thousand lotuses, at the end, (owing to a loving trick played by Hara), one lotus fell short of the number. Hari, undaunted by the shortage, offered his own eye as a lotus and completed his worship.]


Om Tat Sat
Posted by: adbhutam | August 5, 2016


Here is the URL where the pdf file can be downloaded:

Posted by: adbhutam | August 2, 2016


The name ‘sarvajña’ in the Vishnusahasra nāma
In the Vishnusahasra nāma (VSN) the name ‘sarvajña’ occurs twice. In the first occurrence (453) Shankara gives the meaning:
सर्वश्च असौ ज्ञश्च इति सर्वज्ञः, ’इदं सर्वं यदयमात्मा’ (बृ.उ.२.४.६) इति श्रुतेः ।
[He is Alḷ and Consciousness. Says the śruti’ – All this is verily this Ātmā’ (Bṛ.up.2.4.6)]
This explanation to the name is unique in the sense that it does not consider the name as that of a person but Pure Consciousness, Nirguna Brahman.  There is one other place that Shankara has given this explanation, in the Māṇḍūkya kārikā: 
अजमनिद्रमस्वप्नमनामकमरूपकम् ।
सकृद्विभातं सर्वज्ञं  नोपचारः कथञ्चन ॥ ३६ ॥
अत एव सर्वं च तत् ज्ञप्तिस्वरूपं चेति सर्वज्ञम् । mandukya karika 4.36 bhashyam.
Here the term is in the neuter.
The other occurrence of that name in the VSN  is in 815 where Shankara takes the general, common, meaning: the Omniscient Iśvara, who knows everything.  The Munḍaka (यः सर्वज्ञः सर्ववित्..) and the ‘māṇḍūkya 6th mantra ‘एष सर्वज्ञः..’ are very popular ones. In the prasthānatraya bhashyam Shankara uses this word in innumerable places in this sense of Iśvara: सर्वज्ञेन ईश्वरेण. With regard to Lord Śiva too Shankara uses this term in the Kenopaniṣat pada bhāṣya while referring to Umā.  That shows that Shankara is not interested in showing any particular deity alone as the Omniscient Iṣvara of Advaita Vedanta.
We also see that the VSN bhāṣya is a mix of both attributed and nirguṇa interpretations.  For example, the name ‘mādhavaḥ’ (72) is alternatively interpreted as the One that is realized through the madhu vidyā.  See a detailed article on this:
The VSN bhāṣya is a fine source of information on Hari-Hara abheda and Trimūrti aikya.  Shankara’s quotes cover a wide range of scriptural literature in substantiation of this.
Om Tat Sat
Posted by: adbhutam | July 30, 2016


An article titled The ‘Nārāyaṇa’ that is beyond avyakta’ is available here for download:

Posted by: adbhutam | July 28, 2016


The following articles are uploaded in the Advaita Academy website:

Sūtasamhitā – Bṛhadāraṇyaka – Part 4:

Sūtasamhitā Chāndogya Upaniṣat Part 14:
‘Sankararum-Vaiṇavamum’ – Or vimarśanam

An Tamil article titled ‘சங்கரரும்-வைணவமும்’ – ஓர் விமர்சனம் is available in this location:

The article points out the mistaken ideas the author of the Tamil booklet ‘Sankararum-Vaiṇavamum’ has put forward to claim a relationship between Shankaracharya and vaiśṇavism. Since it is in Tamil, the present article is also in the same language.

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