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 http://www.geocities.com/snsastri/matrupanchakam.pdf S.N.Sastri
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 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 Shankaras time is called - jnaana karma
samucchaya) and in what proportions they should be mixed, etc. Shankara says Arjunas 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. Krishnas answer also reinforces
Arjunas 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)
Dear Shri. Sadanandaji, Pranams. 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 Viswanath ------------------------------------------------> > 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: <411474.22375.qm@...>> 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)
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 Acharyas. 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, Sriram
From: -- krishnarao (SrIparasuKAnandanAtha) lanka.krishnarao@... 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)
|| 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 ----------------------------------- From: advaita-l-request@... To: advaita-l@... Sent: Tuesday, February 5, 2008 11:30:02 PM (GMT+0530) Asia/Calcutta Subject: Advaita-l Digest, Vol 58, Issue 4 Send Advaita-l mailing list submissions to advaita-l@... Today's Topics: 1. Narayana - Word (Don Smyth) ---------------------------------------------------------------------- Message: 1(Continue reading)
Namaste,
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).
Regards,
Shrinivas
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Namaste,
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?
Regards,
Shrinivas
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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)
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