Details of Amnaya 4

From sjayana at yahoo.
com Thu Jan 1 02:14:17 2015

From: sjayana at yahoo.com (S Jayanarayanan)
Date: Thu, 1 Jan 2015 08:14:17 +0000 (UTC)
Subject: [Advaita-l] Chaturamnaya Mailing List - FAQ and Rules
Message-ID: <777422252.3343070.1420100057524.JavaMail.yahoo@jws10626.mail.bf1.ya
hoo.com>
Happy New Year!
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From sjayana at yahoo.com Thu Jan 1 02:15:14 2015
Date: Thu, 1 Jan 2015 08:15:14 +0000 (UTC)
Subject: [Advaita-l] Jagadguru Speaks: Ego is Your Enemy
Message-ID: <1481483778.3338665.1420100114957.JavaMail.yahoo@jws10628.mail.bf1.y
ahoo.com>
(Around the beginning of the month, a nugget of Wisdom from the Jagadguru may b
e posted on the advaita-l list,
as on the Chaturamnaya list: http://lists.advaita-vedanta.org/cgi-bin/listinfo/c
haturamnaya )
http://svbf.org/newsletters/wp-content/uploads/paramartha-tattvam-articles/Issue
-1-4.pdf
Many are the reasons for mans ego.
Often it is his wealth or scholarship or
power that makes him proud.
But man should realize that this ego
is, in fact, his enemy. For it disturbs him as
much.
What is more, because of the ego,
man engages in wrong actions. He even
falsely thinks that none can resist him. But
it definitely happens that he undergoes
suffering for his bad karma. And all this
can be avoided if only he dropped his ego.
Bhagavadpada Sankara has said:
maa kuru dhana-jana-yauvana-garvam.h .
harati nimeShA kaalaH sarvam.h ..
Man, according to him, should never
be proud because of wealth, youth or
scholarship, as time will take away all in a
trice. Admittedly, they are never permanent.
Sages like the Bhagavadpada, however,
erudite they were, were without the least
trace of ego. That is why people have
praised them as mahapurush. It hence
follows that man, under no pretext, should
entertain ego, but lead a humble life.
tasmAdahaMkAramimaM svashatruM
bhokturgale kaNTakavatpratItam.h .
vichChidya viGYAnamahAsinA sphuTaM
bhu~N.hkShvAtmasAmrAjyasukhaM yatheShTam.h ..
(VivekachUDAmaNi verse 307:
"Therefore, destroy this enemy Ego
that is like a thorn stuck in the throat,
using the sword of Discrimination,
and enjoy the Bliss of the Self.")
From jaldhar at braincells.com Thu Jan 1 11:21:18 2015
From: jaldhar at braincells.com (Jaldhar H. Vyas)
Date: Thu, 1 Jan 2015 11:21:18 -0600 (CST)
Subject: [Advaita-l] Bhagavad Gia study circle in Bangalore South
In-Reply-To: <CAKk0Te09fYGpEJ0a9R4J+5eKLm14o8-xfnpAonYtiXm6zZaGbw@mail.gmail.com
>
References: <417387601.2153229.1420087977792.JavaMail.yahoo@jws10966.mail.sg3.ya
hoo.com>
<CAKk0Te09fYGpEJ0a9R4J+5eKLm14o8-xfnpAonYtiXm6zZaGbw@mail.gmail.com>
Message-ID: <alpine.DEB.2.02.1501011109550.6330@jaldhar.brainfood.com>
On Thu, 1 Jan 2015, V Subrahmanian via Advaita-l wrote:
> I have referred you to my friend who is conducting a Gita study circle at
> Jayanagar, Bangalore.
Do you have any recommendations for our new member Aravind Sharma who is
looking to learn shastras in Bangalore?
On Sun, 28 Dec 2014, ABRD via Advaita-l wrote:
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I am Aravind Sharma from Bangalore, I am eager to learn Advaita & Tarka

shastras. I have learnt that knowledge of Basics of Sanskrit Literature,
Grammar & Logic is a must for that.
Does anyone know any good teachers for the above mentioned basics, in
Bangalore?
-Jaldhar H. Vyas <jaldhar at braincells.com>

From v.subrahmanian at gmail.com Thu Jan 1 22:29:16 2015
From: v.subrahmanian at gmail.com (V Subrahmanian)
Date: Fri, 2 Jan 2015 09:59:16 +0530
Subject: [Advaita-l] Bhagavad Gia study circle in Bangalore South
In-Reply-To: <alpine.DEB.2.02.1501011109550.6330@jaldhar.brainfood.com>
References: <417387601.2153229.1420087977792.JavaMail.yahoo@jws10966.mail.sg3.ya
hoo.com>
<CAKk0Te09fYGpEJ0a9R4J+5eKLm14o8-xfnpAonYtiXm6zZaGbw@mail.gmail.com>
<alpine.DEB.2.02.1501011109550.6330@jaldhar.brainfood.com>
Message-ID: <CAKk0Te17CVpTMk0aVtOimqq0JUXxPTJq=PaKcS7DJQb=NNSu+g@mail.gmail.com>
On Thu, Jan 1, 2015 at 10:51 PM, Jaldhar H. Vyas via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> On Thu, 1 Jan 2015, V Subrahmanian via Advaita-l wrote:
>
> I have referred you to my friend who is conducting a Gita study circle at
>> Jayanagar, Bangalore.
>>
>
> Do you have any recommendations for our new member Aravind Sharma who is
> looking to learn shastras in Bangalore?
>
> On Sun, 28 Dec 2014, ABRD via Advaita-l wrote:
>
> I am Aravind Sharma from Bangalore, I am eager to learn Advaita & Tarka
>> shastras. I have learnt that knowledge of Basics of Sanskrit Literature,
>> Grammar & Logic is a must for that.
>>
>> Does anyone know any good teachers for the above mentioned basics, in
>> Bangalore?
>>
>
I am thinking of various options for Sri Sharma:
1. He can enroll at the Govt. Sanskrit College, Chamarajpet, Bangalore
where the above disciplines are taught. The medium of instruction will be
most likely Kannada, of course, with the original works in Sanskrit as the
basis.
2. He can approach the Purna Prajna Vidya pha (A Madhva institution)
where Tarka is taught at various levels. He can obtain permission from
them to attend these classes.
3. For Advaita, in case he chooses to attend classes in the weekends, I
am conducting some texts (Adhyasa Bhashya on Saturdays and Panchadashi on
Sundays) at my residence. To cater to my attendees I am doing it in
Kannada medium and if Sri Sharma wants an English exposition I can help him
during weekends.
4. He can also approach the particular scholars teaching Tarka at the
above mentioned institutions and see if they can teach him privately.
5. There is the Veda Vijnan Gurukulam, Chennenahalli, Bangalore, where
too the disciplines of Tarka and Advaita Vedanta can be studied.
http://www.vvgurukulam.org/contact.php?lang=en There are some very good
scholars there.
regards
>>
> subrahmanian.v
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From v.subrahmanian at gmail.com Fri Jan 2 00:09:04 2015

Date: Fri, 2 Jan 2015 11:39:04 +0530
Subject: [Advaita-l] =?utf-8?q?The_Authenticity_of_the_Shiva_Sahasra_N?=
=?utf-8?q?=C4=81ma?=
In-Reply-To: <CAKk0Te3i7MhRvqHcGcT9Pp5DS=iMtFO2jUShj7Uv7BXEQBjZww@mail.gmail.com
>
References: <CAKk0Te3i7MhRvqHcGcT9Pp5DS=iMtFO2jUShj7Uv7BXEQBjZww@mail.gmail.com>
Message-ID: <CAKk0Te2KeEeC1cFAj1Zx=Xqv2SicuCpwQfRfQ5w6zQxzR_9yTA@mail.gmail.com>
Further to my post (see below) here is a file that I have uploaded on the
topic:
http://www.mediafire.com/download/nq3p493s1iy2nge/Madhva+-+K*m.MB.docx
Those interested may download the file.
regards
subrahmanian.v
On Wed, Dec 3, 2014 at 5:38 PM, V Subrahmanian <v.subrahmanian at gmail.com>
wrote:
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A few days ago I had announced a file upload titled Misconceptions about
Shiva.... wherein I had mentioned about the particular blogger s
(narayanastra) holding that the Shiva Sahasra Nama is an interpolation in
the MB. In reply to that I had mentioned that Nilakanth a s commentary on
the MB includes the Shiva Sahasra nama too (maharashtra reading). Now, in
the following post I am adding that the Madhva recension of the MB contains
the same Shiva sahasra nama (pl see attachment). I have it on the
authority of a renowned Madhva scholar Vidwan Dr. Haridasa Bhatta Acharya
of the Purnaprajna vidya pitha, Bangalore, who regularly discourses on the
MB (in Kannada and Tulu too sometimes) that the Kumbhakonam edition is what
is authoritative to them and that it contains the Shiva sahasra nama. I am
citing the Madhva admissibility here because the blogger had said that
Madhva has in his MBTN mentioned that there are interpolations in the MB
and therefore *according to the blogger*, stories of Shiva being
eulogised are mere interpolations and the sahasra nama too is one such.
In order to just show that the Madhvas admit the sahasra nama not as
interpolation, I made the enquiry and here is the result.
regards
subrahmanian.v
I got to see the Kumbhakonam edition of the MB and found the Shiva sahasra
nama, the same as the Nilakantha (Maharashtra) edition. I have attached a
file containing the screen shots of that book which I downloaded from:
http://asi.nic.in/asi_books/9013.pdf
This is just for your information.

Date: Fri, 2 Jan 2015 15:58:42 +0530
Subject: [Advaita-l] Dakshinamurthy Stotram - 2 Volume Set by Sri
D.S.Subbaramaiya
Message-ID: <CAKk0Te1pYpS9f_jQjvsY+1FiYCc9VkipuhvvQEPXQoRQqfDpNw@mail.gmail.com>
Namaste
Just two sets of the above book in English is available with me in xerox
form. The price, if collected from me, will be Rs.400 per set. If
required by post, charges will be extra.
Pl. contact me off list for your requirement.
regards
subrahmanian.v
From venkatasriramp at yahoo.in Fri Jan 2 11:33:35 2015
From: venkatasriramp at yahoo.in (Venkata sriram P)
Date: Sat, 3 Jan 2015 01:33:35 +0800
=?utf-8?q?=C4=81ma?=
Message-ID: <1420220015.76884.YahooMailBasic@web193305.mail.sg3.yahoo.com>
Namaste,
A great madhvA scholar by name shrI BH Ananda tIrtha (DOB : 02-05-1948), who was
born to mahAmahOpAdhyAya, pada-vAkya-pramANa shrI BH padmanAbharAya sarma, wrot
e a gloss for shiva-sahasranAma in telugu. He was the pradhAna shishyA of shrI
satyapramOda tirtha of uttarAdi mutt and studied the madhva shAstra under His H
oliness.
shrI Ananda tIrtha, was a mahArASTra paNDita, who studied under various stalwart
s like mAmiDEla sitarama sAstry, shrI brahmadatta jignAsu, shrI BNK Sarma, shrI
chArudEva shAstry etc. He was awarded "vyAkaraNAchArya" and "niruktAchArya" biru
dAvaLi from Banaras Hindu University and in Puna Madhva Sammelana, He was awarde
d "shrI madhva-shAstra-ratnAkaraH". He was awarded the "sAhitya-vAchaspati" in J
aipur paNDita sabha.
When such a great madhva scholar wrote a short commentary of shiva-sahasranama,
without any inhibitions, rest of the madhvas can be ignored who are just a small
fry.
Some of the explanations are wonderful to contemplate that present thought-provo
king meanings.
Sometime back, shrI rAma publishers, printed this work which is out of print now
.
regs,
sriram
Date: Fri, 2 Jan 2015 23:16:09 +0530
=?utf-8?q?=C4=81ma?=
In-Reply-To: <1420220015.76884.YahooMailBasic@web193305.mail.sg3.yahoo.com>
References: <1420220015.76884.YahooMailBasic@web193305.mail.sg3.yahoo.com>
Message-ID: <CAKk0Te2P9MefpQuHAxbLs2TVjWEjCVh44q108KdOkiwh=aaAvQ@mail.gmail.com>
Dear Sri Sriram ji,
Nice to hear about this. If you have the book, could you please let us
know if the revered author has said in the book that he is commenting on
the Shiva sahasra nma that is present in the nusanika parva of the
Mahbhrata?
Could you also provide a scan of the relevant page/s?
warm regards
On Fri, Jan 2, 2015 at 11:03 PM, Venkata sriram P via Advaita-l <
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Namaste,
A great madhvA scholar by name shrI BH Ananda tIrtha (DOB : 02-05-1948),
who was born to mahAmahOpAdhyAya, pada-vAkya-pramANa shrI BH padmanAbharAya
sarma, wrote a gloss for shiva-sahasranAma in telugu. He was the pradhAna
shishyA of shrI satyapramOda tirtha of uttarAdi mutt and studied the madhva
shAstra under His Holiness.
shrI Ananda tIrtha, was a mahArASTra paNDita, who studied under various
stalwarts like mAmiDEla sitarama sAstry, shrI brahmadatta jignAsu, shrI BNK
Sarma, shrI chArudEva shAstry etc. He was awarded "vyAkaraNAchArya" and
"niruktAchArya" birudAvaLi from Banaras Hindu University and in Puna Madhva
Sammelana, He was awarded "shrI madhva-shAstra-ratnAkaraH". He was awarded
the "sAhitya-vAchaspati" in Jaipur paNDita sabha.
When such a great madhva scholar wrote a short commentary of
shiva-sahasranama, without any inhibitions, rest of the madhvas can be
ignored who are just a small fry.
Some of the explanations are wonderful to contemplate that present
thought-provoking meanings.
Sometime back, shrI rAma publishers, printed this work which is out of
print now.
regs,
sriram
_______________________________________________

Date: Sat, 3 Jan 2015 02:05:48 +0800
Subject: [Advaita-l] dAmar tantrokta siddha kunjikA stotra
Namaste
//////
According to different sampradAya ( tantric tradition ) and gurU paramparA

( master pupil lineage ) the text of stotra varies
///
Very true.
Though "siddha-kunjika" varies from tantra to tantra, there is a "brihat mahA si
ddha kunjika" which was practiced by a great avadhUta near amarakanTaka kshEtra.
This was handed down to shrI Omkaranatha shukla, which was mysteriously passed
down to us. This is again guru-mukhaika-vEdya.
Apart from this, to unravel the mysteries of dEvi-mAhAtmyaM, the following tAntr
ika stOtrAs have hidden secrets:
1) siddha-chaNDi mahAvidyA sahasrAkshara vidya
The above vidya takes off with the sloka:
vandE parAgama vidyAM siddhichaNDIM sangItAM
"mahAsapthasathI mantra swarUpAM" sarvasiddhipradAM
2) shrI garbha chaNDI pATaH : which again consists of "garbha-argaLa", "garbha-k
Ilaka", "garbha-shApa-vimOchana", "garbha-rAtri-sUkta", "garbha-chaNDi-mUla-mant
ra", "garbha-rahasya"
3) gupta-sapthasathi
Apart from these, the very most important aspect in "chaNDi-anuSTAna" is "shikhA
-bandhana" because shikhA-bandhana confers mantra-siddhi, Ojas, balaM, dIrgha Ay
u (vide the mantra "dIrghAyutvAya balAya varchasE shikhA").
For any mantrAnuSTAna, shikhA-bandhana is mandatory.
namaH chaNDikAyai...
regs,
sriram
Date: Sat, 3 Jan 2015 03:19:31 +0800
=?utf-8?q?=C4=81ma?=
Namaste,
shrI Ananda tIrtha, omitted the pUrva pITika and phala-shruti and directly took
off with very short tika. The names commence with sthira, sthANu, prabhuH.....an
d end with shrIvardhanaH, jagat.
Thus, the total count comes to "1008" which has an esoteric numerical significan
ce.
The meanings for some of the names are thought-provoking like:
guhaH = sarvasya yOgamAyA samAvrutaH = that which envelopes the Jiva with mAyA
a-yajnaH = yE sha u vA shubhAshubhaiH karma phalaiH EnaM samyOjita swayaM samyuk

tO bhavati =
The one who is untouched by karma and stands as "sAkshi"
AdityaH = hiraNmaya sabda vAchya iti rudraH
unmAdaH = mahAsantOsha swarUpaH
vAmanaH = vAmaM+naH ie., one who pushes the enemies into darkness
vipaNaH = paNa iti vyavahAra stutau ; vigataH paNaH ie., one who is beyond the v
yavahAra
nItiH = nayanashIlavAn ie., sa EnA brahmagamayati ie., one who bestows the uttam
a gati and lOka
darpaNaH = bimbOsi pratibimba(a)smi iti pramANaH
laghaH = manOharaH
mahAkarNaH = brahmANDa-bhEdakaH ie., whose fame & majesty has spread the entire
universe
viSNuH = one who fulfills the wishes of His devotees
Like this, there are several names for which Shri.Ananda Tirtha equates shiva wi
th viSNu.
Now-a-days, I am losing patience in writing long posts as I am hard-pressed in o
ffice and also growing old. When time permits, would put forth further ....
regs,
sriram
From vmurthy36 at gmail.com Fri Jan 2 22:51:19 2015
From: vmurthy36 at gmail.com (Venkatesh Murthy)
Date: Sat, 3 Jan 2015 10:21:19 +0530
=?utf-8?q?=C4=81ma?=
Message-ID: <CADHCXMVmcZ6_G6KO0twXNvDHhHYox73WuJZZfc5dcDdmBuaByg@mail.gmail.com>
Namaste
On Sat, Jan 3, 2015 at 12:49 AM, Venkata sriram P via Advaita-l <
> Namaste,
>
> shrI Ananda tIrtha, omitted the pUrva pITika and phala-shruti and directly
> took off with very short tika. The names commence with sthira, sthANu,
> prabhuH.....and end with shrIvardhanaH, jagat.
>
Starting Sthirah SthanuH Prabhur Bheemah means it is from Mahabharata only.
The Linga Puranantargata Shiva Sahasra Nama starts like Bhavah Shivo Haro
Rudrah. There is one more from Rudra Yamala Tantra also.
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Thus, the total count comes to "1008" which has an esoteric numerical
significance.
guhaH = sarvasya yOgamAyA samAvrutaH = that which envelopes the Jiva with
mAyA
a-yajnaH = yE sha u vA shubhAshubhaiH karma phalaiH EnaM samyOjita swayaM
samyuktO bhavati =
vipaNaH = paNa iti vyavahAra stutau ; vigataH paNaH ie., one who is beyond
the vyavahAra
nItiH = nayanashIlavAn ie., sa EnA brahmagamayati ie., one who bestows the
uttama gati and lOka
laghaH = manOharaH
mahAkarNaH = brahmANDa-bhEdakaH ie., whose fame & majesty has spread the
entire universe
Like this, there are several names for which Shri.Ananda Tirtha equates
shiva with viSNu.
Now-a-days, I am losing patience in writing long posts as I am
hard-pressed in office and also growing old. When time permits, would put
forth further ....
regs,
sriram
_______________________________________________
-Regards
-Venkatesh

Date: Sat, 3 Jan 2015 10:21:32 +0530
=?utf-8?q?=C4=81ma?=
Message-ID: <CAKk0Te2jXuRDme2f40EpEzsah5m6kJ_5F0ah0P35vPvzbnBMkg@mail.gmail.com>
Thank you Sriram ji, for the excerpts from that book.
warm regards
subrahmanian.v
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Namaste,
shrI Ananda tIrtha, omitted the pUrva pITika and phala-shruti and directly
took off with very short tika. The names commence with sthira, sthANu,
prabhuH.....and end with shrIvardhanaH, jagat.
Thus, the total count comes to "1008" which has an esoteric numerical
significance.
guhaH = sarvasya yOgamAyA samAvrutaH = that which envelopes the Jiva with
mAyA
a-yajnaH = yE sha u vA shubhAshubhaiH karma phalaiH EnaM samyOjita swayaM
samyuktO bhavati =
vipaNaH = paNa iti vyavahAra stutau ; vigataH paNaH ie., one who is beyond
the vyavahAra
nItiH = nayanashIlavAn ie., sa EnA brahmagamayati ie., one who bestows the
uttama gati and lOka
laghaH = manOharaH
mahAkarNaH = brahmANDa-bhEdakaH ie., whose fame & majesty has spread the
entire universe
Like this, there are several names for which Shri.Ananda Tirtha equates
shiva with viSNu.
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Now-a-days, I am losing patience in writing long posts as I am

hard-pressed in office and also growing old. When time permits, would put
forth further ....
regs,
sriram
_______________________________________________

Date: Sat, 3 Jan 2015 10:23:29 +0530
=?utf-8?q?=C4=81ma?=
In-Reply-To: <CADHCXMVmcZ6_G6KO0twXNvDHhHYox73WuJZZfc5dcDdmBuaByg@mail.gmail.com
>
<CADHCXMVmcZ6_G6KO0twXNvDHhHYox73WuJZZfc5dcDdmBuaByg@mail.gmail.com>
Message-ID: <CAKk0Te0YcXvfUmw=5=Nh9oLB7EaGmTUNDeJw8vjCyVK3ZqZOXw@mail.gmail.com>
On Sat, Jan 3, 2015 at 10:21 AM, Venkatesh Murthy via Advaita-l <
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Namaste
> Namaste,
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> shrI Ananda tIrtha, omitted the pUrva pITika and phala-shruti and
directly
> took off with very short tika. The names commence with sthira, sthANu,
> prabhuH.....and end with shrIvardhanaH, jagat.
>
Starting Sthirah SthanuH Prabhur Bheemah means it is from Mahabharata
only.
Thanks. It is this version alone that is found in the Nilakanha-commented

Mahabharata.
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The Linga Puranantargata Shiva Sahasra Nama starts like Bhavah Shivo Haro
Rudrah. There is one more from Rudra Yamala Tantra also.
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> Thus, the total count comes to "1008" which has an esoteric numerical
> significance.
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> The meanings for some of the names are thought-provoking like:
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> guhaH = sarvasya yOgamAyA samAvrutaH = that which envelopes the Jiva with
> mAyA
>
> a-yajnaH = yE sha u vA shubhAshubhaiH karma phalaiH EnaM samyOjita swayaM
> samyuktO bhavati =
>
>
> AdityaH = hiraNmaya sabda vAchya iti rudraH
>
> unmAdaH = mahAsantOsha swarUpaH
>
> vAmanaH = vAmaM+naH ie., one who pushes the enemies into darkness
>
> vipaNaH = paNa iti vyavahAra stutau ; vigataH paNaH ie., one who is
beyond
> the vyavahAra
>
> nItiH = nayanashIlavAn ie., sa EnA brahmagamayati ie., one who bestows
the
> uttama gati and lOka
>
> darpaNaH = bimbOsi pratibimba(a)smi iti pramANaH
>
> laghaH = manOharaH
>
> mahAkarNaH = brahmANDa-bhEdakaH ie., whose fame & majesty has spread the
> entire universe
>
> viSNuH = one who fulfills the wishes of His devotees
>
> Like this, there are several names for which Shri.Ananda Tirtha equates
> shiva with viSNu.
>
> Now-a-days, I am losing patience in writing long posts as I am
> hard-pressed in office and also growing old. When time permits, would
put
> forth further ....
>
> regs,
> sriram
> _______________________________________________
> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> http://blog.gmane.org/gmane.culture.religion.advaita
>
> To unsubscribe or change your options:
> http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
>
> For assistance, contact:
> listmaster at advaita-vedanta.org
>
-Regards
-Venkatesh
_______________________________________________
>
>
>
>
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>
>
From v.subrahmanian at gmail.com Sat Jan 3 00:26:48 2015

Date: Sat, 3 Jan 2015 11:56:48 +0530
Subject: [Advaita-l] Atman, verily Brahman, is Ever Established
Message-ID: <CAKk0Te1j2UFfaetbLoyaDwgZVcdiVc5g8w+aP5Yt0bM9MQQXZw@mail.gmail.com>
In the Brahmastra bhya for the very first sutra, Shankara says:
,
Brahman is well known since It is the Self of all. Everyone experiences

oneself to be existing and no one thinks I do not exist . If the
existence of oneself is not well known everyone would experience that one
is non-existent, I am not . (This) Atman is Brahman.
Shankara bases this on the strength of the Taittiriya upanishad definition
of Brahman as Satyam (Existence), Jnanam (Consciousness), Anantam
(Infinite) Brahma . The word Satyam is the one that is especially
important in the above words of Shankara.
Quite interestingly, in the Srimadbhgavatam, in the sequence where
Prahlada instructs his fellow-pupils, the very same point covered above is
seen:
7.6.19
na <http://vedabase.net/n/na> hy acyutam <http://vedabase.net/a/acyutam>
prnayato bahvyso surtmajh
tmatvt <http://vedabase.net/a/atmatvat> sarva
<http://vedabase.net/s/sarva>-bhtnm
<http://vedabase.net/b/bhutanam>siddhatvd
iha <http://vedabase.net/i/iha> sarvatah <http://vedabase.net/s/sarvatah>
na <http://vedabase.net/n/na> not; hi <http://vedabase.net/h/hi>
indeed; acyutam <http://vedabase.net/a/acyutam> the infallible Supreme
Personality of Godhead; prnayatah <http://vedabase.net/p/prinayatah>
satisfying; bahu <http://vedabase.net/b/bahu> much; ysah
<http://vedabase.net/a/ayasah> endeavor; asura
<http://vedabase.net/a/asura>-tma <http://vedabase.net/a/atma>-jh
<http://vedabase.net/j/jah> O <http://vedabase.net/o/o> sons of demons;
tmatvt <http://vedabase.net/a/atmatvat> because of being intimately
related as <http://vedabase.net/a/as> the Supersoul; sarva
<http://vedabase.net/s/sarva>-bhtnm <http://vedabase.net/b/bhutanam>
of all living entities; siddhatvt <http://vedabase.net/s/siddhatvat>
because of being established; iha <http://vedabase.net/i/iha> in
<http://vedabase.net/i/in> this world; sarvatah
<http://vedabase.net/s/sarvatah> in <http://vedabase.net/i/in> all

directions, in <http://vedabase.net/i/in> all times and from all angles of
vision.
rmad Bhgavatam <http://vedabase.net/sb/en> 7.6.20-23
parvaresu bhtesu <http://vedabase.net/b/bhutesu>brahmnta-sthvardisu
bhautikesu <http://vedabase.net/b/bhautikesu> vikresu
<http://vedabase.net/v/vikaresu>bhtesv atha <http://vedabase.net/a/atha>
mahatsu <http://vedabase.net/m/mahatsu> ca <http://vedabase.net/c/ca>
gunesu <http://vedabase.net/g/gunesu> guna <http://vedabase.net/g/guna>smye <http://vedabase.net/s/samye> ca guna <http://vedabase.net/g/guna>vyatikare <http://vedabase.net/v/vyatikare> tath
<http://vedabase.net/t/tatha>
eka <http://vedabase.net/e/eka> eva <http://vedabase.net/e/eva> paro hy tm
bhagavn <http://vedabase.net/b/bhagavan> varo vyayah
<http://vedabase.net/v/vyayah>
pratyagtma <http://vedabase.net/a/atma>-svarpena drya
<http://vedabase.net/d/drsya>-rpena <http://vedabase.net/r/rupena> ca
<http://vedabase.net/c/ca> svayam <http://vedabase.net/s/svayam>
vypya <http://vedabase.net/v/vyapya>-vypaka
<http://vedabase.net/v/vyapaka>-nirdeyo hy anirdeyo vikalpitah
<http://vedabase.net/v/vikalpitah>
kevalnubhavnanda-svarpah <http://vedabase.net/s/svarupah> paramevarah
myayntarhitaivarya yate <http://vedabase.net/i/iyate> guna
<http://vedabase.net/g/guna>-sargay <http://vedabase.net/s/sargaya>
para <http://vedabase.net/p/para>-avaresu <http://vedabase.net/a/avaresu>
in <http://vedabase.net/i/in> exalted or hellish conditions of life;
bhtesu <http://vedabase.net/b/bhutesu> in <http://vedabase.net/i/in>
the living beings; brahma <http://vedabase.net/b/brahma>-anta
<http://vedabase.net/a/anta> ending with Lord Brahm
<http://vedabase.net/b/brahma>; sthvara <http://vedabase.net/s/sthavara>disu <http://vedabase.net/a/adisu> beginning with the nonmoving forms
of life, the trees and plants; bhautikesu
<http://vedabase.net/b/bhautikesu> of the material elements; vikresu
<http://vedabase.net/v/vikaresu> in <http://vedabase.net/i/in> the
transformations; bhtesu <http://vedabase.net/b/bhutesu> in
<http://vedabase.net/i/in> the five gross elements of material nature; atha
<http://vedabase.net/a/atha> moreover; mahatsu
<http://vedabase.net/m/mahatsu> in <http://vedabase.net/i/in> the mahat
<http://vedabase.net/m/mahat>-tattva <http://vedabase.net/t/tattva>, the
total material energy; ca <http://vedabase.net/c/ca> also; gunesu
<http://vedabase.net/g/gunesu> in <http://vedabase.net/i/in> the modes of
material nature; guna <http://vedabase.net/g/guna>-smye
<http://vedabase.net/s/samye> in <http://vedabase.net/i/in> an
<http://vedabase.net/a/an> equilibrium of material qualities; ca
<http://vedabase.net/c/ca> and; guna <http://vedabase.net/g/guna>vyatikare <http://vedabase.net/v/vyatikare> in <http://vedabase.net/i/in>
the uneven manifestation of the modes of material nature; tath
<http://vedabase.net/t/tatha> as <http://vedabase.net/a/as> well; ekah
<http://vedabase.net/e/ekah> one; eva <http://vedabase.net/e/eva> only;
parah <http://vedabase.net/p/parah> transcendental; hi
<http://vedabase.net/h/hi> indeed; tm <http://vedabase.net/a/atma>
the original source; bhagavn <http://vedabase.net/b/bhagavan> the

Supreme Personality of Godhead; varah <http://vedabase.net/i/isvarah>
the controller; avyayah <http://vedabase.net/a/avyayah> without
deteriorating; pratyak <http://vedabase.net/p/pratyak> inner; tma
<http://vedabase.net/a/atma>-svarpena <http://vedabase.net/s/svarupena>
by His original constitutional position as <http://vedabase.net/a/as> the
Supersoul; drya <http://vedabase.net/d/drsya>-rpena
<http://vedabase.net/r/rupena> by His visible forms; ca
<http://vedabase.net/c/ca> also; svayam <http://vedabase.net/s/svayam>
personally; vypya <http://vedabase.net/v/vyapya> pervaded; vypaka
<http://vedabase.net/v/vyapaka> all-pervading; nirdeyah
<http://vedabase.net/n/nirdesyah> to <http://vedabase.net/t/to> be
described; hi <http://vedabase.net/h/hi> certainly; anirdeyah
<http://vedabase.net/a/anirdesyah> not to <http://vedabase.net/t/to> be
described (because of fine, subtle existence); avikalpitah
<http://vedabase.net/a/avikalpitah> without differentiation; kevala
<http://vedabase.net/k/kevala> only; anubhava
<http://vedabase.net/a/anubhava>-nanda <http://vedabase.net/a/ananda>svarpah <http://vedabase.net/s/svarupah> whose form is blissful and
full of knowledge; parama <http://vedabase.net/p/parama>-varah
<http://vedabase.net/i/isvarah> the Supreme Personality of Godhead, the
supreme ruler; myay <http://vedabase.net/m/mayaya> by my
<http://vedabase.net/m/maya>, the illusory energy; antarhita
<http://vedabase.net/a/antarhita> covered; aivaryah
<http://vedabase.net/a/aisvaryah> whose unlimited opulence; yate
<http://vedabase.net/i/iyate> is mistaken as <http://vedabase.net/a/as>;
guna <http://vedabase.net/g/guna>-sargay <http://vedabase.net/s/sargaya>
the interaction of the material modes of nature.
This particular expression in the above verse is also completely reflected
in the Shnkaran bhashyas:
// pratyagtma <http://vedabase.net/a/atma>-svarpena drya
<http://vedabase.net/d/drsya>-rpena <http://vedabase.net/r/rupena> ca
<http://vedabase.net/c/ca> svayam...// <http://vedabase.net/s/svayam>
That One Supreme Being alone is available as the Atman of all and
everything that is experienced as dya, the seen. Therefore, the dk and
the dya are both the Self alone, implying the sarvam khalvidam brahma
theme: (This) Atman is Brahman.// found in the above cited BSB.
This word of the bhagavatam cited above //*siddhatvd* // too is
significantly present in the Taittiriya bhya 1.11.4
[Those who have the realization of the
ever-established Atman.]
The following Brahma sutra bhashya sentences too are about the siddha
vastu that the Self, that is Brahman is:
BSB 1.1.2:
,
*
Shruti, etc. and anubhava, etc. are prana here, as the context demands.
This is because the quest for knowledge culminates in one s experience of
the ever existing Brahman, which alone is the subject matter of that
knowledge/experience.
BSB 3.4.52:
*
That (liberation) indeed is incapable of being produced since It is of the

nature of being Ever Established.
regards
subrahmanian.v
From jaldhar at braincells.com Sat Jan 3 19:12:00 2015
Date: Sat, 3 Jan 2015 20:12:00 -0500 (EST)
Subject: [Advaita-l] New members
Message-ID: <alpine.DEB.2.10.1501032008180.3743@kubuntu>
Satinder Kumar
-------------I am a lay seeker of self-knowledge as enunciated in the Upanishads and the
Bhagavad Gita. My key passion is translation of some rare works of saints
and sages. I am here to learn from the learned members of this group.
Ajay
---Please add me to this list, I am a student of vedanta.
From neeraj.sukhavasi at gmail.com Sat Jan 3 21:12:35 2015
From: neeraj.sukhavasi at gmail.com (Neeraj Sukhavasi)
Date: Sat, 3 Jan 2015 22:12:35 -0500
In-Reply-To: <alpine.DEB.2.10.1501032008180.3743@kubuntu>
References: <alpine.DEB.2.10.1501032008180.3743@kubuntu>
Message-ID: <CAKkO=1iBQUgEY-rQ780MSBOsav-81jnMeWWn4rvQx_zuheuFWA@mail.gmail.com>
Jaladharji,
I am wondering if anyone could guide me in getting a copy of Saraswati
Gita. I heard it is in Mahabharat. I searched the internet but had no luck.
Thanks and Regards
Neeraj
On Sat, Jan 3, 2015 at 8:12 PM, Jaldhar H. Vyas via Advaita-l <
>
>
>
>
>
Satinder Kumar
-------------I am a lay seeker of self-knowledge as enunciated in the Upanishads and the
Bhagavad Gita. My key passion is translation of some rare works of saints
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and sages. I am here to learn from the learned members of this group.
Ajay
---Please add me to this list, I am a student of vedanta.
_______________________________________________
From vmurthy36 at gmail.com Sat Jan 3 23:20:18 2015

Date: Sun, 4 Jan 2015 10:50:18 +0530
In-Reply-To: <CAKkO=1iBQUgEY-rQ780MSBOsav-81jnMeWWn4rvQx_zuheuFWA@mail.gmail.com
>
<CAKkO=1iBQUgEY-rQ780MSBOsav-81jnMeWWn4rvQx_zuheuFWA@mail.gmail.com>
Message-ID: <CADHCXMWnP9Vh31YB-pBGuj3jB-1xN83Qubfzb_+Xwyxptt6ZXw@mail.gmail.com>
Namaste
>
>
>
> I am wondering if anyone could guide me in getting a copy of Saraswati
> Gita. I heard it is in Mahabharat. I searched the internet but had no luck.
>
There is Devi Gita in the Devi Bhagavata Purana. It is available at the
below link.
http://sacred-texts.com/hin/dg/index.htm
>
>
>
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>
Thanks and Regards

Neeraj
On Sat, Jan 3, 2015 at 8:12 PM, Jaldhar H. Vyas via Advaita-l <
> Satinder Kumar
> ------------->
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> I am a lay seeker of self-knowledge as enunciated in the Upanishads and

the
> Bhagavad Gita. My key passion is translation of some rare works of saints
> and sages. I am here to learn from the learned members of this group.
>
>
> Ajay
> --->
> Please add me to this list, I am a student of vedanta.
>
>
> -> Jaldhar H. Vyas <jaldhar at braincells.com>
> _______________________________________________
>
>
>
_______________________________________________
-Regards
-Venkatesh
From neeraj.sukhavasi at gmail.com Sun Jan 4 08:07:38 2015
Date: Sun, 4 Jan 2015 09:07:38 -0500
In-Reply-To: <CADHCXMWnP9Vh31YB-pBGuj3jB-1xN83Qubfzb_+Xwyxptt6ZXw@mail.gmail.com
>
<CADHCXMWnP9Vh31YB-pBGuj3jB-1xN83Qubfzb_+Xwyxptt6ZXw@mail.gmail.com>
Message-ID: <CAKkO=1hZQ6o6jULa3E2uLkT4BEQpbepTXLUL-POERiYGt6r+wA@mail.gmail.com>
Thank you very much for your prompt response. I am wondering if Saraswati
Gita is different. I heard Sri SamaVeda Shanmukha Sarma garu mention in one
of his pravachanams that Saraswati Gita is Mahabharat (if I am not mistaken
Aranya Paravam) and it has Sri Vidya secrets. I am unable to track it down.
Any help in this regard will be deeply appreciated.
Thanks and Regards
Neeraj
On Sun, Jan 4, 2015 at 12:20 AM, Venkatesh Murthy via Advaita-l <
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Namaste
>
>
>
> Gita. I heard it is in Mahabharat. I searched the internet but had no
luck.
>
There is Devi Gita in the Devi Bhagavata Purana. It is available at the
below link.
http://sacred-texts.com/hin/dg/index.htm
>
> Thanks and Regards
>
> Neeraj
>
> On Sat, Jan 3, 2015 at 8:12 PM, Jaldhar H. Vyas via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Satinder Kumar
> > -------------> >
> > I am a lay seeker of self-knowledge as enunciated in the Upanishads and
> the
> > Bhagavad Gita. My key passion is translation of some rare works of
saints
> > and sages. I am here to learn from the learned members of this group.
> >
> >
> > Ajay
> > ---> >
> > Please add me to this list, I am a student of vedanta.
> >
> >
> > -> > Jaldhar H. Vyas <jaldhar at braincells.com>
> > _______________________________________________
> > Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> > http://blog.gmane.org/gmane.culture.religion.advaita
> >
> > To unsubscribe or change your options:
> > http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
> >
> > For assistance, contact:
> > listmaster at advaita-vedanta.org
> >
>
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_______________________________________________
-Regards
-Venkatesh
_______________________________________________
From jaldhar at braincells.com Sun Jan 4 12:48:34 2015

Date: Sun, 4 Jan 2015 13:48:34 -0500 (EST)
Subject: [Advaita-l] Sarasvati Gita
[was Re: [Advaita-l] New members]
Please use a new and descriptive subject if changing topic. It makes it
easier for people who are searching our archives.
On Sat, 3 Jan 2015, Neeraj Sukhavasi wrote:
> I am wondering if anyone could guide me in getting a copy of Saraswati Gita.
> I heard it is in Mahabharat. I searched the internet but had no luck.
>
I have not heard of a Saraswati Gita in the Mahabharata or elsewhere. The
Mahabharata does contain a Mahatmya of the Saraswati river and the tirths
along it if that s what you mean.
On Sun, 4 Jan 2015, Venkatesh Murthy via Advaita-l wrote:
> There is Devi Gita in the Devi Bhagavata Purana.
The Devi Gita is well known but this seems different.
On Sun, 4 Jan 2015, Neeraj Sukhavasi via Advaita-l wrote:
>I heard Sri SamaVeda Shanmukha Sarma garu mention in one
> of his pravachanams that Saraswati Gita is Mahabharat (if I am not mistaken
> Aranya Paravam) and it has Sri Vidya secrets. I am unable to track it down.
> Any help in this regard will be deeply appreciated.
It is the Aranyaparvan which has the Saraswati Mahatmya I mentioned above.
Whether it has Srividya secrets I don t recall but then they tend to be
secret. :-)
From neeraj.sukhavasi at gmail.com Sun Jan 4 14:15:17 2015
Date: Sun, 4 Jan 2015 15:15:17 -0500
Subject: [Advaita-l] Sarasvati Gita
Message-ID: <CAKkO=1i19PRBzNB_rX0S15RnvfEnVc=Qn1zARuc4t4LDf2DTyA@mail.gmail.com>
Thanks a lot for the pointers. Is there any way I may get Saraswati
Mahatmya ( the one in Aranyaparvam in Mahabharat) in Telugu or Devanagri /
Hindi / Sanskrit script. Pointers to online and or books (names and
stores) will be much appreciated.
Thanks a lot in advance.
Regards
Neeraj
On Sun, Jan 4, 2015 at 1:48 PM, Jaldhar H. Vyas via Advaita-l <
> [was Re: [Advaita-l] New members]
>
> Please use a new and descriptive subject if changing topic. It makes it
> easier for people who are searching our archives.
>
> On Sat, 3 Jan 2015, Neeraj Sukhavasi wrote:
>
>> Gita.
>> I heard it is in Mahabharat. I searched the internet but had no luck.
>>
>>
> I have not heard of a Saraswati Gita in the Mahabharata or elsewhere. The
> Mahabharata does contain a Mahatmya of the Saraswati river and the tirths
> along it if that s what you mean.
>
> On Sun, 4 Jan 2015, Venkatesh Murthy via Advaita-l wrote:
>
> There is Devi Gita in the Devi Bhagavata Purana.
>>
>
> The Devi Gita is well known but this seems different.
>
>
> On Sun, 4 Jan 2015, Neeraj Sukhavasi via Advaita-l wrote:
>
> I heard Sri SamaVeda Shanmukha Sarma garu mention in one

>> of his pravachanams that Saraswati Gita is Mahabharat (if I am not
>> mistaken
>> Aranya Paravam) and it has Sri Vidya secrets. I am unable to track it
>> down.
>> Any help in this regard will be deeply appreciated.
>>
>
> It is the Aranyaparvan which has the Saraswati Mahatmya I mentioned above.
> Whether it has Srividya secrets I don t recall but then they tend to be
> secret. :-)
>
> _______________________________________________
>
>
>
From dvnsarma at gmail.com Sun Jan 4 19:37:11 2015
From: dvnsarma at gmail.com (=?UTF-8?B?RC5WLk4uU2FybWEg4LCh4LC/LuCwteCwvy7gsI7gs
KjgsY0u4LC24LCw4LGN4LCu?=)
Date: Mon, 5 Jan 2015 07:07:11 +0530
In-Reply-To: <CAKkO=1hZQ6o6jULa3E2uLkT4BEQpbepTXLUL-POERiYGt6r+wA@mail.gmail.com
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<CADHCXMWnP9Vh31YB-pBGuj3jB-1xN83Qubfzb_+Xwyxptt6ZXw@mail.gmail.com>
<CAKkO=1hZQ6o6jULa3E2uLkT4BEQpbepTXLUL-POERiYGt6r+wA@mail.gmail.com>
Message-ID: <CAOZcEcebcipgLuGfaLGi-LKjiAQ8w32grsga_o4QMk-G5S2tdg@mail.gmail.com>
Surprising that Sri Vidya was known at the time of Mahabharat. Could be
interpolation.
regards,
Sarma.
On Sun, Jan 4, 2015 at 7:37 PM, Neeraj Sukhavasi via Advaita-l <
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Thank you very much for your prompt response. I am wondering if Saraswati
Gita is different. I heard Sri SamaVeda Shanmukha Sarma garu mention in one
of his pravachanams that Saraswati Gita is Mahabharat (if I am not mistaken
Aranya Paravam) and it has Sri Vidya secrets. I am unable to track it down.
Any help in this regard will be deeply appreciated.
Thanks and Regards
Neeraj
On Sun, Jan 4, 2015 at 12:20 AM, Venkatesh Murthy via Advaita-l <
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> Namaste
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> >
> > I am wondering if anyone could guide me in getting a copy of Saraswati
> > Gita. I heard it is in Mahabharat. I searched the internet but had no
> luck.
> >
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> There is Devi Gita in the Devi Bhagavata Purana. It is available at the
> below link.
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> http://sacred-texts.com/hin/dg/index.htm
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> >
> > Thanks and Regards
> >
> > Neeraj
> >
> > On Sat, Jan 3, 2015 at 8:12 PM, Jaldhar H. Vyas via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> > > Satinder Kumar
> > > -------------> > >
> > > I am a lay seeker of self-knowledge as enunciated in the Upanishads
and
> > the
> > > Bhagavad Gita. My key passion is translation of some rare works of
> saints
> > > and sages. I am here to learn from the learned members of this group.
> > >
> > >
> > > Ajay
> > > ---> > >
> > > Please add me to this list, I am a student of vedanta.
> > >
> > >
> > > -> > > Jaldhar H. Vyas <jaldhar at braincells.com>
> > > _______________________________________________
> > > Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> > > http://blog.gmane.org/gmane.culture.religion.advaita
> > >
> > > To unsubscribe or change your options:
> > > http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
> > >
> > > For assistance, contact:
> > > listmaster at advaita-vedanta.org
> > >
> > _______________________________________________
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> -> Regards
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> -Venkatesh
> _______________________________________________
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>
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From venkatasriramp at yahoo.in Mon Jan 5 00:42:29 2015

Date: Mon, 5 Jan 2015 14:42:29 +0800
Subject: [Advaita-l] Sringeri Jagatguru announces His Successor
Namaste,
One of the joyous moments for us.
Shri Bharati Tirtha Swamiji has announced His uttarAdhikAri in sringeri. All th
e rituals of pITArOhaNa would start from 22nd Jan 15 which is followed by mahAvA
kya anugraha on 23d Jan 15.
One of the brilliant brahmachArIs of sringeri veda pATashAla shri Kuppa Venkates
hwara Prasad has been selected as the uttarAdhikAri who is the son of a great ve
dic & tarka scholar shrI kuppa siva subramanya avadhani garu, who served as veda
pATashAla principal in Keesaragutta, near Hyderabad, and is the veda principal
of TTD currently.
Let us all pray our due respects to the jagatguru-dwayam of sringeri now.
regs,
sriram
From vmurthy36 at gmail.com Mon Jan 5 04:42:21 2015
Date: Mon, 5 Jan 2015 16:12:21 +0530

Message-ID: <CADHCXMWdecMxWNB=F0iHosqhm7fNsskXjjdi_yoScDm3_WN-Hw@mail.gmail.com>
Namaste
Is there a strict rule in Sringeri to appoint only Telugu Brahmins as
Uttara Adhikari? This Swamji and others before him are all Telugu Brahmins
or AP. I know the rule he must be Yajur Vedi but I don t know of any rule
he must also be from Telugu speaking family or AP only. Why not Dravida
Brahmins like Tamil Iyers, Kerala Namboodiri or Kannada speaking Brahmins?
On Mon, Jan 5, 2015 at 12:12 PM, Venkata sriram P via Advaita-l <
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Namaste,
Shri Bharati Tirtha Swamiji has announced His uttarAdhikAri in sringeri.
All the rituals of pITArOhaNa would start from 22nd Jan 15 which is
followed by mahAvAkya anugraha on 23d Jan 15.
One of the brilliant brahmachArIs of sringeri veda pATashAla shri Kuppa
Venkateshwara Prasad has been selected as the uttarAdhikAri who is the son
of a great vedic & tarka scholar shrI kuppa siva subramanya avadhani garu,
who served as veda pATashAla principal in Keesaragutta, near Hyderabad, and
is the veda principal of TTD currently.
regs,
sriram
_______________________________________________
-Regards
-Venkatesh
From dvnsarma at gmail.com Mon Jan 5 04:59:25 2015
Date: Mon, 5 Jan 2015 16:29:25 +0530
In-Reply-To: <CADHCXMWdecMxWNB=F0iHosqhm7fNsskXjjdi_yoScDm3_WN-Hw@mail.gmail.com
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<CADHCXMWdecMxWNB=F0iHosqhm7fNsskXjjdi_yoScDm3_WN-Hw@mail.gmail.com>
Message-ID: <CAOZcEcchbdak5MFYmY1hZW2XVFesWV3F+5utLtg0GZO2hqfqNA@mail.gmail.com>
You mean there should be reservations for the pontification.
regards,
Sarma.
On Mon, Jan 5, 2015 at 4:12 PM, Venkatesh Murthy via Advaita-l <
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Namaste
> Namaste,
>
> One of the joyous moments for us.
>
> Shri Bharati Tirtha Swamiji has announced His uttarAdhikAri in sringeri.
> All the rituals of pITArOhaNa would start from 22nd Jan 15 which is
> followed by mahAvAkya anugraha on 23d Jan 15.
>
> One of the brilliant brahmachArIs of sringeri veda pATashAla shri Kuppa
> Venkateshwara Prasad has been selected as the uttarAdhikAri who is the
son
> of a great vedic & tarka scholar shrI kuppa siva subramanya avadhani
garu,
> who served as veda pATashAla principal in Keesaragutta, near Hyderabad,
and
> is the veda principal of TTD currently.
>
> Let us all pray our due respects to the jagatguru-dwayam of sringeri now.
>
> regs,
> sriram
> _______________________________________________
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-Regards
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-Venkatesh
_______________________________________________

Date: Mon, 5 Jan 2015 16:47:35 +0530
In-Reply-To: <CAOZcEcchbdak5MFYmY1hZW2XVFesWV3F+5utLtg0GZO2hqfqNA@mail.gmail.com
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<CADHCXMWdecMxWNB=F0iHosqhm7fNsskXjjdi_yoScDm3_WN-Hw@mail.gmail.com>
<CAOZcEcchbdak5MFYmY1hZW2XVFesWV3F+5utLtg0GZO2hqfqNA@mail.gmail.com>
Message-ID: <CADHCXMVXdjm9txEjUs7uL_FMpJBX6OQjQviu_atDzQgtKoWuVg@mail.gmail.com>
Namaste
On Mon, Jan 5, 2015 at 4:29 PM, D.V.N.Sarma
dvnsarma at gmail.com> wrote:
<
> You mean there should be reservations for the pontification.

>
You can say reservation system is already there because only Telugu
speaking people are becoming Swamijis for last 100s of years. If other
people are also made Swamijis there will not be any reservation policy.
>
> regards,
> Sarma.
>
> On Mon, Jan 5, 2015 at 4:12 PM, Venkatesh Murthy via Advaita-l <
>
>> Namaste
>>
>> Is there a strict rule in Sringeri to appoint only Telugu Brahmins as
>> Uttara Adhikari? This Swamji and others before him are all Telugu Brahmins
>> or AP. I know the rule he must be Yajur Vedi but I don t know of any rule
>> he must also be from Telugu speaking family or AP only. Why not Dravida
>> Brahmins like Tamil Iyers, Kerala Namboodiri or Kannada speaking Brahmins?
>>
>> On Mon, Jan 5, 2015 at 12:12 PM, Venkata sriram P via Advaita-l <
>> advaita-l at lists.advaita-vedanta.org> wrote:
>>
>> > Namaste,
>> >
>> > One of the joyous moments for us.
>> >
>> > Shri Bharati Tirtha Swamiji has announced His uttarAdhikAri in sringeri.
>>
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son
garu,
and
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> Let us all pray our due respects to the jagatguru-dwayam of sringeri
now.
>
> regs,
> sriram
> _______________________________________________
>
>
>
-Regards
-Venkatesh
_______________________________________________
-Regards
-Venkatesh
Date: Mon, 5 Jan 2015 20:09:53 +0800
Namaste Murthy Ji,
Pls don t rake up controversies that are unknown to us.

The uttarAdhikAri is chosen which is a "divine intervention" of Mother Sarada.
Swamiji goes inside the sanctum sanctorum, closes the door and bolts from inside
to seek the approval of Mother Sarada.
If Mother Sarada approves, the flower from the Mother s hand drops down. Apart f
rom this, Mother appears in the dream and advices His Holiness to appoint a suit
able successor by pointing Her hand towards a vidyArthi in the dream.
These are couple of signals that are given by Mother Sarada Herself.
So, there is no room for Iyer / Sastry / Sarma politics involved, as far as Srin
geri Peeta is concerned.
reg,
sriram
From rishyasrunga at rediffmail.com Mon Jan 5 06:19:11 2015
From: rishyasrunga at rediffmail.com (Varadaraja Sharma)
Date: 5 Jan 2015 12:19:11 -0000
Subject: [Advaita-l] =?utf-8?q?_Sringeri_Jagatguru_announces_His_Successor?=
Message-ID: <20150105121911.5431.qmail@f4mail-235-214.rediffmail.com>
>>>You can say reservation system is already there because only Telugu
see what has been reported under www.sringeri.net
The Jagadguru Mahaswamiji made the announcement, divinely inspired by Goddess S
haradamba in His Anugraha
Bhashanam given during the culmination of the Silver Jubilee Celebrations of His
Peetharohanam. The
Jagadguru has chosen Brahmachari Kuppa Venkateshwara Prasada Sharma to be His Ut
taradhikari Murty garu.......... sishya sweekara has got some sanctity. Is it not? that is w
hat is reflected in the
above official statement of dakshinamnaya sharada pIta.
And why can not we leave it at that?
From v.subrahmanian at gmail.com Mon Jan 5 10:18:20 2015
Date: Mon, 5 Jan 2015 21:48:20 +0530
In-Reply-To: <20150105121911.5431.qmail@f4mail-235-214.rediffmail.com>
References: <20150105121911.5431.qmail@f4mail-235-214.rediffmail.com>
Message-ID: <CAKk0Te2Rdr8XXNp6tNyzx0SKdW-Dfdq0Yghyw5pvJNZBKfwUrQ@mail.gmail.com>
Dear All,
Soon after announcing the name of the successor designate, HH the Jagadguru
made a remark:
Upon coming to the pham one will not have feelings like I belong to this
or that locality, etc. The attitude will be:
|
||
The conditioned thinking that this is mine and that is not is that of the
immature. Those endowed with a broad mentality will view the entire
universe as their own.
It was significant that the Jagadguru said the above. True to that saying,
the Acharyas who occupied the Pham have endeared themselves to people of
all linguistic and provincial denominations. They have addressed
gatherings in Tamil, Kannada, Telugu, Hindi and Sanskrit. On a daily basis
they interact with innumerable devotees in these languages.
regards
subrahmanian.v
On Mon, Jan 5, 2015 at 5:49 PM, Varadaraja Sharma via Advaita-l <
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The Jagadguru Mahaswamiji made the announcement, divinely inspired by
Goddess Sharadamba in His Anugraha
Bhashanam given during the culmination of the Silver Jubilee Celebrations
of His Peetharohanam. The
Jagadguru has chosen Brahmachari Kuppa Venkateshwara Prasada Sharma to be
His Uttaradhikari Murty garu.......... sishya sweekara has got some sanctity. Is it not?
that is what is reflected in the
_______________________________________________

Date: Mon, 5 Jan 2015 22:11:25 +0530
In-Reply-To: <20150105121911.5431.qmail@f4mail-235-214.rediffmail.com>
Message-ID: <CADHCXMV73xMPv7CneA4NXjzNbd_LCAEvLO_XYCme-XUF6QWsmw@mail.gmail.com>
Namaste
In Sankara Dig Vijaya also and in the Sankaracarya movie also the other
disciples of Adi Sankara felt Sureshwaracharya was not right person to
write on Sutra Bhashya. They wanted Padmapada to write it. Sureshwaracharya
had to come in his next Janma as Vachaspati Mishra Avatara to write on
Sutra Bhashya. If even disciples of Adi Sankara can have feeling of Paksha
Pata we Naradhamas can have it also. I am not against any person chosen by
Swamiji. He will be very great Swamiji for Sringeri Peetha. It is not my
intention to hurt feelings of others. I am sorry if someone got hurt.
But I can say there are many bright scholar boys in Iyers, Namboodiris or
Kannada or Tulu or Konkani speaking Brahmins also. They can be given a
chance also. Do they have to take next birth in AP to get a chance? What
is wrong to ask this?
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_______________________________________________
-Regards
-Venkatesh
From sjayana at yahoo.com Mon Jan 5 10:59:59 2015
Date: Mon, 5 Jan 2015 16:59:59 +0000 (UTC)
Subject: [Advaita-l] Chikkamagaluru: Shri Bharati Tirtha Swamiji of Sringeri
Nominates Successor - Ceremony on Jan 22-23
hoo.com>
http://www.mangalorean.com/news.php?newstype=broadcast&broadcastid=540113
Chikkamagaluru: Shri Bharati Tirtha Swamiji of Sringeri Nominates Successor - Ce
remony on Jan 22-23
Published Date: 05 Jan, 2015 (7:18 AM)
from special correspondent
Chikkamagaluru: During a guru vandana programme held in the Math on Sunday, Ja
n 4, Shri Bharati Tirtha Swamiji of Sringeri Shri Sharada Pitha made the announc
ement of nomination of a successor.
The nominee is Kuppa Venkatesh Prasad Sharma. The official ceremony will be held
on January 22 and 23, according to him. The Swamiji recalled that his guru had
nominated his successor at the age of 57. Similarly, he said, he was nominating
his successor at the age of 64.
He further said that the occasion was ideal to make the announcement. By divine
grace, a suitable successor had emerged and he should be accepted by all devotee
s, he said.
Venkatesh Prasad Sharma hails from Guntur district of Seemandhra. He has pursued
intense Vedic studies in Tirupati and Sringeri.
Shri Bharati Tirtha Swamiji, the current presiding guru, is the 36th in the line
. He was born in a family of Vedic scholars in 1951 as Seetarama Anjaneyalu. Ren
ouncing the world and embracing sanyas in 1974, he was under the care and guidan
ce of his guru for about 15 years. In 1989, he ascended to the Pitha as the pres
iding guru.
Celebrations to mark the completion of 25 years are currently being held.
From svidyasankar at hotmail.com Mon Jan 5 11:18:05 2015

From: svidyasankar at hotmail.com (Vidyasankar Sundaresan)
Date: Mon, 5 Jan 2015 09:18:05 -0800
In-Reply-To: <CADHCXMV73xMPv7CneA4NXjzNbd_LCAEvLO_XYCme-XUF6QWsmw@mail.gmail.com
>
References: <20150105121911.5431.qmail@f4mail-235-214.rediffmail.com>,
<CADHCXMV73xMPv7CneA4NXjzNbd_LCAEvLO_XYCme-XUF6QWsmw@mail.gmail.com>
Message-ID: <COL127-W4823625F7E82B4CD5952ABDB580@phx.gbl>
Dear Sri Venkatesh Murthy,
Many wishes for a happy new common era year in 2015. May I suggest that you shou
ld
choose the wording of your mails appropriately, if the intention is not to hurt?
It is not
just the tone of the questions you raise, but also the content, which is often p
roblematic.
The nomination of a successor to any of the Sankaracharya Peethams is not a ques
tion
of giving a chance to people from different communities. Firstly, it is the deci
sion of the
current Acharya. Secondly, the Acharya can only choose a successor within the ca
ndidate
pool that is available. In recent history, the vast majority of brahmacArins who
are sent
to Sringeri to study happen to be from Kannada and Telugu speaking communities,
not
Iyers or Nambudiris or Konkanis. Narasimha Sastri, who became Swami Chandrasekha
ra
Bharati (till 1954) was born in a Kannada speaking family, by the way, not Telug
u.
Thirdly, please read up on the well documented history of Sringeri over the last
six
hundred years or so. There have been, in the past, Acharyas who came from Tamil
Nadu
and from Maharashtra as well. Finally, it is not just about scholarship and inte
lligence.
There are many other qualities over and above these that the selected person has
to
satisfy. Suffice it to say that in Sringeri tradition, the current Acharya makes
a very careful
choice after observing students over a long time and only announces the decision
when
all things fall in place. It is not a decision taken lightly and it has little t
o do with the
language of the family in which he was born.
Best regards,
Vidyasankar
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Date: Mon, 5 Jan 2015 22:11:25 +0530

To: advaita-l at lists.advaita-vedanta.org
Subject: Re: [Advaita-l] Sringeri Jagatguru announces His Successor
From: advaita-l at lists.advaita-vedanta.org
Namaste
> >>>You can say reservation system is already there because only Telugu
> speaking people are becoming Swamijis for last 100s of years. If other
> people are also made Swamijis there will not be any reservation policy.
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_______________________________________________
-Regards
-Venkatesh
_______________________________________________
From v.subrahmanian at gmail.com Mon Jan 5 11:43:23 2015

Date: Mon, 5 Jan 2015 23:13:23 +0530
Subject: [Advaita-l] Upanishad Article Series
Message-ID: <CAKk0Te064n6EegU5VfaNZ-BkByQZJHtjK=4ibrHDSO=oS9Zvyw@mail.gmail.com>
The following links contain the latest addition to the Article Series:
http://advaita-academy.org/Articles/The-Prashnopanishat---Part-2.ashx
http://advaita-academy.org/Articles/The-muNDakopaniShat---Part-12.ashx
regards
subrahmanian.v
Date: Mon, 5 Jan 2015 23:36:42 +0530

In-Reply-To: <COL127-W4823625F7E82B4CD5952ABDB580@phx.gbl>
<CADHCXMV73xMPv7CneA4NXjzNbd_LCAEvLO_XYCme-XUF6QWsmw@mail.gmail.com>
<COL127-W4823625F7E82B4CD5952ABDB580@phx.gbl>
Message-ID: <CADHCXMWQeEDuEzUdVSXHa3nPhmJfG7myjNjjTvnWSGW5GhvSeQ@mail.gmail.com>
Namaste Sri Vidyasankar
On Mon, Jan 5, 2015 at 10:48 PM, Vidyasankar Sundaresan <
svidyasankar at hotmail.com> wrote:
>
>
> Iyers or Nambudiris or Konkanis. Narasimha Sastri, who became Swami
> Chandrasekhara
> Bharati (till 1954) was born in a Kannada speaking family, by the way, not
> Telugu.
>
Thank you for clarification. But I have one point. Swamiji Chandrasekhara
Bharati was from Mulukunadu Brahmin community. This is a Telugu speaking
community but living in Karnataka. They use many words from Kannada but the
language is Telugu only. But they do not use Urdu words like Telugu in
other places. But the word Muluku I think is from Urdu word Mulk meaning
country. According to SK Ramachandra Rao s book on Swamiji Chandrashekhara
Bharati of Sringeri Peetha also he was from Mulukunadu community.
Not only Swamiji Chandrashekhara Bharati of Sringeri Peetha but also
- Sri Sacchidananda Shivabhinava Narasimha Bharathi
<http://en.wikipedia.org/wiki/Sri_Sacchidananda_Shivabhinava_Narasimha_Bharat
hi>33rd Jagadguru of Sringeri Sharada Peetham
<http://en.wikipedia.org/wiki/Sringeri_Sharada_Peetham>
- Sri Abhinava Vidyatirtha
<http://en.wikipedia.org/wiki/Abhinava_Vidyatirtha>- 35th Jagadguru
of Sringeri
Sharada Peetham <http://en.wikipedia.org/wiki/Sringeri_Sharada_Peetham>
- Sri Sankara Vijayendra Saraswathi
<http://en.wikipedia.org/wiki/Vijayendra_Saraswati>- 70th Jagadguru and
Junior Seer of Kanchi Kamakoti Peetham
<http://en.wikipedia.org/wiki/Kanchi_Kamakoti_Peetham>
The above also are from Mulukunadu Brahmin community. They are Telugu
speaking. Source is http://en.wikipedia.org/wiki/List_of_Mulukanadu_Brahmins
The last 3 Swamijis plus present Swamiji plus next Swamiji are from Telugu
speaking families. I do not know about earlier Swamijis.
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Thirdly, please read up on the well documented history of Sringeri over

the last six
hundred years or so. There have been, in the past, Acharyas who came from
Tamil Nadu
and from Maharashtra as well. Finally, it is not just about scholarship
and intelligence.
There are many other qualities over and above these that the selected
person has to
satisfy. Suffice it to say that in Sringeri tradition, the current Acharya
makes a very careful
choice after observing students over a long time and only announces the
decision when
all things fall in place. It is not a decision taken lightly and it has
little to do with the
language of the family in which he was born.
Best regards,
Vidyasankar
>
>
>
>
Date: Mon, 5 Jan 2015 22:11:25 +0530

>
> Namaste
>
> In Sankara Dig Vijaya also and in the Sankaracarya movie also the other
> disciples of Adi Sankara felt Sureshwaracharya was not right person to
> write on Sutra Bhashya. They wanted Padmapada to write it.
Sureshwaracharya
> had to come in his next Janma as Vachaspati Mishra Avatara to write on
> Sutra Bhashya. If even disciples of Adi Sankara can have feeling of
Paksha
> Pata we Naradhamas can have it also. I am not against any person chosen
by
> Swamiji. He will be very great Swamiji for Sringeri Peetha. It is not my
> intention to hurt feelings of others. I am sorry if someone got hurt.
>
> But I can say there are many bright scholar boys in Iyers, Namboodiris or
> Kannada or Tulu or Konkani speaking Brahmins also. They can be given a
> chance also. Do they have to take next birth in AP to get a chance? What
> is wrong to ask this?
>
> On Mon, Jan 5, 2015 at 5:49 PM, Varadaraja Sharma via Advaita-l <
>
> > >>>You can say reservation system is already there because only Telugu
> > speaking people are becoming Swamijis for last 100s of years. If other
> > people are also made Swamijis there will not be any reservation policy.
> >
> > see what has been reported under www.sringeri.net
> >
> > The Jagadguru Mahaswamiji made the announcement, divinely inspired by
> > Goddess Sharadamba in His Anugraha
> > Bhashanam given during the culmination of the Silver Jubilee
Celebrations
> > of His Peetharohanam. The
> > Jagadguru has chosen Brahmachari Kuppa Venkateshwara Prasada Sharma to
>
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be
> > His Uttaradhikari > >
> > Murty garu.......... sishya sweekara has got some sanctity. Is it not?
> > that is what is reflected in the
> > above official statement of dakshinamnaya sharada pIta.
> >
> > And why can not we leave it at that?
> >
> > _______________________________________________
> >
> >
> >
>
>
>
> -> Regards
>
> -Venkatesh
> _______________________________________________
>
>
-Regards
-Venkatesh
From sunil_bhattacharjya at yahoo.com Mon Jan 5 13:43:58 2015
From: sunil_bhattacharjya at yahoo.com (Sunil Bhattacharjya)
Date: Mon, 5 Jan 2015 19:43:58 +0000 (UTC)
Subject: [Advaita-l] ***UNCHECKED*** Re: Sringeri Jagatguru announces
His
Successor
>
References: <CADHCXMWdecMxWNB=F0iHosqhm7fNsskXjjdi_yoScDm3_WN-Hw@mail.gmail.com>
ahoo.com>
Namaste,
You have raised an interesting question, but there may not be any particular rea
son for selecting only Telegu brahmins for the august position. The HH Mahaswami
ji found the Mathadhi[ati-designate to be eminently suitable for that position.
I understand that the Kanchi Kamakoti math, located in Tamilnadu, on the other h
and, has the Mathadhipatis from Kannada brahmin families.

Regards,
On Monday, January 5, 2015 2:42 AM, Venkatesh Murthy via Advaita-l <advaita
-l at lists.advaita-vedanta.org> wrote:
Namaste
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Namaste,
regs,
sriram
_______________________________________________
-Regards
-Venkatesh
_______________________________________________

From sunil_bhattacharjya at yahoo.com Mon Jan 5 13:43:58 2015

Date: Mon, 5 Jan 2015 19:43:58 +0000 (UTC)
>
References: <CADHCXMWdecMxWNB=F0iHosqhm7fNsskXjjdi_yoScDm3_WN-Hw@mail.gmail.com>
ahoo.com>
Namaste,
You have raised an interesting question, but there may not be any particular rea
son for selecting only Telegu brahmins for the august position. The HH Mahaswami
ji found the Mathadhi[ati-designate to be eminently suitable for that position.
I understand that the Kanchi Kamakoti math, located in Tamilnadu, on the other h
and, has the Mathadhipatis from Kannada brahmin families.
Regards,
Namaste
>
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Namaste,
regs,
sriram
_______________________________________________
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-Regards
-Venkatesh
_______________________________________________
From svidyasankar at hotmail.com Mon Jan 5 17:57:44 2015

Date: Mon, 5 Jan 2015 15:57:44 -0800
In-Reply-To: <CADHCXMWQeEDuEzUdVSXHa3nPhmJfG7myjNjjTvnWSGW5GhvSeQ@mail.gmail.com
>
References: <20150105121911.5431.qmail@f4mail-235-214.rediffmail.com>,
<CADHCXMV73xMPv7CneA4NXjzNbd_LCAEvLO_XYCme-XUF6QWsmw@mail.gmail.com>,
<COL127-W4823625F7E82B4CD5952ABDB580@phx.gbl>,
<CADHCXMWQeEDuEzUdVSXHa3nPhmJfG7myjNjjTvnWSGW5GhvSeQ@mail.gmail.com>
Message-ID: <COL127-W16B6063C47C16F314FF11ADB580@phx.gbl>
I guess this exchange just goes to prove that no matter what, there will always
be someone who finds an apparent problem with things!
As others have pointed out, there is simply no room for language criteria in who
is chosen as a successor in Sringeri. The Acharyas don t think that way nor do t
he
vast majority of followers. What one sees instead, is that the person chosen to
lead the Peetham invariably demonstrates an amazing ability with many different
languages, including Kannada, Telugu, Tamil, Hindi, Marathi and nowadays English
too, in addition to Samskritam. And they don t study these languages the way
students generally learn them in modern schools.
If there is a heavier representation of Mulakanadu community people, then perhap
s
one should look at how that community has been at the forefront of preserving th
e
vaidika traditions, from both pravRtti and nivRtti perspectives.
Best regards,
Vidyasankar
>
> Namaste Sri Vidyasankar
>
> On Mon, Jan 5, 2015 at 10:48 PM, Vidyasankar Sundaresan <
> svidyasankar at hotmail.com> wrote:
>
> >
> >
> > Iyers or Nambudiris or Konkanis. Narasimha Sastri, who became Swami
> > Chandrasekhara
> > Bharati (till 1954) was born in a Kannada speaking family, by the way, not
> > Telugu.
> >
> Thank you for clarification. But I have one point. Swamiji Chandrasekhara
> Bharati was from Mulukunadu Brahmin community. This is a Telugu speaking
> community but living in Karnataka. They use many words from Kannada but the
> language is Telugu only. But they do not use Urdu words like Telugu in
> other places. But the word Muluku I think is from Urdu word Mulk meaning
> country. According to SK Ramachandra Rao s book on Swamiji Chandrashekhara
> Bharati of Sringeri Peetha also he was from Mulukunadu community.
>
> Not only Swamiji Chandrashekhara Bharati of Sringeri Peetha but also
>
>
- Sri Sacchidananda Shivabhinava Narasimha Bharathi
>
<http://en.wikipedia.org/wiki/Sri_Sacchidananda_Shivabhinava_Narasimha_Bhar
athi>>
33rd Jagadguru of Sringeri Sharada Peetham
>
<http://en.wikipedia.org/wiki/Sringeri_Sharada_Peetham>
>
- Sri Abhinava Vidyatirtha
>
<http://en.wikipedia.org/wiki/Abhinava_Vidyatirtha>- 35th Jagadguru
> of Sringeri
>
Sharada Peetham <http://en.wikipedia.org/wiki/Sringeri_Sharada_Peetham>
>
- Sri Sankara Vijayendra Saraswathi
>
<http://en.wikipedia.org/wiki/Vijayendra_Saraswati>- 70th Jagadguru and
>
Junior Seer of Kanchi Kamakoti Peetham
>
<http://en.wikipedia.org/wiki/Kanchi_Kamakoti_Peetham>
>
> The above also are from Mulukunadu Brahmin community. They are Telugu
> speaking. Source is >
> http://en.wikipedia.org/wiki/List_of_Mulukanadu_Brahmins
>
> The last 3 Swamijis plus present Swamiji plus next Swamiji are from Telugu
> speaking families. I do not know about earlier Swamijis.
From srikrishna_ghadiyaram at yahoo.com Mon Jan 5 21:44:27 2015

From: srikrishna_ghadiyaram at yahoo.com (Srikrishna Ghadiyaram)
Date: Tue, 6 Jan 2015 03:44:27 +0000 (UTC)
Message-ID: <2077534155.3017095.1420515867184.JavaMail.yahoo@jws100182.mail.ne1.
yahoo.com>
Om!
"rituals of pITArOhaNa would start from 22nd Jan 15 which is followed by mahAvAk
ya anugraha on 23d Jan 15."

Would someone clarify, what kind of prior education or training is expected for
such selections, here at Singeri or elsewhere, not as a rule but as a general gu
ideline. From the other posts I learn that, for Srinegi acayra / peetha adhikara
, Yajurveda Adhyayana is the minimum expected. My further question is, is prior
education in other Darshanas supposed to have been completed; or is the new init
iate expected to start such studies after the initiation.
Related questions are:
1. If, for example, Vedanta studies have been accomplished, howmahAvAkya anugraha
will be significant.2. If Vedanta studies have not been completed, howmahAvAkya
anugraha will make complete sense. Is it traditionally accepted that aftermahAv
Akya anugraha, the sanyasi will start studies, meaning indirectly thatmahAvAkya a
nugraha does not do the job?
Further, in general what mental felicitation the new acarya select is supposed,
or we can assume, to have accomplished in the earlier ashrama, and how can we, c
ompare such overall mental felicity in children with other secular education, if
not in Veda or Tarka etc. This is primarily to compare and contrast what one ca
n accomplish in life, not necessarily to become a pithaadhipati, but to start as
an ordinary individual at a similar age, but achieve atma jnana, starting at th
e age of say 21, but undergoing studies with similar commitment as the acarya to
wards dharma.
Om !
Srikrishna
From: Venkata sriram P via Advaita-l <advaita-l at lists.advaita-vedanta.o
rg>
Sent: Sunday, January 4, 2015 10:42 PM
Namaste,
Shri Bharati Tirtha Swamiji has announced His uttarAdhikAri in sringeri. All the
rituals of pITArOhaNa would start from 22nd Jan 15 which is followed by mahAvAky
a anugraha on 23d Jan 15.
of TTD currently.
regs,
sriram
_______________________________________________
From srikrishna_ghadiyaram at yahoo.com Mon Jan 5 21:44:27 2015

Date: Tue, 6 Jan 2015 03:44:27 +0000 (UTC)
yahoo.com>
Om!
wards dharma.
Om !
Srikrishna
rg>
Namaste,
of TTD currently.
regs,
sriram
_______________________________________________
From dvnsarma at gmail.com Tue Jan 6 00:22:58 2015

Date: Tue, 6 Jan 2015 11:52:58 +0530
In-Reply-To: <2077534155.3017095.1420515867184.JavaMail.yahoo@jws100182.mail.ne1
.yahoo.com>
<2077534155.3017095.1420515867184.JavaMail.yahoo@jws100182.mail.ne1.yahoo.com>
Message-ID: <CAOZcEcco5C7Cmge-VkizTYX4meOYxZ=02RBZSRO-=R78OpZ8RQ@mail.gmail.com>
In order that the peethadhipathis may understand, relate and communicate
with the modern society, I think they should have some grounding in modern
science and technology. If not, they will be more and more alienated from
the society and loose their relevance. Already their impact on the society
at large is infinitesimal. The only people who look to them is a very small
fraction of the society (the priestly class) whose self interest is served
by exhortations made by the pontiffs to uphold sanatana dharma. It is
paraspara bhavana. You scratch my back, I will scratch yours. It is high
time for the pontiffs to get out of this rut and take a fresh look at their
relevance to the society.
regards,
Sarma.
On Tue, Jan 6, 2015 at 9:14 AM, Srikrishna Ghadiyaram via Advaita-l <
>
>
>
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>
Om!
"rituals of pITArOhaNa would start from 22nd Jan 15 which is followed by
mahAvAkya anugraha on 23d Jan 15."
Would someone clarify, what kind of prior education or training is
expected for such selections, here at Singeri or elsewhere, not as a rule
but as a general guideline. From the other posts I learn that, for Srinegi
acayra / peetha adhikara, Yajurveda Adhyayana is the minimum expected. My
further question is, is prior education in other Darshanas supposed to have
been completed; or is the new initiate expected to start such studies after
the initiation.
1. If, for example, Vedanta studies have been accomplished, how mahAvAkya
anugraha will be significant.2. If Vedanta studies have not been completed,
how mahAvAkya anugraha will make complete sense. Is it traditionally
accepted that after mahAvAkya anugraha, the sanyasi will start studies,
meaning indirectly that mahAvAkya anugraha does not do the job?
Further, in general what mental felicitation the new acarya select is
supposed, or we can assume, to have accomplished in the earlier ashrama,
and how can we, compare such overall mental felicity in children with other
secular education, if not in Veda or Tarka etc. This is primarily to
compare and contrast what one can accomplish in life, not necessarily to
>
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become a pithaadhipati, but to start as an ordinary individual at a similar

age, but achieve atma jnana, starting at the age of say 21, but undergoing
studies with similar commitment as the acarya towards dharma.
Om !
Srikrishna
From: Venkata sriram P via Advaita-l <
advaita-l at lists.advaita-vedanta.org>
Namaste,
regs,
sriram
_______________________________________________
_______________________________________________
From rameshramanan at yahoo.co.uk Tue Jan 6 00:34:22 2015

From: rameshramanan at yahoo.co.uk (RAMESH RAMANAN)
Date: Tue, 6 Jan 2015 06:34:22 +0000 (UTC)
In-Reply-To: <CAKk0Te2Rdr8XXNp6tNyzx0SKdW-Dfdq0Yghyw5pvJNZBKfwUrQ@mail.gmail.com
>
References: <CAKk0Te2Rdr8XXNp6tNyzx0SKdW-Dfdq0Yghyw5pvJNZBKfwUrQ@mail.gmail.com>
Message-ID: <1847209223.5052851.1420526062817.JavaMail.yahoo@jws11138.mail.ir2.y
ahoo.com>
Dear all,The selection is not on the basis of linguistic or provincial considera
tions. The spiritual merit of the candidates will be kn own only to the Acharya
who has observed them. Only the highest spiritual qualifications matter in the s
election of successors to the Peetham. We should not superimpose our petty minds
on the Acharya and assume that he has selected a native Telugu speaker as he hi
mself is a native Telugu. Acharyas are above considerations of language. What is
the guarantee that the nambooodiris and iyers are equally spiritually qualified
, though they may even be better qualified than the chosen candidate in terms of
academic and intellectual skills? I am a Tamil and will accept any candidate ch
osen by Acharya without questioning. We should respect the Acharya s choice and w
ait for the successor s performance in due course. Only then, we will know wheth
er the Acharya was right or wrong. Ramesh
On Monday, 5 January 2015, 21:48, V Subrahmanian via Advaita-l <advaita-l a
t lists.advaita-vedanta.org> wrote:
Dear All,
made a remark:
|
||
regards
subrahmanian.v
>
> see what has been reported under www.sringeri.net
>
> The Jagadguru Mahaswamiji made the announcement, divinely inspired by
> Goddess Sharadamba in His Anugraha
> Bhashanam given during the culmination of the Silver Jubilee Celebrations
> of His Peetharohanam. The
> Jagadguru has chosen Brahmachari Kuppa Venkateshwara Prasada Sharma to be
> His Uttaradhikari -
>
> Murty garu.......... sishya sweekara has got some sanctity. Is it not?
> that is what is reflected in the
> above official statement of dakshinamnaya sharada pIta.
>
> And why can not we leave it at that?
>
> _______________________________________________
>
>
>
_______________________________________________
From vishy1962 at yahoo.com Tue Jan 6 00:40:38 2015

From: vishy1962 at yahoo.com (Vishy)
Date: Tue, 6 Jan 2015 06:40:38 +0000 (UTC)
In-Reply-To: <1847209223.5052851.1420526062817.JavaMail.yahoo@jws11138.mail.ir2.
yahoo.com>
References: <1847209223.5052851.1420526062817.JavaMail.yahoo@jws11138.mail.ir2.y
ahoo.com>
ahoo.com>
Very well written and very much factual, Sir.
On Tuesday, 6 January 2015 12:04 PM, RAMESH RAMANAN via Advaita-l <advaital at lists.advaita-vedanta.org> wrote:
Dear all,The selection is not on the basis of linguistic or provincial consider
ations. The spiritual merit of the candidates will be kn own only to the Acharya
who has observed them. Only the highest spiritual qualifications matter in the
selection of successors to the Peetham. We should not superimpose our petty mind
s on the Acharya and assume that he has selected a native Telugu speaker as he h
imself is a native Telugu. Acharyas are above considerations of language. What i
s the guarantee that the nambooodiris and iyers are equally spiritually qualifie
d, though they may even be better qualified than the chosen candidate in terms o
f academic and intellectual skills? I am a Tamil and will accept any candidate c
hosen by Acharya without questioning. We should respect the Acharya s choice and
wait for the successor s performance in due course. Only then, we will know whet
her the Acharya was right or wrong. Ramesh
On Monday, 5 January 2015, 21:48, V Subrahmanian via Advaita-l <advaita-l at lis

ts.advaita-vedanta.org> wrote:
Dear All,
made a remark:
|
||
regards
subrahmanian.v
>
>
> His Uttaradhikari >
>
>
> _______________________________________________
>
>

>
_______________________________________________
_______________________________________________
From vishy1962 at yahoo.com Tue Jan 6 00:46:11 2015

From: vishy1962 at yahoo.com (Vishy)
Date: Tue, 6 Jan 2015 06:46:11 +0000 (UTC)
In-Reply-To: <1481275723.2920609.1420526438374.JavaMail.yahoo@jws10650.mail.bf1.
yahoo.com>
References: <1481275723.2920609.1420526438374.JavaMail.yahoo@jws10650.mail.bf1.y
ahoo.com>
hoo.com>
Sorry , my point is on that of Shri. DVN Sarma s views
pranamsViswanarth
On Tuesday, 6 January 2015 12:10 PM, Vishy via Advaita-l <advaita-l at list
s.advaita-vedanta.org> wrote:
On Tuesday, 6 January 2015 12:04 PM, RAMESH RAMANAN via Advaita-l <advaita-l at
lists.advaita-vedanta.org> wrote:


Dear All,
made a remark:
Upon coming to the pham one will not have feelings like
I belong to this
|
||
regards
subrahmanian.v
>
>
>
>
> _______________________________________________
>
>
>
_______________________________________________
_______________________________________________
_______________________________________________
From rbalpal at yahoo.co.in Tue Jan 6 01:59:19 2015

From: rbalpal at yahoo.co.in (balagopal ramakrishnan)
Date: Tue, 6 Jan 2015 07:59:19 +0000 (UTC)
In-Reply-To: <703320935.5116501.1420526771972.JavaMail.yahoo@jws10632.mail.bf1.y
ahoo.com>
References: <703320935.5116501.1420526771972.JavaMail.yahoo@jws10632.mail.bf1.ya
hoo.com>
Message-ID: <1670796656.3264722.1420531159018.JavaMail.yahoo@jws10979.mail.sg3.y
ahoo.com>
Namaste,
The question has come to the wrong place. It should have been addressed to the S
ringeri Math. Secondly all the answers are at best only guesswork. So let s clos
e this thread and keep on keepin on the path of discussing advaita vedanta. Can
we resolve to keep 2015 away from partisan thoughts. I know the vyavaharic satt
a impels one to jump with such questions and its easily said than done to curb
it. But as Bhagavan said - "..abhyAsena tu kaunteya vairAgyeNa cha gRîhyate "(B
G 6 / 35)
Regards
Balagopal
pranamsViswanarth
On Tuesday, 6 January 2015 12:10 PM, Vishy via Advaita-l <advaita-l at lists.adv
aita-vedanta.org> wrote:


Dear All,
made a remark:
I belong to this
|
||

regards
subrahmanian.v
>
>
>
>
> _______________________________________________
>
>
>
_______________________________________________
_______________________________________________

_______________________________________________
_______________________________________________
From rbalpal at yahoo.co.in Tue Jan 6 01:59:19 2015

Date: Tue, 6 Jan 2015 07:59:19 +0000 (UTC)
In-Reply-To: <703320935.5116501.1420526771972.JavaMail.yahoo@jws10632.mail.bf1.y
ahoo.com>
References: <703320935.5116501.1420526771972.JavaMail.yahoo@jws10632.mail.bf1.ya
hoo.com>
ahoo.com>
Namaste,
G 6 / 35)
Regards
Balagopal

pranamsViswanarth


Dear All,
made a remark:
I belong to this
|
||
regards
subrahmanian.v
>
>
>
>
> _______________________________________________
>
>
>
_______________________________________________
_______________________________________________
_______________________________________________

_______________________________________________

Date: Tue, 6 Jan 2015 10:43:04 +0000 (UTC)
In-Reply-To: <1670796656.3264722.1420531159018.JavaMail.yahoo@jws10979.mail.sg3.
yahoo.com>
References: <1670796656.3264722.1420531159018.JavaMail.yahoo@jws10979.mail.sg3.y
ahoo.com>
Message-ID: <780781111.5137095.1420540984354.JavaMail.yahoo@jws11131.mail.ir2.ya
hoo.com>
Dear Members,
Pranams,
i agree with Sri Vidyasankar totally. In fact, we, ordinary people have no busin
ess poking our nose into the selection of a successor for Sri Bharathi Theertha
Mahaswamigal, who is a towering spiritual personality and even he does not make
the choice of his successor on his own. He seeks and gets the blessings of Sri S
haradamba, in accordance with the time-honoured practice established by all the
preceding acharyas and only then announces the name of his successor. Spiritual
qualities like maturity of the mind, ripeness of dispassion and discrimination,
scope for .further spiritual progress, are all considered thoroughly and the one
candidate with the highest and best possible potential is selected with the ble
ssings of Sharadamba. We will be committing an apacharam/offence to our Sri Bhar
athi Theertha Swami and also to Sri Sharadamba by questioning the choice of the
successor. We should humbly and joyously bow to his decisions. The post of a Pee
tadhipathi is not auctionable or transferable in terms of a rotation or shift ba
sis.
When Sri Chandrashekara Bharathi Mahaswami was about to be chosen, there were ma
ny disputes within the Matham with many names being discussed. One person was hi
ghly qualified in terms of academic and philosophic understanding in theory, but
he seems to have been a shady and dubious character. Sri Shivabhinava Sachchidh
ananda Bharathi Mahaswami seems to have said that instead of nominating him as s
uccessor the Math would be better off without a successor. So, there lies the is
sue. Choosing someone as a spiritual successor is not the same as choosing a pol
itical successor. There can be no politics in spiritual choices. Ramesh Ramanan.
On Tuesday, 6 January 2015, 13:29, balagopal ramakrishnan via Advaita-l <ad
vaita-l at lists.advaita-vedanta.org> wrote:
Namaste,
G 6 / 35)
Regards
Balagopal

pranamsViswanarth


Dear All,
made a remark:
|
I belong to this
||
regards
subrahmanian.v
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From v.subrahmanian at gmail.com Tue Jan 6 05:02:07 2015

Date: Tue, 6 Jan 2015 16:32:07 +0530
In-Reply-To: <780781111.5137095.1420540984354.JavaMail.yahoo@jws11131.mail.ir2.y
ahoo.com>
ahoo.com>
<780781111.5137095.1420540984354.JavaMail.yahoo@jws11131.mail.ir2.yahoo.com>
Message-ID: <CAKk0Te1YvPGsj3FKwqRsU1SbxHpwxqzqDsyMxb5t+sCwBoUxNw@mail.gmail.com>
Here is a Kannada news report:

http://epapervijayavani.in/Details.aspx?id=18281&boxid=13552416
subrahmanian.v
On Tue, Jan 6, 2015 at 4:13 PM, RAMESH RAMANAN via Advaita-l <
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Dear Members,
Pranams,
i agree with Sri Vidyasankar totally. In fact, we, ordinary people have no
business poking our nose into the selection of a successor for Sri Bharathi
Theertha Mahaswamigal, who is a towering spiritual personality and even he
does not make the choice of his successor on his own. He seeks and gets the
blessings of Sri Sharadamba, in accordance with the time-honoured practice
established by all the preceding acharyas and only then announces the name
of his successor. Spiritual qualities like maturity of the mind, ripeness
of dispassion and discrimination, scope for .further spiritual progress,
are all considered thoroughly and the one candidate with the highest and
best possible potential is selected with the blessings of Sharadamba. We
will be committing an apacharam/offence to our Sri Bharathi Theertha Swami
and also to Sri Sharadamba by questioning the choice of the successor. We
should humbly and joyously bow to his decisions. The post of a
Peetadhipathi is not auctionable or transferable in terms of a rotation or
shift basis.
When Sri Chandrashekara Bharathi Mahaswami was about to be chosen, there
were many disputes within the Matham with many names being discussed. One
person was highly qualified in terms of academic and philosophic
understanding in theory, but he seems to have been a shady and dubious
character. Sri Shivabhinava Sachchidhananda Bharathi Mahaswami seems to
have said that instead of nominating him as successor the Math would be
better off without a successor. So, there lies the issue. Choosing someone
as a spiritual successor is not the same as choosing a political successor.
There can be no politics in spiritual choices. Ramesh Ramanan.
On Tuesday, 6 January 2015, 13:29, balagopal ramakrishnan via
Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
Namaste,
The question has come to the wrong place. It should have been addressed to
the Sringeri Math. Secondly all the answers are at best only guesswork. So
let s close this thread and keep on keepin on the path of discussing
advaita vedanta. Can we resolve to keep 2015 away from partisan thoughts. I
know the vyavaharic satta impels one to jump with such questions and its
easily said than done to curb it. But as Bhagavan said - "..abhyAsena tu
kaunteya vairAgyeNa cha gRîhyate "(BG 6 / 35)
Regards
Balagopal
On Tuesday, 6 January 2015 12:16 PM, Vishy via Advaita-l <
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pranamsViswanarth
On Tuesday, 6 January 2015 12:04 PM, RAMESH RAMANAN via Advaita-l <
Dear all,The selection is not on the basis of linguistic or provincial
considerations. The spiritual merit of the candidates will be kn own only
to the Acharya who has observed them. Only the highest spiritual
qualifications matter in the selection of successors to the Peetham. We
should not superimpose our petty minds on the Acharya and assume that he
has selected a native Telugu speaker as he himself is a native Telugu.
Acharyas are above considerations of language. What is the guarantee that
the nambooodiris and iyers are equally spiritually qualified, though they
may even be better qualified than the chosen candidate in terms of academic
and intellectual skills? I am a Tamil and will accept any candidate chosen
by Acharya without questioning. We should respect the Acharya s choice and
wait for the successor s performance in due course. Only then, we will know
whether the Acharya was right or wrong. Ramesh
On Monday, 5 January 2015, 21:48, V Subrahmanian via Advaita-l <
Dear All,
made a remark:
I belong to this
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regards
subrahmanian.v
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From vmurthy36 at gmail.com Tue Jan 6 05:46:26 2015

Date: Tue, 6 Jan 2015 17:16:26 +0530
In-Reply-To: <CAOZcEcco5C7Cmge-VkizTYX4meOYxZ=02RBZSRO-=R78OpZ8RQ@mail.gmail.com
>
<CAOZcEcco5C7Cmge-VkizTYX4meOYxZ=02RBZSRO-=R78OpZ8RQ@mail.gmail.com>
Message-ID: <CADHCXMUQ4KXb7UY2EpdyxGOsFr9_VAo0XKZrHp+YNodBjD1TpA@mail.gmail.com>
Namaste
. .
On Tue, Jan 6, 2015 at 11:52 AM, D.V.N.Sarma
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I agree with this. The need of the hour is Swamijis must know how to speak
and attract young people and children. The Youth are not interested in some
old stories from Puranas. They want to see why Brahmin Culture and Vedanta
is relevant in Modern Society. They are already attracted by Western ideas.
Why not attract them to our ideas? In a way Ramakrishna Mission is more
successful than our traditional Maths. But even there the reach is not
much.
There are two important things. One is Reach. Another is Impact. There has
to be a wide reach for Swamijis message. They must use different media like
TV, newspaper, Facebook, Twitter and others. What about Impact? If the
message is delivered to right people at the right time in the right place
that will have Impact.
Swamijis must know how to use modern technology to do this.
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regards,
Sarma.
> Om!
> "rituals of pITArOhaNa would start from 22nd Jan 15 which is followed by
> mahAvAkya anugraha on 23d Jan 15."
> Would someone clarify, what kind of prior education or training is
> expected for such selections, here at Singeri or elsewhere, not as a rule
> but as a general guideline. From the other posts I learn that, for
Srinegi
> acayra / peetha adhikara, Yajurveda Adhyayana is the minimum expected. My
> further question is, is prior education in other Darshanas supposed to
have
> been completed; or is the new initiate expected to start such studies
after
> the initiation.
> Related questions are:
> 1. If, for example, Vedanta studies have been accomplished, how mahAvAkya
> anugraha will be significant.2. If Vedanta studies have not been
completed,
> how mahAvAkya anugraha will make complete sense. Is it traditionally
> accepted that after mahAvAkya anugraha, the sanyasi will start studies,
> meaning indirectly that mahAvAkya anugraha does not do the job?
> Further, in general what mental felicitation the new acarya select is
> supposed, or we can assume, to have accomplished in the earlier ashrama,
> and how can we, compare such overall mental felicity in children with
other
> secular education, if not in Veda or Tarka etc. This is primarily to
> compare and contrast what one can accomplish in life, not necessarily to
> become a pithaadhipati, but to start as an ordinary individual at a
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similar
> age, but achieve atma jnana, starting at the age of say 21, but
undergoing
> studies with similar commitment as the acarya towards dharma.
> Om !
> Srikrishna
>
> advaita-l at lists.advaita-vedanta.org>
> To: advaita-l at lists.advaita-vedanta.org
> Sent: Sunday, January 4, 2015 10:42 PM
> Subject: [Advaita-l] Sringeri Jagatguru announces His Successor
>
> Namaste,
>
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son
garu,
and
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> regs,
> sriram
> _______________________________________________
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-Regards
-Venkatesh
From vmurthy36 at gmail.com Tue Jan 6 06:21:19 2015
Date: Tue, 6 Jan 2015 17:51:19 +0530
In-Reply-To: <CAKk0Te1YvPGsj3FKwqRsU1SbxHpwxqzqDsyMxb5t+sCwBoUxNw@mail.gmail.com
>
ahoo.com>
<CAKk0Te1YvPGsj3FKwqRsU1SbxHpwxqzqDsyMxb5t+sCwBoUxNw@mail.gmail.com>
Message-ID: <CADHCXMXGN_ssqASmRg=etmvq-rFJjy8QHdtNBXgwOnroEUpg4g@mail.gmail.com>
Namaste
If you look how Adi Sankara appointed Mathadhipatis it is Sringeri South - Sureshwara, North Indian
Puri East - Padmapada, South Indian
Badari North - Totaka, South Indian
Dwaraka West - Hastamalaka, South Indian
He wanted the country to be Unified. He did not appoint his own Kerala
Namboodiris everywhere. Same Logic must be used today to unify Smarthas.
Otherwise they will become divided if only one particular community is
being rewarded again and again. As it is Sringeri Swamijis don t have any
big impact in many many places even in South India, forget North, East and
West.
On Tue, Jan 6, 2015 at 4:32 PM, V Subrahmanian via Advaita-l <
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Here is a Kannada news report:

http://epapervijayavani.in/Details.aspx?id=18281&boxid=13552416
subrahmanian.v
> Dear Members,
> Pranams,
>
> i agree with Sri Vidyasankar totally. In fact, we, ordinary people have
no
> business poking our nose into the selection of a successor for Sri
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Bharathi
> Theertha Mahaswamigal, who is a towering spiritual personality and even
he
> does not make the choice of his successor on his own. He seeks and gets
the
> blessings of Sri Sharadamba, in accordance with the time-honoured
practice
> established by all the preceding acharyas and only then announces the
name
> of his successor. Spiritual qualities like maturity of the mind, ripeness
> of dispassion and discrimination, scope for .further spiritual progress,
> are all considered thoroughly and the one candidate with the highest and
> best possible potential is selected with the blessings of Sharadamba. We
> will be committing an apacharam/offence to our Sri Bharathi Theertha
Swami
> and also to Sri Sharadamba by questioning the choice of the successor. We
> should humbly and joyously bow to his decisions. The post of a
> Peetadhipathi is not auctionable or transferable in terms of a rotation
or
> shift basis.
>
> When Sri Chandrashekara Bharathi Mahaswami was about to be chosen, there
> were many disputes within the Matham with many names being discussed. One
> person was highly qualified in terms of academic and philosophic
> understanding in theory, but he seems to have been a shady and dubious
> character. Sri Shivabhinava Sachchidhananda Bharathi Mahaswami seems to
> have said that instead of nominating him as successor the Math would be
> better off without a successor. So, there lies the issue. Choosing
someone
> as a spiritual successor is not the same as choosing a political
successor.
> There can be no politics in spiritual choices. Ramesh Ramanan.
>
>
>
On Tuesday, 6 January 2015, 13:29, balagopal ramakrishnan via
> Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
>
>
> Namaste,
> The question has come to the wrong place. It should have been addressed
to
> the Sringeri Math. Secondly all the answers are at best only guesswork.
So
> let s close this thread and keep on keepin on the path of discussing
> advaita vedanta. Can we resolve to keep 2015 away from partisan
thoughts. I
> know the vyavaharic satta impels one to jump with such questions and
its
> easily said than done to curb it. But as Bhagavan said - "..abhyAsena tu
> kaunteya vairAgyeNa cha gRîhyate "(BG 6 / 35)
> Regards
> Balagopal
>
>
>
>
> Very well written and very much factual, Sir.
> Sorry , my point is on that of Shri. DVN Sarma s views
> pranamsViswanarth
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> Very well written and very much factual, Sir.
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On Tuesday, 6 January 2015 12:04 PM, RAMESH RAMANAN via Advaita-l <
>
>
> Dear all,The selection is not on the basis of linguistic or provincial
> considerations. The spiritual merit of the candidates will be kn own only
> to the Acharya who has observed them. Only the highest spiritual
> qualifications matter in the selection of successors to the Peetham. We
> should not superimpose our petty minds on the Acharya and assume that he
> has selected a native Telugu speaker as he himself is a native Telugu.
> Acharyas are above considerations of language. What is the guarantee that
> the nambooodiris and iyers are equally spiritually qualified, though they
> may even be better qualified than the chosen candidate in terms of
academic
> and intellectual skills? I am a Tamil and will accept any candidate
chosen
> by Acharya without questioning. We should respect the Acharya s choice
and
> wait for the successor s performance in due course. Only then, we will
know
> whether the Acharya was right or wrong. Ramesh
>
>
>
On Monday, 5 January 2015, 21:48, V Subrahmanian via Advaita-l <
>
>
> Dear All,
>
> Soon after announcing the name of the successor designate, HH the
Jagadguru
> made a remark:
>
> Upon coming to the pham one will not have feelings like I belong to
this
> or that locality, etc. The attitude will be:
>
>
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>
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>
> The conditioned thinking that this is mine and that is not is that of
the
> immature. Those endowed with a broad mentality will view the entire
> universe as their own.
>
> It was significant that the Jagadguru said the above. True to that
saying,
> the Acharyas who occupied the Pham have endeared themselves to people
of
> all linguistic and provincial denominations. They have addressed
> gatherings in Tamil, Kannada, Telugu, Hindi and Sanskrit. On a daily
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basis
> they interact with innumerable devotees in these languages.
>
> regards
> subrahmanian.v
>
>
> On Mon, Jan 5, 2015 at 5:49 PM, Varadaraja Sharma via Advaita-l <
>
> > >>>You can say reservation system is already there because only Telugu
> > speaking people are becoming Swamijis for last 100s of years. If other
> > people are also made Swamijis there will not be any reservation policy.
> >
> > see what has been reported under www.sringeri.net
> >
> > The Jagadguru Mahaswamiji made the announcement, divinely inspired by
> > Goddess Sharadamba in His Anugraha
> > Bhashanam given during the culmination of the Silver Jubilee
Celebrations
> > of His Peetharohanam. The
> > Jagadguru has chosen Brahmachari Kuppa Venkateshwara Prasada Sharma to
be
> > His Uttaradhikari > >
> > Murty garu.......... sishya sweekara has got some sanctity. Is it not?
> > that is what is reflected in the
> > above official statement of dakshinamnaya sharada pIta.
> >
> > And why can not we leave it at that?
> >
> > _______________________________________________
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-Regards
-Venkatesh
From sujal.u at gmail.com Tue Jan 6 06:27:56 2015
From: sujal.u at gmail.com (Sujal Upadhyay)
Date: Tue, 6 Jan 2015 17:57:56 +0530
In-Reply-To: <CADHCXMUQ4KXb7UY2EpdyxGOsFr9_VAo0XKZrHp+YNodBjD1TpA@mail.gmail.com
>
<CADHCXMUQ4KXb7UY2EpdyxGOsFr9_VAo0XKZrHp+YNodBjD1TpA@mail.gmail.com>
Message-ID: <CA+m4OTvi0=1RseN+znmf1fES1hOfGE90KVwbiBi5fa=iV5cF_Q@mail.gmail.com>
Namaste,
I do not understand that instead of getting happy on hearing this news,
some are always questioning.
Sanyasins are taught to remain silent. It is the duty of householders to
approach them, but instead we want everything at the click of mouse. It is
like a river changing her course to quench thirsty.
Sanyasins are often tagged as corporate gurus as they keep expanding
their foundation. After a certain level of expansion, the founder looses
his grip over foundation and then the corruption begins.
I personally believe that if you take initiative yourself, then this karma
is bound to be a sakAma karma though you keep saying it is nishkam karma.
AS one progresses spiritually, desires are uprooted, even the sAttvika
ones, and one becomes absolutely neutral. It is staying in this state of
neutrality that produces powerful aura, which in-turn is responsible of our
feeling of peace in their presence. It is this neutral state of mind
that helps us transcend 3 guNa-s
Sanyasins are the once who are an inspiration to us, but it is always us
who keep questioning them, the way they have to look, behave, sit, etc.
Now please do not justify this as freedom of expression
done much damage to Hindus than most others.
These phrase has
OM
OM
Sujal Upadhyay
"To disconnect from the self and to become Aware of anything else is
nothing but unhappiness" - Bhagawan Ramana Maharshi
He who has faith has all
He who lacks faith, lacks all
It is the faith int he name of lord that works wonders
FAITH IS LIFE, DOUBT IS DEATH - Sri Ramakrishna

On Tue, Jan 6, 2015 at 5:16 PM, Venkatesh Murthy via Advaita-l <
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Namaste
. .
<
> In order that the peethadhipathis may understand, relate and communicate
> with the modern society, I think they should have some grounding in
modern
> science and technology. If not, they will be more and more alienated from
> the society and loose their relevance. Already their impact on the
society
> at large is infinitesimal. The only people who look to them is a very
small
> fraction of the society (the priestly class) whose self interest is
served
> by exhortations made by the pontiffs to uphold sanatana dharma. It is
> paraspara bhavana. You scratch my back, I will scratch yours. It is high
> time for the pontiffs to get out of this rut and take a fresh look at
their
> relevance to the society.
>
much.
>
> regards,
> Sarma.
>
> On Tue, Jan 6, 2015 at 9:14 AM, Srikrishna Ghadiyaram via Advaita-l <
>
> > Om!
> > "rituals of pITArOhaNa would start from 22nd Jan 15 which is followed
by
> > mahAvAkya anugraha on 23d Jan 15."
> > Would someone clarify, what kind of prior education or training is
> > expected for such selections, here at Singeri or elsewhere, not as a
rule
> > but as a general guideline. From the other posts I learn that, for
> Srinegi
>
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> > acayra / peetha adhikara, Yajurveda Adhyayana is the minimum expected.
My
> > further question is, is prior education in other Darshanas supposed to
> have
> > been completed; or is the new initiate expected to start such studies
> after
> > the initiation.
> > Related questions are:
> > 1. If, for example, Vedanta studies have been accomplished, how
mahAvAkya
> > anugraha will be significant.2. If Vedanta studies have not been
> completed,
> > how mahAvAkya anugraha will make complete sense. Is it traditionally
> > accepted that after mahAvAkya anugraha, the sanyasi will start studies,
> > meaning indirectly that mahAvAkya anugraha does not do the job?
> > Further, in general what mental felicitation the new acarya select is
> > supposed, or we can assume, to have accomplished in the earlier
ashrama,
> > and how can we, compare such overall mental felicity in children with
> other
> > secular education, if not in Veda or Tarka etc. This is primarily to
> > compare and contrast what one can accomplish in life, not necessarily
to
> > become a pithaadhipati, but to start as an ordinary individual at a
> similar
> > age, but achieve atma jnana, starting at the age of say 21, but
> undergoing
> > studies with similar commitment as the acarya towards dharma.
> > Om !
> > Srikrishna
> >
> > advaita-l at lists.advaita-vedanta.org>
> > To: advaita-l at lists.advaita-vedanta.org
> > Sent: Sunday, January 4, 2015 10:42 PM
> > Subject: [Advaita-l] Sringeri Jagatguru announces His Successor
> >
> > Namaste,
> >
> > One of the joyous moments for us.
> >
> > Shri Bharati Tirtha Swamiji has announced His uttarAdhikAri in
sringeri.
> > All the rituals of pITArOhaNa would start from 22nd Jan 15 which is
> > followed by mahAvAkya anugraha on 23d Jan 15.
> >
> > One of the brilliant brahmachArIs of sringeri veda pATashAla shri Kuppa
> > Venkateshwara Prasad has been selected as the uttarAdhikAri who is the
> son
> > of a great vedic & tarka scholar shrI kuppa siva subramanya avadhani
> garu,
> > who served as veda pATashAla principal in Keesaragutta, near Hyderabad,
> and
> > is the veda principal of TTD currently.
> >
> > Let us all pray our due respects to the jagatguru-dwayam of sringeri
now.
> >
> > regs,
> > sriram
> > _______________________________________________
>
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> _______________________________________________
>
>
>
_______________________________________________
-Regards
-Venkatesh
_______________________________________________

Date: Tue, 6 Jan 2015 16:23:11 +0000 (UTC)
In-Reply-To: <CA+m4OTvi0=1RseN+znmf1fES1hOfGE90KVwbiBi5fa=iV5cF_Q@mail.gmail.com
>
References: <CA+m4OTvi0=1RseN+znmf1fES1hOfGE90KVwbiBi5fa=iV5cF_Q@mail.gmail.com>
hoo.com>
Namaskarams,
Do you mean to say that the in-coming Shankaracharya must sit at the computer/la
ptop and click the mouse and send emails to all his followers? The Maths establi
shed by Sri Shankara are very orthodox and I definitely do not see this happenin
g even after another 300 years, forget about right now. I think Bharathi Theerth
a Mahaswami has guided many of his devotees silently in his own way in spiritual
life and I expect the same approach from the new Shankaracharya also. I do not
think that he will make a marked departure from the established traditions and p
ractices. So, if you are expecting any such change, just forget it right now. I
am not being rude (i have no intention of hurting anyone), but being practical.
May be, they could ask the manager or administrator to dash off emails to devote
es, but only that much can be expected. Ramesh Ramanan.
On Tuesday, 6 January 2015, 17:58, Sujal Upadhyay via Advaita-l <advaita-l
at lists.advaita-vedanta.org> wrote:
Namaste,
These phrase has
OM
OM
Sujal Upadhyay
>
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Namaste
. .
<
> with the modern society, I think they should have some grounding in
modern
> the society and loose their relevance. Already their impact on the
society
> at large is infinitesimal. The only people who look to them is a very
small
> fraction of the society (the priestly class) whose self interest is
served
> by exhortations made by the pontiffs to uphold sanatana dharma. It is
> paraspara bhavana. You scratch my back, I will scratch yours. It is high
> time for the pontiffs to get out of this rut and take a fresh look at
their
> relevance to the society.
>
much.
>
> regards,
> Sarma.
>
> On Tue, Jan 6, 2015 at 9:14 AM, Srikrishna Ghadiyaram via Advaita-l <
>
> > Om!
> > "rituals of pITArOhaNa would start from 22nd Jan 15 which is followed
by
> > mahAvAkya anugraha on 23d Jan 15."
> > Would someone clarify, what kind of prior education or training is
> > expected for such selections, here at Singeri or elsewhere, not as a
rule
> > but as a general guideline. From the other posts I learn that, for
> Srinegi
> > acayra / peetha adhikara, Yajurveda Adhyayana is the minimum expected.
My
> > further question is, is prior education in other Darshanas supposed to
> have
> > been completed; or is the new initiate expected to start such studies
>
>
>
>
>
>
>
>
>
>
>
>
>
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>
>
> after
> > the initiation.
> > Related questions are:
> > 1. If, for example, Vedanta studies have been accomplished, how
mahAvAkya
> > anugraha will be significant.2. If Vedanta studies have not been
> completed,
> > how mahAvAkya anugraha will make complete sense. Is it traditionally
> > accepted that after mahAvAkya anugraha, the sanyasi will start studies,
> > meaning indirectly that mahAvAkya anugraha does not do the job?
> > Further, in general what mental felicitation the new acarya select is
> > supposed, or we can assume, to have accomplished in the earlier
ashrama,
> > and how can we, compare such overall mental felicity in children with
> other
> > secular education, if not in Veda or Tarka etc. This is primarily to
> > compare and contrast what one can accomplish in life, not necessarily
to
> > become a pithaadhipati, but to start as an ordinary individual at a
> similar
> > age, but achieve atma jnana, starting at the age of say 21, but
> undergoing
> > studies with similar commitment as the acarya towards dharma.
> > Om !
> > Srikrishna
> > From: Venkata sriram P via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org>
> > To: advaita-l at lists.advaita-vedanta.org
> > Sent: Sunday, January 4, 2015 10:42 PM
> > Subject: [Advaita-l] Sringeri Jagatguru announces His Successor
> >
> > Namaste,
> >
> > One of the joyous moments for us.
> >
> > Shri Bharati Tirtha Swamiji has announced His uttarAdhikAri in
sringeri.
> > All the rituals of pITArOhaNa would start from 22nd Jan 15 which is
> > followed by mahAvAkya anugraha on 23d Jan 15.
> >
> > One of the brilliant brahmachArIs of sringeri veda pATashAla shri Kuppa
> > Venkateshwara Prasad has been selected as the uttarAdhikAri who is the
> son
> > of a great vedic & tarka scholar shrI kuppa siva subramanya avadhani
> garu,
> > who served as veda pATashAla principal in Keesaragutta, near Hyderabad,
> and
> > is the veda principal of TTD currently.
> >
> > Let us all pray our due respects to the jagatguru-dwayam of sringeri
now.
> >
> > regs,
> > sriram
> > _______________________________________________
> >
> > >

> > >
> > >
> > >
> > > _______________________________________________
> > >
> > >
> > >
> > _______________________________________________
> >
> >
> >
>
>
>
> -> Regards
>
> -Venkatesh
> _______________________________________________
>
>
>
_______________________________________________
From srikrishna_ghadiyaram at yahoo.com Tue Jan 6 10:58:11 2015

Date: Tue, 6 Jan 2015 16:58:11 +0000 (UTC)
Subject: [Advaita-l] Qualifications and Life style choices for a modern
educated youth
.yahoo.com>
References: <2077534155.3017095.1420515867184.JavaMail.yahoo@jws100182.mail.ne1.
yahoo.com>
yahoo.com>
Om!
The intention of my original mail was not to pass or seek judgment on the happen
ings at Sringeri, in terms of specific selection. It is not my job.
My main intention was to explore and compare how a modern youth who does not go
to recite Vedas but has engaged in other studies, would develop to be a complete
spiritual being. How to compare the mental development, and chances of such a p
erson reaching the same Vedic goals.
Then I wanted to know the general profile of education of such pool of student
s available for selection of an Acarya, as Sri Vidyashankar mentioned in his mai
l. Are they Veda pathis or Vidwans of (6 or less) Darshanas. Are there facilitie
s now a days for regular high school and college education as well, as they grow
up?
I know that a sanyasi in general is not a scholar, as we see in the world. But,
mahA vAkya upadesha, in the sense of making one understand, is not a small job t
hat can be done in a brief time. Also, in such an important ceremony as sanyasa
deeksha, that step can t just be a upachara, leaving the actual study for later
time. But, if the student has already done, say Vedanta Shiromani, but now takes
sanyasa, then mahA vAkya upadesha is just a upacara. So, I wanted to hear any i
deas on this matter.
If the current Acharya can use a microphone to address, perhaps there is nothing
wring in typing an email, if it works for them, or have someone else type. How
does it matter? Keeping up and propagating Dharma is the goal.
So, if people can comment on these, without getting into pro or against the pres
ent Sringeri situation, that will serve the purpose.
Om!
Srikrishna
From: Srikrishna Ghadiyaram via Advaita-l <advaita-l at lists.advaita-veda
nta.org>
To: "advaita-l at lists.advaita-vedanta.org" <advaita-l at lists.advaita-vedant
a.org>; A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedan
ta.org>
Sent: Monday, January 5, 2015 7:44 PM
Om!
wards dharma.
Om !
Srikrishna
From: Venkata sriram P via Advaita-l <advaita-l at lists.advaita-vedanta.org>
Namaste,
of TTD currently.
regs,
sriram
_______________________________________________
_______________________________________________
From jagannathan.mahadevan at gmail.com Tue Jan 6 11:42:39 2015

From: jagannathan.mahadevan at gmail.com (jagannathan mahadevan)
Date: Tue, 6 Jan 2015 11:42:39 -0600

ahoo.com>
Message-ID: <CAFqgB6v=GbT3-T8H-1yFiVou24HLOuq8gJnKUYaXHb-UmiJtDA@mail.gmail.com>
Very happy news indeed.
In one of the chaturmasya lectures HH Bharathi Teertha swamiji points out
that certain aspects such as truth speaking are eternal and cannot be and
need not be "modernized." Similarly the essential contents of the vedas and
the upanishads are timeless. So the call by someone on this list to address
modern youth is really uncalled for if the purpose and intent of the matha
and its mathadipathi, in upholding the knowledge of timeless vedas, is
correctly understood. Even so HH Bharathi teertha swamiji has reached out
to so many of us, young and old, with his love and compassion combined with
scholarship of the highest order.
I think I have correctly interpreted swamijis chaturmasya lecture quote but
if someone one the list has a more in depth description that will be good.
Regards,
Jagan.
On Jan 6, 2015 10:23 AM, "RAMESH RAMANAN via Advaita-l" <
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Namaskarams,
Do you mean to say that the in-coming Shankaracharya must sit at the
computer/laptop and click the mouse and send emails to all his followers?
The Maths established by Sri Shankara are very orthodox and I definitely do
not see this happening even after another 300 years, forget about right
now. I think Bharathi Theertha Mahaswami has guided many of his devotees
silently in his own way in spiritual life and I expect the same approach
from the new Shankaracharya also. I do not think that he will make a marked
departure from the established traditions and practices. So, if you are
expecting any such change, just forget it right now. I am not being rude (i
have no intention of hurting anyone), but being practical. May be, they
could ask the manager or administrator to dash off emails to devotees, but
only that much can be expected. Ramesh Ramanan.
On Tuesday, 6 January 2015, 17:58, Sujal Upadhyay via Advaita-l <
Namaste,
>
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These phrase has
OM
OM
Sujal Upadhyay
> Namaste
> On Tue, Jan 6, 2015 at 11:52 AM, D.V.N.Sarma
. .
.
<
>
> > In order that the peethadhipathis may understand, relate and
communicate
> > with the modern society, I think they should have some grounding in
> modern
> > science and technology. If not, they will be more and more alienated
from
> > the society and loose their relevance. Already their impact on the
> society
> > at large is infinitesimal. The only people who look to them is a very
> small
> > fraction of the society (the priestly class) whose self interest is
> served
> > by exhortations made by the pontiffs to uphold sanatana dharma. It is
> > paraspara bhavana. You scratch my back, I will scratch yours. It is
high
> > time for the pontiffs to get out of this rut and take a fresh look at
> their
> > relevance to the society.
> >
>
> I agree with this. The need of the hour is Swamijis must know how to
speak
> and attract young people and children. The Youth are not interested in
some
> old stories from Puranas. They want to see why Brahmin Culture and
Vedanta
> is relevant in Modern Society. They are already attracted by Western
>
>
>
>
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>
ideas.
> Why not attract them to our ideas? In a way Ramakrishna Mission is more
> successful than our traditional Maths. But even there the reach is not
> much.
>
> There are two important things. One is Reach. Another is Impact. There
has
> to be a wide reach for Swamijis message. They must use different media
like
> TV, newspaper, Facebook, Twitter and others. What about Impact? If the
> message is delivered to right people at the right time in the right place
> that will have Impact.
>
> Swamijis must know how to use modern technology to do this.
>
>
>
> >
> > regards,
> > Sarma.
> >
> > On Tue, Jan 6, 2015 at 9:14 AM, Srikrishna Ghadiyaram via Advaita-l <
> >
> > > Om!
> > > "rituals of pITArOhaNa would start from 22nd Jan 15 which is followed
> by
> > > mahAvAkya anugraha on 23d Jan 15."
> > > Would someone clarify, what kind of prior education or training is
> > > expected for such selections, here at Singeri or elsewhere, not as a
> rule
> > > but as a general guideline. From the other posts I learn that, for
> > Srinegi
> > > acayra / peetha adhikara, Yajurveda Adhyayana is the minimum
expected.
> My
> > > further question is, is prior education in other Darshanas supposed
to
> > have
> > > been completed; or is the new initiate expected to start such studies
> > after
> > > the initiation.
> > > Related questions are:
> > > 1. If, for example, Vedanta studies have been accomplished, how
> mahAvAkya
> > > anugraha will be significant.2. If Vedanta studies have not been
> > completed,
> > > how mahAvAkya anugraha will make complete sense. Is it
traditionally
> > > accepted that after mahAvAkya anugraha, the sanyasi will start
studies,
> > > meaning indirectly that mahAvAkya anugraha does not do the job?
> > > Further, in general what mental felicitation the new acarya select is
> > > supposed, or we can assume, to have accomplished in the earlier
> ashrama,
> > > and how can we, compare such overall mental felicity in children with
> > other
> > > secular education, if not in Veda or Tarka etc. This is primarily to
> > > compare and contrast what one can accomplish in life, not necessarily
> to
>
>
>
>
>
>
>
>
>
>
>
>
>
>
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>
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>
>
>
>
>
>
> > > become a pithaadhipati, but to start as an ordinary individual at a

> > similar
> > > age, but achieve atma jnana, starting at the age of say 21, but
> > undergoing
> > > studies with similar commitment as the acarya towards dharma.
> > > Om !
> > > Srikrishna
> > >
> > > advaita-l at lists.advaita-vedanta.org>
> > > To: advaita-l at lists.advaita-vedanta.org
> > > Sent: Sunday, January 4, 2015 10:42 PM
> > > Subject: [Advaita-l] Sringeri Jagatguru announces His Successor
> > >
> > > Namaste,
> > >
> > > One of the joyous moments for us.
> > >
> > > Shri Bharati Tirtha Swamiji has announced His uttarAdhikAri in
> sringeri.
> > > All the rituals of pITArOhaNa would start from 22nd Jan 15 which is
> > > followed by mahAvAkya anugraha on 23d Jan 15.
> > >
> > > One of the brilliant brahmachArIs of sringeri veda pATashAla shri
Kuppa
> > > Venkateshwara Prasad has been selected as the uttarAdhikAri who is
the
> > son
> > > of a great vedic & tarka scholar shrI kuppa siva subramanya avadhani
> > garu,
> > > who served as veda pATashAla principal in Keesaragutta, near
Hyderabad,
> > and
> > > is the veda principal of TTD currently.
> > >
> > > Let us all pray our due respects to the jagatguru-dwayam of sringeri
> now.
> > >
> > > regs,
> > > sriram
> > > _______________________________________________
> > >
> > >
> > >
> > >
> > >
> > > _______________________________________________
> > >
> > >
>
>
>
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> > >

> > _______________________________________________
> >
> >
> >
>
>
>
> -> Regards
>
> -Venkatesh
> _______________________________________________
>
>
>
_______________________________________________
_______________________________________________
From sunil_bhattacharjya at yahoo.com Tue Jan 6 12:04:17 2015

Date: Tue, 6 Jan 2015 18:04:17 +0000 (UTC)
>
References: <CADHCXMV73xMPv7CneA4NXjzNbd_LCAEvLO_XYCme-XUF6QWsmw@mail.gmail.com>
ahoo.com>
Namaste,
You said as follows ;QuoteBut I can say there are many bright scholar boys in Iy
ers, Namboodiris or
chance also.Unquote
If that is so, why not then, someone from Kashmir to Assam, be also considered f
or the august position ? Is not the Sringeri Peeth one of the the most prominent
Peeth and does it not command respect throughout India?
As regards the Peethadhipatis , it appears that Adi Shankaracharya kept in mind
that a person, familiar with the local conditions, could take that responsibiltiy
better. According to some accounts, Prithvadhara (also called Hastamaklaka), the
son of Prabhakara, hailing from Gokarn in Karnataka, was the choice for the Sri
ngeri peeth. As regards Sureshwaracharya, he appears to have always accompanied
Adi Shankaracharya till the latter took samadhi, and later on he acted more like
a roving ambassador of Adi Shankaracharya to all the Peethas. That could also b
e the reason why more than one Peetha associate him with them.
Now I have a question. Where did you find that Sureshvaracharya had to take a bi
rth to become Vacaspati Mishra in order to write the Sutra-bhashya ? Of course,
there is no denying that some scholars have pointed out that Vacaspati Mishra ha
d a soft corner for Sureshvaracharya.
Regards,
Namaste
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
_______________________________________________
-Regards
-Venkatesh
_______________________________________________

Date: Tue, 6 Jan 2015 18:04:17 +0000 (UTC)
>
References: <CADHCXMV73xMPv7CneA4NXjzNbd_LCAEvLO_XYCme-XUF6QWsmw@mail.gmail.com>
ahoo.com>
Namaste,
You said as follows ;QuoteBut I can say there are many bright scholar boys in Iy
ers, Namboodiris or
chance also.Unquote
If that is so, why not then, someone from Kashmir to Assam, be also considered f
or the august position ? Is not the Sringeri Peeth one of the the most prominent
Peeth and does it not command respect throughout India?
As regards the Peethadhipatis , it appears that Adi Shankaracharya kept in mind
that a person, familiar with the local conditions, could take that responsibiltiy
better. According to some accounts, Prithvadhara (also called Hastamaklaka), the
son of Prabhakara, hailing from Gokarn in Karnataka, was the choice for the Sri
ngeri peeth. As regards Sureshwaracharya, he appears to have always accompanied
Adi Shankaracharya till the latter took samadhi, and later on he acted more like
a roving ambassador of Adi Shankaracharya to all the Peethas. That could also b
e the reason why more than one Peetha associate him with them.
Now I have a question. Where did you find that Sureshvaracharya had to take a bi
rth to become Vacaspati Mishra in order to write the Sutra-bhashya ? Of course,
there is no denying that some scholars have pointed out that Vacaspati Mishra ha
d a soft corner for Sureshvaracharya.
Regards,
Namaste
>
>
>
>
> _______________________________________________
>
>
>
-Regards
-Venkatesh
_______________________________________________

Date: Tue, 6 Jan 2015 19:07:18 +0000 (UTC)
Subject: [Advaita-l] Qualifications and Life style choices for a
modern educated youth
.yahoo.com>
yahoo.com>
ahoo.com>
Namaste,
The reciting of the Vedas properly is important and for that one also has to stu
dy the Vedangas well. Of the Vedangas the more prominent ones being the Jyotisha
(which includes both astronomy and astrology ) and Vyakarana. That is not to sa
y that the other Vedangas can be ignored. However the most important thing is tha
t one has to understand the Vedas and it becomes more difficult when one knows t
hat the Vedas need paroksha interpretation. If properly put, all these will do d
oubt excite the present-day youths. Permit me to give one example, below :
The Rigveda in the beginning itself, says about the seven offsprings of the sun,
which are nothing but the seven planets, including the Earth. In the Geocentric
representation the Sun exchanges place with the earth and we get the first seve
n grahas of the Navagraha. The the eighth is the Ketu or Dhumketu or Comet and t
he ninth is the Svarabhanu, mentioned in the Veda. Svarabhanu becomes divided to
Rahu and Ketu in Astrology. One who is non-conversant with the paroksha ways of
the Vedas, may get dumbfounded and may not be able to relate the modern Hindu Jy
otish to the Veda.
Regards,Sunil KB
On Tuesday, January 6, 2015 9:00 AM, Srikrishna Ghadiyaram via Advaita-l <a
dvaita-l at lists.advaita-vedanta.org> wrote:
Om!
up?
Om!
Srikrishna
From: Srikrishna Ghadiyaram via Advaita-l <advaita-l at lists.advaita-vedanta.or
g>
ta.org>
Om!
wards dharma.
Om !
Srikrishna

Namaste,
of TTD currently.
regs,
sriram
_______________________________________________
_______________________________________________
_______________________________________________

Date: Tue, 6 Jan 2015 19:07:18 +0000 (UTC)
Subject: [Advaita-l] Qualifications and Life style choices for a
modern educated youth
.yahoo.com>
yahoo.com>
ahoo.com>
Namaste,
The reciting of the Vedas properly is important and for that one also has to stu
dy the Vedangas well. Of the Vedangas the more prominent ones being the Jyotisha
(which includes both astronomy and astrology ) and Vyakarana. That is not to sa
y that the other Vedangas can be ignored. However the most important thing is tha
t one has to understand the Vedas and it becomes more difficult when one knows t
hat the Vedas need paroksha interpretation. If properly put, all these will do d
oubt excite the present-day youths. Permit me to give one example, below :
The Rigveda in the beginning itself, says about the seven offsprings of the sun,
which are nothing but the seven planets, including the Earth. In the Geocentric
representation the Sun exchanges place with the earth and we get the first seve
n grahas of the Navagraha. The the eighth is the Ketu or Dhumketu or Comet and t
he ninth is the Svarabhanu, mentioned in the Veda. Svarabhanu becomes divided to
Rahu and Ketu in Astrology. One who is non-conversant with the paroksha ways of
the Vedas, may get dumbfounded and may not be able to relate the modern Hindu Jy
otish to the Veda.
Regards,Sunil KB
On Tuesday, January 6, 2015 9:00 AM, Srikrishna Ghadiyaram via Advaita-l <a
dvaita-l at lists.advaita-vedanta.org> wrote:
Om!
up?
Om!
Srikrishna
From: Srikrishna Ghadiyaram via Advaita-l <advaita-l at lists.advaita-vedanta.or
g>
ta.org>
Om!
wards dharma.
Om !
Srikrishna
Namaste,
of TTD currently.
regs,
sriram
_______________________________________________
_______________________________________________
_______________________________________________
From abhayambika at gmail.com Tue Jan 6 21:00:35 2015

From: abhayambika at gmail.com (Ravisankar Mayavaram)
Date: Tue, 6 Jan 2015 21:00:35 -0600
Subject: [Advaita-l] On Acharyas and Modern Technology
Message-ID: <CAC1pugJ73NCmnc4OHN=PyTKfRe7nHZcS8VBD6kJQtRmemC4dqA@mail.gmail.com>
namaskaram Sarma garu,
I have changed the subject line. First of all, I am overjoyed by the
announcement of the successor by the Sringeri Acharya . I was eagerly
waiting for this for a while.
On the use of modern technology, I believe Acharyas are quite familiar with
this and have very knowledgeable people around them to help them utilize it
when they see a need to use it.
Two months or so ago, Kanchi Matha scheduled a live video conference with
devotees in Austin, TX. Sri Sri Sankara Vijayendra Swamin presented his
anugraha bhashanam and then had one-to-one brief conversation with each
family in the audience. Program went for around two hours. I think they did
this with few other cities as well. This was initiated by a technology
company giving them the equipment and the maTha wanted to see if that can
be put to use.
As far as their relevance to their society, those who are in need of their
guidance seek them for help. It is like the light from Sun, available to
all for free - all you have to do is come out the dark cell to receive it.
In TN, Sri Sri Chandrasekharendra s Saraswati s talks where published as
many volumes in Tamil and was quite well received by all (not just
brahmanas). Matha also significant respect and attendance from non-brahmana
communities.
Ravi

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regards,
Sarma.
> Om!
> "rituals of pITArOhaNa would start from 22nd Jan 15 which is followed by
> mahAvAkya anugraha on 23d Jan 15."
> Would someone clarify, what kind of prior education or training is
> expected for such selections, here at Singeri or elsewhere, not as a rule
> but as a general guideline. From the other posts I learn that, for
Srinegi
> acayra / peetha adhikara, Yajurveda Adhyayana is the minimum expected. My
> further question is, is prior education in other Darshanas supposed to
have
> been completed; or is the new initiate expected to start such studies
after
> the initiation.
> 1. If, for example, Vedanta studies have been accomplished, how mahAvAkya
> anugraha will be significant.2. If Vedanta studies have not been
completed,
> how mahAvAkya anugraha will make complete sense. Is it traditionally
> accepted that after mahAvAkya anugraha, the sanyasi will start studies,
> meaning indirectly that mahAvAkya anugraha does not do the job?
> Further, in general what mental felicitation the new acarya select is
> supposed, or we can assume, to have accomplished in the earlier ashrama,
> and how can we, compare such overall mental felicity in children with
other
> secular education, if not in Veda or Tarka etc. This is primarily to
> compare and contrast what one can accomplish in life, not necessarily to
> become a pithaadhipati, but to start as an ordinary individual at a
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similar
> age, but achieve atma jnana, starting at the age of say 21, but
undergoing
> studies with similar commitment as the acarya towards dharma.
> Om !
> Srikrishna
>
> advaita-l at lists.advaita-vedanta.org>
>
> Namaste,
>
>
>
son
garu,
and
>
>
> regs,
> sriram
> _______________________________________________
>
>
>
>
>
> _______________________________________________
>
>
>
_______________________________________________
>
>
From dvnsarma at gmail.com Tue Jan 6 22:40:04 2015
Date: Wed, 7 Jan 2015 10:10:04 +0530
ahoo.com>
Message-ID: <CAOZcEced2k23q73-Y=Mek-nY6C5eHdTMCnoVkvgTG9drPnMiTA@mail.gmail.com>
I wonder if Sri Bharatithirtha Swamiji is not already computer savvy. If he
is not he will become. No body will be willing to forego the advantages
and comforts of modern technology. Do not forget that the earlier pontiff
Sri AbhinavaVidyatirtha Swamiji used to travel in a car with a driver in
silk dhoti and angavastram.
Changes will occur whether we like them are not. The propagation of Adwaita
by Sankaracharya itself was a change in the traditional values existing at
that time. That is why he had to travel all over India and argue and
convince people of other schools. You think that an ultimate word has been
said by Sankara and that there can be nothing more to be said. We think we
have arrived. But mankind has seen many such positions being overthrown.
Let us not become
regards,
Sarma.
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Namaskarams,
Do you mean to say that the in-coming Shankaracharya must sit at the
computer/laptop and click the mouse and send emails to all his followers?
The Maths established by Sri Shankara are very orthodox and I definitely do
not see this happening even after another 300 years, forget about right
now. I think Bharathi Theertha Mahaswami has guided many of his devotees
silently in his own way in spiritual life and I expect the same approach
from the new Shankaracharya also. I do not think that he will make a marked
departure from the established traditions and practices. So, if you are
expecting any such change, just forget it right now. I am not being rude (i
have no intention of hurting anyone), but being practical. May be, they
could ask the manager or administrator to dash off emails to devotees, but
only that much can be expected. Ramesh Ramanan.
On Tuesday, 6 January 2015, 17:58, Sujal Upadhyay via Advaita-l <
Namaste,
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These phrase has
OM
OM
Sujal Upadhyay
> Namaste
. .
.
<
>
> > In order that the peethadhipathis may understand, relate and
communicate
> > with the modern society, I think they should have some grounding in
> modern
> > science and technology. If not, they will be more and more alienated
from
> > the society and loose their relevance. Already their impact on the
> society
> > at large is infinitesimal. The only people who look to them is a very
> small
> > fraction of the society (the priestly class) whose self interest is
> served
> > by exhortations made by the pontiffs to uphold sanatana dharma. It is
> > paraspara bhavana. You scratch my back, I will scratch yours. It is
high
> > time for the pontiffs to get out of this rut and take a fresh look at
> their
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> > relevance to the society.

> >
>
speak
some
Vedanta
ideas.
> much.
>
has
like
>
>
>
>
> >
> > regards,
> > Sarma.
> >
> > On Tue, Jan 6, 2015 at 9:14 AM, Srikrishna Ghadiyaram via Advaita-l <
> >
> > > Om!
> > > "rituals of pITArOhaNa would start from 22nd Jan 15 which is followed
> by
> > > mahAvAkya anugraha on 23d Jan 15."
> > > Would someone clarify, what kind of prior education or training is
> > > expected for such selections, here at Singeri or elsewhere, not as a
> rule
> > > but as a general guideline. From the other posts I learn that, for
> > Srinegi
> > > acayra / peetha adhikara, Yajurveda Adhyayana is the minimum
expected.
> My
> > > further question is, is prior education in other Darshanas supposed
to
> > have
> > > been completed; or is the new initiate expected to start such studies
> > after
> > > the initiation.
> > > Related questions are:
> > > 1. If, for example, Vedanta studies have been accomplished, how
> mahAvAkya
> > > anugraha will be significant.2. If Vedanta studies have not been
> > completed,
> > > how mahAvAkya anugraha will make complete sense. Is it
traditionally
> > > accepted that after mahAvAkya anugraha, the sanyasi will start
>
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studies,
> > > meaning indirectly that mahAvAkya anugraha does not do the job?
> > > Further, in general what mental felicitation the new acarya select is
> > > supposed, or we can assume, to have accomplished in the earlier
> ashrama,
> > > and how can we, compare such overall mental felicity in children with
> > other
> > > secular education, if not in Veda or Tarka etc. This is primarily to
> > > compare and contrast what one can accomplish in life, not necessarily
> to
> > > become a pithaadhipati, but to start as an ordinary individual at a
> > similar
> > > age, but achieve atma jnana, starting at the age of say 21, but
> > undergoing
> > > studies with similar commitment as the acarya towards dharma.
> > > Om !
> > > Srikrishna
> > >
> > > advaita-l at lists.advaita-vedanta.org>
> > > To: advaita-l at lists.advaita-vedanta.org
> > > Sent: Sunday, January 4, 2015 10:42 PM
> > > Subject: [Advaita-l] Sringeri Jagatguru announces His Successor
> > >
> > > Namaste,
> > >
> > > One of the joyous moments for us.
> > >
> > > Shri Bharati Tirtha Swamiji has announced His uttarAdhikAri in
> sringeri.
> > > All the rituals of pITArOhaNa would start from 22nd Jan 15 which is
> > > followed by mahAvAkya anugraha on 23d Jan 15.
> > >
> > > One of the brilliant brahmachArIs of sringeri veda pATashAla shri
Kuppa
> > > Venkateshwara Prasad has been selected as the uttarAdhikAri who is
the
> > son
> > > of a great vedic & tarka scholar shrI kuppa siva subramanya avadhani
> > garu,
> > > who served as veda pATashAla principal in Keesaragutta, near
Hyderabad,
> > and
> > > is the veda principal of TTD currently.
> > >
> > > Let us all pray our due respects to the jagatguru-dwayam of sringeri
> now.
> > >
> > > regs,
> > > sriram
> > > _______________________________________________
> > >
> > >
> > >
> > >
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> > > _______________________________________________
> > >
> > >
> > >
> > _______________________________________________
> >
> >
> >
>
>
>
> -> Regards
>
> -Venkatesh
> _______________________________________________
>
>
>
_______________________________________________
_______________________________________________

Date: Wed, 7 Jan 2015 10:55:37 +0530
In-Reply-To: <CAOZcEced2k23q73-Y=Mek-nY6C5eHdTMCnoVkvgTG9drPnMiTA@mail.gmail.com
>
<CAOZcEced2k23q73-Y=Mek-nY6C5eHdTMCnoVkvgTG9drPnMiTA@mail.gmail.com>
Message-ID: <CA+m4OTtjjJFgK_-X4kOF2JOrQB5rcKTqfSkj--NGiFab2PBEeA@mail.gmail.com>
Namaste Sri D.V.N. Sharma ji,
Changes are bound to happen. there is no denying it. The question is not
for modernization, but for the lack of effort to reach out to them. Sure
a Guru can use technology, but then the problem is that, due to the fast
life, we have lost patience. There are often incidents when a college girl
or boy will put earphones in head
and cross road and railway tracks. No wonder, when it comes to railway
tracks, someone will pull them back and they may get a tight slap as a
wake up call .
We have become slaves of technology. My nephew will play games on mobile
instead of enjoying the company of family members when we are out for a
dinner in a nearby hotel. His parent and grandparent (got to mention them
too ;) ) will not object his behavior. Even when someone visits our house,
youngsters and even some (modern) elders will have a look at their mobile
every 10 minutes.
In today s world there is no patience, and so tolerance for anything has
reduced too, hence there is no peace. How are you going to stop this
onslaught. Swami ji may ask some of his followers to take up the job, but
then they the purpose if giving direction will be defeated, as the
volunteers themselves, due to intense activity, have become restless.
When you play video game, e.g. first shooter, 3rd person shooter, it
requires reflexes. So mind will run fast along with the character (1sr
person or 3rd person). The game lasts for 15-20 or even 30 minutes. Now
this is like sAdhanA. Imagine you practicing increasing the speed of
thoughts for 30 minutes daily. After certain years what is going to happen?
your mind i.e speed of thoughts will increase. Now how will you arrest
thoughts or atleast decrease the speed of thoughts. No wonder you are going
to suffer from insomnia. You know these days the business of psychiatrist
is the most blooming profession. It is the need of an hour . People get
upset very fast. (and this phenomenon of dipping in depression is
increasing day-by-day. resulting in loss of faith and ... the chain goes on)
Use technology, but don t by it s slave. We must also be able to live
without it. Can you live without watching TV, without mobile, without
internet and without PC for 1 week, even for a day?
Sorry for being off topic, but people will take things out of context, as
against technology means BAN on technology. Criticizing something does not
mean issuing a COMPLETE BAN. It is aimed at restricting it s use so that
we may not become it s slave. 100 % implementation is not possible. If I
tell you, stop watching TV, stop using internet, you will not immediately
stop watching TV and using internet, but will will try to restrict use.
Depending upon the strength of mind and will power, your reduction in usage
of TV or net will depend.
btw, using car as a mode of transport is not a Taboo :)

OM
Sujal
On Wed, Jan 7, 2015 at 10:10 AM, D.V.N.Sarma
. .
>
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<
I wonder if Sri Bharatithirtha Swamiji is not already computer savvy. If he

is not he will become. No body will be willing to forego the advantages
and comforts of modern technology. Do not forget that the earlier pontiff
Sri AbhinavaVidyatirtha Swamiji used to travel in a car with a driver in
silk dhoti and angavastram.
Changes will occur whether we like them are not. The propagation of Adwaita
by Sankaracharya itself was a change in the traditional values existing at
that time. That is why he had to travel all over India and argue and
convince people of other schools. You think that an ultimate word has been
said by Sankara and that there can be nothing more to be said. We think we
have arrived. But mankind has seen many such positions being overthrown.
Let us not become
regards,
Sarma.
From rbalpal at yahoo.co.in Wed Jan 7 04:38:58 2015

Date: Wed, 7 Jan 2015 10:38:58 +0000 (UTC)
In-Reply-To: <CA+m4OTtjjJFgK_-X4kOF2JOrQB5rcKTqfSkj--NGiFab2PBEeA@mail.gmail.com
>
References: <CA+m4OTtjjJFgK_-X4kOF2JOrQB5rcKTqfSkj--NGiFab2PBEeA@mail.gmail.com>
ahoo.com>
Namaste,
Yes, the administrator can apply the modern tools ( internet, mobile telephony e
tc) to expand the reach ( the existing website* can be improved). Even this grou
p is able to function due to it s (internet s) blessing. Knowingly or unknowingl
y the very many discussions in this group, mostly by very learned members, is be
nefitting many who may otherwise may not have much chance to even glance at the
existence of this knowledge ( the only way for all souls ( ignorance)) owing to
their preoccupations in the secular activities (though our tradition does not di
fferentiate between secularaka karma yoga and spiritual ).
Some of the respectful members of this group must already be either in close con
tact or in an influential position to urge the administration suitably.
Regards
Balagopal
*The activities of the Peetham take place through the leadership of an Administr
ator & CEO under the direction and inspiring guidance of the Jagadguru Shankarac
harya Sri Bharati Tirtha Mahaswamiji.This section of the website describes the P
eethams activities that have evolved over the centuries, while remaining under th
e scope set by its great founder, Sri Adi Shankaracharya - the sustenance and pr
opagation of Sanatana Dharma and its philosophical essence, Advaita Vedanta.(fro
m the math s website)
On Wednesday, 7 January 2015 10:56 AM, Sujal Upadhyay via Advaita-l <advait
a-l at lists.advaita-vedanta.org> wrote:
wake up call .
every 10 minutes.
OM
Sujal

. .
<
> I wonder if Sri Bharatithirtha Swamiji is not already computer savvy. If he

> is not he will become. No body will be willing to forego the advantages
> and comforts of modern technology. Do not forget that the earlier pontiff
> Sri AbhinavaVidyatirtha Swamiji used to travel in a car with a driver in
> silk dhoti and angavastram.
>
> Changes will occur whether we like them are not. The propagation of Adwaita
> by Sankaracharya itself was a change in the traditional values existing at
> that time. That is why he had to travel all over India and argue and
> convince people of other schools. You think that an ultimate word has been
> said by Sankara and that there can be nothing more to be said. We think we
> have arrived. But mankind has seen many such positions being overthrown.
> Let us not become
>
> regards,
> Sarma.
>
>
_______________________________________________
From rbalpal at yahoo.co.in Wed Jan 7 04:38:58 2015

Date: Wed, 7 Jan 2015 10:38:58 +0000 (UTC)
In-Reply-To: <CA+m4OTtjjJFgK_-X4kOF2JOrQB5rcKTqfSkj--NGiFab2PBEeA@mail.gmail.com
>
References: <CA+m4OTtjjJFgK_-X4kOF2JOrQB5rcKTqfSkj--NGiFab2PBEeA@mail.gmail.com>
ahoo.com>
Namaste,
Yes, the administrator can apply the modern tools ( internet, mobile telephony e
tc) to expand the reach ( the existing website* can be improved). Even this grou
p is able to function due to it s (internet s) blessing. Knowingly or unknowingl
y the very many discussions in this group, mostly by very learned members, is be
nefitting many who may otherwise may not have much chance to even glance at the
existence of this knowledge ( the only way for all souls ( ignorance)) owing to
their preoccupations in the secular activities (though our tradition does not di
fferentiate between secularaka karma yoga and spiritual ).
Some of the respectful members of this group must already be either in close con
tact or in an influential position to urge the administration suitably.
Regards
Balagopal
*The activities of the Peetham take place through the leadership of an Administr
ator & CEO under the direction and inspiring guidance of the Jagadguru Shankarac
harya Sri Bharati Tirtha Mahaswamiji.This section of the website describes the P
eethams activities that have evolved over the centuries, while remaining under th
e scope set by its great founder, Sri Adi Shankaracharya - the sustenance and pr
opagation of Sanatana Dharma and its philosophical essence, Advaita Vedanta.(fro
m the math s website)
On Wednesday, 7 January 2015 10:56 AM, Sujal Upadhyay via Advaita-l <advait
wake up call .
every 10 minutes.
OM
Sujal
. .
<
> I wonder if Sri Bharatithirtha Swamiji is not already computer savvy. If he

> is not he will become. No body will be willing to forego the advantages
> and comforts of modern technology. Do not forget that the earlier pontiff
> Sri AbhinavaVidyatirtha Swamiji used to travel in a car with a driver in
> silk dhoti and angavastram.
>
> Changes will occur whether we like them are not. The propagation of Adwaita
> by Sankaracharya itself was a change in the traditional values existing at
> that time. That is why he had to travel all over India and argue and
> convince people of other schools. You think that an ultimate word has been
> said by Sankara and that there can be nothing more to be said. We think we
> have arrived. But mankind has seen many such positions being overthrown.
> Let us not become
>
> regards,
> Sarma.
>
>
_______________________________________________
From abrd06 at rediffmail.com Wed Jan 7 11:06:39 2015

From: abrd06 at rediffmail.com (ABRD)
Date: 7 Jan 2015 17:06:39 -0000
Subject: [Advaita-l] =?utf-8?q?***UNCHECKED***_Special_Thanks?=
Message-ID: <20150107170639.21379.qmail@f5mail-224-155.rediffmail.com>
Namaste Sri V Subramaniam Sir and Sri Jaladhar Vyas Sir,
Thanks a lot for guiding and helping me in the "Bhagavad Gita Study Circle". I s
hall take the necessary
steps for studying Advaita Darshana
Thanks
Aravinda
From v.subrahmanian at gmail.com Wed Jan 7 11:32:43 2015
Date: Wed, 7 Jan 2015 23:02:43 +0530
Subject: [Advaita-l] ***UNCHECKED*** A musical discourse on Sri Sadashiva
Brahmendra
Message-ID: <CAKk0Te23GswafHWxZ8SOVL4Jwvrizqg2gk+vPmvAppdTgsDpRQ@mail.gmail.com>
Here is a Tamil discourse by Smt.Vishakha Hari:
https://www.youtube.com/watch?v=8t91Zn7VH1o
subrahmanian.v
From svidyasankar at hotmail.com Wed Jan 7 13:07:30 2015
Date: Wed, 7 Jan 2015 11:07:30 -0800
Subject: [Advaita-l] ***UNCHECKED*** RE: Qualifications and Life style
choices for a modern educated youth
.yahoo.com>
yahoo.com>,
Message-ID: <COL127-W35FBAC96ADAEB649C23558DB460@phx.gbl>
Dear Sri Srikrishna,

I will answer to the best of my ability about specifics.
1. An institution like the Sringeri Peetham, being a highly traditional one with
a long history, needs
a leader who combines depth in vaidika learning, SAstra scholarship, high levels
of qualification in
the well known sAdhana catushTaya, and nowadays, a bunch of additional secondary
qualities as
well. There are so many social, cultural and political expectations that people
have on the head of
such an institution, which don t bear much relation to the central traditional c
riteria for a saMnyAsin
who has also to be a maThAdhipati. Fortunately, in the case of Sringeri, success
ive AcArya-s have
been very careful in their choice of successor. Through the last century, the Ac
Arya-s have also had
the experience of routine education in regular schools, but have chosen, at a ve
ry young age, to
focus their energies outside the usual career trajectories that the rest of us h
ave chosen.
2. At Sringeri, the candidate for succession is chosen from among those who have
an aptitude
for traditional SAstra learning at a young age, in addition to standard vedAdhya
yana. By that, I
mean those who study saMskRta in depth and go on to study nyAya/tarka before get
ting into
mImAMsA and vedAnta. Typically, it is someone who has intelligence, discipline a
nd scholarship,
along with demonstrating to the current AcArya s satisfaction that he is capable
of meeting the
highest standards in saMnyAsa dharma. Some of the upanishads would have already
been learnt,
as part of vedAdhyayana, but indepth vedAnta learning happens after the saMnyAsa
dIkshA, which
includes mahAvAkyopadeSa. Think of the rest of the training as part of nididhyAs
ana, if you will.
3. For people who come to advaita vedAnta without the benefit of a very traditio
nal educational
pathway, but with the benefit of a more modern education, there are multiple cho
ices available.
Most people who get involved deeply with the Ramakrishna Math, Divine Life Socie
ty, Chinmaya
Mission and Arsha Vidya Gurukulam have such backgrounds and some among them go o
n to
saMnyAsa also. In these cases too, it takes an enormous amount of discipline and
time to build a
Guru Sishya relationship for adhyAtma learning to mature. (I don t much like to
use the English word
spiritual in this context.)
4. Re: technology usage, yes, multiple adaptations to change have been made hist
orically, but
not without other sorts of consequences. Addressing a larger audience than two h
undred years
ago using microphones and broadcasting technology or using cars to travel is one
thing. Using
email and social media seems like an entirely different thing altogether and the
Sringeri AcArya
is very selective about personally using them, and for very good reason. These t
echnologies
require users to become deliberately bahirmukha in everyday behavior, as a resul
t of which we
are all becoming even more entrenched in what the kaThopanishad describes as par
An^ paSyati
nAntarAtman. We are constantly directing our attention outwards, to the multiple
objects, actual
and virutal, that attract our attention, to the not-Self. In contrast, advaita s
Adhana requires what
sureSvarAcArya calls cittasya pratyak pravaNatA, an inward vision, an orientatio
n that turns away
from external objects. So I m afraid that our expectations about eager adoption
of the latest
technologies with smartphones, email, twitter and facebook can be fundamentally
at odds with
the traditional discipline required of a newly initiated saMnyAsin, which is wha
t I can guarantee
the Sringeri AcAryas, both current and designate, will be very concerned about o
ver the next few
years.
Best regards,Vidyasankar
> Date: Tue, 6 Jan 2015 16:58:11 +0000

> Subject: [Advaita-l] Qualifications and Life style choices for a modern
educated youth
> From: advaita-l at lists.advaita-vedanta.org
>
> Om!
> The intention of my original mail was not to pass or seek judgment on the happ
enings at Sringeri, in terms of specific selection. It is not my job.
> My main intention was to explore and compare how a modern youth who does not g
o to recite Vedas but has engaged in other studies, would develop to be a comple
te spiritual being. How to compare the mental development, and chances of such a
person reaching the same Vedic goals.
> Then I wanted to know the general profile of education of such pool of stude
nts available for selection of an Acarya, as Sri Vidyashankar mentioned in his m
ail. Are they Veda pathis or Vidwans of (6 or less) Darshanas. Are there facilit
ies now a days for regular high school and college education as well, as they gr
ow up?
> I know that a sanyasi in general is not a scholar, as we see in the world. But
, mahA vAkya upadesha, in the sense of making one understand, is not a small job
that can be done in a brief time. Also, in such an important ceremony as sanyas
a deeksha, that step can t just be a upachara, leaving the actual study for late
r time. But, if the student has already done, say Vedanta Shiromani, but now tak
es sanyasa, then mahA vAkya upadesha is just a upacara. So, I wanted to hear any
ideas on this matter.
> If the current Acharya can use a microphone to address, perhaps there is nothi
ng wring in typing an email, if it works for them, or have someone else type. Ho
w does it matter? Keeping up and propagating Dharma is the goal.
> So, if people can comment on these, without getting into pro or against the pr
esent Sringeri situation, that will serve the purpose.
> Om!
> Srikrishna
From sujal.u at gmail.com Wed Jan 7 23:16:37 2015

Date: Thu, 8 Jan 2015 10:46:37 +0530
In-Reply-To: <COL127-W35FBAC96ADAEB649C23558DB460@phx.gbl>
yahoo.com>
<COL127-W35FBAC96ADAEB649C23558DB460@phx.gbl>
Message-ID: <CA+m4OTutsTYNdp53gNg=JByFZ861mnK+vgdGaw-VQwUespud-g@mail.gmail.com>
Namaste,
To add to the above explanation of point #2, I would like to add that for
choosing a successor of the peetham, both scholarlyness and inner purity is
necessary. Hence the divine intervention is necessary in choosing the
successor. I feel that Jagadguru also has divine eyes which help him see
the past and may be past lives of his disciples. Afterall not all become
eligible to become a Shankaracharya :)
Sri Abhinav Vidyatirtha s guru Sri Chendrashekhar Saraswati III didnt much
cared about the activities going on in matha and so his disciple had to
take care of it.
OM
Sujal

On Thu, Jan 8, 2015 at 12:37 AM, Vidyasankar Sundaresan via Advaita-l <
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1. An institution like the Sringeri Peetham, being a highly traditional
one with a long history, needs
a leader who combines depth in vaidika learning, SAstra scholarship, high
levels of qualification in
the well known sAdhana catushTaya, and nowadays, a bunch of additional
secondary qualities as
well. There are so many social, cultural and political expectations that
people have on the head of
such an institution, which don t bear much relation to the central
traditional criteria for a saMnyAsin
who has also to be a maThAdhipati. Fortunately, in the case of Sringeri,
successive AcArya-s have
been very careful in their choice of successor. Through the last century,
the AcArya-s have also had
the experience of routine education in regular schools, but have chosen,
at a very young age, to
focus their energies outside the usual career trajectories that the rest
of us have chosen.
2. At Sringeri, the candidate for succession is chosen from among those
who have an aptitude
for traditional SAstra learning at a young age, in addition to standard
vedAdhyayana. By that, I
mean those who study saMskRta in depth and go on to study nyAya/tarka
before getting into
mImAMsA and vedAnta. Typically, it is someone who has intelligence,
discipline and scholarship,
along with demonstrating to the current AcArya s satisfaction that he is
capable of meeting the
highest standards in saMnyAsa dharma. Some of the upanishads would have
already been learnt,
as part of vedAdhyayana, but indepth vedAnta learning happens after the
saMnyAsa dIkshA, which
includes mahAvAkyopadeSa. Think of the rest of the training as part of
nididhyAsana, if you will.
3. For people who come to advaita vedAnta without the benefit of a very
traditional educational
pathway, but with the benefit of a more modern education, there are
multiple choices available.
Most people who get involved deeply with the Ramakrishna Math, Divine Life
Society, Chinmaya
Mission and Arsha Vidya Gurukulam have such backgrounds and some among
them go on to
saMnyAsa also. In these cases too, it takes an enormous amount of
discipline and time to build a
>
>
>
>
>
>
>
>
>
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>
Guru Sishya relationship for adhyAtma learning to mature. (I don t much

like to use the English word
4. Re: technology usage, yes, multiple adaptations to change have been
made historically, but
not without other sorts of consequences. Addressing a larger audience than
two hundred years
ago using microphones and broadcasting technology or using cars to travel
is one thing. Using
email and social media seems like an entirely different thing altogether
and the Sringeri AcArya
is very selective about personally using them, and for very good reason.
These technologies
require users to become deliberately bahirmukha in everyday behavior, as a
result of which we
are all becoming even more entrenched in what the kaThopanishad describes
as parAn^ paSyati
nAntarAtman. We are constantly directing our attention outwards, to the
multiple objects, actual
and virutal, that attract our attention, to the not-Self. In contrast,
advaita sAdhana requires what
sureSvarAcArya calls cittasya pratyak pravaNatA, an inward vision, an
orientation that turns away
from external objects. So I m afraid that our expectations about eager
adoption of the latest
technologies with smartphones, email, twitter and facebook can be
fundamentally at odds with
the traditional discipline required of a newly initiated saMnyAsin, which
is what I can guarantee
the Sringeri AcAryas, both current and designate, will be very concerned
about over the next few
years.
From srirudra at gmail.com Thu Jan 8 00:41:28 2015

From: srirudra at gmail.com (Srirudra)
Date: Thu, 8 Jan 2015 12:11:28 +0530
.yahoo.com>
Message-ID: <DA7DEE52-D1E0-4FCF-9A1E-EDD74E2A2D66@gmail.com>
Dear
The successor to the peedam has been selected by Sri Jagatguru.He would have sel
ected the proper person and I think we should be satisfied with it.Why should we
speculate on things which are beyond us.R.Krishnamoorthy.
Sent from my iPad
> On 06-Jan-2015, at 9:14 am, Srikrishna Ghadiyaram via Advaita-l <advaita-l at
>
> Om!
> "rituals of pITArOhaNa would start from 22nd Jan 15 which is followed by mahAv
Akya anugraha on 23d Jan 15."
> Would someone clarify, what kind of prior education or training is expected fo
r such selections, here at Singeri or elsewhere, not as a rule but as a general
guideline. From the other posts I learn that, for Srinegi acayra / peetha adhika
ra, Yajurveda Adhyayana is the minimum expected. My further question is, is prio
r education in other Darshanas supposed to have been completed; or is the new in
itiate expected to start such studies after the initiation.
> 1. If, for example, Vedanta studies have been accomplished, how mahAvAkya anug
raha will be significant.2. If Vedanta studies have not been completed, how mahA
vAkya anugraha will make complete sense. Is it traditionally accepted that aft
er mahAvAkya anugraha, the sanyasi will start studies, meaning indirectly that m
ahAvAkya anugraha does not do the job?
> Further, in general what mental felicitation the new acarya select is supposed
, or we can assume, to have accomplished in the earlier ashrama, and how can we,
compare such overall mental felicity in children with other secular education,
if not in Veda or Tarka etc. This is primarily to compare and contrast what one
can accomplish in life, not necessarily to become a pithaadhipati, but to start
as an ordinary individual at a similar age, but achieve atma jnana, starting at
the age of say 21, but undergoing studies with similar commitment as the acarya
towards dharma.
> Om !
> Srikrishna
>
From: Venkata sriram P via Advaita-l <advaita-l at lists.advaita-vedanta.
org>
>
> Namaste,
>
>
> Shri Bharati Tirtha Swamiji has announced His uttarAdhikAri in sringeri. All
the rituals of pITArOhaNa would start from 22nd Jan 15 which is followed by mahA
vAkya anugraha on 23d Jan 15.
>
> One of the brilliant brahmachArIs of sringeri veda pATashAla shri Kuppa Venkat
eshwara Prasad has been selected as the uttarAdhikAri who is the son of a great
vedic & tarka scholar shrI kuppa siva subramanya avadhani garu, who served as ve
da pATashAla principal in Keesaragutta, near Hyderabad, and is the veda principa
l of TTD currently.
>
>
> regs,
> sriram
> _______________________________________________
>
>
>
>
>
> _______________________________________________
>
>
>
>
>
>


Date: Thu, 8 Jan 2015 12:19:33 +0530
In-Reply-To: <CADHCXMUQ4KXb7UY2EpdyxGOsFr9_VAo0XKZrHp+YNodBjD1TpA@mail.gmail.com
>
Message-ID: <72BD134D-997A-4D5F-9984-0E3E39CB0F38@gmail.com>
Dear SriVenkatesh Murthy
Who are we to direct that Sri Jagatguru should do this or not do this.?He is our
spiritual guide.He is not for dealing with mundane affairs.Perhaps he may clari
fy as to the exact import of our scriptural teachings in the light of modern lif
e styles.It is for us to bring up our youngsters.
R.Krishnamoorthy.
Sent from my iPad
> On 06-Jan-2015, at 5:16 pm, Venkatesh Murthy via Advaita-l <advaita-l at lists
.advaita-vedanta.org> wrote:
>
> Namaste
. .
.
<
>
>> In order that the peethadhipathis may understand, relate and communicate
>> with the modern society, I think they should have some grounding in modern
>> science and technology. If not, they will be more and more alienated from
>> the society and loose their relevance. Already their impact on the society
>> at large is infinitesimal. The only people who look to them is a very small
>> fraction of the society (the priestly class) whose self interest is served
>> by exhortations made by the pontiffs to uphold sanatana dharma. It is
>> paraspara bhavana. You scratch my back, I will scratch yours. It is high
>> time for the pontiffs to get out of this rut and take a fresh look at their
>> relevance to the society.
>
> I agree with this. The need of the hour is Swamijis must know how to speak
> and attract young people and children. The Youth are not interested in some
> old stories from Puranas. They want to see why Brahmin Culture and Vedanta
> is relevant in Modern Society. They are already attracted by Western ideas.
> much.
>
> There are two important things. One is Reach. Another is Impact. There has
> to be a wide reach for Swamijis message. They must use different media like
>
>
>
>
>>
>> regards,
>> Sarma.
>>
>> On Tue, Jan 6, 2015 at 9:14 AM, Srikrishna Ghadiyaram via Advaita-l <
>>
>>> Om!
>>> "rituals of pITArOhaNa would start from 22nd Jan 15 which is followed by
>>> mahAvAkya anugraha on 23d Jan 15."
>>> Would someone clarify, what kind of prior education or training is
>>> expected for such selections, here at Singeri or elsewhere, not as a rule
>>> but as a general guideline. From the other posts I learn that, for
>> Srinegi
>>> acayra / peetha adhikara, Yajurveda Adhyayana is the minimum expected. My
>>> further question is, is prior education in other Darshanas supposed to
>> have
>>> been completed; or is the new initiate expected to start such studies
>> after
>>> the initiation.
>>> Related questions are:
>>> 1. If, for example, Vedanta studies have been accomplished, how mahAvAkya
>>> anugraha will be significant.2. If Vedanta studies have not been
>> completed,
>>> how mahAvAkya anugraha will make complete sense. Is it traditionally
>>> accepted that after mahAvAkya anugraha, the sanyasi will start studies,
>>> meaning indirectly that mahAvAkya anugraha does not do the job?
>>> Further, in general what mental felicitation the new acarya select is
>>> supposed, or we can assume, to have accomplished in the earlier ashrama,
>>> and how can we, compare such overall mental felicity in children with
>> other
>>> secular education, if not in Veda or Tarka etc. This is primarily to
>>> compare and contrast what one can accomplish in life, not necessarily to
>>> become a pithaadhipati, but to start as an ordinary individual at a
>> similar
>>> age, but achieve atma jnana, starting at the age of say 21, but
>> undergoing
>>> studies with similar commitment as the acarya towards dharma.
>>> Om !
>>> Srikrishna
>>>
>>> advaita-l at lists.advaita-vedanta.org>
>>> To: advaita-l at lists.advaita-vedanta.org
>>> Sent: Sunday, January 4, 2015 10:42 PM
>>> Subject: [Advaita-l] Sringeri Jagatguru announces His Successor
>>>
>>> Namaste,
>>>
>>> One of the joyous moments for us.
>>>
>>> Shri Bharati Tirtha Swamiji has announced His uttarAdhikAri in sringeri.
>>> All the rituals of pITArOhaNa would start from 22nd Jan 15 which is
>>> followed by mahAvAkya anugraha on 23d Jan 15.
>>>
>>> One of the brilliant brahmachArIs of sringeri veda pATashAla shri Kuppa
>>> Venkateshwara Prasad has been selected as the uttarAdhikAri who is the
>> son
>>> of a great vedic & tarka scholar shrI kuppa siva subramanya avadhani
>> garu,
>>> who served as veda pATashAla principal in Keesaragutta, near Hyderabad,
>> and
>>> is the veda principal of TTD currently.
>>>
>>> Let us all pray our due respects to the jagatguru-dwayam of sringeri now.
>>>
>>> regs,
>>> sriram
>>> _______________________________________________
>>> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
>>> http://blog.gmane.org/gmane.culture.religion.advaita
>>>
>>> To unsubscribe or change your options:
>>> http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
>>>
>>> For assistance, contact:
>>> listmaster at advaita-vedanta.org
>>>
>>>
>>>
>>> _______________________________________________
>>>
>>>
>> _______________________________________________
>> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
>> http://blog.gmane.org/gmane.culture.religion.advaita
>>
>> To unsubscribe or change your options:
>> http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
>>
>> For assistance, contact:
>> listmaster at advaita-vedanta.org
>
>
>
> -> Regards
>
> -Venkatesh
> _______________________________________________
>
>
From vmurthy36 at gmail.com Thu Jan 8 09:10:36 2015
Date: Thu, 8 Jan 2015 20:40:36 +0530

In-Reply-To: <72BD134D-997A-4D5F-9984-0E3E39CB0F38@gmail.com>
<72BD134D-997A-4D5F-9984-0E3E39CB0F38@gmail.com>
Message-ID: <CADHCXMXLise3dVEfGLVc8CaJNRXN+or+QsJ8XVcBWVamoOizZA@mail.gmail.com>
Namaste
I had already clarified Adi Sankara was a great Integrator. Like him every
Swamiji of Sankara Maths must be a Integrator but not Divider. Even if many
people dont express their mind felt feeling the Guru must understand that
and remove feeling of Division. He must act in such a way to avoid division
of people into linguistic and regional backgrounds. Because Adi Sankara
acted like that.
We can tell youngsters to follow our tradition. To bring up youngsters
properly Parents, Swamijis and other surroundings are all required. You
cannot say responsibility is only with Parents. Swamijis must also do the
duty to guide youngsters. Otherwise in next 50-60 years you will not see
anybody following our Vedic customs.
We tell youngsters to do Sandhya Vandana daily. If they say I can do it
once in while but not daily we ask do you not eat food every day? Similarly
you have to do Sandhya daily. Similarly the Swamijis must also guide the
people constantly. It is not sufficient if they come and give speeches once
in a while or appear on TV once in a while. It must be regular and ongoing.
On Thu, Jan 8, 2015 at 12:19 PM, Srirudra <srirudra at gmail.com> wrote:
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Dear SriVenkatesh Murthy

Who are we to direct that Sri Jagatguru should do this or not do this.?He
is our spiritual guide.He is not for dealing with mundane affairs.Perhaps
he may clarify as to the exact import of our scriptural teachings in the
light of modern life styles.It is for us to bring up our youngsters.
R.Krishnamoorthy.
Sent from my iPad
> On 06-Jan-2015, at 5:16 pm, Venkatesh Murthy via Advaita-l <
>
> Namaste
. .
.
<
>
>> In order that the peethadhipathis may understand, relate and
communicate
>> with the modern society, I think they should have some grounding in
modern
>> science and technology. If not, they will be more and more alienated
from
>> the society and loose their relevance. Already their impact on the
society
>> at large is infinitesimal. The only people who look to them is a very
small
>> fraction of the society (the priestly class) whose self interest is
served
>> by exhortations made by the pontiffs to uphold sanatana dharma. It is
>
>
>
>
>
>
>
>
>
>
>
>
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>
>
>> paraspara bhavana. You scratch my back, I will scratch yours. It is high
>> time for the pontiffs to get out of this rut and take a fresh look at
their
>> relevance to the society.
>
speak
some
Vedanta
ideas.
> much.
>
has
like
>
>
>
>
>>
>> regards,
>> Sarma.
>>
>> On Tue, Jan 6, 2015 at 9:14 AM, Srikrishna Ghadiyaram via Advaita-l <
>>
>>> Om!
>>> "rituals of pITArOhaNa would start from 22nd Jan 15 which is followed
by
>>> mahAvAkya anugraha on 23d Jan 15."
>>> Would someone clarify, what kind of prior education or training is
>>> expected for such selections, here at Singeri or elsewhere, not as a
rule
>>> but as a general guideline. From the other posts I learn that, for
>> Srinegi
>>> acayra / peetha adhikara, Yajurveda Adhyayana is the minimum expected.
My
>>> further question is, is prior education in other Darshanas supposed to
>> have
>>> been completed; or is the new initiate expected to start such studies
>> after
>>> the initiation.
>>> Related questions are:
>>> 1. If, for example, Vedanta studies have been accomplished, how
mahAvAkya
>>> anugraha will be significant.2. If Vedanta studies have not been
>> completed,
>>> how mahAvAkya anugraha will make complete sense. Is it traditionally
>>> accepted that after mahAvAkya anugraha, the sanyasi will start studies,
>>> meaning indirectly that mahAvAkya anugraha does not do the job?
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>>> Further, in general what mental felicitation the new acarya select is
>>> supposed, or we can assume, to have accomplished in the earlier
ashrama,
>>> and how can we, compare such overall mental felicity in children with
>> other
>>> secular education, if not in Veda or Tarka etc. This is primarily to
>>> compare and contrast what one can accomplish in life, not necessarily
to
>>> become a pithaadhipati, but to start as an ordinary individual at a
>> similar
>>> age, but achieve atma jnana, starting at the age of say 21, but
>> undergoing
>>> studies with similar commitment as the acarya towards dharma.
>>> Om !
>>> Srikrishna
>>>
>>> advaita-l at lists.advaita-vedanta.org>
>>> To: advaita-l at lists.advaita-vedanta.org
>>> Sent: Sunday, January 4, 2015 10:42 PM
>>> Subject: [Advaita-l] Sringeri Jagatguru announces His Successor
>>>
>>> Namaste,
>>>
>>> One of the joyous moments for us.
>>>
>>> Shri Bharati Tirtha Swamiji has announced His uttarAdhikAri in
sringeri.
>>> All the rituals of pITArOhaNa would start from 22nd Jan 15 which is
>>> followed by mahAvAkya anugraha on 23d Jan 15.
>>>
>>> One of the brilliant brahmachArIs of sringeri veda pATashAla shri Kuppa
>>> Venkateshwara Prasad has been selected as the uttarAdhikAri who is the
>> son
>>> of a great vedic & tarka scholar shrI kuppa siva subramanya avadhani
>> garu,
>>> who served as veda pATashAla principal in Keesaragutta, near Hyderabad,
>> and
>>> is the veda principal of TTD currently.
>>>
>>> Let us all pray our due respects to the jagatguru-dwayam of sringeri
now.
>>>
>>> regs,
>>> sriram
>>> _______________________________________________
>>>
>>>
>>>
>>>
>>>
>>> _______________________________________________
>>>
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>>>
>> _______________________________________________
>> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
>> http://blog.gmane.org/gmane.culture.religion.advaita
>>
>> To unsubscribe or change your options:
>> http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
>>
>> For assistance, contact:
>> listmaster at advaita-vedanta.org
>
>
>
> -> Regards
>
> -Venkatesh
> _______________________________________________
>
>
-Regards
-Venkatesh
From svidyasankar at hotmail.com Thu Jan 8 12:12:39 2015
Date: Thu, 8 Jan 2015 10:12:39 -0800
In-Reply-To: <CA+m4OTutsTYNdp53gNg=JByFZ861mnK+vgdGaw-VQwUespud-g@mail.gmail.com
>
yahoo.com>,
<1178857722.3188954.1420563492022.JavaMail.yahoo@jws100169.mail.ne1.yahoo.com>,
<COL127-W35FBAC96ADAEB649C23558DB460@phx.gbl>,
<CA+m4OTutsTYNdp53gNg=JByFZ861mnK+vgdGaw-VQwUespud-g@mail.gmail.com>
Message-ID: <COL127-W20E5B61C861240F686289BDB470@phx.gbl>
Dear Sujal ji,
The inner purity that you highlight is what I described as the capability of mee
ting the highest
standards of saMnyAsa dharma. Without that inner purity, this capability won t e
xist. Yes, not
everybody is capable of becoming a Sankaracharya, which is why the successors ar
e chosen
with great care. Scholarship, even in the subtlest details of advaita philosophy
, is easier to see,
relatively speaking. It is a much bigger challenge to actually embody that schol
arship.
Best regards,
Vidyasankar
From: sujal.u at gmail.com
Date: Thu, 8 Jan 2015 10:46:37 +0530
Subject: Re: [Advaita-l] ***UNCHECKED*** RE: Qualifications and Life style choic
es for a modern educated youth
To: svidyasankar at hotmail.com; advaita-l at lists.advaita-vedanta.org
Namaste,
To add to the above explanation of point #2, I would like to add that for choosi
ng a successor of the peetham, both scholarlyness and inner purity is necessary.
Hence the divine intervention is necessary in choosing the successor. I feel th
at Jagadguru also has divine eyes which help him see the past and may be past li
ves of his disciples. Afterall not all become eligible to become a Shankarachary
a :)
Sri Abhinav Vidyatirtha s guru Sri Chendrashekhar Saraswati III didnt much cared
about the activities going on in matha and so his disciple had to take care of
it.
OM
Sujal
"To disconnect from the self and to become Aware of anything else is nothing but
unhappiness" - Bhagawan Ramana Maharshi
On Thu, Jan 8, 2015 at 12:37 AM, Vidyasankar Sundaresan via Advaita-l <advaita-l
at lists.advaita-vedanta.org> wrote:
1. An institution like the Sringeri Peetham, being a highly traditional one with
a long history, needs

a leader who combines depth in vaidika learning, SAstra scholarship, high levels
of qualification in
the well known sAdhana catushTaya, and nowadays, a bunch of additional secondary
qualities as
well. There are so many social, cultural and political expectations that people
have on the head of
such an institution, which don t bear much relation to the central traditional c
riteria for a saMnyAsin
who has also to be a maThAdhipati. Fortunately, in the case of Sringeri, success
ive AcArya-s have
been very careful in their choice of successor. Through the last century, the Ac
Arya-s have also had
the experience of routine education in regular schools, but have chosen, at a ve
ry young age, to
focus their energies outside the usual career trajectories that the rest of us h
ave chosen.
2. At Sringeri, the candidate for succession is chosen from among those who have
an aptitude
for traditional SAstra learning at a young age, in addition to standard vedAdhya
yana. By that, I
mean those who study saMskRta in depth and go on to study nyAya/tarka before get
ting into
mImAMsA and vedAnta. Typically, it is someone who has intelligence, discipline a
nd scholarship,
along with demonstrating to the current AcArya s satisfaction that he is capable
of meeting the
highest standards in saMnyAsa dharma. Some of the upanishads would have already
been learnt,
as part of vedAdhyayana, but indepth vedAnta learning happens after the saMnyAsa
dIkshA, which
includes mahAvAkyopadeSa. Think of the rest of the training as part of nididhyAs
ana, if you will.
3. For people who come to advaita vedAnta without the benefit of a very traditio
nal educational
pathway, but with the benefit of a more modern education, there are multiple cho
ices available.
Most people who get involved deeply with the Ramakrishna Math, Divine Life Socie
ty, Chinmaya
Mission and Arsha Vidya Gurukulam have such backgrounds and some among them go o
n to
saMnyAsa also. In these cases too, it takes an enormous amount of discipline and
time to build a
Guru Sishya relationship for adhyAtma learning to mature. (I don t much like to
use the English word
4. Re: technology usage, yes, multiple adaptations to change have been made hist
orically, but
not without other sorts of consequences. Addressing a larger audience than two h
undred years
ago using microphones and broadcasting technology or using cars to travel is one
thing. Using
email and social media seems like an entirely different thing altogether and the
Sringeri AcArya
is very selective about personally using them, and for very good reason. These t
echnologies
require users to become deliberately bahirmukha in everyday behavior, as a resul
t of which we
are all becoming even more entrenched in what the kaThopanishad describes as par
An^ paSyati
nAntarAtman. We are constantly directing our attention outwards, to the multiple
objects, actual
and virutal, that attract our attention, to the not-Self. In contrast, advaita s
Adhana requires what
sureSvarAcArya calls cittasya pratyak pravaNatA, an inward vision, an orientatio
n that turns away
from external objects. So I m afraid that our expectations about eager adoption
of the latest
technologies with smartphones, email, twitter and facebook can be fundamentally
at odds with
the traditional discipline required of a newly initiated saMnyAsin, which is wha
t I can guarantee
the Sringeri AcAryas, both current and designate, will be very concerned about o
ver the next few
years.

Date: Thu, 8 Jan 2015 10:29:08 -0800
In-Reply-To: <CADHCXMXLise3dVEfGLVc8CaJNRXN+or+QsJ8XVcBWVamoOizZA@mail.gmail.com
>
References: <1420440149.73115.YahooMailBasic@web193303.mail.sg3.yahoo.com>,
<CAOZcEcco5C7Cmge-VkizTYX4meOYxZ=02RBZSRO-=R78OpZ8RQ@mail.gmail.com>,
<CADHCXMUQ4KXb7UY2EpdyxGOsFr9_VAo0XKZrHp+YNodBjD1TpA@mail.gmail.com>,
<72BD134D-997A-4D5F-9984-0E3E39CB0F38@gmail.com>,
<CADHCXMXLise3dVEfGLVc8CaJNRXN+or+QsJ8XVcBWVamoOizZA@mail.gmail.com>
Message-ID: <COL127-W145640DD1B4E345EDDCE0FDB470@phx.gbl>
Obviously, you don t get it at all. Division of people into linguistic and regio
nal
backgrounds is already there in society. It is because of this actual vyavahAra
that you are even raising the question of why a Mulakanadu boy, why not an
Iyer boy or a Nambudiri or a Bobburu Kamme boy, etc. These distinctions are
meaningless for saMnyAsins. They carry meaning only for people who are deeply
involved in external vyavahAra. It is because of this vyavahAra that people thin
k
of Kannada vs. Tamil, Marathi vs. Kannada, Tamil vs. Telugu, Seemandhra vs.
Telangana etc.
Such divisions are not created by the Sankaracharyas of any of our Mathas. I
suggest you make a trip to Sringeri on any random day and see how many
people come there, from all across the country. Better still, I suggest you visi
t
during the annual Vakyartha Sadas, to see how traditionally trained scholars
from all over the country participate and are honored. Even better, do take the
time to find out the linguistic and regional backgrounds of various adhyApakas
who have taught and teach in the pAThaSAlA there. These are not things that
any of the traditional Mathas advertise, but if you stopped worrying about the
superficials and actually tried to find out the details of how things actually w
ork
in these Peethams, you will find a very different world from what you project.
Best regards,
Vidyasankar
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Date: Thu, 8 Jan 2015 20:40:36 +0530

Namaste
acted like that.
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From rbalpal at yahoo.co.in Fri Jan 9 02:08:19 2015

Date: Fri, 9 Jan 2015 08:08:19 +0000 (UTC)
In-Reply-To: <COL127-W145640DD1B4E345EDDCE0FDB470@phx.gbl>
References: <COL127-W145640DD1B4E345EDDCE0FDB470@phx.gbl>
ahoo.com>
Namaste,
I think all of us have strong points which are absolutely valid when viewed from
their respective sides. But discussing it here is a sheer waste of time. None o
f the members who are for, against and indifferent to the issue are going to alt
er the outcome of that event by simply discussing it here in this forum until th
e same is passed on the Peetadhipathi. To do so one will have to take the whole
story to the Sringeri peetha.
Let s get going with our advaita vedanta vichara. After all, liberation is all a
bout gaining jnanam not about knowing / fixing who is going to head which peet
ha and why etc.Regards
Balagopal
On Thursday, 8 January 2015 11:59 PM, Vidyasankar Sundaresan via Advaita-l
<advaita-l at lists.advaita-vedanta.org> wrote:
nal
k
Telangana etc.
t
ork
Best regards,
Vidyasankar
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Date: Thu, 8 Jan 2015 20:40:36 +0530

Namaste
acted like that.

_______________________________________________

Date: Fri, 9 Jan 2015 08:08:19 +0000 (UTC)
In-Reply-To: <COL127-W145640DD1B4E345EDDCE0FDB470@phx.gbl>
References: <COL127-W145640DD1B4E345EDDCE0FDB470@phx.gbl>
ahoo.com>
Namaste,
I think all of us have strong points which are absolutely valid when viewed from
their respective sides. But discussing it here is a sheer waste of time. None o
f the members who are for, against and indifferent to the issue are going to alt
er the outcome of that event by simply discussing it here in this forum until th
e same is passed on the Peetadhipathi. To do so one will have to take the whole
story to the Sringeri peetha.
Let s get going with our advaita vedanta vichara. After all, liberation is all a
bout gaining jnanam not about knowing / fixing who is going to head which peet
ha and why etc.Regards
Balagopal
On Thursday, 8 January 2015 11:59 PM, Vidyasankar Sundaresan via Advaita-l
<advaita-l at lists.advaita-vedanta.org> wrote:
nal
k
Telangana etc.
t
ork
Best regards,
Vidyasankar
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Date: Thu, 8 Jan 2015 20:40:36 +0530

Namaste
acted like that.
> people constantly. It is not sufficient if they come and give speeches once
> in a while or appear on TV once in a while. It must be regular and ongoing.
>

_______________________________________________

Date: Fri, 9 Jan 2015 08:21:32 +0000 (UTC)
Subject: [Advaita-l] The Concept of krama mukti in Advaita
References: <alpine.DEB.2.02.1412311311450.29840@jaldhar.brainfood.com>
Message-ID: <993538913.749960.1420791692707.JavaMail.yahoo@jws10908.mail.sg3.yah
oo.com>
Namaste,
It s interesting to read this in the backdrop of the verses in Gita chapter 12.
The kind Lord gives all options:
1) Arupa Bhakthi - only way to reach me (says the Lord)2) Viswarupa - will hel
p to migrate to Arupa3) Eka rupa - will lead to viswarupa4) Manava seva - Madhav
a seva - eventually to Eka rupa5) Prasada Budhi - once satiated will definitely
think of helping others - Manava Seva
If not ready for any, better luck in the next janma ( Swami Paramarthananda Ji s
comment)
Regards
Balagopal
On Thursday, 1 January 2015 2:13 AM, Jaldhar H. Vyas via Advaita-l <advaita
On Tue, 30 Dec 2014, Vishy via Advaita-l wrote:
> Namaste,
> When we know that Ultimate is nameless and formless conscience ,
consciousness I think you mean.
> why to create confusions/ divisions with names and forms , Sir??
If one is confused then he is far short of jnana and should be worrying
about that instead of questions like this one.
> To the beginners in the path, its fine. But shouldn t we cross overall
> these as we go forward??
It appears that your mental model is something like this. There are
multiple nama/rupas lets call them A1, A2, A3 ... An. Then there is
"nameless, formless consciousness" lets calls it B. And "going forward on
the path" involves erasing A1, A2 etc. until all that is left is B.
But that s not the Advaita model. We say there is only B. What appear to
be A1, A2 etc. are only superimpositions upon B. Our job is to understand
that A1 or A2 are _not_distinct_ from B. See the difference? There is no
forward or backward, addition or subtraction only a shift in perspective.
the As never go away. They do not "become" B. A = B and A always
equalled B and always will equal B. There are some people (I daresay the
majority) who acknowledge the greatness of B but still think As are
different. These are the ones who by the application of intellect come
around to krama mukti.
Your model is more like that of the classical samkhya. In that darshan
the evolution of trigunatmaka prakrti has caused the inert seer called
purusha to be "stuck." He becomes unstuck by recognizing his difference
from prakrti. In the brahmasutrabhashya Shankaracharya systematically
demolishes that view.
_______________________________________________

Date: Fri, 9 Jan 2015 08:21:32 +0000 (UTC)
Subject: [Advaita-l] The Concept of krama mukti in Advaita
References: <alpine.DEB.2.02.1412311311450.29840@jaldhar.brainfood.com>
Message-ID: <993538913.749960.1420791692707.JavaMail.yahoo@jws10908.mail.sg3.yah
oo.com>
Namaste,
It s interesting to read this in the backdrop of the verses in Gita chapter 12.
The kind Lord gives all options:
1) Arupa Bhakthi - only way to reach me (says the Lord)2) Viswarupa - will hel
p to migrate to Arupa3) Eka rupa - will lead to viswarupa4) Manava seva - Madhav
a seva - eventually to Eka rupa5) Prasada Budhi - once satiated will definitely
think of helping others - Manava Seva
If not ready for any, better luck in the next janma ( Swami Paramarthananda Ji s
comment)
Regards
Balagopal
On Thursday, 1 January 2015 2:13 AM, Jaldhar H. Vyas via Advaita-l <advaita
On Tue, 30 Dec 2014, Vishy via Advaita-l wrote:
> Namaste,
> When we know that Ultimate is nameless and formless conscience ,
consciousness I think you mean.
> why to create confusions/ divisions with names and forms , Sir??
If one is confused then he is far short of jnana and should be worrying
about that instead of questions like this one.
> To the beginners in the path, its fine. But shouldn t we cross overall
> these as we go forward??
It appears that your mental model is something like this. There are
multiple nama/rupas lets call them A1, A2, A3 ... An. Then there is
"nameless, formless consciousness" lets calls it B. And "going forward on
the path" involves erasing A1, A2 etc. until all that is left is B.
But that s not the Advaita model. We say there is only B. What appear to
be A1, A2 etc. are only superimpositions upon B. Our job is to understand
that A1 or A2 are _not_distinct_ from B. See the difference? There is no
forward or backward, addition or subtraction only a shift in perspective.
the As never go away. They do not "become" B. A = B and A always
equalled B and always will equal B. There are some people (I daresay the
majority) who acknowledge the greatness of B but still think As are
different. These are the ones who by the application of intellect come
around to krama mukti.
Your model is more like that of the classical samkhya. In that darshan
the evolution of trigunatmaka prakrti has caused the inert seer called
purusha to be "stuck." He becomes unstuck by recognizing his difference
from prakrti. In the brahmasutrabhashya Shankaracharya systematically
demolishes that view.
_______________________________________________
From darkdevil114 at rocketmail.com Fri Jan 9 11:11:05 2015

From: darkdevil114 at rocketmail.com (Animesh)
Date: Fri, 09 Jan 2015 22:41:05 +0530
Subject: [Advaita-l] =?utf-8?b?4KSV4KS+4KSg4KSVIOCkl+CljeCksOCkueClhw==?=
=?utf-8?b?4KS34KWN4KSf4KS/IOCkrOCljeCksOCkvuCkueCljeCkruCkow==?=
Message-ID: <bfpwl3dtthek4oqqji8k140j.1420823090960@email.android.com>
SrI mAtre namaH
Namaste ,
A post about grahesThi brAhmam of kAthaka tradition ( charaka kaTha shAkhA ) .
grahesThi is one of kAmya Ishtis peformed by an AhitAgni.
Following post describes it and a fragmentry brAhman from lost kAthaka brahman i
s also posted with mantras.( Rishi , devtA chhanda is also included )
http://wp.me/p4M2ms-bL
I request group members to visit the post.
Regards
Animesh
From ravikiranm108 at gmail.com Fri Jan 9 12:12:52 2015
From: ravikiranm108 at gmail.com (Ravi Kiran)
Date: Fri, 9 Jan 2015 23:42:52 +0530
>
<CA+m4OTvi0=1RseN+znmf1fES1hOfGE90KVwbiBi5fa=iV5cF_Q@mail.gmail.com>
Message-ID: <CAMe+gYuvZ3axokPVNkGwVHd3EsnJcT2e=YrW7SegRTj7RkrDKQ@mail.gmail.com>
Namaste Sri Sujal Ji
On Tue, Jan 6, 2015 at 5:57 PM, Sujal Upadhyay via Advaita-l <
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Well said .... Thanks

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> OM
>
>
From jaldhar at braincells.com Fri Jan 9 16:56:48 2015
Date: Fri, 9 Jan 2015 17:56:48 -0500 (EST)
>
On Tue, 6 Jan 2015, D.V.N.Sarma
>
>
>
>
via Advaita-l wrote:

the society and loose their relevance.
There appears to be a typo in your post let me fix it for you.

>
>
>
>
In order that the illiterate modernists may understand, relate and

communicate with dharmic society, I think they should have some
grounding in sanskrit and shastras. If not, they will be more and more
alienated from the society and loose their relevance.
Much better right? :-)

> Already their impact on the society at large is infinitesimal. The only
> people who look to them is a very small fraction of the society (the
> priestly class)
Assuming that this is true (and its not by a long shot) what makes you
think that "a grounding in science and technology" would make any
difference? If you had any grounding in science yourself you would know
about the large amount of sociological research being done into the
decline and rise of various religions. I m not going to do your homework
for you; look into it yourself and see how much e.g. spouting some
gibberish about quantum physics will help. And if let s say he opens a
twitter account it will be in the papers for one week and then back to
usual. Real social changes take effort by large groups of people. Have
you done your part? Or are you just another one of those armchair
generals?
Don t you see the irony that we are discussing this issue ON THE INTERNET?
I myself first heard the news on www.sringeri.net a web site on the
internet maintained by the matha itself. (You knew this right?) How much
more modern do you want communication to get?
But if you think the present Jagadgurus communications are subpar I bet
you ll have some choice words about Bhagavan Dakshinamurti who doesn t
communicate at all! Yet His silence is meaningful for the one who is in
the right frame of mind to understand. If you wish to be led around by
the nose there are plenty of Gurus (and popes and mullahs) who will be
glad to be of insistance but Advaita Vedanta requires self-initiative on
the part of the sadhaka. No Deva or guru or jnani can give you jnana. It
is something that can be only be achieved by ones own struggle. Only a
small elite can manage this. This is why Advaita Vedanta will never be a
mass movement and for that matter doesn t want to be a mass movement.
>
>
>
>
>
whose self interest is served by exhortations made by

the pontiffs to uphold sanatana dharma. It is paraspara bhavana. You
scratch my back, I will scratch yours. It is high time for the pontiffs
to get out of this rut and take a fresh look at their relevance to the
society.
And you think your "modern society" isn t motivated by self-interest?

Unfortunately this is the kind of half-baked analysis is what passes for
intellectualism in contemporary India. All you and Venkatesh Murthy have
done in this thread is build up a massive straw man and then proceed to
knock it down. What is the point? Don t you people have anything useful
to contribute to advaita-l? If not why are you even here?
Date: Fri, 9 Jan 2015 18:42:36 -0500 (EST)
>
On Tue, 6 Jan 2015, Sujal Upadhyay via Advaita-l wrote:
> I do not understand that instead of getting happy on hearing this news,
> some are always questioning.
This is the modern Indian culture D.V.N Sharma wants to us to adopt. Only
one in a hundred actually does anything and as soon as he does the othe 99
line up to lecture him about how hes doing it wrong. For those who want
India and Indian culture to flourish it is worth contemplating how we got
to this state but Advaita-l is not the right place for it.
On Wed, 7 Jan 2015, Sujal Upadhyay via Advaita-l wrote:
>
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>

every 10 minutes.
What you describe is uncomfortably close to my life situation :-) I

myself am often lectured for checking email on my cellphone while driving
for instance. You are right that it is an addiction and something a
sadhaka must overcome like any other addiction. I think younger
generations do in some ways have a more balanced view of technology
though. As I write this, I have my daughters ipod in my desk drawer.
She said "I have a big project for school this weekend and this will only
distract me so take it and don t give it back to me until Sunday." (She
is also the one who will scold me for unsafe driving habits. :-)
And we must acknowledge as D.V.N Sharma was perhaps trying to say albeit
in an unsuccessful way that technology can be useful in propagating
samskriti too. My son is a big watcher of youtube videos. Mostly of the
quality that leaves his parents shaking their heads at how someone could
waste so many hours watching but he also recently discovered that all the
episodes of B.R. Chopras Mahabharat TV series from the 80s are available
so he started watching that. Then we began watching with him as a family.
He has to write an essay about a book at school so now he is reading C.
Rajagopalacharis English translation of the Mahabharat. When he has
questions about a particular character or story I help him research it in
the Gujarati and Sanskrit Mahabharat editions we have. But all the videos
and books in the world would not have helped if my boy didn t have an
underlying reverence for dharma which I am proud to say he does despite
being a 3rd-generation Gujarati-American. My wife and I tried to
inculculate these values in our children not by the kind of "Our glorious
heritage" lectures I was subjected to as a child but by demonstrating
those values in our own lives
And to bring things back to the beginning this is the value to me of
knowing about saints like Shringeri acharya. His "job" is only to live an
exemplary Vedic life. And by doing so he gives me a model to live my life.
Maybe I might never reach that standard but he challenges me to try. And
if I try than my future generations will see that it is worth trying.
Date: Fri, 9 Jan 2015 18:47:17 -0500 (EST)
Subject: [Advaita-l] Places to buy Sanskrit books/puja items in Mumbai?
Next Thursday - Monday I will be making a quick trip to speak at
computing conference at IIT-Bombay. It s a very hectic schedule
might have some free time on Friday so I was wondering if anyone
places to buy Sanskrit books in Mumbai? I also need a few items
sons Janoi which we hope to perform this year.
a
but I
knew of
for my
Any advice will be appreciated.

From svenkat52 at gmail.com Fri Jan 9 22:50:55 2015
From: svenkat52 at gmail.com (S Venkatraman)
Date: Sat, 10 Jan 2015 10:20:55 +0530
Message-ID: <DEC5ED95-293A-4FF4-B744-C0D14B3A97D2@gmail.com>
Dear sir,
You can try at
Giri Stores
Modi Niwas, Opp. Matunga Post Office, Matunga (East), Mumbai, 400019.
Tel no. 022 24121344, 24123140.
They are a very good source for religious and spiritual books and puja materials
in Mumbai. I would have loved to be of more help but have very recently moved f
rom Mumbai to Chennai.
Regards,
Venkatraman
Sent from my iPhone

> On 10-Jan-2015, at 5:17 am, Jaldhar H. Vyas via Advaita-l <advaita-l at lists.
advaita-vedanta.org> wrote:
>
>
> Next Thursday - Monday I will be making a quick trip to speak at a computing c
onference at IIT-Bombay. It s a very hectic schedule but I might have some free
time on Friday so I was wondering if anyone knew of places to buy Sanskrit book
s in Mumbai? I also need a few items for my sons Janoi which we hope to perform
this year.
>
> Any advice will be appreciated.
>
> _______________________________________________
>
>
From sujal.u at gmail.com Fri Jan 9 23:45:39 2015
Date: Sat, 10 Jan 2015 11:15:39 +0530
<alpine.DEB.2.10.1501061858200.5309@kubuntu>
Message-ID: <CA+m4OTtD9AAGqromauw-Sk0s0OVZh7pceKp=F+xD9PuKGO+pJA@mail.gmail.com>
Namaste,
Well Said Jaldhar Bhai,
As I have said earlier, use technology to our benefit, but never be a slave
of it. Whenever I feel an urge to sit on pc or to watch TV, I try to
substitute it with chanting mantra OM. By God s grace, if I hold on to
mantra, in few seconds the force of urge decreases. Then it is left to me
whether to watch TV and keep fueling the urge or do something else
connected with spirituality
And by doing so he gives me a model to live my life. Maybe I might never
> reach that standard but he challenges me to try. And if I try than my
> future generations will see that it is worth trying.
Though I agree with you that Sringeri Acharya is our role model, we as
housholders must do something that me not be ethically permissible for a
sanyasin. The crux is to have a balance between ethics and practical
solutions. the way I have found out as a businessmen is that it is the
initiative taken by us that creates problems. e.g. if I wish to expand my
business, then I may bribe purchase officers, on the other way round if a
Govt officer is asking for a bribe, then it is not my initiative to give

bribe, but someone is asking for a bribe and it is difficult to get rid of
him. So giving what he asks, after negotiations, will be like throwing
bone to a dog . What matters is our initiative and not what we are told by
our seniors or compelled to do. Ofcourse one may raise his/her head and
object the process, so it is left to an individual. For me, living
spiritual life is important, so I have to let go if someone takes away my
hard works credit, but if anyone tries to stop me from meditating or
reading shastras, then I will not compromise, not even a bit.
Those who are practising japa daily will know that it our attachment that
breaks our japa and we get involved in day-2-day issues. So the culprit is
our own dis-satisfied desires.
Sorry for being off topic. Coming back,
There is a saying,
First you make Habits and then Habits make you :)
OM
Sujal
On Sat, Jan 10, 2015 at 5:12 AM, Jaldhar H. Vyas via Advaita-l <
> On Tue, 6 Jan 2015, Sujal Upadhyay via Advaita-l wrote:
>
>> some are always questioning.
>>
>
> This is the modern Indian culture D.V.N Sharma wants to us to adopt. Only
> one in a hundred actually does anything and as soon as he does the othe 99
> line up to lecture him about how hes doing it wrong. For those who want
> India and Indian culture to flourish it is worth contemplating how we got
> to this state but Advaita-l is not the right place for it.
>
> On Wed, 7 Jan 2015, Sujal Upadhyay via Advaita-l wrote:
>
> We have become slaves of technology. My nephew will play games on mobile
>> instead of enjoying the company of family members when we are out for a
>> dinner in a nearby hotel. His parent and grandparent (got to mention them
>> too ;) ) will not object his behavior. Even when someone visits our house,
>> youngsters and even some (modern) elders will have a look at their mobile
>> every 10 minutes.
>>
>
> What you describe is uncomfortably close to my life situation :-) I
> myself am often lectured for checking email on my cellphone while driving
> for instance. You are right that it is an addiction and something a
> sadhaka must overcome like any other addiction. I think younger
> generations do in some ways have a more balanced view of technology
> though. As I write this, I have my daughters ipod in my desk drawer. She
> said "I have a big project for school this weekend and this will only
> distract me so take it and don t give it back to me until Sunday." (She is
> also the one who will scold me for unsafe driving habits. :-)
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
And we must acknowledge as D.V.N Sharma was perhaps trying to say albeit
in an unsuccessful way that technology can be useful in propagating
samskriti too. My son is a big watcher of youtube videos. Mostly of the
quality that leaves his parents shaking their heads at how someone could
waste so many hours watching but he also recently discovered that all the
episodes of B.R. Chopras Mahabharat TV series from the 80s are available
so he started watching that. Then we began watching with him as a family.
He has to write an essay about a book at school so now he is reading C.
Rajagopalacharis English translation of the Mahabharat. When he has
questions about a particular character or story I help him research it in
the Gujarati and Sanskrit Mahabharat editions we have. But all the videos
and books in the world would not have helped if my boy didn t have an
underlying reverence for dharma which I am proud to say he does despite
being a 3rd-generation Gujarati-American. My wife and I tried to
inculculate these values in our children not by the kind of "Our glorious
heritage" lectures I was subjected to as a child but by demonstrating those
values in our own lives
And to bring things back to the beginning this is the value to me of
knowing about saints like Shringeri acharya. His "job" is only to live an
exemplary Vedic life. And by doing so he gives me a model to live my life.
Maybe I might never reach that standard but he challenges me to try. And
if I try than my future generations will see that it is worth trying.
_______________________________________________
From sujal.u at gmail.com Sat Jan 10 00:46:34 2015

Date: Sat, 10 Jan 2015 12:16:34 +0530
Message-ID: <CA+m4OTvxOGJ66m2tUvhwHiVCu-Ht4YuE3mJVoZRtibjbZycwCw@mail.gmail.com>
Dear Jaldhar bhai,
Generally, it is the pandit that arranges all the material. For reference
books, Gita Press at Mumbai or in Malad (East) can be helpful. They do keep
janoi and books on karma kand in Gujarati and Hindi.
Chinmaya Mission, which is very close to IIT-Bombay, has a sanskrit
learning series of around Rs. 2000.00.
Bhartiya Vidya Bhavan, chawpati carries activities of training Pandits, but
I do not have much information. It is far away from IIT-Bombay.
OM
Sujal Upadhyay
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>

a
but I
knew of
for my

_______________________________________________
From srirudra at gmail.com Sat Jan 10 02:25:26 2015

From: srirudra at gmail.com (srirudra at gmail.com)
Date: Sat, 10 Jan 2015 08:25:26 +0000
Subject: [Advaita-l]
=?utf-8?q?Sringeri_Jagatguru_announces_His_Successor?=
In-Reply-To: <CA+m4OTtD9AAGqromauw-Sk0s0OVZh7pceKp=F+xD9PuKGO+pJA@mail.gmail.com
>
<alpine.DEB.2.10.1501061858200.5309@kubuntu>,
<CA+m4OTtD9AAGqromauw-Sk0s0OVZh7pceKp=F+xD9PuKGO+pJA@mail.gmail.com>
Message-ID: <54b0e601.0882460a.7fb4.ffff958a@mx.google.com>
Dear Sri Sujal
You have said that in business corruption or greasing the palms of the Governmen
t servants is unavoidable.
May be you are speaking from your experience. But I beg to differ.I am not a bus
iness man.From my experience I have found that if you are honest and go by the r
ules -there are grey areas I know which are pitfalls-one can avoid corruption.Am
ong Government officials including RTOs there are very good people. Only that pa
tience is required and persisistence too.If you are asked to come again donot qu
arrel do accept and go again.Note down in your diary.Again go on the day prescri
bed.If it is repeated say a number of times but your papers are ok,you can confr
ont the person and show your record of visits.The person will know you are a har
dnut to crack and he will sign your papers.But if you are in an urgent situation
this is not possible.That is how greasing the palms comes in.So better plan and
avoid last minute approaches is my advice.Otherwise go without it or seek alter
native course. I have found that God helps those who help themselves.R.Krishnamo
orthy
Sent from Windows Mail
From: A discussion group for Advaita Vedanta

Sent: Saturday , January
10 , 2015 11 : 15
AM
To: jaldhar at braincells.com, A discussion group for Advaita Vedanta
Namaste,

There is a saying,
OM
Sujal
>
>>
>
> This is the modern Indian culture D.V.N Sharma wants to us to adopt. Only
> one in a hundred actually does anything and as soon as he does the othe 99
>
>
>> dinner in a nearby hotel. His parent and grandparent (got to mention them
>> too ;) ) will not object his behavior. Even when someone visits our house,
>> youngsters and even some (modern) elders will have a look at their mobile
>>
>
> distract me so take it and don t give it back to me until Sunday." (She is
>
> And we must acknowledge as D.V.N Sharma was perhaps trying to say albeit
> in an unsuccessful way that technology can be useful in propagating
> samskriti too. My son is a big watcher of youtube videos. Mostly of the
> quality that leaves his parents shaking their heads at how someone could
> waste so many hours watching but he also recently discovered that all the
> episodes of B.R. Chopras Mahabharat TV series from the 80s are available
> so he started watching that. Then we began watching with him as a family.
> He has to write an essay about a book at school so now he is reading C.

> Rajagopalacharis English translation of the Mahabharat. When he has
> questions about a particular character or story I help him research it in
> the Gujarati and Sanskrit Mahabharat editions we have. But all the videos
> and books in the world would not have helped if my boy didn t have an
> underlying reverence for dharma which I am proud to say he does despite
> being a 3rd-generation Gujarati-American. My wife and I tried to
> inculculate these values in our children not by the kind of "Our glorious
> heritage" lectures I was subjected to as a child but by demonstrating those
> values in our own lives
>
> And to bring things back to the beginning this is the value to me of
> knowing about saints like Shringeri acharya. His "job" is only to live an
> exemplary Vedic life. And by doing so he gives me a model to live my life.
> Maybe I might never reach that standard but he challenges me to try. And
> if I try than my future generations will see that it is worth trying.
>
>
>
> _______________________________________________
>
>
>
_______________________________________________
Date: Sat, 10 Jan 2015 14:40:39 +0530
In-Reply-To: <54b0e601.0882460a.7fb4.ffff958a@mx.google.com>
<CA+m4OTtD9AAGqromauw-Sk0s0OVZh7pceKp=F+xD9PuKGO+pJA@mail.gmail.com>
<54b0e601.0882460a.7fb4.ffff958a@mx.google.com>
Message-ID: <CA+m4OTujVwDN4Z2BDp5kpffa+Xb3ZwreAYf5vzsQMsvU5OmzmA@mail.gmail.com>
Namaste Sri Krishnamoorthy ji,
All I wanted to convey is that it is our initiative that binds us.
Personally, if I was not practising advaita, I would have chosen to fight,
but from spiritual POV, better save time and invest it in spiritual
activities mostly in meditation.
In connection to the current topic, I feel that let Sringeri Shankaracharya
do what he wants to and have faith in him and not try to push him to adopt
modern way. It is not for us to choose.
OM
OM
Sujal Upadhyay
On Sat, Jan 10, 2015 at 1:55 PM, <srirudra at gmail.com> wrote:
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
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>
>
Dear Sri Sujal

You have said that in business corruption or greasing the palms of the
Government servants is unavoidable.
May be you are speaking from your experience. But I beg to differ.I am not
a business man.From my experience I have found that if you are honest and
go by the rules -there are grey areas I know which are pitfalls-one can
avoid corruption.Among Government officials including RTOs there are very
good people. Only that patience is required and persisistence too.If you
are asked to come again donot quarrel do accept and go again.Note down in
your diary.Again go on the day prescribed.If it is repeated say a number of
times but your papers are ok,you can confront the person and show your
record of visits.The person will know you are a hardnut to crack and he
will sign your papers.But if you are in an urgent situation this is not
possible.That is how greasing the palms comes in.So better plan and avoid
last minute approaches is my advice.Otherwise go without it or seek
alternative course. I have found that God helps those who help
themselves.R.Krishnamoorthy
Sent from Windows Mail
*From:* A discussion group for Advaita Vedanta
<advaita-l at lists.advaita-vedanta.org>
*Sent:* Saturday , January
10 , 2015 11 : 15
AM
*To:* jaldhar at braincells.com, A discussion group for Advaita Vedanta
<advaita-l at lists.advaita-vedanta.org>
Namaste,
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>

There is a saying,
OM
Sujal
>
>>
>
> This is the modern Indian culture D.V.N Sharma wants to us to adopt.
Only
> one in a hundred actually does anything and as soon as he does the othe
99
>
>
>> dinner in a nearby hotel. His parent and grandparent (got to mention
them
>> too ;) ) will not object his behavior. Even when someone visits our
house,
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>> youngsters and even some (modern) elders will have a look at their
mobile
>>
>
> distract me so take it and don t give it back to me until Sunday." (She
is
>
> And we must acknowledge as D.V.N Sharma was perhaps trying to say albeit
> in an unsuccessful way that technology can be useful in propagating
> samskriti too. My son is a big watcher of youtube videos. Mostly of the
> quality that leaves his parents shaking their heads at how someone could
> waste so many hours watching but he also recently discovered that all the
> episodes of B.R. Chopras Mahabharat TV series from the 80s are available
> so he started watching that. Then we began watching with him as a
family.
> He has to write an essay about a book at school so now he is reading C.
> Rajagopalacharis English translation of the Mahabharat. When he has
> questions about a particular character or story I help him research it in
> the Gujarati and Sanskrit Mahabharat editions we have. But all the
videos
> and books in the world would not have helped if my boy didn t have an
> underlying reverence for dharma which I am proud to say he does despite
> being a 3rd-generation Gujarati-American. My wife and I tried to
> inculculate these values in our children not by the kind of "Our glorious
> heritage" lectures I was subjected to as a child but by demonstrating
those
> values in our own lives
>
> And to bring things back to the beginning this is the value to me of
> knowing about saints like Shringeri acharya. His "job" is only to live
an
> exemplary Vedic life. And by doing so he gives me a model to live my
life.
> Maybe I might never reach that standard but he challenges me to try. And
> if I try than my future generations will see that it is worth trying.
>
>
>
> _______________________________________________
>
>
>
_______________________________________________
>
>
>
>
>
>
>
>
>
From darkdevil114 at rocketmail.com Sat Jan 10 12:06:33 2015

Date: Sat, 10 Jan 2015 23:36:33 +0530
Message-ID: <vckb8kvhjnk9dvltffwrcx8a.1420911349212@email.android.com>
Namaste SrI VyAsa ,
If you are in search of traditional Sanskrit books ( veda etc ) I would like t
o suggest you for
"Khemraj Srikrishnadas publication ".
In Ujjain spiritual books are famous of this ,we call books published from here
as Bambai chhApA books
( address
Khemraja srikrishnadas ,
Shri venkateshwar press ,
Khemraja srikrishnadas marg , 7th khetwadi , Mumbai -400 004 )
For a general catalogue of publication you may visit
http://www.Khe-shri.com
Another thing I want to ask ( I m sorry if it is personal ) will you perform u
panayan of you son in Orthodox manner . I mean to say strictly according to pAra
skara grihya sutra or in accordance with current practices ( I mean to say is i
ncluding lokAchara of Gujaratis where several folk practices { family ritual
etc } are included. I have herd of several practices like processions of boy
whose is to be initiated { if I m not wrong it is called varaghodA } , haridra s
nAna of boy ( haldi ) .
Another thing I would like to mentioned , while in previous discussion on tarpan
, I have mentioned of difference between current practices and authentic prati
ces of sukla yajurveda ,
In shukla yajurvediya bramhakarma I have found a pAraskarokta prayoga of sandh
yavandan of sukla yajurveda. I have checked the prayoga, it is authentic and st
rictly follows pAraskara s trikandikA snAna sutraM.
If it seems to be that my question is personal then please reply personally .
I would like to hear your reply and if you want then I will mail you the prayoga
text s pdf .
Regards
Animesh
Date: Sat, 10 Jan 2015 23:42:26 +0530
Subject: [Advaita-l] A query to SrI vyAsa and suggestions
Message-ID: <t1rlspjbd81oj8k2sttap6qe.1420913484684@email.android.com>
Namaste SrI VyAsa ,

If you are in search of traditional Sanskrit books ( veda etc ) I would like to su
ggest you for
"Khemraj Srikrishnadas publication ".
In Ujjain spiritual books are famous of this ,we call books published from here
as Bambai chhApA books
( address
Khemraja srikrishnadas ,
Shri venkateshwar press ,
Khemraja srikrishnadas marg , 7th khetwadi , Mumbai -400 004 )
For a general catalogue of publication you may visit
http://www.Khe-shri.com
Another thing I want to ask ( I m sorry if it is personal ) will you perform upan
ayan of you son in Orthodox manner . I mean to say strictly according to pAraska
ra grihya sutra or in accordance with current practices ( I mean to say is includ
ing lokAchara of Gujaratis where several folk practices { family ritual etc } are in
cluded. I have herd of several practices like processions of boy whose is to be in
itiated { if I m not wrong it is called varaghodA } , haridra snAna of boy ( hal
di ) .
Another thing I would like to mentioned , while in previous discussion on tarpan
, I have mentioned of difference between current practices and authentic pratice
s of sukla yajurveda ,
In shukla yajurvediya bramhakarma I have found a pAraskarokta prayoga of sandhyav
andan of sukla yajurveda. I have checked the prayoga, it is authentic and strictl
y follows pAraskara s trikandikA snAna sutraM.
If it seems to be that my question is personal then please reply personally .
I would like to hear your reply and if you want then I will mail you the prayoga
text s pdf .
Regards
Animesh
From abhinand06 at yahoo.com Sat Jan 10 12:27:24 2015
From: abhinand06 at yahoo.com (Abhinand Abhinand)
Date: Sun, 11 Jan 2015 02:27:24 +0800
Namaste Jaladhar Prabhuji,
Please visit the following link which enlists most of the information:
http://sanskritdocuments.org/atul/bookstores.html
Also, you can visit Sringeri Mutt http://www.sringeri.net/branches/maharashtra/
mumbai
which houses Sringeri publications and a few basic pooja items.
For most of the pooja items, GIRI trading is the best alternative. You can visit
their website: www.giri.in/
Thanks
Abhinand
From agnimile at gmail.com Sat Jan 10 12:37:08 2015
From: agnimile at gmail.com (Venkatraghavan S)
Date: Sat, 10 Jan 2015 18:37:08 +0000
Subject: [Advaita-l] Sringeri Jagatguru announces His Successor (Jaldhar
H. Vyas)
Message-ID: <CAL34aEnEtyAYOOCKKTdO+1p7GWm1GuPEsmVxoSuK5R-y==WvmA@mail.gmail.com>
Sir - you have echoed my sentiments exactly. I held my peace as I didn t
want to argue unnecessarily, but it was very gratifying to note that there
are others out there who recognize the true value of the matham sticking to
its traditional roots, despite the pressures from so called reformers.
Its an unfashionable viewpoint, but an important one.
Regards,
Venkatraghavan S
---------- Forwarded message ---------From: "Jaldhar H. Vyas" <jaldhar at braincells.com>
To: A discussion group for Advaita Vedanta <
advaita-l at lists.advaita-vedanta.org>
Cc:
Date: Fri, 9 Jan 2015 17:56:48 -0500 (EST)
On Tue, 6 Jan 2015, D.V.N.Sarma
. .
.
There appears to be a typo in your post let me fix it for you.
In order that the illiterate modernists may understand, relate and
communicate with dharmic society, I think they should have some grounding
in sanskrit and shastras. If not, they will be more and more alienated from
Much better right? :-)
Already their impact on the society at large is infinitesimal. The only
people who look to them is a very small fraction of the society (the
priestly class)
Assuming that this is true (and its not by a long shot) what makes you
think that "a grounding in science and technology" would make any
difference? If you had any grounding in science yourself you would know
about the large amount of sociological research being done into the decline
and rise of various religions. I m not going to do your homework for you;
look into it yourself and see how much e.g. spouting some gibberish about
quantum physics will help. And if let s say he opens a twitter account it
will be in the papers for one week and then back to usual. Real social
changes take effort by large groups of people. Have you done your part?
Or are you just another one of those armchair generals?
Don t you see the irony that we are discussing this issue ON THE INTERNET?
I myself first heard the news on www.sringeri.net a web site on the
internet maintained by the matha itself. (You knew this right?) How much
more modern do you want communication to get?
But if you think the present Jagadgurus communications are subpar I bet
you ll have some choice words about Bhagavan Dakshinamurti who doesn t
communicate at all! Yet His silence is meaningful for the one who is in
the right frame of mind to understand. If you wish to be led around by the
nose there are plenty of Gurus (and popes and mullahs) who will be glad to
be of insistance but Advaita Vedanta requires self-initiative on the part
of the sadhaka. No Deva or guru or jnani can give you jnana. It is
something that can be only be achieved by ones own struggle. Only a small
elite can manage this. This is why Advaita Vedanta will never be a mass
movement and for that matter doesn t want to be a mass movement.
whose self interest is served by exhortations made by the pontiffs to
uphold sanatana dharma. It is paraspara bhavana. You scratch my back, I
will scratch yours. It is high time for the pontiffs to get out of this rut
and take a fresh look at their relevance to the society.
And you think your "modern society" isn t motivated by self-interest?
Unfortunately this is the kind of half-baked analysis is what passes for
intellectualism in contemporary India. All you and Venkatesh Murthy have
done in this thread is build up a massive straw man and then proceed to
knock it down. What is the point? Don t you people have anything useful
to contribute to advaita-l? If not why are you even here?
-Jaldhar H. Vyas <jaldhar <jaldhar at braincells.com>@ <jaldhar at braincells.com
>
braincells.com <jaldhar at braincells.com>>
From sunil_bhattacharjya at yahoo.com Sat Jan 10 14:59:57 2015
Date: Sat, 10 Jan 2015 20:59:57 +0000 (UTC)
ahoo.com>
Namaste Jaldharji,
There is a bookshop attached to the Bharatiya Vidyabhavan building, near Chaowpa
tty. They have a good collection of books for display and sale.
Regards,Sunil KB
On Saturday, January 10, 2015 10:27 AM, Abhinand Abhinand via Advaita-l <ad
vaita-l at lists.advaita-vedanta.org> wrote:
Namaste Jaladhar Prabhuji,
Please visit the following link which enlists most of the information:
http://sanskritdocuments.org/atul/bookstores.html
Also, you can visit Sringeri Mutt http://www.sringeri.net/branches/maharashtra/mu
mbai
which houses Sringeri publications and a few basic pooja items.
For most of the pooja items, GIRI trading is the best alternative. You can visit
their website: www.giri.in/

Thanks
Abhinand
_______________________________________________
From venkatasriramp at yahoo.in Sun Jan 11 10:17:36 2015

Date: Mon, 12 Jan 2015 00:17:36 +0800
Namaste Ravi,
The project called "advaita-shArada" was well appreciated by sringeri achArya.
It was achAryA s
blessings that took the shape of this project.
However, as AchArya shankara says "AdhyAtmavidyA vidyAnAM mOkshArthatvAt
pradhAnaM asmi", the guru parampara that follows the footsteps of bhagavatpAda,
take every care to follow the same without diluting the sadAchAra and anuSTAna.
Apart from vEdAnta abhyAsa, there are certain set of "AmnAya mantrAs" that needs
to be
initiated to the successor. There is a sringeri pITa adhiSTAna upAsana and the
chief
mantrAs being nrisimha, nIlakANTa, bAla, dakshiNAmUrti, hayagrIya, dattatrEya, v
ana-durga, gaNapati, subramaNya, sUrya, rAma, hanuma, AnjanEyasrIvidyA panchadas
hi & shODashi etc.
The muttAdhipati should attain mantra-siddhi in the above in order to perform pI
Ta pUja to sphaTika sriyantra, chandramoulishwara, nrisimha sAlagrAma and ratnag
arbha gaNapati.
Therefore, the upAsana needs to be carried with utmost care, dedication and shau
cha niyamAs has to be followed very meticulously.
regs,
sriram
From sksrivastava68 at gmail.com Sun Jan 11 22:19:02 2015
From: sksrivastava68 at gmail.com (Sanjay Srivastava)
Date: Mon, 12 Jan 2015 09:49:02 +0530
Message-ID: <CALi1ruy_rzA231snB5XsoEx=1+sR_BitpNTR6rovRmeSAzp5Bw@mail.gmail.com>
Giri Stores. Matunga

Regards,
Sanjay Srivastava
Cell: +91 -9717273377
>
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a
but I
knew of
for my

_______________________________________________
From jaldhar at braincells.com Sun Jan 11 23:29:13 2015

Date: Mon, 12 Jan 2015 00:29:13 -0500 (EST)
Anil Gidwani
-----------Deeply interested in Advaita Vedanta for the last 27 years.
Aravindan
--------Namaskaram,
I m Aravindan and I m from Chennai (Tamilnadu).I m currently pursuing my
doctoral studies in Life Sciences.
I m very interested in the Advaita School of Philosophy and, I believe
this discussion forum would help me in getting a better comprehension of
this school of philosophy.

From anandhudli at hotmail.com Sun Jan 11 23:38:36 2015
From: anandhudli at hotmail.com (Anand Hudli)
Date: Mon, 12 Jan 2015 11:08:36 +0530
Message-ID: <CA+MwpTk_TeCmx8uAQtVMkuseBYysN6uCasb9-F-9TomXHx3U_Q@mail.gmail.com>
An important preparation for the upanayana, to be done by the father of the
Vatu, is that he must do a large number of Gayatri mantra japas before he
does the mantra upadesha to his son, during the ceremony. I myself did
about two lakh japas before my son s upanayana. If one does 1008 japas in
every sitting for SandhyA, it is not hard to cross the two lakh figure in
100 days, or at least one lakh in 50 days, assuming 2 SandhyAvandanas per
day. I heard the one lakh as the minimum number, so I guess it is fine to
exceed it.
I realize this requirement could be of modern origin, because many people
or fathers-of-vatu-to-be are not even doing the sandhyA regularly, or even
if they do it they might not be doing the standard 108 japas.
Anand
From darkdevil114 at rocketmail.com Mon Jan 12 11:27:07 2015
Date: Mon, 12 Jan 2015 22:57:07 +0530
Subject: [Advaita-l] =?utf-8?b?4KSV4KS24KWN4KSu4KWA4KSw4KSm4KWH4KS24KS4?=
=?utf-8?b?4KWN4KSlIOCki+Ckl+CljeCkteClh+CkpiDgpJbgpL/gpLLgpYvgpJXgpY0=?=
=?utf-8?b?4KSkIOCktuCljeCksOClgCDgpLjgpYLgpJXgpY3gpKTgpIIgLFNySSBzVWt0?=
=?utf-8?q?aM_=28_kAshmIra_pATha_=29?=
Message-ID: <ksuvowm4bq2820gs39n8x55m.1421083061091@email.android.com>
SrI mAtre namaH
Namaste ,
A post describing SrI sUktaM in pure vedic from. The presently studied SrI sUkta
M have several peculiarities .The following is an authentic version based on Kas
hmir Rigveda khila .The famous form is distorted form of original sUktaM , it h
ave blended sloks within original sUktaM .The following version differs from th
e Vulgate.
http://wp.me/p4M2ms-bS
Regards
Animesh

Date: Tue, 13 Jan 2015 12:37:09 +0800
Namaste,
The swara markings (provided as PDF document) as well as the chanting (provided
as MP3) has been provided in the following link:
/////////
https://manasataramgini.wordpress.com/2008/04/22/shri-sukta-of-the-rigveda/
////////
regs,
sriram
From darkdevil114 at rocketmail.com Mon Jan 12 23:22:16 2015
Date: Tue, 13 Jan 2015 10:52:16 +0530
Subject: [Advaita-l] =?utf-8?b?ICDgpJXgpLbgpY3gpK7gpYDgpLDgpKbgpYfgpLY=?=
=?utf-8?b?4KS44KWN4KSlIOCki+Ckl+CljeCkteClh+CkpiDgpJbgpL/gpLLgpYvgpJU=?=
=?utf-8?b?4KWN4KSkIOCktuCljeCksOClgCDgpLjgpYLgpJXgpY3gpKTgpIIgLFNySSBz?=
=?utf-8?q?UktaM_=28_kAshmIra_pATha_=29?=
Message-ID: <phx5mopjdd7pin4c5xw3etvh.1421125250465@email.android.com>
Namaste Sir ,
Thank you for your attention ,Before my post I have studied the Manastramgini b
log . [ I m not criticizing ( please don t take it another ) but at this blog t
he blogger has normalized the Kashmir svara system to present rigveda svara sys
tem . ( The copy of rigveda khila printed from svAdhyaya mandal have original
marking in Kashmir way .It uses
, etc peculiar symbol , for version on my blog t
his printed text+ a online electronic version of Kashmir khila are source.
I personally don t wish to normalize the svara markings . They should be preserv
ed in original way.
( here in North I have seen such normalized version of taittiriya , mAdhyanand
ina , kaTha , shaunaka samhitA , and realised that such normalized versions cant
be help full in reciting veda. For instance in north editions of taittiriya sam
hitA long svarita ( || ) is printed as normal svara ( | ) but Maharashtra reci
ters usally elongate voice at that point .Even dirgh svaritas of atharva veda i
s marked as normal svarits ( If you don t know samhitA orally then at such poin
ts you may recite incorrect .)
Regards
Animesh
From anandhudli at hotmail.com Tue Jan 13 05:42:21 2015
Date: Tue, 13 Jan 2015 17:12:21 +0530
=?utf-8?b?4KWN4KSlIOCki+Ckl+CljeCkteClh+CkpiDgpJbgpL/gpLLgpYvgpJU=?=
=?utf-8?b?4KWN4KSkIOCktuCljeCksOClgCDgpLjgpYLgpJXgpY3gpKTgpIIgLFNy?=
=?utf-8?q?I_sUktaM_=28_kAshmIra_pATha_=29?=
Message-ID: <CA+MwpTnRvVBZnbqwTSKQiFQ7C1+FOPVbYXN+Xzwo_SqrOGqsEA@mail.gmail.com>
I have seen a shrI sUkta nyAsa in a BaudhAyana nitya karma book from
svarNavalli maTha. This is presented with the mahAnyAsa and the
puruShasUkta nyAsa.
It is also a common practice to use the Riks of the shrI sukta for the
ShoDashopachAra pUjA of female deities.
Anand
From muralihr1977 at gmail.com Tue Jan 13 10:19:35 2015
From: muralihr1977 at gmail.com (murali hr)
Date: Tue, 13 Jan 2015 21:49:35 +0530
Subject: [Advaita-l] ***UNCHECKED*** Discovering Indian Heritage By
exploring Indian
RIvers
Message-ID: <CAKAACwvcOcfWe72zr-QRXmVmZzSC4hZ294OHGxK3V9XJWqf8aw@mail.gmail.com>
Dear All,
As you might be aware our elders used to do Teerthayatra, where you go on a
Pilgrimage by Walk. We are doing a series of ride along Kaveri to begin
with .
I have myself cycled the entire stretch along Kaveri River - 700 KM. Apart
from the spiritually elevating experience we also get an exposure to the
Land and the People around the Kaveri River.
It is also a movement towards self discovery.
Let me know if any one would like to join.
http://pathofmahanadhi.org/krs-dam-back-waters-registration/
*Jiddu Krishnamurthi on Rivers *
To sit on the bank of a river and let the waters flow by, to watch the
gentle ripples and hear the lapping of the ripples on the bank; to see the
wind on the water making patterns; to see the swallows touching the water,
the water catching insects; and in the distance, across the water, on the
other bank, human voices or a boy playing the flute, of a still evening,
quietens all the noise about one. Somehow, the waters seem to purify one,
cleanse the dust of yesterdays memories and give that quality to the mind
of its own pureness, as the water in itself is pure. A river receives
everything -the sewer, the corpses, the filth of the cities it passes, and
yet it cleanses itself within a few miles. It receives everything and
remains itself, neither caring nor knowing the pure from impure. Its only
the ponds, the little puddles that are soon contaminated, for they are not
living, flowing, as the wide, sweet-smelling flowing rivers. Our minds are
small puddles, soon made impure. Its the little pond, called mind, that
judges, weighs, analyzes, and yet remains the little pool of
responsibility. Krishnamurti.
Date: Tue, 13 Jan 2015 22:43:42 +0530
In-Reply-To: <CA+MwpTnRvVBZnbqwTSKQiFQ7C1+FOPVbYXN+Xzwo_SqrOGqsEA@mail.gmail.com
>
References: <CA+MwpTnRvVBZnbqwTSKQiFQ7C1+FOPVbYXN+Xzwo_SqrOGqsEA@mail.gmail.com>
Message-ID: <CA+MwpT=sB==6sMXiVMGq0uyx35b9Bkbd7h+=UmgYi=V=qviMzg@mail.gmail.com>
>
>
> It is also a common practice to use the Riks of the shrI sukta for the
> ShoDashopachAra pUjA of female deities.
>
The viniyoga of the 15 Riks of the shrI sUkta has been explained in the
prapanchasAra tantra, attributed to Shankara BhagavatpAda, in the 12th
paTala. The text says:
AvAhanAsanarghyakapAdyAchamanamadhuparkasekAni| vAsobhUShaNagandhAn
sumanoyutadhUpadIpabhojyAni| sodvAsanAni kuryAdbhaktiyuktaH
panchadashabhirathamanubhiH| vyastairapi cha samastaiH pUjAyAM
saMyatAtmakaH siddhyai|| iti
The commentary by PadmapAdAchArya is as follows:
vyastaiH samastairityatra vyastaishchaturdashabhiH nivedyAntaM datvA shrIM
bIjena chaturdashenaiva vA gaNDUShopachArAdikaM samarpya samastena sUktena
pradakShiNastutinamaskArAn vidhAya sheShaM shrIM bIjena kRtvA antyena
chodvAsayedityarthaH|
This means one should offer 14 upachAras (services) ending with the
naivedya (food offering) with the first 14 Riks of the shrIsUkta. Next, one
should offer water for rinsing the mouth (gaNDUSha) and other services with
the bIja mantra of LakShmI devI, namely shrIM, or with the 14th mantra of
the shrIsUkta (ArdrAM yaH kariNIM...Avaha). Next, one should offer
pradakShiNa (circumambulation), stuti (prayer), and namaskAra (prostration)
with the entire shrIsukta hymn. Other services should be offered with the
shrIm bIja mantra. Finally, one should offer the udvAsana service (bidding
farewell) with the last mantra of the shrIsUkta (tAM ma Avaha
...puruShAnaham).
So according to the prapanchasAra tantra and the commentary thereon, the
following is the viniyoga of the 15 shrIsUkta mantras:
1. AUM hiranaNyavarNAM ... AvAhanaM samarpayAmi.
2. AUM tAM ma Avaha... AsanaM samarpayAmi
3. AUM ashvapUrvAM ... arghyaM samarpayAmi
4. AUM kAM sosmitAM... pAdyaM samarpayAmi
5. AUM chandrAM prabhAsAM... AchamanaM samarpayAmi
6. AUM Aditya varNe... madhuparkaM samarpayAmi
7. AUM upaitu mAM... snAnaM samarpayAmi
8. AUM kShutpipAsAM... vastraM samarpayAmi
9. AUM gandhadvArAM... AbharaNaM samarpayAmi
10. AUM manasaH kAmaM... gandhaM samarpayAmi
11. AUM kardamena ... puShpaM samarpayAmi
12. AUM ApassRjantu... dhUpaM samarpayAmi
13. AUM ArdrAM pushkariNIM... dIpaM samarpayAmi
14. AUM ArdrAM yaH kariNIM... naivedyaM samarpayAmi
15. AUM tAM ma Avaha ... udvAsanaM samarpayAmi
Anand
From venkatasriramp at yahoo.in Tue Jan 13 12:04:10 2015
Date: Wed, 14 Jan 2015 02:04:10 +0800
Namaste,
////////
I have seen a shrI sUkta nyAsa in a BaudhAyana nitya karma book from
svarNavalli maTha. This is presented with the mahAnyAsa and the
puruShasUkta nyAsa.
/////////
I have a copy of shrIsUkta nyAsa prakriya that was handed down by my AchArya.
rishis are: Ananda, kardama, chikleeta
dEvata is : Agni
bIja is : "hiraNyavarNAM...."
shakti is : tAM ma Avaha jAtavEdaH
kIlaka is: kIrtimruddhiM dadAtu mE"
This is followed by viniyOga samkalpa and followed by kara-shuddhi by uttering t
he
bIja "auM shrIM" thrice.
This is followed by the anga-nyAsa that spreads from head to feet (shirAdi pAdAn
taM)
1) hiraNyavarNAM iti shirasi 2) tAM ma Avaha...iti nEtrayOH
3) ashwapUrvAM iti karNayOH 4) kAM sOsmitAM iti nAsikAyAM
5) chandrAM prabhAsAM iti mukhE 6) AdityavarNE iti kaNTE
7) upaitumAM iti bAhvOH 8) kSutpipAsA iti hrudayE
9) gandhadvArAM iti hrudayE 10) manasaH kAmaM iti guhyE
11) kardamEna iti pAyau 12) ApaH srujantu iti UrvOH
13) ArdrAM puSkariNIM iti jAnvOH 14) ArdrAM yaH kariNIM iti janghayOH
15) tAM ma Avaha jAtavEdaH iti pAdayOH
karanyAsaH
1)
2)
3)
4)
5)
6)
auM
auM
auM
auM
auM
auM
namO
namO
namO
namO
namO
namO
bhagavatyai
bhagavatyai
bhagavatyai
bhagavatyai
bhagavatyai
bhagavatyai
hiraNyavarNAyaI mahAlakSmyai anguSTAbhyAM namaH

hariNyai mahAlakSmyai tarjanIbhyaM namaH
suvarNarajatasrajAyai mahAlakSmyai madhyamAbhyAM namaH
chandrAyai mahAlakSmyai anAmikAbhyAM namaH
hiraNmayyai mahAlakSmyai kaniSTikAbhyAM namaH
lakshmyai mahAlakSmyai karatalakarapruSTAbhyAM namaH
hrudayAdi nyAsa with the above 6 mantrAs. This is followed by dhyAna as:
aruNa kamala samsthA - tadrajaHpunjavarNA
karakamaladhrutESTA - (a)bhItiyugmAmbujAtA
maNimukuTavichitrA - (a)lankrutiH padmamAlA
bhavatu bhuvanamAtA - santataM shrI shriyai naH
This is followed by shrIsUkta pancha mudrA pradarshana as follows:
kamalaM kalashaM dhEnuM jnAnaM anjaliM Eva cha /
panchamudrAH pradarshyA(a)tha shrI sUktaM prajapEt budhaH //
The 5 mudras are:
1)
2)
3)
4)
5)
kamala mudra
kalasa mudra
dhEnu mudra
jnAna mudra
anjali mudra
After this, one should start the pArAyaNa of shrIsUkta which is siddhi-prada.
regs,
sriram
From darkdevil114 at rocketmail.com Tue Jan 13 15:57:16 2015
Date: Wed, 14 Jan 2015 03:27:16 +0530
Subject: [Advaita-l] =?utf-8?b?IFJlOiAg4KSV4KS24KWN4KSu4KWA4KSw4KSm4KWH?=
=?utf-8?b?4KS24KS44KWN4KSlIOCki+Ckl+CljeCkteClh+CkpiDgpJbgpL/gpLLgpYs=?=
=?utf-8?b?4KSV4KWN4KSkIOCktuCljeCksOClgCDgpLjgpYLgpJXgpY3gpKTgpIIgLFNy?=
Message-ID: <yemg02yd5fg1mdxbutujgbto.1421184774968@email.android.com>
Namste SrI Ananda ,
You wrote
" It is also a common practice to use the Riks of the shrI sukta for the
ShoDashopachAra pUjA of female deities." I agree with you that it is a common p
ractice but there is one exceptional case ( especially being a upAsaka of her )
there is restriction on use of SrI sUktaM for dhUmAvatI pujA . After my initiat
ion in this lore , I asked my initiators that how by using veda mantra I may w
orship her . He told me of yathA linga mantras , ( He was not a vedic brahmin b
ut was a tantric brahmin raised up to shAmbhava bhAva ) .When I asked for srI s
uktaM he told me of pratangirasaM and Ugara mantra
of my svashAkhA for her w
orship .
He told me to do upAsana in pAutra bhAbhA
( like a grandson of goddes dhUmA
) . One more thing he told was for random fruit in case of srI sutaM it must be
recited with yAchaka bhAvA .
Regards
Animesh
Date: Wed, 14 Jan 2015 03:55:28 +0530
Message-ID: <6a55u5fr9m1lko6sxpttcnnx.1421186905839@email.android.com>
SrI mAtre namaH
Namste SrI Ananda ji and SrI Venkata Ji
I m grate full to you for this information. You wrote
ShoDashopachAra pUjA of female deities." I agree with you that it is a common pr

actice but there is one exceptional case ( especially being a upAsaka of her a)
there is restriction on use of SrI sUktaM for dhUmAvatI pujA . After my initiatio
n in this lore , I asked my initiators that how by using veda mantra I may worship
her . He told me of yathA linga mantras , ( He was not a vedic brahmin but was
a tantric brahmin raised up to shAmbhava bhAva ) .When I asked for srI suktaM he
told me of pratangirasaM and Ugara mantra of my svashAkhA for her worship .
) . Even it can t be used for worship of "saubhAgya dhUmAvatI ".
One more thing he told ( about srI suktaM ) was for random fruit in case of sr
I sutaM it must be recited with yAchaka bhAvA .
SrI Venkata Ji wrote " I have a copy of shrIsUkta nyAsa ...........rishis are: A
nanda, kardama, chikleeta
..."
But rishIs I have seen somewhere are: Ananda, kardama, chikleeta and Indirasu
ta . ( I will be great full if it is clarified )
Regards
Animesh
Date: Wed, 14 Jan 2015 12:33:51 +0800
Namaste,
/////////
But rishIs I have seen somewhere are: Ananda, kardama, chikleeta and Indirasu
ta .
//////
Ananda, kardama & chikleeta, being mantra-draSTAS, are considered as indirAsutAH
and hence
the viniyOga says "Ananda kardama chikleeta - indirAsutAH rishayaH"
Indirasuta is not one among the draSTAs (sutAH) but is understood as "- (iti) in
dirAsutAH rishayaH".
The mantra-draSTAs are only 3. Sometime back, I wrote a short article on these
three draSTAs and
why they were considered as sons.
Many confuse here and think are indirAsuta is also one among the draSTAs which i
s not.
regs,
sriram
Date: Wed, 14 Jan 2015 10:04:01 +0530

Message-ID: <CA+MwpT=eoi6JbxOLVEzEO14XqeEskfnUZE8kg62WXEcsSJq4jw@mail.gmail.com>
Shri Animeshji wrote:
>The presently studied SrI sUktaM have several peculiarities .The following
is an >authentic version based on Kashmir Rigveda khila .
Although the shrI sUkta is part of the Khila portion of the Rigveda of the
shAkala shAkhA, in the AshvalAyana shAkhA, it is included in the regular
saMhitA itself.
Until recently, the text of only one shAkhA, the shAkala shAkhA was
available, but now the AshvalAyana saMhitA has been published.
Also, there is a tradition among Rigvedins to recite the second Rik of the
71st sUkta of the 10th maNdala (which is the 8th ashTaka, 2nd adhyAya,
vargas 23 and 24), "saktumiva tita unA..." along with the shrI sUkta. If
time permits, the entire 10.71 sUkta may be recited. There are 11 Riks in
this sUkta, of which the Rishi is BrihaspatirAngirasaH, the devatA is
JnAna, and the meter triShTup, except for the 9th Rik which is in jagatI.
More information on the rare text AshvalAyana samhitA of the Rigveda:
http://www.amazon.in/Asvalayana-Samhita-Rgveda-Padapatha-National/dp/8185503176
http://ignca.nic.in/km_other02.htm
Anand
Date: Wed, 14 Jan 2015 12:37:25 +0800
Namaste,
/////////
The copy of rigveda khila printed from svAdhyaya mandal have
original marking in Kashmir way
//////
I am told that books of swAdhyAya maNDal are being re-published in Pune. Who is
taking care of these?
Earlier, it was in Satara and later shifted to Pardi in Gujarat.
regs,
sriram
From darkdevil114 at rocketmail.com Wed Jan 14 00:02:03 2015

Date: Wed, 14 Jan 2015 11:32:03 +0530
Subject: [Advaita-l] SrI sUktaM
Message-ID: <emkf3mxj1vwcb7v2k9vm8adk.1421215323858@email.android.com>
SrI mAtre namaH
Namste SrI Ananda ji and SrI Venkata Ji
I m grate full to you for this information. You wrote
ShoDashopachAra pUjA of female deities." I agree with you that it is a common pr
actice but there is one exceptional case ( especially being a upAsaka of her a)
there is restriction on use of SrI sUktaM for dhUmAvatI pujA . After my initiatio
n in this lore , I asked my initiators that how by using veda mantra I may worship
her . He told me of yathA linga mantras , ( He was not a vedic brahmin but was
a tantric brahmin raised up to shAmbhava bhAva ) .When I asked for srI suktaM he
told me of pratangirasaM and Ugara mantra of my svashAkhA for her worship .
) . Even it can t be used for worship of "saubhAgya dhUmAvatI ".
One more thing he told ( about srI suktaM ) was for random fruit in case of srI
sutaM it must be recited with yAchaka bhAvA .
SrI Venkata Ji wrote " I have a copy of shrIsUkta nyAsa ...........rishis are: A
nanda, kardama, chikleeta
..."
But rishIs I have seen somewhere are: Ananda, kardama, chikleeta and Indirasuta . (
I will be great full if it is clarified )
Regards
Animesh
Date: Wed, 14 Jan 2015 12:22:05 +0530
Subject: [Advaita-l] Advaita-vedanta and Goddess dhUmAvatI
Message-ID: <1nqewwk74n3dent64wn1os6l.1421217890813@email.android.com>
SrI mAtre namaH
Recently I found a good article on Advaita-vedanta and Goddess dhUmAvatI on

internet I m posting the original article for reading .
At some palaces I found article contradictory with tradition vedanta. I seek com
ments by group members.
"
The secret wisdom of the present dark age of Kali resides in the Tantric Goddess
Dhumavati and her hidden aspects and forms, as can be discovered in the Rig Ved
a.
To start with, Dhuma vidya, which means smoke wisdom, must first be understood. Fi
rstly, Dhuma as smoke relates to Akasha or Space, which is not simply empty but
contains the potential of all existence. Space is also the Paramatma, the Suprem
e Self. The Supreme Self is also Prana or the Breath of Life.The Upanishads (Bri
hadaranyaka) explain this, and the fundamental keys to understanding the Dhumavi
dya or Smoke-wisdom:
Smoke is the Clouds (BU.VI.2.10)

Smoke is Fire (BU.VI.2.11)
Smoke is Prana (Breath of Life) (BU.VI.2.12)
The second thing we must note is that Dhumavati equates to the highest state of
Anatman (non-ego) or Sunyata (Void) in Buddhism what non-dual (Advaita) Vedanta
in the Hindu school describes as Neti neti (not this, not that and Nirguna (void of
qualities).
It is also interested to note that Jainism and Buddhism also used the Svastika s
ymbol the Hindu symbol of the Self in their art-work and faiths. The Svastika re
presents the Suns Rays and hence the Supreme Self as the Dhuma or Prana form.
In fact, it is noted in the Upanishads also (BU.VI.2.9), that the rays of the Su
n are Smoke! This ties in to these ideas as well, as gives a better understandin
g or what the higher dhuma or smoke is, in relation to Vedic wisdoms.
Simply, when the Atman (soul) attains the state of the greatest being or Brahman
/ Mahaprana / Paramatma or whatever we may call it, this is literally the non-eg
o state, since it no longer identifies with the body or the mind.
As the Brihadaranyaka Upanishad states:
"When the person goes away from this world, he comes to the wind. Then the wind
makes room for him, like the hole of a carriage wheel, and through it he mounts
higher. He comes to the sun. Then the sun makes room for him, like the hole of a
Lambara, and through it he mounts higher. He comes to the moon. Then the moon m
akes room for him, like the hole of a drum, and through it he mounts higher, and
arrives at the world where there is no sorrow, no snow. There he dwells for ete
rnal years." (BU.V.10.1)
The myth where Dhumavati eats her own consort, Lord Shiva (himself being Atman, Pr
ana or the Conscious Being), is the tale of the Self merging into the highest st
ate of realisation sunyata, neti net, beyond all form.
She eats him, since the Mother in Vedic times was seen as speech or vak, and hen
ce in the later Tantric tale where she becomes the eater (Vedic Aditi), it relates
to the organ of speech or the mouth. As also noted above Dhuma or Smoke is also
Fire (Agni) which consumes the sacrifice.
To understand this further, we must point to the Upanishads (BU.V.2.6), where it
is stated that the Self is composed of three elements Speech (vak), Mind (manas
) and Breath (Prana). These are the Mother (Speech), Father (Mind) and Breath (C
hild (verse 7).
Hence, by killing his parents Vritra and goddess Danu (later Dhumavati) in the an
cient tale in the Rig Veda (I.32.8-9) the deity Indra is able to transcend both
mind (father) and speech (vak) and therefore merge into his own self-formlessnes
s, known as Prana, which we know as Dhuma (smoke).
By committing such an act of evil or wickedness, Indra in
physical sense can be seen as the deity Kali / Nirrita or
as we see with Indra, as with Dhumavati, there is a much
to Prana and transcending the mind and senses in order to
a material or mundane
Goddess Dhumavati. But
higher sense relating
reach such a state.
Indra is also a deity of lightening (vidyut), which is born from the clouds, whi
ch as above as stated, is also Prana in the form of Dhuma (smoke).
The teaching here is that we must become the Mother through rising above the sen
ses and all forms of maya or illusion, which in a sense, is Dhumavati in a lower
form, as maya or illusion (creation), is the cosmic smoke-screen that obscures
our spiritual view and outlook.
So, we must embrace that darker side of smoke through the maya, in order to real
ise its higher potentials.
That is where we come to the subject of Dhumavati, the Smoke-Wisdom and the dark
age of Kali Yuga, our present age which began around 3102BC with Krishnas disapp
earance from this earthly dimension."
[ Those who seek more information on goddess dhUmavatI may visit following links
.
1) Dhumavati tantra , Anga vidya and kalpas
http://wp.me/p4M2ms-3m
2)
http://wp.me/p4M2ms-1R
3)
http://wp.me/p4M2ms-2j
4)
5) Dhumra Ganapati- Ganapati of Dhumavati lore
http://wp.me/p4M2ms-4c
]
Regards
Animesh
From anandhudli at hotmail.com Wed Jan 14 02:57:25 2015

Date: Wed, 14 Jan 2015 14:27:25 +0530
In-Reply-To: <CA+MwpT=eoi6JbxOLVEzEO14XqeEskfnUZE8kg62WXEcsSJq4jw@mail.gmail.com
>
References: <CA+MwpT=eoi6JbxOLVEzEO14XqeEskfnUZE8kg62WXEcsSJq4jw@mail.gmail.com>
Message-ID: <CA+MwpTm+5oH6XHeNg9QS1WHbDCYKPiyAZeo0f1zTrSMhVhupkg@mail.gmail.com>
Thanks to Shri Venkat Sriramji for posting the shrIsUkta nyAsa. What you
have posted is slightly different from the nyAsa mentioned in the book that
I have. (For example, cchandas or meters of shrIsUkta mantras are given.)

Also, there is no mention of any mudrAs.
Anand
From v.subrahmanian at gmail.com Wed Jan 14 03:48:43 2015
Date: Wed, 14 Jan 2015 15:18:43 +0530
Subject: [Advaita-l] The Andhra Maha Bharatamu - A short study
Message-ID: <CAKk0Te3LNcMEhQtn8cLfEoXK9mZ__4bd0kg-mDzLPJZRPUUvuQ@mail.gmail.com>
Namaste
In the following URL is uploaded a file on the above topic:
http://www.mediafire.com/download/x4r72mk93dmkcav/andhra+bharatam+short+study.pd
f
Since the file is quite large I am not posting it as it is even in my
blog. I will only make an announcement there with the URL for download.
warm regards
subbu
Date: Wed, 14 Jan 2015 22:18:05 +0530
Message-ID: <CA+MwpTm-VijLHy_9K3vtmSFM1ESQQs54qS3uOy8672mH6y5AVA@mail.gmail.com>
Interesting study. In fact, advaitins do not recognize differences between
Vishnu and Shiva, consistent with the mAyApanchaka saying:
vidhihariharavibhedamapyakhaNDe
bata virachayya budhAnapi prakAmam.h |
bhramayati hariharabhedabhAvAnaghaTitaghaTanApaTIyasI mAyA ||
Alas! Even in the indivisible Brahman, it (mAyA) creates
differences called BrahmA, ViShNu, and Shiva and deludes
or tricks exceedingly even intelligent people into feeling
differences of Hari and Hara. mAyA is an expert in
making incompatible things compatible!
Rather, the advaitin is amused by the Vishnu-Shiva debate and the
quarrels between the followers of both. In this connection, there is a
humorous story told to drive home the point. Once a Shiva Bhakta
accidentally found a Hari-Hara vigraha (idol)in his backyard. He was
certainly inclined to worship it daily, but there was one problem.
Half of the vigraha was Hari and the other half Hara. He did not want
to worship Hari under any circumstance. So he covered the Hari half
with a cloth so that it was hidden from his view, and he proceeded to
offer daily worship to the Hara half. After he had spent many days in
worshipping the vigraha thus, one fine day, to his utter surprise,
Vishnu, none other than Shri Hari, appeared before him!
The Shiva Bhakta asked Vishnu, "I never worshipped you. Why did you
appear before me?"
Vishnu replied, "True. You did not worship Me. Nevertheless your faith
in Me was so immense that I had to appear before you."

The Shiva Bhakta asked, "What faith are you talking about?"
Vishnu said, "You had immense faith in the fact that I really reside
in one half of the vigraha. This made you cover that half. But the
point is you really believed that I resided in one half. You are a
true believer! So here I am. Ask any boon from Me."
Needless to say, the same story can be told by interchanging Hari and
Hara for Vishnu Bhaktas. :-). The message is the same.
Anand
From venkatasriramp at yahoo.in Wed Jan 14 12:44:21 2015
Date: Wed, 14 Jan 2015 18:44:21 +0000 (UTC)
Message-ID: <1368748034.579362.1421261061900.JavaMail.yahoo@jws10910.mail.sg3.ya
hoo.com>
Namaste Anand Ji,
The sorry state of affairs is that even the great scholars are not free from thi
s mania.
One of the sloka of rAmAyaNa is given below:
Etat kukSau samudrasya skandhAvAranivEshanaMatra pUrvaM mahAdEvaH prasAdamakarOd
vibhuH (6.123.19)
bhagavAn rAmachandra alongwith mother sIta, on the way to Ayodhya, shows all the
places associated with the episode of rAmAyaNa and points towards an ocean and
states that this is that ocean on which was built "rAmasEtu", which was crossed
by us; here was the blessings of mahAdEva sought .
The scholars twisted the word "mahAdEva" with their biased approach in such a wa
y that the meaning suggests sAgara-dEvata / sAgara-adhiSTAna-dEvata etc. Even gOv
indarAja etc. are not free from thisbiased approach.
shrI vAsudEvAnanda saraswathi very aptly says in vAsudEvamananaM as:
mUDAH Ishwarasya sarvAtmakatvaM avichArya tatra tatra IshwarAH bahavO bhinna bhi
nnatayAvartantE iti matvA anyOnyaM kalahantE / tasmAt antaryAmI IshwaraH Eva EvE
ti jAnIhi //
Fools, not knowing that the all-pervading Ishwara is only one, quarrel among the
mselves by stating that Ishwara is shiva (by shaivaites) whereas Ishwara is viSN
u (by vaishnavaites). Therefore, know that Ishwara is only one who is the "antar
yAmi".
Very sorry state of affairs !!
regs,sriram
From venkatasriramp at yahoo.in Wed Jan 14 12:44:21 2015
Date: Wed, 14 Jan 2015 18:44:21 +0000 (UTC)
hoo.com>
Namaste Anand Ji,
The sorry state of affairs is that even the great scholars are not free from thi
s mania.
One of the sloka of rAmAyaNa is given below:
Etat kukSau samudrasya skandhAvAranivEshanaMatra pUrvaM mahAdEvaH prasAdamakarOd

vibhuH (6.123.19)
bhagavAn rAmachandra alongwith mother sIta, on the way to Ayodhya, shows all the
places associated with the episode of rAmAyaNa and points towards an ocean and
states that this is that ocean on which was built "rAmasEtu", which was crossed
by us; here was the blessings of mahAdEva sought .
The scholars twisted the word "mahAdEva" with their biased approach in such a wa
y that the meaning suggests sAgara-dEvata / sAgara-adhiSTAna-dEvata etc. Even gOv
indarAja etc. are not free from thisbiased approach.
shrI vAsudEvAnanda saraswathi very aptly says in vAsudEvamananaM as:
mUDAH Ishwarasya sarvAtmakatvaM avichArya tatra tatra IshwarAH bahavO bhinna bhi
nnatayAvartantE iti matvA anyOnyaM kalahantE / tasmAt antaryAmI IshwaraH Eva EvE
ti jAnIhi //
Fools, not knowing that the all-pervading Ishwara is only one, quarrel among the
mselves by stating that Ishwara is shiva (by shaivaites) whereas Ishwara is viSN
u (by vaishnavaites). Therefore, know that Ishwara is only one who is the "antar
yAmi".
Very sorry state of affairs !!
regs,sriram
From svidyasankar at hotmail.com Wed Jan 14 17:43:41 2015
Date: Wed, 14 Jan 2015 15:43:41 -0800
In-Reply-To: <COL127-W35FBAC96ADAEB649C23558DB460@phx.gbl>
yahoo.com>,
Message-ID: <COL127-W440990F3C89B2B3EFA121DB410@phx.gbl>
At the risk of reviving a discussion that seems to have come to a natural rest,
let
me add a couple of points on this thread. Venkata Sriram wrote:
>The project called "advaita-shArada" was well appreciated by sringeri achArya.
>It was achAryA s blessings that took the shape of this project.
Indeed. As a matter of fact, it was not just blessings, but also active involvem
ent
from the Sringeri Peetham, and lots of hard work, behind the scenes, by key peop
le
in Mysore, Sringeri, Srirangam etc. Those who actually did it all have kept a l
ow
profile and haven t gone around advertising themselves and their accomplishments
,
in the time honored tradition of the Sringeri Peetham. Making the SAnkara bhAshy
a
texts available online in a very user friendly way for public access is actually
only one
aspect. The larger scope of projects undertaken by the Sringeri Peetham involves
digitizing and preserving for posterity all the manuscripts in the Matha library
and
archives, which has been ongoing for several years now. In reality, Sringeri is
a role
model to learn how constructively and judiciously a traditional institution can
apply
technology, in the service of maintaining its core values and dharma.
If one were to actually visit Sringeri, one will see that the Peetham administra
tion
was also one of the earliest adopters of a quite different area of technology. T
here
is a big installation of solar panels behind the massive feeding hall, which ens
ures
that every visitor is fed daily, without having to burn massive amounts of firew
ood
or fossil fuels. As today marks the makara saMkramaNa of Aditya, I was reminded
of
this, so I m bringing it up now, quite belatedly for the purposes of this discus
sion.
Various other examples can be listed, if one cares to find out what works on a d
ay to
day basis, in a remote region of India, with steep slopes and heavy rains. "Mode
rn
technology" ranges much beyond the use of websites, email and social media!
http://www.thehindu.com/todays-paper/tp-national/tp-karnataka/sringeri-temple-go
es-ecofriendly/article3065764.ece
With best regards and wishes on this day of makara saMkramaNa,
Vidyasankar
From sjayana at yahoo.com Wed Jan 14 21:36:09 2015

Date: Thu, 15 Jan 2015 03:36:09 +0000 (UTC)
In-Reply-To: <CAKk0Te3LNcMEhQtn8cLfEoXK9mZ__4bd0kg-mDzLPJZRPUUvuQ@mail.gmail.com
>
References: <CAKk0Te3LNcMEhQtn8cLfEoXK9mZ__4bd0kg-mDzLPJZRPUUvuQ@mail.gmail.com>
ahoo.com>
One more such instance in the Mahabharata (Sauptikaparva), where Krishna speaks
of Shiva as the Supreme:
http://www.sacred-texts.com/hin/m10/m10017.htm
The holy one {i.e. Krishna} said, "Verily, Drona s son had sought the aid of tha
t
highest of all the gods, the eternal Mahadeva. It was for this that he succeeded
in slaying,
single-handed, so large a number of warriors. If Mahadeva be gratified, he can b
estow even
immortality. Girisha can give such valour as will succeed in checking Indra hims
elf.
I know Mahadeva truly, O bull of Bharata s race! I know also his various acts of
old.
He, O Bharata, is the beginning, the middle, and the end of all creatures.
This entire universe acts and moves through his energy."
http://sanskritdocuments.org/mirrors/mahabharata/txt/mbh10.itx
vAsudeva uvAcha||
nUnaM sa devadevAnAmIshvareshvaramavyayam |
jagAma sharaNaM drauNirekastenAvadhIdbahUn || 6||
prasanno hi mahAdevo dadyAdamaratAmapi |

vIryaM cha girisho dadyAdyenendramapi shAtayet || 7||
vedAhaM hi mahAdevaM tattvena bharatarShabha |

yAni chAsya purANAni karmANi vividhAnyuta || 8||
AdireSha hi bhUtAnAM madhyamantashcha bhArata |

vicheShTate jagachchedaM sarvamasyaiva karmaNA || 9||
From: V Subrahmanian via Advaita-l <advaita-l at lists.advaita-vedanta.org
>
To: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.
org>
Sent: Wednesday, January 14, 2015 1:48 AM
Namaste
In the following URL is uploaded a file on the above topic:
http://www.mediafire.com/download/x4r72mk93dmkcav/andhra+bharatam+short+study.pd
f
Since the file is quite large I am not posting it as it is even in my
blog. I will only make an announcement there with the URL for download.
warm regards
subbu
_______________________________________________

Date: Thu, 15 Jan 2015 16:41:08 +0530
In-Reply-To: <COL127-W440990F3C89B2B3EFA121DB410@phx.gbl>
yahoo.com>
<COL127-W440990F3C89B2B3EFA121DB410@phx.gbl>
Message-ID: <BF741D06-3BF6-4C0B-AC7F-AA0375792E9A@gmail.com>
DearSriVidhya Sankar
It is really great that the Sringeri Peetam is quite in tune with technological
advances and quick to adopt them for benefit of all.R.Krishnamoorthy.
Sent from my iPad
> On 15-Jan-2015, at 5:13 am, Vidyasankar Sundaresan via Advaita-l <advaita-l at
>
> At the risk of reviving a discussion that seems to have come to a natural rest
, let
> me add a couple of points on this thread. Venkata Sriram wrote:
>
>> The project called "advaita-shArada" was well appreciated by sringeri achArya
.
>> It was achAryA s blessings that took the shape of this project.
>
> Indeed. As a matter of fact, it was not just blessings, but also active involv
ement
> from the Sringeri Peetham, and lots of hard work, behind the scenes, by key pe
ople
> in Mysore, Sringeri, Srirangam etc. Those who actually did it all have kept a
low
> profile and haven t gone around advertising themselves and their accomplishmen
ts,
> in the time honored tradition of the Sringeri Peetham. Making the SAnkara bhAs
hya
> texts available online in a very user friendly way for public access is actual
ly only one
> aspect. The larger scope of projects undertaken by the Sringeri Peetham involv
es
> digitizing and preserving for posterity all the manuscripts in the Matha libra
ry and
> archives, which has been ongoing for several years now. In reality, Sringeri i
s a role
> model to learn how constructively and judiciously a traditional institution ca
n apply
> technology, in the service of maintaining its core values and dharma.
>
> If one were to actually visit Sringeri, one will see that the Peetham administ
ration
> was also one of the earliest adopters of a quite different area of technology.
There
> is a big installation of solar panels behind the massive feeding hall, which e
nsures
> that every visitor is fed daily, without having to burn massive amounts of fir
ewood
> or fossil fuels. As today marks the makara saMkramaNa of Aditya, I was reminde
d of
> this, so I m bringing it up now, quite belatedly for the purposes of this disc
ussion.
>
> Various other examples can be listed, if one cares to find out what works on a
day to
> day basis, in a remote region of India, with steep slopes and heavy rains. "Mo
dern
> technology" ranges much beyond the use of websites, email and social media!
>
> http://www.thehindu.com/todays-paper/tp-national/tp-karnataka/sringeri-templegoes-ecofriendly/article3065764.ece
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
With best regards and wishes on this day of makara saMkramaNa,

Vidyasankar
_______________________________________________
From rameshramanan at yahoo.co.uk Thu Jan 15 10:00:42 2015

Date: Thu, 15 Jan 2015 16:00:42 +0000 (UTC)
In-Reply-To: <1nqewwk74n3dent64wn1os6l.1421217890813@email.android.com>
References: <1nqewwk74n3dent64wn1os6l.1421217890813@email.android.com>
hoo.com>
Dear Sri Animeshji,
Pranams,
I remember the words Dhooma Marga and Dheepthi Marga in Sri Dattatreya s Avadhut
a Gita verse. Does this Goddess dhoomavathi also have something to do with the D
hooma Marga discussed in the Avadhuta Gita? I have not read your report in full,
but I am just curious about this comparison. Thanks in advance, Ramesh Ramanan.
On Wednesday, 14 January 2015, 12:22, Animesh via Advaita-l <advaita-l at l
ists.advaita-vedanta.org> wrote:
SrI mAtre namaH
Recently I found a good article on Advaita-vedanta and Goddess dhUmAvatI on in

ternet I m posting the original article for reading .
"
a.

qualities).
hild (verse 7).
reach such a state.
.
2)
3)
4)
]
Regards
Animesh
_______________________________________________
From darkdevil114 at rocketmail.com Thu Jan 15 10:59:31 2015

Date: Thu, 15 Jan 2015 22:29:31 +0530
=?iso-8859-1?q?Advaita-vedanta_and_Goddess_dhUmAvatI_?=
=?iso-8859-1?q?=A0?=
Message-ID: <q4orh6tc3bssltqfk5ff1luy.1421339130610@email.android.com>
SrI mAtre namaH ,
Namaste SrI Ramesh jI
You wrote " Does this Goddess dhoomavathi also have something to do with the Dho
oma Marga discussed in the Avadhuta Gita? "
There is no direct relation direct relation between these two but apparently the
re is .
I assume you are mentioning of following verse of avdhuta gItA "
.....
I request you to study 36th verse for clarification.
|
She is one whose upAsana helps in achieving such state where there neither dual
nor non dual exist only param bramha is there .Even first verse of avdhuta gItA
mentions
"
"
Here ( my personal view ) grace of lord is main reason for achieving the supreme
state of advaita and interest in knowing self . ( Advaita vAsana means interes
t in knowing the nondual supreme self ).Even in a different verse ( starting o
f vivekachudAmanI ) AchArya himself mentions of grace of lord for achieving adva
ita state .
I m also including a verse from a tantra which describes of goddess dhUmAvatI "
||
Here we find beauty of Sanskrit ( I m interpreting in vedAntic context )

"
" means she who is slaughterer of agyAna and dehAtma buddhI . "
"
an the prAna .
means ( in vedantic context ) who impart the sAdhana chatush
her meaning may be one who grants the dharma , artha , kAma , moksha ).
Hope this helps you .
Regards
Animesh
From rama.balasubramanian at gmail.com Thu Jan 15 11:36:15 2015
From: rama.balasubramanian at gmail.com (Balasubramanian Ramakrishnan)
Date: Thu, 15 Jan 2015 12:36:15 -0500
Message-ID: <CAEQjYEo0c=xfaq2ZVRk_b4gfngnQUhZ2=fJncf=G5E+YW_+pOA@mail.gmail.com>
Thanks for this and the following reply.

I think it would be fruitful to look at the video in the front page of
http://www.sringeri.net/
I think it would be useful for the "illiterate modernists" to listen
carefully, especially to the parts between minutes 16:00 and 22:00. There
was also some speculation on the qualifications of a successor designate.
The basic qualification is I think a solid grounding in the
sAdhanAcatuShTayam. Some people had mentioned being versed in the vedas.
Sri Bharati Tirtha had undergone yajurveda adhyayanam. But Sri Vidyatirtha
took up sannyaasa when he was 14 or so and has mentioned in one of his
talks that he had learned just a few suuktams before taking up sannyaasa. A
a matter of fact, he has mentioned that when he was taught the shankara
bhAshyams, he realized that they corresponded to what he had already
realized. So, I think the peethaadipatis make a decision which they think
is optimal and we don t have access to their thought process.
Rama
On Fri, Jan 9, 2015 at 5:56 PM, Jaldhar H. Vyas via Advaita-l <
> On Tue, 6 Jan 2015, D.V.N.Sarma
. .
.
>
>> the society and loose their relevance.
>>
>
> There appears to be a typo in your post let me fix it for you.
>
> In order that the illiterate modernists may understand, relate and
>> communicate with dharmic society, I think they should have some grounding
>> in sanskrit and shastras. If not, they will be more and more alienated from
>>
>
> Much better right? :-)
>
>> people who look to them is a very small fraction of the society (the
>> priestly class)
>>
>
> Assuming that this is true (and its not by a long shot) what makes you
> think that "a grounding in science and technology" would make any
> difference? If you had any grounding in science yourself you would know
> about the large amount of sociological research being done into the decline
> and rise of various religions. I m not going to do your homework for you;
> look into it yourself and see how much e.g. spouting some gibberish about
> quantum physics will help. And if let s say he opens a twitter account it
> will be in the papers for one week and then back to usual. Real social
> changes take effort by large groups of people. Have you done your part?
> Or are you just another one of those armchair generals?
>
From sunil_bhattacharjya at yahoo.com Thu Jan 15 13:09:33 2015

Date: Thu, 15 Jan 2015 19:09:33 +0000 (UTC)
Subject: [Advaita-l] =?utf-8?q?Advaita-vedanta_and_Goddess_dhUmAvatI_?=
=?utf-8?b?wqA=?=
In-Reply-To: <q4orh6tc3bssltqfk5ff1luy.1421339130610@email.android.com>
References: <q4orh6tc3bssltqfk5ff1luy.1421339130610@email.android.com>
ahoo.com>
Namaste friends,
I read (but unable to recollect the reference) that when Mother Sati jumped into
the yajnakunda of Daksha, everybody saw her leaving her body in the form of Dhu
ma. If that is so, it could be that the aradhana of Mother Dhumavati could be of
help in becoming Videhamukta.
It is said that Mother Sati s lifeless body was later on lifted from the Yajnaku
nda by Lord Shiva and he carried it all over and Lord Vishnu dissected it into 5
1 parts and the parts fell in different areas. It is believed that her right han
d fell in the Sharada peeth in Kashmir.
Regards,Sunil KB
On Thursday, January 15, 2015 9:00 AM, Animesh via Advaita-l <advaita-l at
SrI mAtre namaH ,
re is .
.....
|
She is one whose upAsana helps in achieving such state where there neither dual n
or non dual exist only param bramha is there .Even first verse of avdhuta gItA me
ntions
"
"
state of advaita and interest in knowing self . ( Advaita vAsana means interest
in knowing the nondual supreme self ).Even in a different verse ( starting of vive
kachudAmanI ) AchArya himself mentions of grace of lord for achieving advaita st
ate .
||
"
"
he prAna .
means ( in vedantic context ) who impart the sAdhana chatushtaya
meaning may be one who grants the dharma , artha , kAma , moksha ).
Regards
Animesh
_______________________________________________

Date: Thu, 15 Jan 2015 19:09:33 +0000 (UTC)
Subject: [Advaita-l] =?utf-8?q?***UNCHECKED***_Re=3A__Advaita-vedanta_and_?=
=?utf-8?q?Goddess_dhUmAvatI_=C2=A0?=
In-Reply-To: <q4orh6tc3bssltqfk5ff1luy.1421339130610@email.android.com>
References: <q4orh6tc3bssltqfk5ff1luy.1421339130610@email.android.com>
ahoo.com>
Namaste friends,
Regards,Sunil KB
On Thursday, January 15, 2015 9:00 AM, Animesh via Advaita-l <advaita-l at
SrI mAtre namaH ,
re is .
.....
|
ntions
"
"
ate .
||

"
"
he prAna .
Regards
Animesh
_______________________________________________

Date: Thu, 15 Jan 2015 19:48:40 +0000 (UTC)
In-Reply-To: <1nqewwk74n3dent64wn1os6l.1421217890813@email.android.com>
References: <1nqewwk74n3dent64wn1os6l.1421217890813@email.android.com>
ahoo.com>
Namaste,
Quote
Anatman (non-ego) or Sunyata (Void) in Buddhism Unquote
To my understanding the "Anatman" in Buddhism is that which suffers and experien

ces pain, and that is the ego-state. The Shunyata is, of course, the all-encompa
ssing awareness, the same as the Atman / Paramatman Brahman.
Regards,Sunil KB
On Tuesday, January 13, 2015 10:52 PM, Animesh via Advaita-l <advaita-l at
SrI mAtre namaH
Recently I found a good article on Advaita-vedanta and Goddess dhUmAvatI on in

ternet I m posting the original article for reading .
"
a.
qualities).
hild (verse 7).
reach such a state.
.
2)
3)
4)
]
Regards
Animesh
_______________________________________________
From rameshramanan at yahoo.co.uk Fri Jan 16 03:37:39 2015

Date: Fri, 16 Jan 2015 09:37:39 +0000 (UTC)
=?utf-8?q?***UNCHECKED***_Re=3A_=09Advaita-vedanta_an?=
=?utf-8?q?d_Goddess_dhUmAvatI_=C2=A0?=
In-Reply-To: <1660305087.1116690.1421348973721.JavaMail.yahoo@jws10617.mail.bf1.
yahoo.com>
References: <1660305087.1116690.1421348973721.JavaMail.yahoo@jws10617.mail.bf1.y
ahoo.com>
Message-ID: <1727821975.2112389.1421401059934.JavaMail.yahoo@jws11150.mail.ir2.y
ahoo.com>
Pranams
Thanks Animeshji and Sunil Bhattacharjyaji,
I learnt something very valuable from both of you today, by giving expression to
my ignorance, I got it dispelled. Pranams to both of you. Ramesh Ramanan.
On Friday, 16 January 2015, 1:24, Sunil Bhattacharjya via Advaita-l <advait
Namaste friends,
Regards,Sunil KB
On Thursday, January 15, 2015 9:00 AM, Animesh via Advaita-l <advaita-l at lists
.advaita-vedanta.org> wrote:
SrI mAtre namaH ,

re is .
.....
|
ntions
"
"
ate .
||

"
"
he prAna .
Regards
Animesh
_______________________________________________

_______________________________________________
From rameshramanan at yahoo.co.uk Fri Jan 16 04:10:18 2015

Date: Fri, 16 Jan 2015 10:10:18 +0000 (UTC)
In-Reply-To: <CAEQjYEo0c=xfaq2ZVRk_b4gfngnQUhZ2=fJncf=G5E+YW_+pOA@mail.gmail.com
>
References: <CAEQjYEo0c=xfaq2ZVRk_b4gfngnQUhZ2=fJncf=G5E+YW_+pOA@mail.gmail.com>
hoo.com>
Pranams,
I would like to add my observation from two real-life incidences relating to Sri
Ramana Maharishi: Two visitors asked the Maharishi the following questions on t
wo separate occasions: 1) "Mahatma Gandhi and others are fighting for the country
s independence. Why don t you join hands with them to get freedom for India?
2) Why do you not preach all the Truth from a platform instead of sitting here o
n a couch? (Though not so rudely put, the questioner assumed that Sri Ramana was
simply whiling away his time and living like a parasite on the adulations and p
raise of his followers.
Sri Ramana s answers were telling: The answer to the first question 1) The same
force that motivates me also motivates Mahatma Gandhi and others. It is not nece
ssary that all have to respond in the same manner to the same circumstances. I a
m motivated to act the way I do and Mahatma Gandhi and others are motivated to a
ct the way they do. There is nothing contradictory in our actions. (Indirectly,
Sri Ramana was hinting at the freedom of the Spirit or Atman, towards which he w
as guiding genuine seekers of Truth). The answer to the second question is espec
ially relevant to us when we consider the lives of saints and sages: The answer
is: 2) How do you know that I am not teaching? Simply lecturing others for hours
on end from a platform and not transforming their lives (causing mere pain in t
he ears of the listeners) is nothing in comparison with sending out divine inner
force, (which I am doing). This is exactly what a true sage or saint does, send
ing out positive spiritual vibrations to transform the lives of their disciples
and the whole of mankind in a subtle and invisible manner and their very presenc
e purifies the whole of mankind in a very subtle way and they never take credit
for all this, being the selfless power, at-one-ment with the highest reality cal
led Brahman.
The presence of Sri Bharathi Theertha Mahaswamiji in our midst is a great and ra
re blessing. let us enjoy his presence and humbly accept his decisions, as we ar
e very low in spiritual calibre compared to him and we have no moral right to jud
ge him by our petty standards. A sage alone can judge another sage to some exten
t. Swami Vivekananda had said this about himself, Only a Vivekananda can appreci
ate what this Vivekananda has done so far (This was not said out of arrogance, b
ut out of the realization that there were people out to measure him by their ord
inary standards).
Ramesh Ramanan.
On Thursday, 15 January 2015, 23:12, Balasubramanian Ramakrishnan via Advai
ta-l <advaita-l at lists.advaita-vedanta.org> wrote:
Thanks for this and the following reply.
I think it would be fruitful to look at the video in the front page of
http://www.sringeri.net/
I think it would be useful for the "illiterate modernists" to listen
carefully, especially to the parts between minutes 16:00 and 22:00. There
was also some speculation on the qualifications of a successor designate.
The basic qualification is I think a solid grounding in the
sAdhanAcatuShTayam. Some people had mentioned being versed in the vedas.
Sri Bharati Tirtha had undergone yajurveda adhyayanam. But Sri Vidyatirtha
took up sannyaasa when he was 14 or so and has mentioned in one of his
talks that he had learned just a few suuktams before taking up sannyaasa. A
a matter of fact, he has mentioned that when he was taught the shankara
bhAshyams, he realized that they corresponded to what he had already
realized. So, I think the peethaadipatis make a decision which they think
is optimal and we don t have access to their thought process.
Rama
On Fri, Jan 9, 2015 at 5:56 PM, Jaldhar H. Vyas via Advaita-l <
> On Tue, 6 Jan 2015, D.V.N.Sarma
. .
.
>
>>
>
> There appears to be a typo in your post let me fix it for you.
>
> In order that the illiterate modernists may understand, relate and
>> communicate with dharmic society, I think they should have some grounding
>> in sanskrit and shastras. If not, they will be more and more alienated from
>>
>
> Much better right? :-)
>
>> people who look to them is a very small fraction of the society (the
>> priestly class)
>>
>
> Assuming that this is true (and its not by a long shot) what makes you
> think that "a grounding in science and technology" would make any
> difference? If you had any grounding in science yourself you would know
> about the large amount of sociological research being done into the decline
> and rise of various religions. I m not going to do your homework for you;
> look into it yourself and see how much e.g. spouting some gibberish about
> quantum physics will help. And if let s say he opens a twitter account it
> will be in the papers for one week and then back to usual. Real social
> changes take effort by large groups of people. Have you done your part?
> Or are you just another one of those armchair generals?
>
_______________________________________________

Date: Sat, 17 Jan 2015 01:01:55 +0530
Subject: [Advaita-l] Query about a passage from taittirIya AranyakaM
Message-ID: <i1ejmxqmxfonwdn36olvvkj5.1421434135362@email.android.com>
SrI mAtre namaH ,
Namaste ,
While studying a vedic selection book ( named as Vedic Sanchayan ) I came acr
oss following passage of taittirIya AranyakaM ( 2nd prashna 10th anuvaka )
"
.............
The translation was " If one studies one rik , one yaju , one sAma , one atharva
ngirasa mantra one s forefathers are benefited from rivers of milk , ghee , som
a and honey ...... "
My question is do this one one rik , one yaju , one sAma , one atharvangirasa ma
ntra means first mantra of rigveda , yajurveda , samaveda , atharvan veda or any
mantra belonging to respective veda samhitas ?
Do this phrase
one rik etc is Upalakshan for any mantra of respective samhit
A or it conveys meaning of the first mantra of all vedas .
( generally people recite the first mantra of four vedas in bramhayagyaM )
Another thing it also mentions benefit of studying
, kalpA , gAthA , nAramshasi gAthA .
brAhman , ItihAsa, purAna
But generally there is restriction on chanting of nAramshas gAthAs .

taittrIya brAhman mentions "
|
"
Also kAThaka samhitA mentions "
Please clarify .
Regards
Animesh
From kumarsambasivan at gmail.com Sat Jan 17 02:45:17 2015

From: kumarsambasivan at gmail.com (Kumar S)
Date: Fri, 17 Jan 2015 08:45:17 +0000
Subject: [Advaita-l] =?iso-8859-1?q?***SPAM***_1/17/2015_8=3A45=3A17_AM?=
Message-ID: <BDCAE624FB4B6E3AF00CBC4AE6248700@wsbowl.com>
http://swiftdesign.co.in/lnaccpnu/qquhnahteubssqrbt.aupbrzxdhfrwbesnxzsoitusigx
bnfrrlrm
Kumar S
1/17/2015 8:45:17 AM
From sivasenani at yahoo.com Sat Jan 17 11:00:24 2015
From: sivasenani at yahoo.com (Siva Senani Nori)
Date: Sat, 17 Jan 2015 17:00:24 +0000 (UTC)
In-Reply-To: <i1ejmxqmxfonwdn36olvvkj5.1421434135362@email.android.com>
References: <i1ejmxqmxfonwdn36olvvkj5.1421434135362@email.android.com>
ahoo.com>
The relevant Taittiriya text should be read along with the emphasis on svaadhyaa
ya elsewhere ,
etc. The prese
ith angas, upavedas and upaangas - in effect all the Vidyasthaanas - that should
be recited every day.
The practice of reciting the first mantra from Vedas, the first sutra from Vedan
gas and Darsanas etc., the first sloka from Bhagavatam etc. in Brahmayajna or as
a part (
) of some Pujas is symbolic of reciting all the Vidyas. It is also observed t
hat if a particular pandit is available, say a Vaiyaakarana while doing Sivapuja
, one or two paadas of that Sastra, in this case AshtadhyaayI, or even one entir
e chapter is recited, in the place of the first sutra of that Sastra, in this ca
se
.
Coming to the question whether only the first mantra / sutra etc. is only intend
ed, the answer is no. Any mantra / sutra etc. can be recited. There is a practic
al angle to this as well. Usually the practice is to recite everything that one
knows at least once in one month (so that the text learnt stays in memory). That
is, everyday one should recite 1/30th of what one knows by turn so that one com
pletes an aavRtti in one month.
I am not too sure about the
but allow me to examine the relevant texts - These gaath
are defined in the Nirukta as (9.9) and a Rk is qu
mantas by which humans are praised are called
. Durgacharya explains that ordinary hu
s are not praised and that praise of kings is meant there.
On the Taittiriya Brahmana text quoted by Sir Animesh, SaayaNabhaashya summarise
s the above - using almost the same words as Durgacharya - and reads as follows:
,
,
In this and the next text, it is said that the unclean part (
) of Vedas is the Naara
e and that of anna (food) is sura (alcohol), and therefore one who takes somethi
ng (as a daana) from a person singing the NaaraSaMsee or from one who is drunk (
), ta
kes the unclean part.
The kAThakasaMhitA has a somewhat similar meaning.
Here the prohibition is not on reciting those mantras but from receiving from so
mebody reciting that mantra (from one who is singing)
ld not recite them at the time of doing daana.
A complete prohibition of recitation of these mantras is not in congruence with
what we observe. Generation after generation, scholars learn the Veda in full an
d remember it through out their lifetimes. Both learning and retaining involves
svaadhyaaya, i.e. recitation of the Veda, including the nArASaMsaH. Therefore th
e correct interpretation of the texts would be that one should learn and practic
e but not recite them at the time of giving daana. One more aspect is that the s
ame Tai. Br. text calls them a part of the Veda. Not a single syllable of the Ve
da can be avoided, so one has to arrive at the earlier conclusion itself.
RegardsN. Siva Senani
From: Animesh via Advaita-l <advaita-l at lists.advaita-vedanta.org>
Sent: Saturday, 17 January 2015 1:01 AM
SrI mAtre namaH ,
Namaste ,
While studying a vedic selection book ( named as Vedic Sanchayan ) I came acros
s following passage of taittirIya AranyakaM ( 2nd prashna 10th anuvaka )
"
.............
ngirasa mantra one s forefathers are benefited from rivers of milk , ghee , soma
and honey ...... "
Do this phrase
alpA , gAthA , nAramshasi gAthA .
brAhman , ItihAsa, purAna , k

|
"
Please clarify .
Regards
Animesh
_______________________________________________
From sivasenani at yahoo.com Sat Jan 17 11:00:24 2015

From: sivasenani at yahoo.com (Siva Senani Nori)
Date: Sat, 17 Jan 2015 17:00:24 +0000 (UTC)
In-Reply-To: <i1ejmxqmxfonwdn36olvvkj5.1421434135362@email.android.com>
References: <i1ejmxqmxfonwdn36olvvkj5.1421434135362@email.android.com>
ahoo.com>
The relevant Taittiriya text should be read along with the emphasis on svaadhyaa
ya elsewhere ,
etc. The prese
ith angas, upavedas and upaangas - in effect all the Vidyasthaanas - that should
be recited every day.
The practice of reciting the first mantra from Vedas, the first sutra from Vedan
gas and Darsanas etc., the first sloka from Bhagavatam etc. in Brahmayajna or as
a part (
) of some Pujas is symbolic of reciting all the Vidyas. It is also observed t
hat if a particular pandit is available, say a Vaiyaakarana while doing Sivapuja
, one or two paadas of that Sastra, in this case AshtadhyaayI, or even one entir
e chapter is recited, in the place of the first sutra of that Sastra, in this ca
se
.
Coming to the question whether only the first mantra / sutra etc. is only intend
ed, the answer is no. Any mantra / sutra etc. can be recited. There is a practic
al angle to this as well. Usually the practice is to recite everything that one
knows at least once in one month (so that the text learnt stays in memory). That
is, everyday one should recite 1/30th of what one knows by turn so that one com
pletes an aavRtti in one month.
I am not too sure about the
but allow me to examine the relevant texts - These gaath
are defined in the Nirukta as (9.9) and a Rk is qu
mantas by which humans are praised are called
. Durgacharya explains that ordinary hu
s are not praised and that praise of kings is meant there.
On the Taittiriya Brahmana text quoted by Sir Animesh, SaayaNabhaashya summarise
s the above - using almost the same words as Durgacharya - and reads as follows:
,
,
In this and the next text, it is said that the unclean part (
) of Vedas is the Naara
e and that of anna (food) is sura (alcohol), and therefore one who takes somethi
ng (as a daana) from a person singing the NaaraSaMsee or from one who is drunk (
), ta
kes the unclean part.
The kAThakasaMhitA has a somewhat similar meaning.

Here the prohibition is not on reciting those mantras but from receiving from so
mebody reciting that mantra (from one who is singing)
ld not recite them at the time of doing daana.
A complete prohibition of recitation of these mantras is not in congruence with
what we observe. Generation after generation, scholars learn the Veda in full an
d remember it through out their lifetimes. Both learning and retaining involves
svaadhyaaya, i.e. recitation of the Veda, including the nArASaMsaH. Therefore th
e correct interpretation of the texts would be that one should learn and practic
e but not recite them at the time of giving daana. One more aspect is that the s
ame Tai. Br. text calls them a part of the Veda. Not a single syllable of the Ve
da can be avoided, so one has to arrive at the earlier conclusion itself.
RegardsN. Siva Senani
From: Animesh via Advaita-l <advaita-l at lists.advaita-vedanta.org>
Sent: Saturday, 17 January 2015 1:01 AM
SrI mAtre namaH ,
Namaste ,
While studying a vedic selection book ( named as Vedic Sanchayan ) I came acros
s following passage of taittirIya AranyakaM ( 2nd prashna 10th anuvaka )
"
.............
ngirasa mantra one s forefathers are benefited from rivers of milk , ghee , soma
and honey ...... "
Do this phrase
alpA , gAthA , nAramshasi gAthA .
brAhman , ItihAsa, purAna , k

|
"
Please clarify .
Regards
Animesh
_______________________________________________

From venkatasriramp at yahoo.in Sat Jan 17 11:48:35 2015

Date: Sat, 17 Jan 2015 17:48:35 +0000 (UTC)
hoo.com>
Namaste,
As shri Nori ji pointed out, the restrictions for nArAshamshi is on specific occ
asion only.
It is a vidhi during brahmayajnA as it gives tripti to dEvatAs which is equivale
nt to"mAmsa-ahuti".
gAtha is the "gAyati" mantra vishEsha (yO asya kauSTEya...)
regs,sriram
Date: Sat, 17 Jan 2015 18:04:30 +0000 (UTC)
hoo.com>
Namaste,
shrI kAvyakaNTa gaNapati muni says that owing to "bhrAnti" (delusion), the brahm
an appears asjIva. It is this "bhrAnti" that is extolled as "rAtri-dEvata" in Rg
veda and in purANa as "jyESTa-dEvi".
In dEvi-mAhAtmyam, vide the sloka:
yA dEvi sarvabhUtESu bhrAnti rUpENa samsthitAnamastasyai namastasyai namastasyai
namO namaH
the dhUmAvati is extolled as bhrAnti (avidya) here.
If properly worshiped, She clears up the dhUma (camouflage) lakSaNa (the AvaraNa
lakSaNa) and confers the clear vision of swa-swarUpa jnAna.
regs,sriram
Date: Sat, 17 Jan 2015 18:04:30 +0000 (UTC)
hoo.com>
Namaste,
shrI kAvyakaNTa gaNapati muni says that owing to "bhrAnti" (delusion), the brahm
an appears asjIva. It is this "bhrAnti" that is extolled as "rAtri-dEvata" in Rg
veda and in purANa as "jyESTa-dEvi".
In dEvi-mAhAtmyam, vide the sloka:
yA dEvi sarvabhUtESu bhrAnti rUpENa samsthitAnamastasyai namastasyai namastasyai
namO namaH
the dhUmAvati is extolled as bhrAnti (avidya) here.
If properly worshiped, She clears up the dhUma (camouflage) lakSaNa (the AvaraNa
lakSaNa) and confers the clear vision of swa-swarUpa jnAna.
regs,sriram
From v.subrahmanian at gmail.com Sat Jan 17 18:24:08 2015
Date: Sun, 18 Jan 2015 05:54:08 +0530
Subject: [Advaita-l] =?utf-8?q?***UNCHECKED***_The_=27Bh=C4=81ratama=C3=B1?=
=?utf-8?b?amFyxKsnIG9mIEvhuaNlbWVuZHJh?=
Message-ID: <CAKk0Te0YfiCByWMW5a19uZ28Uw5TscqfOmfp8Y+sqy_xO6QhqA@mail.gmail.com>
http://www.wisdomlib.org/definition/kshemendra/index.html
Kshemendra (c. 990 c. 1070 CE) was a Kashmirian poet of the 11th century,
writing in Sanskrit.
Born into an old, cultured, and affluent family, both his education and
literary output were broad and varied. He studied literature under "the
foremost teacher of his time, the celebrated Shaiva philosopher and
literary exponent Abhinavagupta". He also studied and wrote about both
Vaishnavism and Buddhism. His literary career extended from at least 1037
(his earliest dated work, Brihatkathmanjari, a verse summary of the lost
"Northwestern" Bhatkath; itself a recension of Gunadhya s lost Bhatkath
"Great Story") to 1066 (his latest dated work, Daavataracharita, "an
account of the ten incarnations of the god Visnu"). In addition to the
genres listed below, Kshemendra also composed plays, descriptive poems, a
satirical novel, a history, and possibly a commentary on the Kma Stra
(all now known only through references in other works).
*Abridgements*
-
Ramyaamanjari Verse abridgement of the Ramayana (Sanskrit)

Bhratamanjari Verse abridgement of the Mahabharata (Sanskrit)
Brihatkathmanjari Verse abridgement of the Brihatkatha (Sanskrit)
Daavataracharita Ten incarnations of Vishnu (Sanskrit)
The Bhratamanjar (BM) is available in pdf, clear prints from the famous
kvyaml series printed by Nirnayasagar Press, 1898:
http://ia700702.us.archive.org/0/items/Kavya_Mala_Series_Of_Nirnaya_Sagar_Press/
KavyamalaVol_65-BharatamanjariOfKshemendra1898.pdf
This is a searchable resource of the text which contains spelling mistakes:
http://sanskrit-books.blogspot.in/2013/09/bharatha-manjari-of-kshemendra.html
At the end of the BM, Kemendra gives a brief bio-data of himself. He has
studied the Bhagavatam under a teacher and other disciplines too under
different guru-s. He writes, in poetry, that when he decided upon his work
on the Mahabharata, he received the blessings of Veda Vyasa in a dream. He
has expressed his happiness and satisfaction of his present work and even
composed a hymn to Veda Vyasa. From his verses it is discernible that his
supreme devotion was to Vishnu. He writes of himself as nryaapara .
His purity and sincerity is visible all over his narratives.
Some salient features of the work BM:
- His verse style is sweet and simple at the same time lofty, a treat to
the scholarly readers.
- In short verses he is communicating the purport of the original MB
- He has even condensed the 18 chapters of the Bhagavadgita occurring in
the MB, in about 100 verses, chaterwise.
- His knowledge of Advaita Vedanta comes to the fore when the

philosophical dialogues are retold. Terms like jivanmukta, brahmayam,
creation is my, the knower jiva realizing himself as non-different from
Brahman, all this is an appearance in me and I am everywhere ( a
rephrasing of what is contained in the BG, Isha. up. etc.)
- This work, the BM, is perhaps the oldest extant work (11 century) on
the MB which preserves the entire episode about Upamanyu instructing
Krishna on the method of propitiating Shiva, along with the thousand names.
(The Andhra MB part of this episode was composed in the 14th century)
- Kshemendra gives the complete details, as now found in the
Kumbhakonam, Nilakantha, etc. editions/recension, of Krishna being asked
for progeny by one of his wives, his meeting Upamanyu, the latter telling
him his and another Tandi s story and then giving out the Shiva
sahasranama. It appears that the southern, western and northern recension
of the Mahabharatha have this episode.
- Having devoted quite a number of verses for the story part of this
episode, Kshemendra condenses the 1000 names in his own words in verse
form, sampling some specific names of Shiva that occur in the extant
sahasranama in the original MB. Those who are familiar with the Shiva
sahasra nama ( sthira sthu..) can immediately recognize those names he
has versified. These names were paraphrased by the Andhra Bharatamu too.
- He has also done a similar condensation when it comes to Bhishma
giving the 1000 names of Vishnu to Yudhishtira.
- One can access these parts easily in the searchable pdf by giving the
name vashat , upamanyu, for example, of course in devanagari.
- Just as the Andhra Mahabharatamu has paraphrased the OMB verse on One
principle alone appearing in the twin form of Shiva and Vishnu , Kshemendra
too does that, of the same verse.
- Kshemendra maintains the OMB instance of Bhishma having Krishna give
out the 1000 names of Shiva to Yudhishthira.
- He has included the Shivastuti of Daksha.
While trying to get information of the total verses in the Bharatamanjari,
this resource came up which may be looked into to have some more
information on Kshemendra and his works:
http://tinyurl.com/p2ocaxt
It is not known whether there is any translation of the Bharatamanjari, the
Ramayanamanjari and the Dashavataracharita, in any Indian language,
including English.
warm regards
subrahmanian.v
From anandhudli at hotmail.com Sun Jan 18 05:55:02 2015
Date: Sun, 18 Jan 2015 17:25:02 +0530
Message-ID: <CA+MwpT=yfdVxM9bAprq92Hoo1ju23ZTunZWX=SB=7rprDk+Bxg@mail.gmail.com>
I am presenting here the Rigvedic viewpoint on narAshamsa devatA.
The Nirukta says:
According to this description, narAshamsa is either the Yajna itself or

agni. It is clearly stated here that this narAshamsa, who is agni, is to be
praised by men. Seated men praise him.

Where exactly in a Yajna is narAshamsa praised? To answer this, we have to
look at a set of hymns in the Rigveda called the AprI hymns. These are
recited by the hotA during the animal sacrifice (pashu yAga). One of the
deities praised in some of these AprI hymns is narAshamsa. As part of the
sacrifice, these AprI hymns are recited during the 11 prayAja homas. The
relevant shruti for this is:
( .
. - - - ).
The peculiarity about the AprI hymns is that a YajnakartA must only use the
AprI sUkta assigned to his Gotra, not others. For example, a YajnakartA
belonging to the KAshyapa Gotra must use the Rigvedic hymn 9.5 (ninth
maNDala, fifth sUkta) as the AprI sUkta.
There are ten AprI suktas spread across the maNDalas of the Rigveda. Of
these, four are said to be in praise of narAshamsa, two are said to be in
praise of both narAshamsa and tanUnapAt, and four are said to be in praise
of tanUnapAt.
Anand
From darkdevil114 at rocketmail.com Sun Jan 18 07:04:20 2015
Date: Sun, 18 Jan 2015 18:34:20 +0530
Subject: [Advaita-l] =?iso-8859-1?q?_Query_about_a_passage_from_taittirIya?=
=?iso-8859-1?q?_AranyakaM_=A0?=
Message-ID: <4lkah0qiiwlqii59a34s2swh.1421583213566@email.android.com>
Namaste ,
Thank you group members for help with the subject.
I found a reference in gopaTha brahman ( shastra brAhaman , literally GB 2.6.8
)
"
"
He then repeats the nAramshasa ", for naraH means "offspring, and samsaH "spee
ch." In this way he (the priest) places speech into children (when they are born
.)
As SrI Ananda jI mentions "
There are ten AprI suktas spread across the maNDalas of the Rigveda. Of
these, four are said to be in praise of narAshamsa, two are said to be in
praise of both narAshamsa and tanUnapAt, and four are said to be in praise
of tanUnapAt. "
But in case of atharva veda we have single sukta used as nArAmshasa gATha ( 20
.127.1-14 ) and all atharvaveda affiliated brAhmans use this hymn in srauta cont
ext .
Regards
Animesh
From anandhudli at hotmail.com Mon Jan 19 07:14:21 2015
Date: Mon, 19 Jan 2015 18:44:21 +0530
Message-ID: <CA+MwpT=O2Wn6fe28bRp76YVS0PvEzuFAiDx+W6Xw2_3zsAcwxA@mail.gmail.com>
I would like to point out that there are Facebook groups such as
GREATNESS OF SRINGERI SRI SARATHA PEETAM,
SRI SRINGERI MUTT, and also SRINGERI VIDEOS, which are all engaged in
disseminating information about the happenings at Sringeri Math and in
encouraging discussions among members. There is also a Sringeri Math
Twitter account that provides tweets.
Anand
From sujal.u at gmail.com Mon Jan 19 09:05:35 2015
Date: Mon, 19 Jan 2015 20:35:35 +0530
In-Reply-To: <CA+MwpT=O2Wn6fe28bRp76YVS0PvEzuFAiDx+W6Xw2_3zsAcwxA@mail.gmail.com
>
References: <CA+MwpT=O2Wn6fe28bRp76YVS0PvEzuFAiDx+W6Xw2_3zsAcwxA@mail.gmail.com>
Message-ID: <CA+m4OTs2=THkOeiWycwjANLnCSEjzAAztbf7JbGZ4zka+KUAvQ@mail.gmail.com>
but does Swami ji himself personally manage all the accounts or is it
handled by his devotees?
OM
Sujal Upadhyay
On Mon, Jan 19, 2015 at 6:44 PM, Anand Hudli via Advaita-l <
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I would like to point out that there are Facebook groups such as
GREATNESS OF SRINGERI SRI SARATHA PEETAM,
SRI SRINGERI MUTT, and also SRINGERI VIDEOS, which are all engaged in
disseminating information about the happenings at Sringeri Math and in
encouraging discussions among members. There is also a Sringeri Math
Twitter account that provides tweets.
Anand
_______________________________________________

Date: Tue, 20 Jan 2015 12:17:18 +0530
Message-ID: <CA+MwpTkK79YJBJhUe9=v074Ni2sTY9Cy6-Ws5F9O7jNsZFDo1Q@mail.gmail.com>
>but does Swami ji himself personally manage all the accounts or is it

>handled by his devotees?
It is unlikely that Shri Bharati Tirtha Svaminah himself manages these
Faceboo and Twitter accounts. There are probably managed by devotees
of the Sringeri Math or by people directly associated with the Math. I
don t see why the Swamiji must personally manage such things, because
he has a number of knowledgeable people around him who convey his
message (in the form of videos, etc.) to the Internet.
Anand
Date: Tue, 20 Jan 2015 12:23:31 +0530
Subject: [Advaita-l] Upanishad Article Series
Message-ID: <CAKk0Te1bmc0uL11fSXxxyUse4Uufg5jXn_x7Yxj2sUPDVtKpDA@mail.gmail.com>
The latest parts of the Upanishad article series are available for reading
in the following URLs:
http://advaita-academy.org/Articles/The-muNDakopanishad---Part-13.ashx
http://advaita-academy.org/Articles/The-Prashnopanishat---Part-3.ashx
regards
subrahmanian.v
Date: Tue, 20 Jan 2015 16:05:13 +0800
Namaste Sujalji,
//////////
but does Swami ji himself personally manage all the accounts
////////
Swamiji has nothing to do with FB, twitter, emails etc. His Holiness is not eve
n bothered
about these aspects.
I would like to mention certain purva ashrama aspects of Swamiji
because we know His Holiness right from His childhood days in
Narasaraopeta (the purva ashrama name was shri tangirala sitarama anjaneyulu).
My guruji was a telugu pundit and worked in Narasaraopeta School where swamiji
studied in childhood. My guruji taught telugu to His Holiness in school.
The young boy (swamiji), having shikha, wore dhoti, uttariyam and with bhasma ov
er His body,
used to attend the class. He used to perform sahasra-gAyatri japa and agni-kArya
m prior to
attending the morning class. After the school hours, He used to learn yajurveda
from His
father and mastered the same in no time.

He never wore chappals; never watched movies in His life, never used
landline phone (and this is true even till date). In spite of mastery over veda
in childhood,
He stood first in the school. Right from His childhood and till date, His Holin
ess gets up
at 3:30 AM in the morning for His morning ablutions. And this even continued af
ter
taking sanyAsa from shri.abhinava vidya tirtha swamigal. His Holiness confined
Himself
in a small cave for 12 years and completed the shAstra adhyayana and mastered
tarka shAstra.
Apart from Shri.Abhinava Vidya Tirtha Swamigal, couple of achayas took the respo
nsibility
of teaching tarka and purvamimamsa to Shri.Bharati Tirtha Swamigal. Shri.Gollapu
di Gopalakrishna
Sastry Garu taught tarka and shri.Vireshwara Krishna Dongre Ji taught mimamsa an
d both the
sastrigal were our residents of our colony and I had the honour of meeting them
and knowing the
personal aspects of His Holiness like lifestyle, shAstra adhyayana vidhi and anu
STAna.
So, it is assured that even if the entire bhArata is flooded with modern ameniti
es, electronic gadgets,
and other items, shrI.bhArati tirtha swamigal is "untouched" and "unperturbed" w
ith the technological
advancements and would be a "sAkshi" to all these aspects. His Holiness is apar
a-shArada-mUrti and walking dakshinamurthy swarupa.
Hope it is clear now.
regs,
sriram

Date: Tue, 20 Jan 2015 17:42:52 +0530
Message-ID: <CA+m4OTsjGSkLBCwGbBjUoiUxhgQWzX17+5Gz39cuiH2wgQ-yVQ@mail.gmail.com>
Namaste Sri Anand ji and Sri Venkata Sriram ji,
Now things are very crystal clear. We are quite fortunate to have someone
as pure as HH living among us. Thank you for sharing your knowledge with us
on this and other topics.
Kind Regards
OM
Sujal Upadhyay
On Tue, Jan 20, 2015 at 1:35 PM, Venkata sriram P via Advaita-l <
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Namaste Sujalji,
//////////
but does Swami ji himself personally manage all the accounts
////////
Swamiji has nothing to do with FB, twitter, emails etc. His Holiness is
not even bothered
about these aspects.
I would like to mention certain purva ashrama aspects of Swamiji
because we know His Holiness right from His childhood days in
Narasaraopeta (the purva ashrama name was shri tangirala sitarama
anjaneyulu).
My guruji was a telugu pundit and worked in Narasaraopeta School where
swamiji
studied in childhood. My guruji taught telugu to His Holiness in school.
The young boy (swamiji), having shikha, wore dhoti, uttariyam and with
bhasma over His body,
used to attend the class. He used to perform sahasra-gAyatri japa and
agni-kAryam prior to
attending the morning class. After the school hours, He used to learn
yajurveda from His
father and mastered the same in no time.
He never wore chappals; never watched movies in His life, never used
landline phone (and this is true even till date). In spite of mastery
over veda in childhood,
He stood first in the school. Right from His childhood and till date, His
Holiness gets up
at 3:30 AM in the morning for His morning ablutions. And this even
continued after
taking sanyAsa from shri.abhinava vidya tirtha swamigal. His Holiness
confined Himself
in a small cave for 12 years and completed the shAstra adhyayana and
mastered
tarka shAstra.
Apart from Shri.Abhinava Vidya Tirtha Swamigal, couple of achayas took the
responsibility
of teaching tarka and purvamimamsa to Shri.Bharati Tirtha Swamigal.
Shri.Gollapudi Gopalakrishna
Sastry Garu taught tarka and shri.Vireshwara Krishna Dongre Ji taught
mimamsa and both the
sastrigal were our residents of our colony and I had the honour of meeting
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them and knowing the

personal aspects of His Holiness like lifestyle, shAstra adhyayana vidhi
and anuSTAna.
So, it is assured that even if the entire bhArata is flooded with modern
amenities, electronic gadgets,
and other items, shrI.bhArati tirtha swamigal is "untouched" and
"unperturbed" with the technological
advancements and would be a "sAkshi" to all these aspects. His Holiness
is apara-shArada-mUrti and walking dakshinamurthy swarupa.
Hope it is clear now.
regs,
sriram
_______________________________________________

Date: Wed, 21 Jan 2015 10:28:32 +0530
Subject: [Advaita-l] ***UNCHECKED*** The Vedantic significance of 1000
heads, eyes, etc.
of Brahman
Message-ID: <CAKk0Te0Fz+WrZUqO_dyweZCxYQ=cDpA5iYJDV_7WA=wxWAd1aA@mail.gmail.com>
In the Veda (purusha and narayana sukta) and the BG, and Lalitha
sahasranama, we have descriptions of the Supreme Being as possessed of
innumerable eyes, heads, hands, feet, etc. The significance of such
depictions is brought out by Shankara while commenting on the BG 13.14
verse:
English translation by Swami Gambhirananda (on Sri Sankaracharya s Sanskrit
Commentary)
13.14
Tat, That-the Knowable; sarvatah-pani-padam, which has hands and feet
everywhere-.The existence of the Knower of the field is revealed through th
adjuncts in the form of the organs of all creatures. And the Knower of the
field is spoken of as such because of the limiting adjuncts of the field.
The field, too, is diversely differentiated as hands, feet, etc. All
diversity in the Knower of the field, caused by the differences in the
adjunct-the field-, is certainly unreal. Hence, by denying it, the nature
of the Knowable has been stated, in, That is called neither being nor
non-being. Although the unreal form is caused by the limiting adjuncts,
still, for the comprehension of Its existence it is said, (It) has hands
and feet everywhere, etc., by assuming this as a quality of the Knowable. Thus,
as is well known, there is saying of the people versed in tradition, The
Transcendental is described with the help of superimposition and its
refutation . (adhyaropa - apavada) Everywhere the hands, feet, etc., which

are perceived as limbs of all bodies, perform, their duties due to the
presence of the power of the Knowable (Brahman). Thus the grounds for the
inference of the existence of the Knowable are metaphorically spoken of as
belonging to the Knowable. The others have to be explained similarly.That
Knowable has hands and feet everywhere. That which has eyes, heads, and
mouths everywhere is sarvatoksi-siro-mukham. That which has ears
every-where is sarvatah-srutimat: sruti means the organs of hearing; that
which has it is sruti-mat. Tisthati, It exists, remains established; loke,
in the multititude of creatures; avrtya, by pervading; sarvam, them
all.With this purpose is view, that as a result of the superimposition of
the organs like hands, feet, etc., which are adjuncts, *there may not be
the misconception that the Knowable is possessed of them (adjuncts), the
(next) verse is *begun:
Unquote
The above is the purpose behind depicting Brahman as possessed of
innumerable eyes, heads, etc. One aught not to conclude that Brahman
indeed has all these eyes, heads, etc. In other words, since the Vedantic
Brahman is Nirguna, nirkra, one could easily conclude that it is
non-existent. In order to ward off such a situation, the Vedanta presents
Brahman as the one possessed of all these limbs. Since we see the organs
we can infer the samashti, collective, cosmic, possessor of these organs.
That possessor once admitted to be existing ( and not non-existent), it
would be easy for the Vedanta to deny those possessions and help the
aspirant realize the entity free of all such superimposed possessions.
That is the adhyaropa apavada method of Advaita.
The Purusha, Narayana suktas have this as the purpose.
subbu
From sjayana at yahoo.com Wed Jan 21 12:30:46 2015
Date: Wed, 21 Jan 2015 18:30:46 +0000 (UTC)
Subject: [Advaita-l] ***UNCHECKED*** Re: Sringeri Jagatguru announces
His
Successor
>
References: <CAOZcEcco5C7Cmge-VkizTYX4meOYxZ=02RBZSRO-=R78OpZ8RQ@mail.gmail.com>
Message-ID: <1550272536.4652399.1421865046974.JavaMail.yahoo@jws106117.mail.bf1.
yahoo.com>
> with the modern society, I think they should have some grounding in modern
> the society and loose their relevance. Already their impact on the society
> at large is infinitesimal. The only people who look to them is a very small
> fraction of the society (the priestly class)http://www.vedicmaths.net/2013/07/sh
ri-narendra-modi-visits-his-holiness.html
Wednesday, July 31, 2013
Shri Narendra Modi visits His Holiness Jagadguru Shankaracharya

[..]
> regards,
> Sarma.
From sujal.u at gmail.com Thu Jan 22 10:06:45 2015

Date: Thu, 22 Jan 2015 21:36:45 +0530
ahoo.com>
Message-ID: <CA+m4OTtM1d-47D2QYOAWQnRCA6M9MjKMBmM+dFT_XX_Xay5odQ@mail.gmail.com>
Namaste,
Please find a youtube link where Sringeri Shankracharya ji announces his
successor. His message after 35 minutes is worth listening
https://www.youtube.com/watch?v=HdjCDSOIIxE
OM
Sujal
From sujal.u at gmail.com Thu Jan 22 10:08:28 2015
Date: Thu, 22 Jan 2015 21:38:28 +0530
In-Reply-To: <CA+m4OTtM1d-47D2QYOAWQnRCA6M9MjKMBmM+dFT_XX_Xay5odQ@mail.gmail.com
>
<CA+m4OTtM1d-47D2QYOAWQnRCA6M9MjKMBmM+dFT_XX_Xay5odQ@mail.gmail.com>
Message-ID: <CA+m4OTu9pL24NrWCz5bnZ5V0zx0PLkkF98ixn_J41hNc8i2PZQ@mail.gmail.com>
Forgot to mention that the discourse has English Subtitles
OM
Sujal Upadhyay
On Thu, Jan 22, 2015 at 9:36 PM, Sujal Upadhyay <sujal.u at gmail.com> wrote:
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Namaste,
Please find a youtube link where Sringeri Shankracharya ji announces his
successor. His message after 35 minutes is worth listening
https://www.youtube.com/watch?v=HdjCDSOIIxE
OM
Sujal

Date: Sat, 24 Jan 2015 00:14:24 +0530
Subject: [Advaita-l] shAkhAs of atharva veda according to guhyakAlI upanishad
Message-ID: <c0hjafcda4w7dqiwc2cohobx.1422038429443@email.android.com>
SrI mAtre namaH
Namaste,
A unique description of shAkhAs of atharva veda according to guhyakAlI upanishad
. Interestingly mention of this shAkhAs are in order of youngest to oldest.( chr
onologically )
I request group members to visit.
http://wp.me/p4M2ms-cs
Regards
Animesh
From sridhar.nithin at gmail.com Sat Jan 24 05:59:15 2015
From: sridhar.nithin at gmail.com (Nithin Sridhar)
Date: Sat, 24 Jan 2015 17:29:15 +0530
In-Reply-To: <COL127-W20E5B61C861240F686289BDB470@phx.gbl>
yahoo.com>
<CA+m4OTutsTYNdp53gNg=JByFZ861mnK+vgdGaw-VQwUespud-g@mail.gmail.com>
<COL127-W20E5B61C861240F686289BDB470@phx.gbl>
Message-ID: <CAK95xdiYok6K3YwpHEP7Kp4E6HZ6oeg+zmS+NjwwX2qm4L6opA@mail.gmail.com>
At the Anugraha Bhashanam given after Shishya Swekara, Sri Bharati Tirtha
Swamiji explained the criteria and qualificatios based on which a
Shankaracharya was selected. He quoted from Mathamnaya Shasana that is
written by Adi Shankara, if I am not wrong. I guess this should set all
debates about the selection of Shankaracharya to rest. Everyone should
watch that Video.
-Nithin
On Thu, Jan 8, 2015 at 11:42 PM, Vidyasankar Sundaresan via Advaita-l <
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Dear Sujal ji,

The inner purity that you highlight is what I described as the capability
of meeting the highest
standards of saMnyAsa dharma. Without that inner purity, this capability
won t exist. Yes, not
everybody is capable of becoming a Sankaracharya, which is why the
successors are chosen
with great care. Scholarship, even in the subtlest details of advaita
philosophy, is easier to see,
relatively speaking. It is a much bigger challenge to actually embody that
scholarship.
Best regards,
Vidyasankar
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From: sujal.u at gmail.com

Date: Thu, 8 Jan 2015 10:46:37 +0530
Subject: Re: [Advaita-l] ***UNCHECKED*** RE: Qualifications and Life style
To: svidyasankar at hotmail.com; advaita-l at lists.advaita-vedanta.org
Namaste,
To add to the above explanation of point #2, I would like to add that for
choosing a successor of the peetham, both scholarlyness and inner purity is
necessary. Hence the divine intervention is necessary in choosing the
successor. I feel that Jagadguru also has divine eyes which help him see
the past and may be past lives of his disciples. Afterall not all become
eligible to become a Shankaracharya :)
Sri Abhinav Vidyatirtha s guru Sri Chendrashekhar Saraswati III didnt much
cared about the activities going on in matha and so his disciple had to
take care of it.
OM
Sujal
On Thu, Jan 8, 2015 at 12:37 AM, Vidyasankar Sundaresan via Advaita-l <
1. An institution like the Sringeri Peetham, being a highly traditional

one with a long history, needs
a leader who combines depth in vaidika learning, SAstra scholarship, high
levels of qualification in
the well known sAdhana catushTaya, and nowadays, a bunch of additional
secondary qualities as
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well. There are so many social, cultural and political expectations that
people have on the head of
such an institution, which don t bear much relation to the central
traditional criteria for a saMnyAsin
who has also to be a maThAdhipati. Fortunately, in the case of Sringeri,
successive AcArya-s have
been very careful in their choice of successor. Through the last century,
the AcArya-s have also had
the experience of routine education in regular schools, but have chosen,
at a very young age, to
focus their energies outside the usual career trajectories that the rest
of us have chosen.
2. At Sringeri, the candidate for succession is chosen from among those

who have an aptitude
for traditional SAstra learning at a young age, in addition to standard
vedAdhyayana. By that, I
mean those who study saMskRta in depth and go on to study nyAya/tarka
before getting into
mImAMsA and vedAnta. Typically, it is someone who has intelligence,
discipline and scholarship,
along with demonstrating to the current AcArya s satisfaction that he is
capable of meeting the
highest standards in saMnyAsa dharma. Some of the upanishads would have
already been learnt,
as part of vedAdhyayana, but indepth vedAnta learning happens after the
saMnyAsa dIkshA, which
includes mahAvAkyopadeSa. Think of the rest of the training as part of
nididhyAsana, if you will.
3. For people who come to advaita vedAnta without the benefit of a very
traditional educational
pathway, but with the benefit of a more modern education, there are
multiple choices available.
Most people who get involved deeply with the Ramakrishna Math, Divine Life
Society, Chinmaya
Mission and Arsha Vidya Gurukulam have such backgrounds and some among
them go on to
saMnyAsa also. In these cases too, it takes an enormous amount of
discipline and time to build a
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Guru Sishya relationship for adhyAtma learning to mature. (I don t much

like to use the English word
4. Re: technology usage, yes, multiple adaptations to change have been
made historically, but
not without other sorts of consequences. Addressing a larger audience than
two hundred years
ago using microphones and broadcasting technology or using cars to travel
is one thing. Using
email and social media seems like an entirely different thing altogether
and the Sringeri AcArya
is very selective about personally using them, and for very good reason.
These technologies
require users to become deliberately bahirmukha in everyday behavior, as a
result of which we
are all becoming even more entrenched in what the kaThopanishad describes
as parAn^ paSyati
nAntarAtman. We are constantly directing our attention outwards, to the
multiple objects, actual
and virutal, that attract our attention, to the not-Self. In contrast,
advaita sAdhana requires what
sureSvarAcArya calls cittasya pratyak pravaNatA, an inward vision, an
orientation that turns away
from external objects. So I m afraid that our expectations about eager
adoption of the latest
technologies with smartphones, email, twitter and facebook can be
fundamentally at odds with
the traditional discipline required of a newly initiated saMnyAsin, which
is what I can guarantee
the Sringeri AcAryas, both current and designate, will be very concerned
about over the next few
years.
_______________________________________________

>
Date: Sat, 24 Jan 2015 21:11:51 +0530
In-Reply-To: <CA+m4OTu9pL24NrWCz5bnZ5V0zx0PLkkF98ixn_J41hNc8i2PZQ@mail.gmail.com
>
<CA+m4OTtM1d-47D2QYOAWQnRCA6M9MjKMBmM+dFT_XX_Xay5odQ@mail.gmail.com>
<CA+m4OTu9pL24NrWCz5bnZ5V0zx0PLkkF98ixn_J41hNc8i2PZQ@mail.gmail.com>
Message-ID: <CA+m4OTsCh9o8Li0xUaUKBF0AM=gTCM+Y0qwrQT4+SCyDjv5wdQ@mail.gmail.com>
Pranams,
In the below link rituals cperformed are explained
http://www.sringeri.net/wp-content/u...ss-release.pdf
<http://www.sringeri.net/wp-content/uploads/2015/01/shishya-sweekara-press-relea
se.pdf>
All links related to Sringeri Matha, including shishya swikara are
available on Youtube
https://www.youtube.com/user/laks316videos/videos
From venkat_advaita at yahoo.com Sun Jan 25 04:19:20 2015
From: venkat_advaita at yahoo.com (Venkata Subramanian)
Date: Sun, 25 Jan 2015 10:19:20 +0000 (UTC)
Subject: [Advaita-l] The Ashtotra that the Sishya Swamigal used on the
Pitarohana day
>
Message-ID: <1482322784.43253.1422181160621.JavaMail.yahoo@mail.yahoo.com>
Namaste,Can anyone help me with a PDF or otherwise source of the Ashtotra Satanam
a that Jagadguru Vidhushekhara Bharati Swamigal used to worship directly the pad
a of Jagadguru Sri Bharati Theerta Swamigal on Sishya Sweekarana day at the Vyak
yana Simhasana at Sringeri.Thanks in Advance,Regards, Venkat.
From venkat_advaita at yahoo.com Sun Jan 25 04:19:20 2015
Date: Sun, 25 Jan 2015 10:19:20 +0000 (UTC)
Pitarohana day
>
Namaste,Can anyone help me with a PDF or otherwise source of the Ashtotra Satanam
a that Jagadguru Vidhushekhara Bharati Swamigal used to worship directly the pad
a of Jagadguru Sri Bharati Theerta Swamigal on Sishya Sweekarana day at the Vyak
yana Simhasana at Sringeri.Thanks in Advance,Regards, Venkat.
From rameshramanan at yahoo.co.uk Mon Jan 26 10:28:58 2015
Date: Mon, 26 Jan 2015 16:28:58 +0000 (UTC)

Subject: [Advaita-l] [New post] All videos from Sanyasa sweekara last
week
In-Reply-To: <COL127-W519351ABF1D47517FCBC56ED350@phx.gbl>
References: <COL127-W519351ABF1D47517FCBC56ED350@phx.gbl>
Dear all,Pranams,I got this link from a member on our advaita vedanta board. It
seems that this link also contains the Sthothra/Shloka that the newly selected S
wamiji Sri Vidhushekara Bharathi used to worship Sri Bharathi Theertha MahaSwami
. I am not able to see this on my computer, as the video software on my computer
is not functioning properly. RAmesh Ramanan.
On Monday, 26 January 2015, 7:34, R Venkateswaran <venkateswaran.r at hotma
il.com> wrote:
Hare Kri
shna!Bengaluru-560048, January 26, 2015
Dear Ramesh,
I saw in the advaita someone enquiring about the slokas recited by the Junior po
ntiff of Sringeri Mutt. Perhaps you could see this and forward the same.
Hare Krishna. Jai Shri Radhey Krishna!
R. VENKATESWARANemail: venkateswaran.r at hotmail.com
Date: Sun, 25 Jan 2015 16:03:34 +0000
To: venkateswaran.r at hotmail.com
From: comment-reply at wordpress.com
Subject: [New post] All videos from Sanyasa sweekara last week
#yiv7709505808 .yiv7709505808ExternalClass a:hover {color:red;}#yiv7709505808 .
yiv7709505808ExternalClass a {text-decoration:none;color:#0088cc;}#yiv7709505808
.yiv7709505808ExternalClass a.yiv7709505808ecxprimaryactionlink:link {backgroun
d-color:#2585B2;color:#fff;}#yiv7709505808 .yiv7709505808ExternalClass a.yiv7709
505808ecxprimaryactionlink:hover {background-color:#11729E;color:#fff;} WordPres
s.com
| thapas posted: "For those who missed Sankara TV telecast, here are the video
s of Sringeri shishya sweekara, Uttaradhikari participating in Purusha sookta homa
https://www.youtube.com/watch?v=6NdJIYNCKSUhttps://www.youtube.com/watch?v=MPKnP
nn5mvc&x-yt-ts=1421"
|
| Respond to this post by replying above this line |
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All videos from Sanyasa sweekara lastweek

by thapas |
For those who missed Sankara TV telecast, here are the videos of Sringeri shis
hya sweekara,
Uttaradhikari participating in Purusha sookta homa https://www.you
tube.com/watch?v=6NdJIYNCKSU https://www.youtube.com/watch?v=MPKnPnn5mvc&x-yt-ts
=1421914688&x-yt-cl=84503534 https://www.youtube.com/watch?v=RHzvJiG2e7w pranava
podaseha https://www.youtube.com/watch?v=zLrFms-3L4s Parayanka Soucha https://ww
w.youtube.com/watch?v=6qnXEbCr4tk Vyakhyana SImhasana and Mangalarati https://ww
w.youtube.com/watch?v=lnF2qNlgAcw Padapuja https://www.youtube.com/watch?v=nBX8Y
h1LMnY Yogapatta announcement https://www.youtube.com/watch?v=XVcIrfAgm_Y Darsha
na of Sharadamba by the two Jagadgurus https://www.youtube.com/watch?v=DflTTqYwk
kk ANugraha Bashana by Sri Vidhushekarabharati swamiji https://www.youtube.com/w
atch?v=t79q74S9s-Q []Read more of this post thapas | January 25, 2015 at 4:03 p
m | Categories: Uncategorized | URL: http://wp.me/ppbHD-jE
| Comment | See all comments |
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Date: Tue, 27 Jan 2015 11:43:30 +0530
Subject: [Advaita-l] Sava yajnas
Message-ID: <5efi1xxcv0mw06nagvxwi20q.1422038465775@email.android.com>
SrI mAtre namaH
Namaste ,
I m composing the sava yajna prayoga for the revival of the atharvanic tradit
ion. I m facing some problems in prayoga , I need suggestions from all group mem
bers .
Unlike of sapta soma samsathA ( 7 soma yAga starting from agnistoma ) ,atharvave
dins have sava sanstha .Even srI shankarAcgarya in bramhasutra bhAshya mentio
ns of this see sava sansthAs peculiar to atharvans. See BB 3rd chapter 3rd pAda,
3rd sutra.
" svAdhyAyasya......sava vacch tanniyahH".
They are mentioned in kaushika grihya sutraM 7th , 8th chapter. Befor agnI Adhan
,atharvavedins have to perfome it. ( Darila bhAshya say"
they are not complicated and costlier .
The bramhodana and svargodana are prakriti for all 22savas.
The main problem I m facing in prayoga is pashukalpa where injunction of a pashuA

lambhan is there. ( sacrificial killing ) I believe in Sri shankarAcharyas vAkya
"
" even in his treatise Hindu dharma kanchi mahAswamy justified i
s may blame and object the pashualambhan , So can a viklapa is alright. I know
one vikalpa of pashu ,here locally on navarAtrI all brahmans offer pashubalI to
devi by unique mode. Using very fine wheat flour we use to make a pashuAkritI th
en it is fried in tila oil ( eL oil ) then it is quoted with sugar / guda syrup
and beheaded as a offering . Can this viklapa be used ?
Another instance kaushika gives viklpa of agni either they may be performed in g
rihyagni ( we call avasAthyAgni ) or a new agni ( bramhodan agni ) is to be gene
rated . ( kaushika narrates .....
,at another sutra it says
The doubt is if we perform in a different bramhodan agni then should it kept lif
elong with opasana agni .Because no other oblations are performed in it only sav
as are to be performed in it. ( Or it is extinguished as kaushika mentions of ag
ni utsarjan )
Another instance the time period of dikshA is maximum one year and minimum 3 day
s. ( ......
.......
) . But all brahman grantha praise samvatsara dikshA ( ts 5.5.1.6 , 5.2.5 , Apas
ramba srauta 16.9.1 etc KS 21.5 although this all describes saumiki diksha but as
uplakshan we may refer to the sava dikshA also. kaushika mentions "
( I was mesmerized while listening to local brahmans on my question of sava yajn
a , I m not abusing or insulting them but so much useless prejudge arguments. In
case of pashuAlambhan they mentioned this portion of grihya sutra is corrupt an
d was composed by rAkshas .Yet the actual learnt vidwans excepted that they don
t know about it . )
Regards
Animesh

Date: Tue, 27 Jan 2015 15:19:38 +0530
Subject: [Advaita-l] Fwd: Repeat telecast SHANKARA Geetha Sourabha
In-Reply-To: <CA+ap9u14oq04z7PdYrvoqzwO96cDUrXnRu5DZxe7JYRD+U+4DA@mail.gmail.com
>
References: <CAJUjusWQ-4y+1zzZxZZ8xrVJwTub-Bvf+cJk0uAXQ-G+KM9Vmw@mail.gmail.com>
<CA+ap9u14oq04z7PdYrvoqzwO96cDUrXnRu5DZxe7JYRD+U+4DA@mail.gmail.com>
Message-ID: <CAKk0Te3GraC_p-9YebdJD1gbLvZTuAmOLqwgpDW+6Jxff1BrVA@mail.gmail.com>
"
This was a week-long live program in Bangalore where noted names in the
field of classical music, both Carnatic and Hindustani, rendered
compositions of Shankaracharya as whole concerts. That was live-telecast
by Shankara TV.
subrahmanian.v
Repeat telecast SHANKARA Geetha Sourabha: Starting tomorrow 28th Feb, 9.30
am to 10 am, Monday to Thursday on Srisankaratv Note and inform all.
>> *.*
>>
>
Date: Tue, 27 Jan 2015 17:52:22 +0800
Subject: [Advaita-l] shAradA mAhAtmya of kAshmir
Namaste,
An interesting excerpts from the "shAradA mAhAtmya" of kAshmir. It mentions how
the name
"shArada" has come to be known to the dEvi of kAshmir.
///
https://www.academia.edu/10317593/radmhtmya_an_anonymous_text_promoting_pilgrimage_to
_the_temple_of_the_goddess_rad_in_Kashmir_attributed_to_the_Bhgasahit_edited_from_a_
cript_in_the_Stein_collection_of_the_Bodleian_Library_Oxford?auto=download&campa
ign=upload_email
///
regs,
sriram
Date: Wed, 28 Jan 2015 01:59:33 +0800
Namaste,
Not to discourage you but why these tortuous paths !!
Please try to contemplate on the 46th sloka of 6th chapter of BG:
tapasvibhyO(a)dhikO yOgI jnAnibhyO(a)pi matO(a)dhikaH
karmibhyashchAdhikO yOgI tasmAt yOgI bhavArjuna
Acharya Sankara says:
tapasvibhyaH adhikO yOgI jnAnibhyaH api, jnAnaM atra shAstrapANDityaM
tadvadbhyaH api matO jnAtaH adhikaH shrESTa iti karmibhyaH
agnihOtrAdi karma tadvadbhyaH adhikO yOgI vishiSTO yasmAt
tasmAt yOgI bhava arjuna
The yOgi is on a higher pedestal than the one who is doing intellectual jugglery
; the yOgi
stands on a higher plane than the person who is doing the karma like agnihOtra e
tc. Hence,
O Arjuna ! Become a yOgi !
Thus, exhorts bhagavAn kriSNa.
There is a beautiful sentence in 44th sloka of the same chapter which
says "jignAsurapi yOgasya shabda brahma ativartatE"
So, "yOga-mArga" (meditation as explained in the 6th chapter of BG)
is the ideal path for sAdhakAs. Even shrI.vidyAraNya too mentions about
this path for sAdhakAs having "chitta-vikSEpa".
I am not denying that yajna, yAga, kratu etc. are useless but for
serious sAdhakAs, these again lead to dhUma-mArga.
Life is short and every moment is fleeting by. We must make use of
this precious time in meditation and study of vEdAnta rather than
breaking our heads with "shava-sadhAna".
My 2 cents..
regs,
sriram
Date: Wed, 28 Jan 2015 10:52:43 +0530
Message-ID: <CA+MwpT=3oaXXKjdfOfnUz7XxO9V1CPckV76O-k61wOTUvpz_UQ@mail.gmail.com>
One may remember the saying:
pitRdevAtithipUjAyAM iti mAnavam.h|
madhuparke ca pitRdaivatakarmaNi|
atraiva pashuM hiMsyAn nAnyathetyabravIn manuH||
One may kill an animal only for the specific purposes of worshipping the
Pitrs, Gods, and to honor guests, and in rites relating to Pitrs, Gods
(Yajnas), and the Madhuparka. Not otherwise.
Also, there is the famous saying, "yAge vadho avadhaH". The killing of
animals in a Yajna is not to be considered as killing.
However, the practice, at least in recent times, is to avoid killing
animals even in the above mentioned circumstances. A substitute for a live
animal is used, made of vegetarian ingredients. This has been the case for
Yajnas that have been conducted in Bangalore and other places in the south.
This is certainly the case for events that have been publicized and have
been covered by the press. It is possible that Yajnas involving real
animals are being performed, but these are performed with no publicity and
probably even in secrecy.
Anand
Date: Wed, 28 Jan 2015 13:39:48 +0530

Message-ID: <lmu8xw6sgdu89boeuroqijr1.1422429656721@email.android.com>
SrI mAtre namaH
Namaste ,
SrI Venkata ji wrote " serious sAdhakAs, these again lead to dhUma-mArga.
breaking our heads with "shava-sadhAna"
My query was not on shava (

) sAdhna but on (
) was on pashukalpa in vedic sacrific
. I m compiling
and at instance pashukalpa was mentioned. ( pashvAlambhana / a
ng )
I was asking for instead of
a
can be use ?
( the main reason for asking the query at this discuss platform was , the justif
ication of
in the book
hindu dharama of kanchi paramAcharya .And on a dvaita we
te s following statement on behalf of srI Vijayeendraru ." Pishta pashumeemaams
a It is a grantha which says that in vaidika yajna pishta pashu only to be offer
ed and not the living pashu. Advaithees and Vishishtadvaitees support saakshat
pashubali. This he has proved with many of the veda quotes, sookthas from aita
reya. "
)
Interestingly you understood

for
.
Even
is not tamsic at all .The famous disciple of Sri vAmAkshepA , Sri nigamAnanda j
achieved the self realization while performing
. He had a devine vision of goddess
ArA and he asked for bramha vidya .
( The complete story was published in kadambini tantra issue ,November 1995 )
Even same is true about SrI vAmAkhepa (
,
/
temple of goddess tArA. Once in childhood SrI vAmAkhepa went with his father ,
and in innocence went in mahAsamshAna . He unknowingly sited on panchamundi Asa
na
and started preying MA tArA wuth bajan. On same day he was completely chan
ged .
One another thing shava sAdhana also have a sattvic aspect where the performer i
s lead towards tivravairAgya .Once body (
) and shukshma (
) are considered
meditates oneself upon sitting on his
sarira and chanting of ishta mantra .
Regards
Animesh
From dvnsarma at gmail.com Wed Jan 28 03:46:30 2015
Date: Wed, 28 Jan 2015 15:16:30 +0530
In-Reply-To: <lmu8xw6sgdu89boeuroqijr1.1422429656721@email.android.com>
References: <lmu8xw6sgdu89boeuroqijr1.1422429656721@email.android.com>
Message-ID: <CAOZcEcddQTQ2nT8Qwc=UcyrrAHenWLVLgyGr-aiRrX9HU07G6A@mail.gmail.com>
Is not use of Pishta pasu in yjnas sishtachara?
regards,
Sarma.
On Wed, Jan 28, 2015 at 1:39 PM, Animesh via Advaita-l <

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SrI mAtre namaH

Namaste ,
SrI Venkata ji wrote " serious sAdhakAs, these again lead to dhUma-mArga.
breaking our heads with "shava-sadhAna"
My query was not on shava (
) sAdhna but on (
) was on
pashukalpa in vedic sacrificces. I m compiling
and at
instance pashukalpa was mentioned. ( pashvAlambhana / animal killing )
I was asking for instead of
a
can be use ?
( the main reason for asking the query at this discuss platform was , the
justification of
in the book
hindu dharama of kanchi
paramAcharya .And on a dvaita website s following statement on behalf of
srI Vijayeendraru ." Pishta pashumeemaamsa It is a grantha which says
that in vaidika yajna pishta pashu only to be offered and not the living
pashu. Advaithees and Vishishtadvaitees support saakshat pashubali. This
he has proved with many of the veda quotes, sookthas from aitareya. "
)
Interestingly you understood
for
.
Even
is not tamsic at all .The famous disciple of Sri vAmAkshepA
, Sri nigamAnanda jI achieved the self realization while performing
. He had a devine vision of goddess tArA and he asked for bramha
vidya .
( The complete story was published in kadambini tantra issue ,November
1995 )
Even same is true about SrI vAmAkhepa (
,
/
). He was a Bengali brahman .His father
was a bhajan singer and use to sing at temple of goddess tArA. Once in
childhood SrI vAmAkhepa went with his father , and in innocence went in
mahAsamshAna . He unknowingly sited on panchamundi Asana
and started
preying MA tArA wuth bajan. On same day he was completely changed .
One another thing shava sAdhana also have a sattvic aspect where the
performer is lead towards tivravairAgya .Once body (
) and shukshma
(
) are considered different and one meditates oneself upon
sitting on his
sarira and chanting of ishta mantra .
Regards
Animesh
_______________________________________________

Date: Wed, 28 Jan 2015 20:23:33 +0530
Subject: [Advaita-l] savayajna

Message-ID: <dul8ugpjxbxx91pl1h9dbcc8.1422454737099@email.android.com>
Namaste ,
Of course use of
instead
is a shistAchara. But wasn t it later pra
harya.
Has Sri Madhwacharya cited any such authority for the piShTa-pashu practice intr
oduced by him?( I mean sruti vAkya ).
In an old tread Sri Subrahmanian.V wrote
" Once he went against the practice of killing animals during Vedic
sacrifices. He recommended that offering Pishta pashu or a figure made out
of flour should be practiced instead in this kaliyuga. *He claimed that this
is truly Vedic. He prevailed over the scholars and made his brother
successfully perform a sacrifice using the pishta pashu."
I came to know another argument by SrI Sriram Nagaraj in a older tread of advait
a group.
"
I believe the great Advaitic scholar Sri Appaya Dikshitar once performed the Vaj
apeya Yajnya and when the sacrificial goat entered the homa, Sri Dikshitar was a
ble to see the jiva attain heaven."
Do any authority is there on pashu pishtha ? When sruti mentions "
Please read following article from nambothiri website.
"
Resentment and opposition to animal sacrifice through Paswaalambhanam in Yaagams
were prevalent even long ago. It gained strength with the spread of Jainism and
Budhism, with even great emperors like Asokan on their side. Even strong believ
ers in Vedic culture were intimidated and were afraid of performing Yaagams. In
those days, in some parts of the country, certain Sroutha-Karmams called Havir-Y
ajnams, without Paswaalambhanam, were apparently practiced, though unknown in Ke
rala. This state of affairs continued for over a thousand years, until Mezhathol
Agnihothri (Click here) boldly revived the ancient culture (Yajna Samskaaram),
in these parts, at least.
Late Erkara Raman Namboodiri (Senior) says in his book "Ekaahaaheena Sathrangal"
, "...There are numerous explanations in Vedams and related Granthhams as to why
Paswaalambhanam in Yaagams do not have the stigma of killing. The Jains and the
Budhists believe in absolute "Ahimsa". But what is surprising is that the other
s who decry Yaagams do not desist from nor oppose animal slaughter for food or f
or commerce. Is it not far better for animals, not blessed with knowledge facult
y to die in five minutes as in Yaagam with the blessings of the gods, than to di
e a miserable, long and painful death of old age, as occurs to most of them? Obj
ectors do not seem to do anything about such miseries. Ninety five percent of th
e Vedams deal with Yajnam in some way. The remaining five percent exhorts humank
ind to perform such Karmams and cleanse the mind. And yet, there are the objecto
rs to such Yajnams which are ordered by Lord Vishnu and are the prescribed ritua
ls enunciated by all the Vedams, Smruthis, Ithihaasams, Puranams, Aachaarams and
Anushthhaanams..."
According to modern doctors, the Vapa cannot be collected when the animal dies a
natural death, nor when it is killed in any other manner other than by suffocat
ion. Then, at least some portion of the Vapa concentrates in a specific part of
the anatomy. But this was known to the ancient seers and sages !
The number of lambs sacrificed varies with ritual as well as Yaagam. Two lambs a
re needed for Somayaagam and fourteen, for Athiraathram. For "Aagneyam Pasu" and
"Agnishomeeyam Pasu" on the 5th day of Somayaagam, one lamb each is sacrificed
to Agni.
In Athiraathram, for "Ekaadasam Pasu", "Agnishomeeyam Pasu" and "Maithraavarunee
" .
ya Pasu", one lamb each is sacrificed while for "Ekaadasa Pasu", a ritual on the
10th day of Athiraathram, ten male and one female lambs are sacrificed to eleve
n different gods.
Before the animal sacrifice, the Yajamaanan s wife cleans the lamb. The servants
(Adiyaar, the elite Nayar community) kills the lamb by suffocation and stretchi
ng the lamb s tongue outside the mouth.
The Adhwaryu, with the help of other Namboothiris, collects the Vapa on a stick
(Vapaasrapani) of Kumizhu tree. Each lamb (and thus each Vapa) is numbered. Here
, no Rithwik should help Adhwaryu. Vapa, thus collected, is covered with Darbha
grass and fried in the fire. This follows the extraction and boiling of eleven o
ther organs of the lamb.
Due to strong protest from the animal lovers, the lambs have been replaced by a
special vegetarian preparation called "Pishta Pasu". Animals were not sacrificed
(instead, Pishta Pasu was used) in the Athiraathrams conducted at Paanjaal . "
Regards
Animesh
From vmurthy36 at gmail.com Wed Jan 28 09:38:05 2015
Date: Wed, 28 Jan 2015 21:08:05 +0530
Subject: [Advaita-l] ***UNCHECKED*** Re: savayajna
In-Reply-To: <dul8ugpjxbxx91pl1h9dbcc8.1422454737099@email.android.com>
References: <dul8ugpjxbxx91pl1h9dbcc8.1422454737099@email.android.com>
Message-ID: <CADHCXMVyKiYx6OsCcDO8rBdvVNw73JhSeYFcAUcUt=Qvvz6Wtw@mail.gmail.com>
Namaste
Kindly see the statistics below Human population in 1800 - 1 Billion
In 2012
- 7 Billion
In 2030
- 8.4 Billion
In 2050
- 9.6 Billion
But animal population has reduced greatly. Say Tigers.
India has half of Tiger population - 1706 in 2011
Lion Population
In 1950 - 400,000
In 2004 - 16,500 to 40,000
Asian Lion in 2010 - 411
You can see Human Population is Growing very fast and Animal Population is
shrinking very fast.
Many Wild animal species are becoming Extinct. There are many endangered
animal species like Swamp Deer and Himalayan Musk Deer.
This bad Scene was not there in ancient times. There was robust population
of animals and MINIMUM population of people.
In this situation Yajnas with animal sacrifice was done. Killing animals
was not causing Imbalance in Nature.
Now change the Scene to Modern Day. Now we should not kill animals but
protect them. Every animal life saved is a Punya Karma.
On Wed, Jan 28, 2015 at 8:23 PM, Animesh via Advaita-l <
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Namaste ,
Of course use of
instead
is a shistAchara. But
wasn t it later practice developed by SrI madhavAcharya.
Has Sri Madhwacharya cited any such authority for the piShTa-pashu
practice introduced by him?( I mean sruti vAkya ).
of flour should be practiced instead in this kaliyuga. *He claimed that
this
I came to know another argument by SrI Sriram Nagaraj in a older tread of
advaita group.
"
I believe the great Advaitic scholar Sri Appaya Dikshitar once performed
the Vajapeya Yajnya and when the sacrificial goat entered the homa, Sri
Dikshitar was able to see the jiva attain heaven."
" .
"
Resentment and opposition to animal sacrifice through Paswaalambhanam in
Yaagams were prevalent even long ago. It gained strength with the spread of
Jainism and Budhism, with even great emperors like Asokan on their side.
Even strong believers in Vedic culture were intimidated and were afraid of
performing Yaagams. In those days, in some parts of the country, certain
Sroutha-Karmams called Havir-Yajnams, without Paswaalambhanam, were
apparently practiced, though unknown in Kerala. This state of affairs
continued for over a thousand years, until Mezhathol Agnihothri (Click
here) boldly revived the ancient culture (Yajna Samskaaram), in these
parts, at least.
Late Erkara Raman Namboodiri (Senior) says in his book "Ekaahaaheena
Sathrangal", "...There are numerous explanations in Vedams and related
Granthhams as to why Paswaalambhanam in Yaagams do not have the stigma of
killing. The Jains and the Budhists believe in absolute "Ahimsa". But what
is surprising is that the others who decry Yaagams do not desist from nor
oppose animal slaughter for food or for commerce. Is it not far better for
animals, not blessed with knowledge faculty to die in five minutes as in
Yaagam with the blessings of the gods, than to die a miserable, long and
painful death of old age, as occurs to most of them? Objectors do not seem
to do anything about such miseries. Ninety five percent of the Vedams deal
with Yajnam in some way. The remaining five percent exhorts humankind to
perform such Karmams and cleanse the mind. And yet, there are the objectors
to such Yajnams which are ordered by Lord Vishnu and are the prescribed
rituals enunciated by all the Vedams, Smruthis, Ithihaasams, Puranams,
Aachaarams and Anushthhaanams..."
According to modern doctors, the Vapa cannot be collected when the animal
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dies a natural death, nor when it is killed in any other manner other than
by suffocation. Then, at least some portion of the Vapa concentrates in a
specific part of the anatomy. But this was known to the ancient seers and
sages !
The number of lambs sacrificed varies with ritual as well as Yaagam. Two
lambs are needed for Somayaagam and fourteen, for Athiraathram. For
"Aagneyam Pasu" and "Agnishomeeyam Pasu" on the 5th day of Somayaagam, one
lamb each is sacrificed to Agni.
In Athiraathram, for "Ekaadasam Pasu", "Agnishomeeyam Pasu" and
"Maithraavaruneeya Pasu", one lamb each is sacrificed while for "Ekaadasa
Pasu", a ritual on the 10th day of Athiraathram, ten male and one female
lambs are sacrificed to eleven different gods.
Before the animal sacrifice, the Yajamaanan s wife cleans the lamb. The
servants (Adiyaar, the elite Nayar community) kills the lamb by suffocation
and stretching the lamb s tongue outside the mouth.
The Adhwaryu, with the help of other Namboothiris, collects the Vapa on a
stick (Vapaasrapani) of Kumizhu tree. Each lamb (and thus each Vapa) is
numbered. Here, no Rithwik should help Adhwaryu. Vapa, thus collected, is
covered with Darbha grass and fried in the fire. This follows the
extraction and boiling of eleven other organs of the lamb.
Due to strong protest from the animal lovers, the lambs have been replaced
by a special vegetarian preparation called "Pishta Pasu". Animals were not
sacrificed (instead, Pishta Pasu was used) in the Athiraathrams conducted
at Paanjaal . "
Regards
Animesh
_______________________________________________
-Regards
-Venkatesh
From rameshramanan at yahoo.co.uk Wed Jan 28 10:18:03 2015
Date: Wed, 28 Jan 2015 16:18:03 +0000 (UTC)
Subject: [Advaita-l] savayajna
In-Reply-To: <dul8ugpjxbxx91pl1h9dbcc8.1422454737099@email.android.com>
References: <dul8ugpjxbxx91pl1h9dbcc8.1422454737099@email.android.com>
Dear Sri Animeshji,
Pranams,
I agree with you about Sri Appayya Deekshita s Goat sacrifice. The Kanchi Achary
a Sri Chanrashekarendra Saraswathi has also observed that the Deekshitar got pea
ce of mind after seeing that the pashu went to heaven, after being sacrificed. B
ut he has not said that the Deekshita himself performed the sacrifice. So, that
is news to me. When Sri Chandrashekarendra Saraswathi mentioned Yaaga Pashu, i
assumed that it must have been the cow sacrifice in the yaaga, but you have sai
d that it was a goat.
But all said and done, I am sorry to say that your attention is being diverted f
rom serious pursuit of advaita vedanta. Life as Sri Venkata Sriramji had pointed
out is short and I would definitely urge you to make sure that you spend all yo
ur energy in the direct pursuit of advaita vedanta instead of being distracted b
y all this, though according to Sri Ramakrishna, all devotional paths lead to th
e ultimate goal, why waste our limited time, energy and resources in reaching th
e goal in a round-about manner, instead of directly abiding in the bliss of one
s true nature? Sorry, please do not mistake me, I am not advising you but as a w
ell-wisher, I would not want you to regret the wastage of time later. Let the sc
holars dispute their findings. Sri Chandrashekarendra Saraswathi, Sri Chandrashe
kara Bharathi and Sri Ramana Maharishi did not allow their disciples to get invo
lved in fruitless or needless disputations, but urged them repeatedly to find ou
t their true identity and abide therein, which, in essence, is the single most i
mportant goal of life.
Thanks for your pointers on Sava Yajna. But I think I will stick to my reading o
f the Ribhu Gita and self-reading as taught by Sri Ramana.
Pranams,
Ramesh Ramanan.
On Wednesday, 28 January 2015, 20:43, Animesh via Advaita-l <advaita-l at l
ists.advaita-vedanta.org> wrote:
Namaste ,
Of course use of
instead
is a shistAchara. But wasn t it later pra
a.
Has Sri Madhwacharya cited any such authority for the piShTa-pashu practice intr
oduced by him?( I mean sruti vAkya ).
of flour should be practiced instead in this kaliyuga. *He claimed that this
I came to know another argument by SrI Sriram Nagaraj in a older tread of advait
a group.
"
I believe the great Advaitic scholar Sri Appaya Dikshitar once performed the Vaj
apeya Yajnya and when the sacrificial goat entered the homa, Sri Dikshitar was a
ble to see the jiva attain heaven."
"
Resentment and opposition to animal sacrifice through Paswaalambhanam in Yaagams
were prevalent even long ago. It gained strength with the spread of Jainism and
Budhism, with even great emperors like Asokan on their side. Even strong believ
" .
ers in Vedic culture were intimidated and were afraid of performing Yaagams. In
those days, in some parts of the country, certain Sroutha-Karmams called Havir-Y
ajnams, without Paswaalambhanam, were apparently practiced, though unknown in Ke
rala. This state of affairs continued for over a thousand years, until Mezhathol
Agnihothri (Click here) boldly revived the ancient culture (Yajna Samskaaram),
in these parts, at least.
Late Erkara Raman Namboodiri (Senior) says in his book "Ekaahaaheena Sathrangal"
, "...There are numerous explanations in Vedams and related Granthhams as to why
Paswaalambhanam in Yaagams do not have the stigma of killing. The Jains and the
Budhists believe in absolute "Ahimsa". But what is surprising is that the other
s who decry Yaagams do not desist from nor oppose animal slaughter for food or f
or commerce. Is it not far better for animals, not blessed with knowledge facult
y to die in five minutes as in Yaagam with the blessings of the gods, than to di
e a miserable, long and painful death of old age, as occurs to most of them? Obj
ectors do not seem to do anything about such miseries. Ninety five percent of th
e Vedams deal with Yajnam in some way. The remaining five percent exhorts humank
ind to perform such Karmams and cleanse the mind. And yet, there are the objecto
rs to such Yajnams which are ordered by Lord Vishnu and are the prescribed ritua
ls enunciated by all the Vedams, Smruthis, Ithihaasams, Puranams, Aachaarams and
Anushthhaanams..."
According to modern doctors, the Vapa cannot be collected when the animal dies a
natural death, nor when it is killed in any other manner other than by suffocat
ion. Then, at least some portion of the Vapa concentrates in a specific part of
the anatomy. But this was known to the ancient seers and sages !
The number of lambs sacrificed varies with ritual as well as Yaagam. Two lambs a
re needed for Somayaagam and fourteen, for Athiraathram. For "Aagneyam Pasu" and
"Agnishomeeyam Pasu" on the 5th day of Somayaagam, one lamb each is sacrificed
to Agni.
In Athiraathram, for "Ekaadasam Pasu", "Agnishomeeyam Pasu" and "Maithraavarunee
ya Pasu", one lamb each is sacrificed while for "Ekaadasa Pasu", a ritual on the
10th day of Athiraathram, ten male and one female lambs are sacrificed to eleve
n different gods.
Before the animal sacrifice, the Yajamaanan s wife cleans the lamb. The servants
(Adiyaar, the elite Nayar community) kills the lamb by suffocation and stretchi
ng the lamb s tongue outside the mouth.
The Adhwaryu, with the help of other Namboothiris, collects the Vapa on a stick
(Vapaasrapani) of Kumizhu tree. Each lamb (and thus each Vapa) is numbered. Here
, no Rithwik should help Adhwaryu. Vapa, thus collected, is covered with Darbha
grass and fried in the fire. This follows the extraction and boiling of eleven o
ther organs of the lamb.
Due to strong protest from the animal lovers, the lambs have been replaced by a
special vegetarian preparation called "Pishta Pasu". Animals were not sacrificed
(instead, Pishta Pasu was used) in the Athiraathrams conducted at Paanjaal . "
Regards
Animesh
_______________________________________________


Date: Wed, 28 Jan 2015 23:42:25 +0530
Subject: [Advaita-l] Clarification on sava yajna
Message-ID: <tied2ju5gssjlummo4fvknf4.1422339583497@email.android.com>
SrI mAtre namaH,
Think you all for helping me on the subject.
SrI Ramesh ji wrote "
I am sorry to say that your attention is being diverted from serious pursuit of
advaita vedanta.........
But I think I will stick to my reading of the Ribhu Gita and self-reading as tau
ght by Sri Ramana. "
I am great full to him that our group is so conscious about the members . Unlik
e Ribhu geeta for you I have as much as respect for Devi geeta ( parvati geeta )
.And I asked the question due to my will of actually preforming sava yajna ( in
future ) and convincing my father for performance for bhagvati .
Bhagvati herself mentions in devi geeta *
"
:
|
(
, 1chapter 62 ,63, 64 ) "
and valuable thing you and SrI Venkata ji sujjested is also mentioned.
(
, 1chapter 68 )
At another instance bhagvati mentions
"
"
( devi geeta is from devi purana ,chapter 15-19. In a geeta samgraha published b
y Geeta press Gorakhpur it is of number 21, If someone need the pdf version kind
ly mail me . )
Since I got my ans so I m ending the discussion . ( But suggestions and thoughts
by respected group members are open heartily welcomed. )
I apologize if this communication was out of group subject .
Regards
Animesh

Date: Wed, 28 Jan 2015 23:44:53 +0530

Subject: [Advaita-l] ***UNCHECKED*** Clarification on savayajna
Message-ID: <x82r30i1t3xl0cmhby9ubxo3.1422468893301@email.android.com>
SrI mAtre namaH,
Thank you all for helping me with the subject.
SrI Ramesh ji wrote "
I am sorry to say that your attention is being diverted from serious pursuit of
advaita vedanta.........
But I think I will stick to my reading of the Ribhu Gita and self-reading as tau
ght by Sri Ramana. "
I am great full to him that our group is so conscious about the members . Unlike
Ribhu geeta for you I have as much as respect for Devi geeta ( parvati geeta ).A
nd I asked the question due to my will of actually preforming sava yajna ( in fut
ure ) and convincing my father for performance for bhagvati .
Bhagvati herself mentions in devi geeta *
"
:
|
(
, 1chapter 62 ,63, 64 ) "
and valuable thing you and SrI Venkata ji sujjested is also mentioned.
(
, 1chapter 68 )
At another instance bhagvati mentions
"
"
( * devi geeta is from devi purana ,chapter 15-19. In a geeta samgraha published
by Geeta press Gorakhpur it is of number 21, If someone need the pdf version ki
ndly mail me . )
Since I got my ans so I m ending the discussion . ( But suggestions and thoughts
by respected group members are open heartily welcomed. )
I apologize if this communication if it is out of group subject .
Regards
Animesh
From deepasalem at gmail.com Wed Jan 28 23:12:27 2015

From: deepasalem at gmail.com (Deepa)
Date: Thu, 29 Jan 2015 05:12:27 +0000 (UTC)
=?utf-8?q?=5BNew_post=5D_All_videos_from_Sanyasa_swee?=
=?utf-8?q?kara_last=09week?=
<1464062082.768008.1422289738824.JavaMail.yahoo@mail.yahoo.com>
Message-ID: <loom.20150129T060819-373@post.gmane.org>
//It seems that this link also contains the Sthothra/Shloka that the newly
selected Swamiji Sri Vidhushekara Bharathi used to worship
Sri Bharathi Theertha MahaSwami. //
Sri Vidhushekhara Bharathi chanted this shloka about his Guru in his
anugraha bhAshaNam
"ajnAnam jAhnavi tIrtham vidyAtIrtham vivEkinAm
sarveshAm sukhadam tIrtham bhArati tIrtham AshrayE"
Hope this was what you were referring to. He also did pAda pUja for his
guru - I couldn t follow the archana in the video.
Sri Gurubhyo namah

Date: Thu, 29 Jan 2015 10:59:38 +0530
Message-ID: <CA+MwpTkL3kkFn=KzesrWpHT1Q37W0CXXVvUafmYyY0jRX3DNzg@mail.gmail.com>
Dear Animeshji and others,
I would not discourage anyone from studying the Vedas. It is the duty of
every BrAhmaNa to study the Vedas and if he is proficient he should also
teach others. After all, as many people know, Shri Vidhushekhara Bharati
Svaminah of Sringeri is proficient in the Vedas and comes from a family of
Vedic experts who even performed the VAjapeya YAga. You can see videos
where he has recited Vedic hymns. The Sringeri tradition has always placed
emphasis on both Dharma and JnAna, the reason being it is not possible for
one whose mind has not been cleansed by the Karmas in accordance with
Dharma to take up the path of JnAna. I agree there may be exceptions, which
are quite rare, but this is a general rule and it is to be respected.
Anand
Date: Thu, 29 Jan 2015 15:12:49 +0530
Subject: [Advaita-l] =?utf-8?q?=27V=C4=81sudeva_mananam=27_-_study_group_i?=
=?utf-8?q?n_Kannada=2C_Bangalore?=
Message-ID: <CAKk0Te24WL_OFzVJdRKUSaYf4TaMObNc8Topj=7To6BvW-NRsQ@mail.gmail.com>
There is a recently published book (by the Sringeri Peeham) titled
Vsudeva mananam of Sri Vsudeva Yati (priced Rs.50) with the Sanskrit
text in Kannada script and a Kannada translation-explanation by Sringeri
Kavi Narasimha Sharm.
We are planning to start a weekly study group with this text, in Kannada,
at the Sringeri Shankara Maha, Bangalore, shortly. Anyone interested in
participating in the group may contact me offline.
regards
subrahmanian.v

Date: Thu, 29 Jan 2015 17:34:42 +0530
Subject: [Advaita-l] Who is The Uttama Purusha ?
Message-ID: <CAKk0Te37Y+4SAvZVjb5Y3aF191fEhr5Aq9CzDXVOkp20vhO6NQ@mail.gmail.com>
The term Purushottama is very familiar for those who are versed in the
Bhagavadgita. It occurs in the famous 15th chapter, verily called by that
name therein. From the concluding verses and the bhyam of that chapter
it would be clear that the Purushottama Tattva is not any different from
the Turiya of the Mkya Upanishad. There, in that upanishad, the Turiya
or Chaturtham, is described in the seventh mantra, as that which is
transcending the other three pdas - the two krya pdas namely the waking
and the dream worlds along with the bhokta jiva there, and the one kraa
pda that is the sleep state. In their cosmic form the three entities in
these pdas are termed vir, hirayagarbha and wara . The Turiya is
beyond the duality of krya and kraa, completely unconnected with
samsra. It is by the direct realization, aparoka jnam, of this Turiya
as oneself does one attain liberation. The seventh mantra there says; sa
tm sa vijneya = this is the Self which has to be realized.
The BG 15th chapter too specifies the Purushottama as transcending the
kara and akara states which are the krya and kraa tattvas. At the
penultimate verse, no.19, we have:
*
****
** **
English translation by Swami Gambhirananda

15.19 O scion of the Bharata dynasty, he who, being free from delusion,
knows Me the supreme Person thus, he is all-knowing and adores Me with his
whole being.
Commentary, in part, of Shankara:
15.19 Bharata, O scion of the Bharata dynasty; yah, he who; asammha,
being free from delusion; jnti, knows; mam, Me, God, having the aforesaid
qualifications; purusottamam, the supreme Person; evam, thus, in the way
described, as * I am this One ; *sah, he; is sarva-vit, all-knowing- he
knows everything through self-identification with all-, i.e. (he becomes)
omniscient; and bhajati, adores; mm, Me, existing in all things;
sarva-bhvena, with his whole being, i.e. with his mind fixed on Me as the
Self of all..
This underlined part is the stamp of Advaita Nirguna Brahman that Shankara
never fails to impress in his commentary to such verses/statements, whether
it is the BG or the Upanishads. The realization in the form of I am this
(Purushottama/Vsudeva) is the liberating knowledge, otherwise popular as
aham brahma asmi . This knowledge that one is not the finite samsrin
with body-mind complex and the attendant miseries of bondage but the
Infinite updhi-free Supreme Consciousness that is ever liberated, never
bound - is the one that Vedanta teaches according to Advaita.

Shankara confirms the above, by even explicitly referring to his own BG
Bhya, in the Chandogya Upanishad bhya 8.12.3:
,
*
**, **
**, **
* *
*
;
In this crucial bhhya passage Shankara never teaches the Uttamapurua

(Puruottama of the BG 15th ch.) as any deity by whatever name but the very
nature of the j iva divested of all updhis:
(translation of Swami Mdhavnanda p.658 Advaita rama publication):
//Just as Indra was enlightened by Prajpati through the process stated
before, (so) when *ea samprasda*, this tranquil one is enlightened by
the instruction., Thou art not possessed of the qualities of the body and
the organs, but thou art That ; then that tranquil one, the individual soul,*
samutthya*, after rising up; *asmt arrt*, from this body, like wind
from the sky, having understood his true nature as different from the body
etc., i.e. having given up the idea of the body as the Self;
*abhinipadyate*, becomes established, *svena rpea*, in his own true
nature, as Existence which is his own Self. This has been explained before
(Ch.up.7.12.1)
As before one s enlightenment a rope becomes a snake owing to error, (but)
after being revealed it becomes established in its true nature as the rope,
similarly *sa*, he - the real nature in which the tranquil one becomes
established -, is the *uttama purua*, supreme Person. He who is
*uttama*, the highest and also* purua*, the Purua, is the supreme
Person, who Himself becomes manifest as the Persons in the eye and in
dream, (but) in deep-sleep remains unmanifest, and has His organs fully
withdrawn, and who, again, in His true nature is tranquil and unembodied.
Of these, this one who is established in His own nature is the highest
Person as compared with the perishable and the imperishable, the manifest
and the unmanifest,. This has indeed been clearly stated in the Bh.Git
15th ch.16-18 verses.) //
One can easily see that in the above bhyam Shankara has taught that the
Chandogya Upanishad teaching of the mahvkya culminates in the jiva
realizing his true state as Purushottama. Shankara nowhere teaches this
uttama purua to be any deity called by any name. The Purushottama is also
not any person. He also rightly shows the correspondence of this shruti
passage with the Bh.Gita 15th chapter verses. One can also recognize the
similarity with the Mkya teaching too. What is noteworthy is the
specification by Shankara in the BGB 15.19 the mode of realization as I am
this one (I am He) in the manner of I am Vsudeva which is also the
same with the Chandogya Upanishad teaching of *tattvamasi* and the above
cited *uttama purua* as the true nature of the jiva. It would also be
pertinent to note two Vishnupura verses Shankara cites in the Vishnu
sahasranma bhya introduction:

*
* *
*
*
*
3.7.32 ||
[ All this including me is nothing but Vsudeva, the supreme Person (uttama
purua), the supreme Ishwara, One alone.
He who has fixed his mind thus
in the Infinite Brahman that is established in his heart ( yo veda nihitam
guhym parame vyoman of the Taittiriya which teaches that the Supreme has
to be realized in the heart) - will never be touched by death, samsra).
Shankara cites another verse from the same Vishnupura in that
introduction, a little later:
*
*
1.22.86
( I am Hari, all this (universe) is Janrdana, there is none other than Him
as cause-effect combine. He who has thus realized will never be caught in
samsra.) Here too one can note the Mkya scheme of cause-effect dual
which consists of the manifest (kara) and the unmanifest (akara). The BG
15th chapter Purushottama is also reflected here in the word parama
pumn in the first cited verse.
The above study establishes that the Purushottama of the BG 15th ch., the
Turiya of the Mandukya, the uttama purusha of the Chandogya, the Vsudeva,
Hari and Janrdana of the Viu Pura are all none other than the true
nature of the jiva/jagat which is Nirguna Brahman and never any deity or
person unlike what is generally assumed by those who have no initiation
into the Vednta. Shankara has left the typical Advaitin s mark, I am
He , in all these above cited references.
Om Tat Sat
From venkatasriramp at yahoo.in Thu Jan 29 06:25:37 2015
Date: Thu, 29 Jan 2015 20:25:37 +0800
Pitarohana day
Namaste Venkata,
This aSTOttara nAma is specially chanted ONLY during the pAda pUja
to AchArya by uttarAdhikAri which is a unique one in sringeri parampara.
This is not printed anywhere and ALSO NOT TO BE SHARED.
These 108 names are only shared by AchArya to His uttarAdhikAri
and thus is shared only during paTTAbhiSEka mahOtsava.
The person who officially administered the pAdukA pUja is my old friend
and it is he who told me about this.
regs,
sriram
From deepasalem at gmail.com Thu Jan 29 06:44:53 2015
From: deepasalem at gmail.com (Deepa)
Date: Thu, 29 Jan 2015 12:44:53 +0000 (UTC)
=?utf-8?q?=5BNew_post=5D_All_videos_from_Sanyasa_swee?=
=?utf-8?q?kara_last=09week?=
<1464062082.768008.1422289738824.JavaMail.yahoo@mail.yahoo.com>
<loom.20150129T060819-373@post.gmane.org>
Message-ID: <loom.20150129T134257-739@post.gmane.org>
Sorry for a sp. mistake. (Thanks to the corrector!)
Sri Vidhushekhara Bharathi chanted this shloka about his Guru in his
anugraha bhAshaNam
"ajnAnAm jAhnavi tIrtham vidyAtIrtham vivEkinAm
sarveshAm sukhadam tIrtham bhArati tIrtham AshrayE"

Date: Thu, 29 Jan 2015 20:41:18 +0530
Subject: [Advaita-l] Sanskrit Speech on BG 9 - 11 by Visistadvaita Pandita
Message-ID: <CADHCXMUqr_2gVU-LYpgPtbE2cBWCs-rwyJ3ahcQouA-KJH3ASA@mail.gmail.com>
Namaste
In the below video at 16:00 minutes he is saying Madhvas and Advaitis both
are wrong. They are not recognizing the Sarira Sariri Bhava.
https://www.youtube.com/watch?v=fRncBdd29jc
What is the correct explanation for BG 9-11?
-Regards
-Venkatesh
Date: Fri, 30 Jan 2015 00:07:50 +0530
Subject: [Advaita-l] Who is The Uttama Purusha ?
In-Reply-To: <CAKk0Te37Y+4SAvZVjb5Y3aF191fEhr5Aq9CzDXVOkp20vhO6NQ@mail.gmail.com
>
References: <CAKk0Te37Y+4SAvZVjb5Y3aF191fEhr5Aq9CzDXVOkp20vhO6NQ@mail.gmail.com>
Message-ID: <CAKk0Te2PiQu7ppb-RKE_Sru-ksJnRX3bSbtMPAWKf29zskm=6A@mail.gmail.com>
A correction:
In this article the name Swami Madhavananda is to be replaced by Swami
Gambhirananda (with reference to the Chandogya bhashyam).
Error regretted.
subbu
On Thu, Jan 29, 2015 at 5:34 PM, V Subrahmanian <v.subrahmanian at gmail.com>
wrote:
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The term Purushottama is very familiar for those who are versed in the
Bhagavadgita. It occurs in the famous 15th chapter, verily called by that
name therein. From the concluding verses and the bhyam of that chapter
it would be clear that the Purushottama Tattva is not any different from
the Turiya of the Mkya Upanishad. There, in that upanishad, the Turiya
or Chaturtham, is described in the seventh mantra, as that which is
transcending the other three pdas - the two krya pdas namely the waking
and the dream worlds along with the bhokta jiva there, and the one kraa
pda that is the sleep state. In their cosmic form the three entities in
these pdas are termed vir, hirayagarbha and wara . The Turiya is
beyond the duality of krya and kraa, completely unconnected with
samsra. It is by the direct realization, aparoka jnam, of this Turiya
as oneself does one attain liberation. The seventh mantra there says; sa
tm sa vijneya = this is the Self which has to be realized.
The BG 15th chapter too specifies the Purushottama as transcending the
kara and akara states which are the krya and kraa tattvas. At the
penultimate verse, no.19, we have:
****
** **
English translation by Swami Gambhirananda

15.19 O scion of the Bharata dynasty, he who, being free from delusion,
knows Me the supreme Person thus, he is all-knowing and adores Me with his
whole being.
Commentary, in part, of Shankara:
15.19 Bharata, O scion of the Bharata dynasty; yah, he who; asammha,
being free from delusion; jnti, knows; mam, Me, God, having the aforesaid
qualifications; purusottamam, the supreme Person; evam, thus, in the way
described, as * I am this One ; *sah, he; is sarva-vit, all-knowing- he
knows everything through self-identification with all-, i.e. (he becomes)
omniscient; and bhajati, adores; mm, Me, existing in all things;
sarva-bhvena, with his whole being, i.e. with his mind fixed on Me as the
Self of all..
This underlined part is the stamp of Advaita Nirguna Brahman that Shankara
never fails to impress in his commentary to such verses/statements, whether
it is the BG or the Upanishads. The realization in the form of I am this
(Purushottama/Vsudeva) is the liberating knowledge, otherwise popular as
aham brahma asmi . This knowledge that one is not the finite samsrin
with body-mind complex and the attendant miseries of bondage but the
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Infinite updhi-free Supreme Consciousness that is ever liberated, never

bound - is the one that Vedanta teaches according to Advaita.
Shankara confirms the above, by even explicitly referring to his own BG
Bhya, in the Chandogya Upanishad bhya 8.12.3:
,
*
**, **
**, **
* *
*
; *
In this crucial bhhya passage Shankara never teaches the Uttamapurua

(Puruottama of the BG 15th ch.) as any deity by whatever name but the very
nature of the j iva divested of all updhis:
(translation of Swami Mdhavnanda p.658 Advaita rama publication):
//Just as Indra was enlightened by Prajpati through the process stated
before, (so) when *ea samprasda*, this tranquil one is enlightened
by the instruction., Thou art not possessed of the qualities of the body
and the organs, but thou art That ; then that tranquil one, the individual
soul,* samutthya*, after rising up; *asmt arrt*, from this body,
like wind from the sky, having understood his true nature as different from
the body etc., i.e. having given up the idea of the body as the Self;
*abhinipadyate*, becomes established, *svena rpea*, in his own true
nature, as Existence which is his own Self. This has been explained before
(Ch.up.7.12.1)
As before one s enlightenment a rope becomes a snake owing to error, (but)
after being revealed it becomes established in its true nature as the rope,
similarly *sa*, he - the real nature in which the tranquil one becomes
established -, is the *uttama purua*, supreme Person. He who is
*uttama*, the highest and also* purua*, the Purua, is the supreme
Person, who Himself becomes manifest as the Persons in the eye and in
dream, (but) in deep-sleep remains unmanifest, and has His organs fully
withdrawn, and who, again, in His true nature is tranquil and unembodied.
Of these, this one who is established in His own nature is the highest
Person as compared with the perishable and the imperishable, the manifest
and the unmanifest,. This has indeed been clearly stated in the Bh.Git
15th ch.16-18 verses.) //
One can easily see that in the above bhyam Shankara has taught that the
Chandogya Upanishad teaching of the mahvkya culminates in the jiva
realizing his true state as Purushottama. Shankara nowhere teaches this
uttama purua to be any deity called by any name. The Purushottama is also
not any person. He also rightly shows the correspondence of this shruti
passage with the Bh.Gita 15th chapter verses. One can also recognize the
similarity with the Mkya teaching too. What is noteworthy is the
specification by Shankara in the BGB 15.19 the mode of realization as I am
this one (I am He) in the manner of I am Vsudeva which is also the
same with the Chandogya Upanishad teaching of *tattvamasi* and the above
cited *uttama purua* as the true nature of the jiva. It would also be
pertinent to note two Vishnupura verses Shankara cites in the Vishnu
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sahasranma bhya introduction:

*
* *
*
*
*
3.7.32 ||
[ All this including me is nothing but Vsudeva, the supreme Person
(uttama purua), the supreme Ishwara, One alone.
He who has fixed his
mind thus in the Infinite Brahman that is established in his heart ( yo
veda nihitam guhym parame vyoman of the Taittiriya which teaches that
the Supreme has to be realized in the heart) - will never be touched by
death, samsra).
Shankara cites another verse from the same Vishnupura in that
introduction, a little later:
*
*
1.22.86
( I am Hari, all this (universe) is Janrdana, there is none other than

Him as cause-effect combine. He who has thus realized will never be caught
in samsra.) Here too one can note the Mkya scheme of cause-effect
dual which consists of the manifest (kara) and the unmanifest (akara).
The BG 15th chapter Purushottama is also reflected here in the word
parama pumn in the first cited verse.
The above study establishes that the Purushottama of the BG 15th ch.,
the Turiya of the Mandukya, the uttama purusha of the Chandogya, the
Vsudeva, Hari and Janrdana of the Viu Pura are all none other than
the true nature of the jiva/jagat which is Nirguna Brahman and never any
deity or person unlike what is generally assumed by those who have no
initiation into the Vednta. Shankara has left the typical Advaitin s
mark, I am He , in all these above cited references.
Om Tat Sat

Date: Thu, 29 Jan 2015 13:56:51 -0800
Subject: [Advaita-l] Sanskrit Speech on BG 9 - 11 by Visistadvaita
Pandita
In-Reply-To: <CADHCXMUqr_2gVU-LYpgPtbE2cBWCs-rwyJ3ahcQouA-KJH3ASA@mail.gmail.com
>
References: <CADHCXMUqr_2gVU-LYpgPtbE2cBWCs-rwyJ3ahcQouA-KJH3ASA@mail.gmail.com>
Message-ID: <COL127-W1810CEC72E94EF48DB4CC3DB300@phx.gbl>
>
> In the below video at 16:00 minutes he is saying Madhvas and Advaitis both
> are wrong. They are not recognizing the Sarira Sariri Bhava.
>
> https://www.youtube.com/watch?v=fRncBdd29jc
>
> What is the correct explanation for BG 9-11?
>
Of course, he says that. He is a Srivaishnava scholar.
Let me pose a counter to you. As a member of the Advaita-L list, why don t you t
ake up the SAnkarabhAshya on this verse and share with the rest of the members h
ere, what you think about it? The entire text of the gItAbhAshya is available on
line, in case you don t have a print publication, both at the Gita supersite fro
m IIT Kanpur and at the Advaita Sharada site from Sringeri.
Wouldn t our Acharya s bhAshya be the correct explanation for BhG 9-11? Or at le
ast the first explanation that Advaitins should attempt to understand?
Best regards,
Vidyasankar
From venkatasriramp at yahoo.in Thu Jan 29 23:40:37 2015
Date: Fri, 30 Jan 2015 13:40:37 +0800
Subject: [Advaita-l] Sanskrit Speech on BG 9 - 11 by Visistadvaita Pandita
Namaste,
Since you understand sanskrit, pls go thru the "bhASyArka-prakAsika" by shrI.bel
lamkonda
ramaraya kavi.
Here is the link to that specific sloka which is in Volume-II. He has taken shr
I.rAmanuja s
view as pUrva-pakSa and refutes the same.
///
https://archive.org/stream/BhagavadGeetaBashyarkaPrakasika-Part-2/part-2#page/n2
07/mode/2up
///
regs,
sriram
Date: Fri, 30 Jan 2015 11:15:35 +0530
Pandita
In-Reply-To: <COL127-W1810CEC72E94EF48DB4CC3DB300@phx.gbl>
<COL127-W1810CEC72E94EF48DB4CC3DB300@phx.gbl>
Message-ID: <CADHCXMWELONW2CssNme6MLdqKgyAw8pHcEs_HJCK-1SRyrDR3Q@mail.gmail.com>
Namaste
From Advaita Sharada -
In this Bhashya Adi Sankara is mainly saying the people without Viveka are
showing disrespect to God. They cannot understand He is Ishwara and the
Atma of all. In the next Sloka he has said
. They
treat Body as Atma. The Dehatmavadi people are the Fools. They cannot
understand God because they think Body is Atma and there is no other Atma
or Paramatma.
I think the scholar in the Video is taking the first sentence like :
. What is
? He is the
Asraya of the World and all Cit and Acit Vastus. They are His tanu, His
Body. Madhvas are forgetting this and thinking He is separate and World is
separate. Sankarites are also forgetting World is His body. It is not
Maayaa. He is also Arca Vigraha in temples. But Fools will not show respect
to Him because they think God cannot be in Idols. What is
? The
Avataras like Rama and Krishna. People like Ravana and Duryodhana did not
show respect to Him because they thought he was a ordinary man.
On Fri, Jan 30, 2015 at 3:26 AM, Vidyasankar Sundaresan via Advaita-l <
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> In the below video at 16:00 minutes he is saying Madhvas and Advaitis
both
>
>
> What is the correct explanation for BG 9-11?
>
Of course, he says that. He is a Srivaishnava scholar.
Let me pose a counter to you. As a member of the Advaita-L list, why don t
you take up the SAnkarabhAshya on this verse and share with the rest of the
members here, what you think about it? The entire text of the gItAbhAshya
is available online, in case you don t have a print publication, both at
the Gita supersite from IIT Kanpur and at the Advaita Sharada site from
Sringeri.
Wouldn t our Acharya s bhAshya be the correct explanation for BhG 9-11? Or
at least the first explanation that Advaitins should attempt to understand?
Best regards,
Vidyasankar
_______________________________________________
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-Regards
-Venkatesh
Date: Fri, 30 Jan 2015 11:40:21 +0530
Pandita
In-Reply-To: <CADHCXMWELONW2CssNme6MLdqKgyAw8pHcEs_HJCK-1SRyrDR3Q@mail.gmail.com
>
<CADHCXMWELONW2CssNme6MLdqKgyAw8pHcEs_HJCK-1SRyrDR3Q@mail.gmail.com>
Message-ID: <CAKk0Te0-jpFNa2qWG48VnwT4cQMijmN8Nj06XyJ8TG0A1XkNQA@mail.gmail.com>
On Fri, Jan 30, 2015 at 11:15 AM, Venkatesh Murthy via Advaita-l <
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Namaste
From Advaita Sharada -
In this Bhashya Adi Sankara is mainly saying the people without Viveka are
showing disrespect to God. They cannot understand He is Ishwara and the
Atma of all. In the next Sloka he has said
. They
treat Body as Atma. The Dehatmavadi people are the Fools. They cannot
understand God because they think Body is Atma and there is no other Atma
or Paramatma.
I think the scholar in the Video is taking the first sentence like :
. What is
? He is the
Asraya of the World and all Cit and Acit Vastus. They are His tanu, His
Body. Madhvas are forgetting this and thinking He is separate and World is
separate. Sankarites are also forgetting World is His body. It is not
Maayaa.
To say that Advaitins forget that the world is His body is not correct.
The Advaita bhashya for the Vishwarupa adhyaya does not bear this. There
are several verses in the BG and the Ishavasya upanishad where the teaching
is: he who sees Me everywhere and everything in Me is the one with the
correct vision. This is an endorsement of the world is the body of
Brahman . Advaitins admit of the entire creation to be the body of the
Creator Brahman on the basis of the Purusha sukta, mundakopanishat
upanishad mantra of the various parts associated with various parts of the
created world:
( . . - - )
<http://advaitasharada.sringeri.net/php/format.php?bhashya=Mundaka&page=02#MD_C0
2_S01_V02>
,
;
,
,
,
( . . - - )
<http://advaitasharada.sringeri.net/php/format.php?bhashya=Chandogya&page=05&hva
l=%E2%80%98%E0%A4%85%E0%A4%B8%E0%A5%8C%20%E0%A4%B5%E0%A4%BE%E0%A4%B5%20%E0%A4%B2
%E0%A5%8B%E0%A4%95%E0%A5%8B%20%E0%A4%97%E0%A5%8C%E0%A4%A4%E0%A4%AE%E0%A4%BE%E0%A
4%97%E0%A5%8D%E0%A4%A8%E0%A4%BF%E0%A4%83%E2%80%99%20%28%E0%A4%9B%E0%A4%BE.%20%E0
%A4%89.%20%E0%A5%AB-%E0%A5%AA-%E0%A5%A7%29#Ch_C05_S04_V01>
,
;
,
;
,
subrahmanianv.
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He is also Arca Vigraha in temples. But Fools will not show respect
to Him because they think God cannot be in Idols. What is
? The
Avataras like Rama and Krishna. People like Ravana and Duryodhana did not
show respect to Him because they thought he was a ordinary man.
On Fri, Jan 30, 2015 at 3:26 AM, Vidyasankar Sundaresan via Advaita-l <
>
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> In the below video at 16:00 minutes he is saying Madhvas and Advaitis
both
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> > What is the correct explanation for BG 9-11?

> >
>
> Dear Sri Venkatesh Murthy,
>
> Of course, he says that. He is a Srivaishnava scholar.
>
> Let me pose a counter to you. As a member of the Advaita-L list, why
don t
> you take up the SAnkarabhAshya on this verse and share with the rest of
the
> members here, what you think about it? The entire text of the gItAbhAshya
> is available online, in case you don t have a print publication, both at
> the Gita supersite from IIT Kanpur and at the Advaita Sharada site from
> Sringeri.
>
> Wouldn t our Acharya s bhAshya be the correct explanation for BhG 9-11?
Or
> at least the first explanation that Advaitins should attempt to
understand?
>
> Best regards,
> Vidyasankar
>
> _______________________________________________
>
>
>
-Regards
-Venkatesh
_______________________________________________
From karthikvathula at yahoo.com Fri Jan 30 00:33:40 2015

From: karthikvathula at yahoo.com (Karthik Subramanian)
Date: Fri, 30 Jan 2015 06:33:40 +0000 (UTC)
In-Reply-To: <CA+MwpTkL3kkFn=KzesrWpHT1Q37W0CXXVvUafmYyY0jRX3DNzg@mail.gmail.com
>
References: <CA+MwpTkL3kkFn=KzesrWpHT1Q37W0CXXVvUafmYyY0jRX3DNzg@mail.gmail.com>
It s not just the Sringeri tradition that has placed emphasis on both Dharma/Kar
ma and Jnana. It is Acharya Shankara Bhagavadpada s teaching itself and not just
him, but also by the preceptors of other vedantas, namely Visishtadvaita and Dv
aita. Shankaracharya Himself emphasized on both these margas and elaborates on t
hem very well in the Sopana Panchakam (aka, Sadhana Panchakam), the opening line
s of which are clear indicators - Vedo Nityam adhiiyataam taduditam karmasu anus
htiiyataam.Regards,
Karthik
From: Anand Hudli via Advaita-l <advaita-l at lists.advaita-vedanta.org>
a.org>
Sent: Thursday, 29 January 2015 10:59 AM
Anand
_______________________________________________
From karthikvathula at yahoo.com Fri Jan 30 00:33:40 2015

From: karthikvathula at yahoo.com (Karthik Subramanian)
Date: Fri, 30 Jan 2015 06:33:40 +0000 (UTC)
In-Reply-To: <CA+MwpTkL3kkFn=KzesrWpHT1Q37W0CXXVvUafmYyY0jRX3DNzg@mail.gmail.com
>
References: <CA+MwpTkL3kkFn=KzesrWpHT1Q37W0CXXVvUafmYyY0jRX3DNzg@mail.gmail.com>
It s not just the Sringeri tradition that has placed emphasis on both Dharma/Kar
ma and Jnana. It is Acharya Shankara Bhagavadpada s teaching itself and not just
him, but also by the preceptors of other vedantas, namely Visishtadvaita and Dv
aita. Shankaracharya Himself emphasized on both these margas and elaborates on t
hem very well in the Sopana Panchakam (aka, Sadhana Panchakam), the opening line
s of which are clear indicators - Vedo Nityam adhiiyataam taduditam karmasu anus
htiiyataam.Regards,
Karthik
From: Anand Hudli via Advaita-l <advaita-l at lists.advaita-vedanta.org>

a.org>
Sent: Thursday, 29 January 2015 10:59 AM
Anand
_______________________________________________

Date: Fri, 30 Jan 2015 15:54:41 +0530
Subject: [Advaita-l] =?utf-8?b?KioqVU5DSEVDS0VEKioqIMWaaXZhLVZpxZvhuYd1?=
=?utf-8?q?_abheda_in_the_Kaivalya_Upani=E1=B9=A3ad?=
Message-ID: <CAKk0Te0ZjWdPk9zXzEd=5FNn3MA7oi3ww_jnsP+Ygri+sjJRmQ@mail.gmail.com>
iva-Viu abheda in the Kaivalya Upaniad
In the Kaivalya Upaniad there is this mantra:
.
..
..
[He is Brahm, He is iva, he is Indra, the Immutable, Supreme,

Self-luminous, he alone is Viu, he is pra, He is Time, Fire, Moon. ]
This is akin to the Nryaa skta mantra:
where, too, the identity of all the deities is taught.
While commenting on the name iva occurring as the 27th name in the Viu
sahasra nma (VS), Sri Shankaracharya says:
.. ( . . )
[being free of the three guas (sattva, etc.), He is iva. Since
the Kaivalyopaniat instructs that He is non-different from Brahm, iva
by the names iva, etc. Hari Himself is praised.

In the introduction to the VS bhyam Shankara has cited a Viupura
verse:
1.22.86
(I am Hari, all this (universe) is Janrdana, there is none other than Him
as cause-effect combine. He who has thus realized will never be caught in
samsra.)
This Advaitic identification with the Supreme can be accomplished only with
the Nirgua Brahman. Hence, the name Hari and Janrdana are not any
deity but the Pure Consciousness. Therefore, according to Shankara, the
names iva, etc. are a praise of this Pure Consciousness alone. He bases
this argument on the instruction of non-difference, abheda, by the Kaivalya
upaniad. In the above-cited mantra 8 of this Upaniad we find all the
deities such as Brahm, iva, Indra, etc. including Viu being taught as
manifestations of the One Pure Consciousness.
What is noteworthy is that Shankara holds the Kaivalyopaniad the authority
for the abheda, non-difference, between iva and Viu. He calls this
instruction of Hari-Hara abheda an upadea of the ruti.
Shankara, in the introduction to the VS cites a Harivama verse spoken by
Mahevara (iva):
(3.88.60)
[O, the all-pervading one, I am Thee, and Thou are me alone. There is no
difference between the two of us by any means in all the three worlds.]
It is interesting to note that for the immediately preceding name arva
(26th), Shanakra says:
[ since He crushes, destroys, everything in creation during the
dissolution, pralaya, He is called arva.]
It is noteworthy that this name arva is popular for iva. In the VS
itself, for the name bhtakt (5th name), Shankara says:
[(that very Pure
Consciousness called Viu) as Rudra, assuming Tamogua, destroys all
beings. Hence He is called bhtakt.]
We find a fine demonstration of this role of Paramtm in the Bh.Git 11th
chapter where as kla He destroys the entire world. Arjuna is frightened
by the terrible form of the Lord and begs Him to withdraw it. This is the
part played by the Lord as Rudra since it is one Pure Consciousness that
appears in different roles as Brahm, iva and Viu.
Shankara cites two seminal verses from the Bhaviyottara pura in the
introduction to the VS:
Mahevara (iva) says:
[Those fools who, devoid of proper thinking, consider Me and Brahm as

different from Viu will be baked in the lowly hells.]
[Those fools, wicked ones, by seeing Me and Brahm as different from Hari
are committing the heinous sin of brahmahaty.]
One can recall a similar verse in the rmadbhgavatam (Dakayaja section)
as said by Viu.
All these go to establish that the concept of Hari-Hara abheda is well
enshrined in the Shruti, Smti, itihsa and pura. We have seen Shankara
citing many of these in the foregoing study. The study incidentally
confirms that the ideas of Trimrti aikya and Hari-Hara abheda are not
anyones imagination but is contained inalienably in the very veins of the
Shstram. The foremost Vedntin Shankara has cited these verses endorsing
these ideas. Thus, the early Advaitin Shankara, a true Vaiava, sees no
difference between Hari and Hara. That Shankara has cited from the
Shivapuram too, that too to show Shiva as the Supreme Creator, is also
found in the VS bhya for the name Rudra (114th):
(samhit 6, ch.9, verse 14)

(Ru means misery or the cause thereof. Since the Supreme Lord, Shiva,
who is the Ultimate Cause (of creation, etc.) is called Rudra). This
verse too, according to Shankara, goes to highlight Hari-Hara abheda. It is
interesting to note that in the prasthnatraya bhashya Shankara has not
cited the Shiva puranam. He has cited from the Lingapuranam in the
Kathopanishat bhashya 2.1.1 to give a definition for the term tman:
:
(
. . )
But his citing the Shivapuranam
in the VS, that too, to show Shiva as the Paramakraam is very typical of
Shankara as Shiva-Viu abhedavdin. For him all puras, irrespective of
the so-called distinction on the basis of sattva, etc. are the same.
Om Tat Sat
From vmurthy36 at gmail.com Fri Jan 30 21:31:03 2015
Date: Sat, 31 Jan 2015 09:01:03 +0530
Pandita
In-Reply-To: <CAKk0Te0-jpFNa2qWG48VnwT4cQMijmN8Nj06XyJ8TG0A1XkNQA@mail.gmail.com
>
<CADHCXMWELONW2CssNme6MLdqKgyAw8pHcEs_HJCK-1SRyrDR3Q@mail.gmail.com>
<CAKk0Te0-jpFNa2qWG48VnwT4cQMijmN8Nj06XyJ8TG0A1XkNQA@mail.gmail.com>
Message-ID: <CADHCXMW0UcDBUWdr60tqS-NQHOrsXEK5R2LAvyjWLiD9mYQ+zA@mail.gmail.com>
Namaste
If you say To say that Advaitins forget that the world is His body is not correct.
The Advaita bhashya for the Vishwarupa adhyaya does not bear this. There
are several verses in the BG and the Ishavasya upanishad where the teaching
is: he who sees Me everywhere and everything in Me is the one with the
correct vision. This is an endorsement of the world is the body of
Brahman . Advaitins admit of the entire creation to be the body of the
Creator Brahman on the basis of the Purusha sukta, mundakopanishat
upanishad mantra of the various parts associated with various parts of the
created world:
But the Dvaitis will say this to the Advaitis They will say the above to Visistadvaitis and also this How can a Unchanging Brahman be Material Cause for Changing World? If you
say Jeevas are not same as Brahman like Visistadvaitis how can they be in
Brahman and different from Him?
2015-01-30 11:40 GMT+05:30 V Subrahmanian <v.subrahmanian at gmail.com>:
>
>
> On Fri, Jan 30, 2015 at 11:15 AM, Venkatesh Murthy via Advaita-l <
>
>> Namaste
>>
>> From Advaita Sharada >>
>>
>>
>>
>>
,
,
>>
>>
>>
>>
>> In this Bhashya Adi Sankara is mainly saying the people without Viveka are
>> showing disrespect to God. They cannot understand He is Ishwara and the
>> Atma of all. In the next Sloka he has said
. They
>> treat Body as Atma. The Dehatmavadi people are the Fools. They cannot
>> understand God because they think Body is Atma and there is no other Atma
>> or Paramatma.
>>
>> I think the scholar in the Video is taking the first sentence like >>
>>
:
. What is
? He is the
>> Asraya of the World and all Cit and Acit Vastus. They are His tanu, His
>> Body. Madhvas are forgetting this and thinking He is separate and World is
>> separate. Sankarites are also forgetting World is His body. It is not
>> Maayaa.
>
>
> To say that Advaitins forget that the world is His body is not correct.
> The Advaita bhashya for the Vishwarupa adhyaya does not bear this. There
> are several verses in the BG and the Ishavasya upanishad where the teaching
> is: he who sees Me everywhere and everything in Me is the one with the
> correct vision. This is an endorsement of the world is the body of
> Brahman . Advaitins admit of the entire creation to be the body of the
> Creator Brahman on the basis of the Purusha sukta, mundakopanishat
> upanishad mantra of the various parts associated with various parts of the
> created world:
>
>
>
>
>
> ( . . - - )
> <http://advaitasharada.sringeri.net/php/format.php?bhashya=Mundaka&page=02#MD_
C02_S01_V02>
>
,
> ;
>
,
>
>
,
,
>
( . . - - )
> <http://advaitasharada.sringeri.net/php/format.php?bhashya=Chandogya&page=05&h
val=%E2%80%98%E0%A4%85%E0%A4%B8%E0%A5%8C%20%E0%A4%B5%E0%A4%BE%E0%A4%B5%20%E0%A4%
B2%E0%A5%8B%E0%A4%95%E0%A5%8B%20%E0%A4%97%E0%A5%8C%E0%A4%A4%E0%A4%AE%E0%A4%BE%E0
%A4%97%E0%A5%8D%E0%A4%A8%E0%A4%BF%E0%A4%83%E2%80%99%20%28%E0%A4%9B%E0%A4%BE.%20%
E0%A4%89.%20%E0%A5%AB-%E0%A5%AA-%E0%A5%A7%29#Ch_C05_S04_V01>
>
,
>
;
>
>
>
,
>
;
>
,
>
>
>
> subrahmanianv.
>
>
>
>> He is also Arca Vigraha in temples. But Fools will not show respect
>> to Him because they think God cannot be in Idols. What is
?
>> The
>> Avataras like Rama and Krishna. People like Ravana and Duryodhana did not
>> show respect to Him because they thought he was a ordinary man.
>>
>>
>>
>> On Fri, Jan 30, 2015 at 3:26 AM, Vidyasankar Sundaresan via Advaita-l <
>>
>> >
>> > >
>> > > In the below video at 16:00 minutes he is saying Madhvas and Advaitis
>> > both
>> > > are wrong. They are not recognizing the Sarira Sariri Bhava.
>> > >
>> > > https://www.youtube.com/watch?v=fRncBdd29jc
>> > >
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>
>
> > What is the correct explanation for BG 9-11?

> >
>
> Dear Sri Venkatesh Murthy,
>
> Of course, he says that. He is a Srivaishnava scholar.
>
> Let me pose a counter to you. As a member of the Advaita-L list, why
don t
> you take up the SAnkarabhAshya on this verse and share with the rest of
the
> members here, what you think about it? The entire text of the
gItAbhAshya
> is available online, in case you don t have a print publication, both at
> the Gita supersite from IIT Kanpur and at the Advaita Sharada site from
> Sringeri.
>
> Wouldn t our Acharya s bhAshya be the correct explanation for BhG 9-11?
Or
> at least the first explanation that Advaitins should attempt to
understand?
>
> Best regards,
> Vidyasankar
>
> _______________________________________________
>
>
>
-Regards
-Venkatesh
_______________________________________________
-Regards
-Venkatesh
From venkat_advaita at yahoo.com Sat Jan 31 09:12:22 2015

Date: Sat, 31 Jan 2015 15:12:22 +0000 (UTC)
Subject: [Advaita-l] The Ashtotra that the Sishya Swamigal used on
the
Pitarohana day
Oh. ok. noted. thanks.Thanks & Regards,
Venkat.
Sadgurubhyo Namah.
rg>
Sent: Thursday, 29 January 2015 5:55 PM
Subject: [Advaita-l] The Ashtotra that the Sishya Swamigal used on the Pitaroha
na day
Namaste Venkata,
regs,
sriram
_______________________________________________
From venkat_advaita at yahoo.com Sat Jan 31 09:12:22 2015

Date: Sat, 31 Jan 2015 15:12:22 +0000 (UTC)
Subject: [Advaita-l] The Ashtotra that the Sishya Swamigal used on
the
Pitarohana day
Oh. ok. noted. thanks.Thanks & Regards,
Venkat.
Sadgurubhyo Namah.
rg>
Sent: Thursday, 29 January 2015 5:55 PM
Subject: [Advaita-l] The Ashtotra that the Sishya Swamigal used on the Pitaroha
na day
Namaste Venkata,
regs,
sriram
_______________________________________________

Date: Sat, 31 Jan 2015 13:12:31 -0500 (EST)
On Fri, 9 Jan 2015, Jaldhar H. Vyas via Advaita-l wrote:
> I was wondering if anyone knew of places to buy
> Sanskrit books in Mumbai?
I m back from Mumbai and finally free of the post-conference busy work.
Thanks to all that replied to my question. Unfortunately I had no free
time and was unable to go to any of the places suggested. That s ok I had
no particular title in mind. I m just an inveterate collector of books.
For the janoi items too, it actually turns out I have almost everything
needed and there is still time to get one of the frequent visitors to
India from amongst my friends or relatives to bring anything I might find
I lack.
--
Jaldhar H. Vyas <jaldhar at braincells.com>

Date: Sat, 31 Jan 2015 23:46:45 +0530
Subject: [Advaita-l] dhUrta kalpa of atharva veda
Message-ID: <bjk5g9cignsnph0q1q09cdwd.1422727893537@email.android.com>
SrI mAtre namaH
Namaste ,
A post about the dUrta kalpa of atharvaveda. (dhUrta kalpA is another name for s
kanda yAga. )
http://wp.me/p4M2ms-cG
Regards
Animesh
Date: Sat, 31 Jan 2015 14:37:31 -0500 (EST)
Subject: [Advaita-l] UpanayanaRe: Places to buy Sanskrit books/puja items in
Mumbai?
In-Reply-To: <CA+MwpTk_TeCmx8uAQtVMkuseBYysN6uCasb9-F-9TomXHx3U_Q@mail.gmail.com
>
References: <CA+MwpTk_TeCmx8uAQtVMkuseBYysN6uCasb9-F-9TomXHx3U_Q@mail.gmail.com>
[was: Places to buy Sanskrit books/puja items in Mumbai?]
On Sat, 10 Jan 2015, Animesh via Advaita-l wrote:
>
>
>
>
>
>
>
>
Another thing I want to ask ( I m sorry if it is personal ) will you

perform upanayan of you son in Orthodox manner . I mean to say strictly
according to pAraskara grihya sutra or in accordance with current
practices ( I mean to say is including lokAchara of Gujaratis where
several folk practices { family ritual etc } are included. I have herd
of several practices like processions of boy whose is to be initiated {
if I m not wrong it is called varaghodA } , haridra snAna of boy ( haldi
) .
Dharma is based on shruti, smrti, and shistachara. To strictly follow the

sUtra without current practices would actually be the _opposite_ of
orthodox. And Maharshi Paraskara would be the first to agree. For
instance in discussing the appropriate age for Upanayana, the sutra says:
aShTavarShaM brAhmaNamupanayediti | garbhA.aShTame vA | ... yathA
ma~NgalaM vA sarveShAm |
"A Brahmana should receive upanayana at 8 years. Or eight from
conception.[1] [Then after giving the ages for Kshatriyas and Vaishyas]
Or for all[2] whenever it is auspicious."
[1] i.e. the nine months of pregnancy can be counted as one year making
seven the right age.
[2] All the traivarnikas that is.
In the last sutra "whenever it is auspicious" is understood to mean

"according to Shistachara." This is just one example to show there is
quite a bit of flexibility (though hardly anything goes.) My son is ten
years old. When he was younger he had a speech impediment that would have
left him unable to pronounce the mantras correctly. The doctors said that
it would clear up by itself so we decided to wait until it did and I don t
believe we violated any norms by doing so. Still, in the main, the vidhi
will follow the sUtra. One notable exception is that the brahmachAris
upavastra is supposed to be a kRîSNAjIna or skin of a black antelope.
Quite apart from finding such a thing, contemporary Hindu norms are dead
set against leather items being allowed into sacred areas. This is
another example of why we have to look at tradition and consult elders not
just read books.
"pIThI choLwu" or haridra snana is considered an integral part of this
ceremony nowadays so we will be doing that. The varghoDA procession is
more to do with marriage not janoi. There are some other "folk"
traditions which will be done as well.
>
>
>
>
>
>
Another thing I would like to mentioned , while in previous discussion

on tarpan , I have mentioned of difference between current practices and
authentic pratices of sukla yajurveda , In shukla yajurvediya
bramhakarma I have found a pAraskarokta prayoga of sandhyavandan of
sukla yajurveda. I have checked the prayoga, it is authentic and
strictly follows pAraskara s trikandikA snAna sutraM.
Yes the prayoga books describe this as "sUtrokta trikAlasandhyA" and this
is usually the way I do sandhyavandana. My guruji said most of the other
stuff that is added today is to do with the upasana of Gayatri Devi and is
of tantric origin. Nevertheless he taught me the full way too. I don t
regard one as being more "authentic" than the other as both are supported by
shistachara.
> I would like to hear your reply and if you want then I will mail you the
> prayoga text s pdf
Yes please do (to my personal address not the list. The list server will
reject it.)
On Mon, 12 Jan 2015, Anand Hudli via Advaita-l wrote:
>
>
>
>
>
>
>
>

exceed it.
According to the prayoga books I have, the minimum is 12,000. (About 111
malas.)
> I realize this requirement could be of modern origin, because many people
> or fathers-of-vatu-to-be are not even doing the sandhyA regularly, or even
> if they do it they might not be doing the standard 108 japas.
The samkalpa for this vidhi suggests that doing this japa absolves the
father of defects in their dvijatva and confers the adhikara to perform
upanayana for their son.

Date: Sat, 31 Jan 2015 14:56:26 -0500 (EST)
Subject: [Advaita-l] Upanayana
References: <CA+MwpTk_TeCmx8uAQtVMkuseBYysN6uCasb9-F-9TomXHx3U_Q@mail.gmail.com>
On Sat, 31 Jan 2015, Jaldhar H. Vyas via Advaita-l wrote:
> "A Brahmana should receive upanayana at 8 years. Or eight from
> conception.[1] [Then after giving the ages for Kshatriyas and Vaishyas] Or
> for all[2] whenever it is auspicious."
>
One more thing I forgot to add. Shastras also say that if one desires his
son to have brahmavarchas he should give upanayana at five years old.
It should be noted that Swami Vidushekhar Bharati in his purvashrama
received upanayana at that age.
Date: Sat, 31 Jan 2015 20:38:46 +0000 (UTC)
Subject: [Advaita-l] UpanayanaRe: Places to buy Sanskrit books/puja
items in Mumbai?
Namaste,
If I can share the discussions I have the following understanding.
The boy should be 7 years old (i.e., he he is past his 7th birthday). Alternativ
ely he should be 7 years and 3 months old (i.e., he is past 8 years from the tim
e of conception). In exceptional cases the time can be relaxed to 5 years, as wa
s the case of Adi Shankaracharya. The upper limit of age is 11 years and after t
hat upanayana can be performed only by doing prayachhitta.
There has to be auspicious time too and particularly the drishti of "Brihaspati"
should be there at the time of the Upanayana and an astrologer / priest gives t
hat advice. According to some, the "Shukra" should also have dristi, as Shukra i
s the knower of all the Shastras (refer to the Navagraha-mantra). Shukra was even
a guru of Brihaspati s son.
As regards the Gayatri japa, what I understand is that 1,000 (1,008) japas is fo
r purification of this birth and another 1,000 (1,008) japas for purification of
the past birth. Gayatri japa of 100,000 times is, of course, very special. It i
ssaid that Pandit Madan Mohan Malaviya succeeded in his efforts to establish the
Benares Hindu University, only after he did 100,000 times Gayatri japa on the b
ank of Ganga.
Regards,Sunil KB
On Saturday, January 31, 2015 11:37 AM, Jaldhar H. Vyas via Advaita-l <adva
ita-l at lists.advaita-vedanta.org> wrote:
>
>
>
>
>
>
>
>

) .

just read books.
>
>
>
>
>

> strictly follows pAraskara s trikandikA snAna sutraM.

shistachara.
reject it.)
>
>
>
>
>
>
>
>

exceed it.
malas.)
_______________________________________________

Date: Sat, 31 Jan 2015 20:38:46 +0000 (UTC)
Subject: [Advaita-l] UpanayanaRe: Places to buy Sanskrit books/puja
items in Mumbai?
Namaste,
If I can share the discussions I have the following understanding.
The boy should be 7 years old (i.e., he he is past his 7th birthday). Alternativ
ely he should be 7 years and 3 months old (i.e., he is past 8 years from the tim
e of conception). In exceptional cases the time can be relaxed to 5 years, as wa
s the case of Adi Shankaracharya. The upper limit of age is 11 years and after t
hat upanayana can be performed only by doing prayachhitta.
There has to be auspicious time too and particularly the drishti of "Brihaspati"
should be there at the time of the Upanayana and an astrologer / priest gives t
hat advice. According to some, the "Shukra" should also have dristi, as Shukra i
s the knower of all the Shastras (refer to the Navagraha-mantra). Shukra was even
a guru of Brihaspati s son.
As regards the Gayatri japa, what I understand is that 1,000 (1,008) japas is fo
r purification of this birth and another 1,000 (1,008) japas for purification of
the past birth. Gayatri japa of 100,000 times is, of course, very special. It i
ssaid that Pandit Madan Mohan Malaviya succeeded in his efforts to establish the
Benares Hindu University, only after he did 100,000 times Gayatri japa on the b
ank of Ganga.
Regards,Sunil KB
On Saturday, January 31, 2015 11:37 AM, Jaldhar H. Vyas via Advaita-l <adva
ita-l at lists.advaita-vedanta.org> wrote:
>
>
>
>
>
>
>
>

) .

just read books.
>
>
>
>
>
>

strictly follows pAraskara s trikandikA snAna sutraM.
shistachara.
reject it.)
>
>
>
>
>
>
>
>

exceed it.
malas.)
_______________________________________________

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From sjayana at yahoo.

com Thu Jan 1 02:14:17 2015

I am Aravind Sharma from Bangalore, I am eager to learn Advaita & Tarka

-Jaldhar H. Vyas <jaldhar at braincells.com>

-Jaldhar H. Vyas <jaldhar at braincells.com>

From v.subrahmanian at gmail.com Fri Jan 2 00:09:04 2015

From: v.subrahmanian at gmail.com (V Subrahmanian)

From v.subrahmanian at gmail.com Fri Jan 2 04:28:42 2015

From venkatasriramp at yahoo.in Fri Jan 2 12:05:48 2015

According to different sampradAya ( tantric tradition ) and gurU paramparA

a-yajnaH = yE sha u vA shubhAshubhaiH karma phalaiH EnaM samyOjita swayaM samyuk

From v.subrahmanian at gmail.com Fri Jan 2 22:51:32 2015

Now-a-days, I am losing patience in writing long posts as I am

From v.subrahmanian at gmail.com Fri Jan 2 22:53:29 2015

Thanks. It is this version alone that is found in the Nilakanha-commented

From v.subrahmanian at gmail.com Sat Jan 3 00:26:48 2015

Brahman is well known since It is the Self of all. Everyone experiences

<http://vedabase.net/s/sarvatah> in <http://vedabase.net/i/in> all

the original source; bhagavn <http://vedabase.net/b/bhagavan> the

That (liberation) indeed is incapable of being produced since It is of the

From vmurthy36 at gmail.com Sat Jan 3 23:20:18 2015

Thanks and Regards

> I am a lay seeker of self-knowledge as enunciated in the Upanishads and

From jaldhar at braincells.com Sun Jan 4 12:48:34 2015

> I heard Sri SamaVeda Shanmukha Sarma garu mention in one

> > http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l

From venkatasriramp at yahoo.in Mon Jan 5 00:42:29 2015

Date: Mon, 5 Jan 2015 16:12:21 +0530

From vmurthy36 at gmail.com Mon Jan 5 05:17:35 2015

> You mean there should be reservations for the pontification.

Pls don t rake up controversies that are unknown to us.

From vmurthy36 at gmail.com Mon Jan 5 10:41:25 2015

From svidyasankar at hotmail.com Mon Jan 5 11:18:05 2015

Date: Mon, 5 Jan 2015 22:11:25 +0530

see what has been reported under www.sringeri.net

From v.subrahmanian at gmail.com Mon Jan 5 11:43:23 2015

Date: Mon, 5 Jan 2015 23:36:42 +0530

Thirdly, please read up on the well documented history of Sringeri over

Date: Mon, 5 Jan 2015 22:11:25 +0530

and, has the Mathadhipatis from Kannada brahmin families.

For assistance, contact:

From sunil_bhattacharjya at yahoo.com Mon Jan 5 13:43:58 2015

From svidyasankar at hotmail.com Mon Jan 5 17:57:44 2015

From srikrishna_ghadiyaram at yahoo.com Mon Jan 5 21:44:27 2015

ya anugraha on 23d Jan 15."

From srikrishna_ghadiyaram at yahoo.com Mon Jan 5 21:44:27 2015

From dvnsarma at gmail.com Tue Jan 6 00:22:58 2015

become a pithaadhipati, but to start as an ordinary individual at a similar

From rameshramanan at yahoo.co.uk Tue Jan 6 00:34:22 2015

From vishy1962 at yahoo.com Tue Jan 6 00:40:38 2015

On Monday, 5 January 2015, 21:48, V Subrahmanian via Advaita-l <advaita-l at lis

> For assistance, contact:

From vishy1962 at yahoo.com Tue Jan 6 00:46:11 2015

Dear all,The selection is not on the basis of linguistic or provincial consider

imself is a native Telugu. Acharyas are above considerations of language. What i

From rbalpal at yahoo.co.in Tue Jan 6 01:59:19 2015

Very well written and very much factual, Sir.

Dear all,The selection is not on the basis of linguistic or provincial consider

universe as their own.

To unsubscribe or change your options:

From rbalpal at yahoo.co.in Tue Jan 6 01:59:19 2015

Sorry , my point is on that of Shri. DVN Sarma s views

Very well written and very much factual, Sir.