S.N. Sastri | 2 Feb 07:05 2008


mAtRipancakam is a short work consisting of five stanzas believed to have
been composed by Sri Sankara as a homage to his mother after her death. It
is very moving. The Sanskrit text with English translation can be seen at


kuntimaddi sadananda | 3 Feb 12:05 2008

karma yoga vs jnaana yoga

A recent discussion on karma yoga and jnaana yoga in advaitin list prompted this write-up.
Hari Om!

                               Karma yoga vs. Jnaana yoga

After elaborate discussion of the laws governing action and results and how one should act by
surrendering all the fruits of actions, Krishna goes into elaborate glorification of jnaana yoga
and how a jnaani or realized person behaves in the society.  Thus, in the end of the second
chapter, Arjuna is provided the knowledge of karma yoga and also how given the taste of how
glorious is the jnaana yoga.  Having gained this knowledge Arjuna wonders why Krishna pushes him
to do karma, involving in his case the terrible act of killing his teaches and relatives. Hence
the discussion of karma vs. jnaana starts in the third chapter – with Arjuna question. 

Essentially Arjuna asks Krishna – Hay Krishna! If, in your opinion, jnaana is better than karma,
why are you commanding me to do this terrible action? Your statements are confusing to me –if
jnAna is the direct means for moksha and moksha cannot be the result of any action, then why are
you asking me to follow karma yoga? 

Shankara says – Arjuna clearly understood that karma and jnaana are two distinct paths. Among the
two, Arjuna also understood that jnaana is superior and it is the one that gives him moksha and
not karma yoga.  His confusion is not about whether he should follow some mixture of the two (some
give it with a fancy name Integral yoga, which during Shankara’s time is called - jnaana karma
samucchaya) and in what proportions they should be mixed, etc. Shankara says – Arjuna’s question
pertains to only why he has to follow the inferior karma yoga while Krishna has endorsed that
jnaana is superior which alone takes him to the final goal. Krishna’s answer also reinforces
Arjuna’s understanding that, yes, both are different, and no integral yoga or mixture of the two
is intended.  Krishna is only addressing why Arjuna is qualified to do only karma yoga even though
jnaana yoga is the one what gives moksha. All of us have the same problem.  Should we pursue karma
(Continue reading)

viswanathan n | 4 Feb 08:22 2008

Karma yoga vs. Jnaana yoga

Dear Shri. Sadanandaji,

This is an excellent mail which answered my very long
standing questions. I always thought, the combination of four yogas should be adopted according to ones
background and not as " sequential" as you have clarified. Like wise your series on "Mind" are also very
much enlightening. Thanks again

May I request you to kindly extend this comparion of Jnana yoga to other two yoga, that is, Bhakti and Raja
yogas, please.

Pranams again



------------------------------------------------> > Message: 1> Date: Sun, 3 Feb 2008 03:05:18 -0800
(PST)> From: kuntimaddi sadananda <kuntimaddisada@...>>
Subject: [Advaita-l] karma yoga vs jnaana yoga> To: A discussion group for Advaita Vedanta>
<advaita-l@...>> Message-ID:
Content-Type: text/plain; charset=iso-8859-1> > A recent discussion on karma yoga and jnaana yoga in
advaitin list prompted this write-up.> Hari Om!> Sadananda>
---------------------------------------------> > Karma yoga vs. Jnaana yoga> > After elaborate
discussion of the laws governing action and results and how one should act by> surrendering all the fruits
of actions, Krishna goes into elaborate glorification of jnaana yoga> and how a jnaa
(Continue reading)

Sriram Krishnamurthy | 4 Feb 09:32 2008


Hello all,
Matrupanchakam was written by Bhashya Swamigal. He was directed in a dream
to compose the same by Sri Chandrashekara Bharathi Swamigal, the
Shankaracharya of Sringeri Math,  in the 1960's, which is long after his
Videha Mukti in 1954. In that dream he was told the following

" Matrupanchakam Likha, Ashtothram Vada"

which means write the matrupanchakam and Ashtothram. Here Ashtothram was
written by Bhashya Swamigal, detailing the Madhaviya Shankara Vijayam.

The Matrupanchakam in a detailed book form was brought by Late Sri K. K.
Sankaran, who lived at Mumbai and who was an ardent disciple of Sringeri

Apart from the above works, Bhashya Swamigal had written the Shankara Puja
Padhati, which is a detailed procedure on worship of Shankaracharya.

Om Tat Sat,
Sarve Janah Sukhino Bhavantu,
Don Smyth | 4 Feb 17:10 2008

Narayana - Word

I see you sign off your e-mails with "harihi Om tatsat".  Could you please tell me then meaning of that phrase?  
Thank You,

Don Smyth
krishnarao lanka | 5 Feb 11:49 2008

a specacular SlOka

From: -- krishnarao (SrIparasuKAnandanAtha)


Subject: --- A Spectacular SlOka

A Spectacular SlOka

"nALIkAsanam ISwarasya SiKariNAm, tat kandharOtthAyinah,

gandhrvAh punar Etad adhwa caritE, cakrE tad uddhArakah,

patrI tat prabhu vairiNAm parivR^uDO, jIvA ca yasya aBhavat,

jIvAnte vasatam, ripu kShaya vidhau, dEvAya tasmai namah ||"

Please observe how twistingly this SlOka is narrated ---

ripuh = the enemies of

jIvasya antEvasatAm = the disciples of bR^ihaspati, the guru of all

the dEvatAs

kShaya vidhau = in the task of wiping out the rAkShasAs like

tripurAsura etc.,

yasya = for whom

(Continue reading)

Br. Sridhar | 6 Feb 00:02 2008

Re: Narayana - Word (Don Smyth)

|| Aum Sri Gurubhyo Namah || 

Hari: Aum 

Dear Don 

Here the name of Hari is the one who removes all sufferings in the spiritual path ... 
Om Tat Sat is the utimate realization of the The Truth ... "THOU ART THAT." 

So, the prayer invokes the blessings of the Lord to lead us to the Utimate goal which is our own True Self ... 

Thanks for your question ... 

----------------------------------- Original Message ----------------------------------- 
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Sent: Tuesday, February 5, 2008 11:30:02 PM (GMT+0530) Asia/Calcutta 
Subject: Advaita-l Digest, Vol 58, Issue 4 

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Shrinivas Gadkari | 6 Feb 03:11 2008

On - hari om


One meaning of the phrase/ mantra "hari om" is:
hari (maha vishnu) is the manifest from of the
(akSra) brahma referred to by the mantra om.

In another interpretation "hari om" can refer jointly
to the shakti praNava - hrIm and vedic praNava om.

These are the two convincing interpretations of
hari om that I have come across - (I personally 
prefer the first interpretation).


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Shrinivas Gadkari | 6 Feb 11:46 2008

guNa - doSa


We know of three guNa-s sattva, raja, tama.
We also know of three doSa - vAta, pitta, and
shleSma (kapha).
[Is kapha a correct sanskRta term ? or is shleSma
the correct term?]

The words "guNa" and "doSa" are opposites in their 
literal meaning. Hence it is natural to ask if the 
tri-guNa and tri-doSa can be directly related.

1. pitta - raja pair is easy to guess.
2. shleSma/ kapha - tama seems reasonable,
3. vAta - sattva remain, so let us pair them.

Have any list members come across texts that address
this issue?


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kuntimaddi sadananda | 6 Feb 15:55 2008

Analysis of the Mind-7

                            7. Transmigration of a Soul

The life of everyone is driven by his or her desires to do ‘this’ or to have ‘that’ or to
get rid of ‘this’, etc., so that he can be happy. In these entire pursuits one is looking
for his happiness.  ‘This’ can be a person, a place or a thing.  My desires are different
from yours, which are different from his.  Some people want to become something great or
famous, some want to become artists, some actors or actresses, some dancers, musicians,
scientists, doctors, or multimillionaires or football players and some even vagabonds or
some just want to sit around and drink.  A mother can tell that the likes and dislikes of
two look-alike twins are different even when they are babies, as though each one brought
his likes and dislikes with him. Likes and dislikes (rAga and dvESha) which are two sides
of a coin are different for everyone.  Where do these likes and dislikes come from? 

Let us illustrate with an example: When I drank for the first time a delicious cup of
South Indian coffee, that someone has offered me, I liked it so much that I want to have
it again for the next day. While the cup of coffee that my friend gave me pleasure, which
is an immediate tangible effect, it had also intangible effect. It left behind a subtle
impression in my mind, to have that experience again. That subtle impression is called
vaasana, meaning fragrance of that action in the mind. Since I liked it so much, I went
to shop, bought all the ingredients needed, and started making it at home, first thing in
the morning.  I began to enjoy that hot cup of coffee in the morning, everyday. Every
time I enjoy that coffee, the subtle impression in the mind or that coffee- vaasana
becomes stronger and stronger, day by day. It comes to a stage that as soon as I get up,
I have to have that hot cup of coffee and without that I cannot do anything else. My
happiness depends on having that cup of coffee, otherwise I feel miserable, the whole
day.  Sounds familiar, is it not?  If I run out of coffee, I will run after from place to
place restlessly to get that hot cup of coffee.

Looking at the mechanics of this process reveals that deliberate or ego-centric actions
will leave intangible impressions of likes or dislikes called Vaasanas in the core of the
(Continue reading)