Posts filed under ‘advaita vedanta’
Bhagavad Gita Bhashya of Sri Adi Shankaracharya
Bhagavad Gita with Sankara Bhashya
Translated by Swami Gambhirananda
Presented here is the Bhagavad Gita with the commentary of Sri Adi Sankaracharya translated by Swami Gambhirananda. This is one of the most important and revered works of Sri Sankaracharya along with his commentaries on Brahma-Sutras and Upanishads. Together called as “Prastana Traya” bhashya, these commentaries by Sankaracharya forms the central basis for the Advaita philosophy that he propounded.
Click on the following links to explore the chapters.
- Chapter 1: The Melancholy Of Arjuna
- Chapter 2: Sankhya Yoga
- Chapter 3: Karma Yoga
- Chapter 4: Jnana Yoga
- Chapter 5: Karma Sanyasa Yoga
- Chapter 6: Dhyana Yoga
- Chapter 7: Vijnana Yoga
- Chapter 8: Abhyasa Yoga (Akshara Parabrahma Yoga)
- Chapter 9: Raja Vidya Raja Guhya Yoga
- Chapter 10: Divine Manifestations (Vibhuti Yoga)
Atma Bodha – Instruction about the Self
Atma Bodha one of the finest treatises on the philosophy of Advaita Vedanta of Shankaracharya. In this text Sankaracharya lucidly explains the nature of Self, the nature of the ignorance of the self, how it arises, and how to overcome it. An deep contemplation into this text at once brings the seeker to his natural state of all-pervasive consciousness, all-consuming beingness, the bliss absolute.
Works of Adi Shankaracharya – Advaita Works of Adi Sankaracharya
| Complete Works of Adi Shankaracharya – Advaita Works of Adi Sankaracharya |
| » Br.Sutra Bhashya – I |
| » Br.Sutra Bhashya – II |
| » Vivekachudamani |
| » Upadesa Sahasri |
| » Aparokshanubhuti |
| » Atma Bodha |
| » Vakya Sudha |
| » Tattva Bodha |
| » Vakya Vritti |
| » Panchikaranam |
| » Shivananda Lahari |
| » Soundarya Lahari |
| » Nirguna Manasa Puja |
| » Kanakadhara Stotram |
| » Bhaja Govindam |
| » Bhavani Ashtakam |
| » Nirvana Shatkam |
| » Sadhana Panchakam |
| » Shiva Manasa Pooja |
| » Sidhanta Tatva Vindu
|
Brahma Sutras / Vedanta Sutras of Badarayana.
The Brahma sūtras, also called Vedanta Sūtras, constitute the Nyāya prasthāna, the logical starting point of the Vedānta philosophy (Nyāya = logic/order). No study of Vedānta is considered complete without a close examination of the Prasthāna Traya, the texts that stand as the three starting points.
While the Upanishads (Śruti prasthāna, the starting point of revelation) and the Bhagavad-Gītā (Smriti prasthāna, the starting point of remembered tradition) are the authoritative Vedānta source texts, it is in the Brahma sūtras that the teachings of Vedānta are set forth in a systematic and logical order. The Brahma Sūtras reconcile seemingly contradictory teachings of the various Upanishads, by placing each text in a doctrinal context. The word sūtra means thread, and the Brahma sūtras literally stitch together the various teachings of the Upanishads and the Gītā into a logical and self-consistent whole. However, the Brahma Sūtras are themselves so terse that they are often incomprehensible without the aid of the various commentaries handed down in the main schools of Vedānta thought. The Brahma Sūtras are also known by other names: Vedānta Sūtras, Uttara Mimāmsā-sūtras, Śāriraka Sūtras, Śāriraka Mimāmsā-sūtras and the Bhikshu sūtras.
The Vedānta Sūtras themselves supply ample evidence that at a very early time, i.e. a period before their own final composition, there were differences of opinion among the various interpreters of the Vedānta. Quoted in the Vedānta Sūtras are opinions ascribed to Audulomi, Kārshnāgni, Kāśakŗtsna, Jaimini and Bādari, in addition to Bādarāyaņa.
The Brahma Sūtras consist of 555 aphorisms or sūtras, in 4 chapters (adhyāya), each chapter being divided into 4 quarters (pāda). Each quarter consists of several groups of sūtras called Adhikaraņas or topical sections. An Adhikaraņa usually consists of several sūtras, but some have only one sūtra. The first chapter (Samanvaya: harmony) explains that all the Vedānta texts talk of Brahman, the ultimate reality, which is the goal of life. The second chapter (Avirodha: non-conflict) discusses and refutes the possible objections against Vedānta philosophy. The third chapter (Sādhana: the means) describes the process by which ultimate emancipation can be achieved. The fourth chapter (Phala: the fruit) talks of the state that is achieved in final emancipation.
Upadesa Sahasri – (Advaita) Prakarana Grantha of Adi Shankara
Upadesa Sahasri (upadEshasAhasri) is a philosophical treatise by sri Adi Shankaracharya , in which he explains ‘a method of teaching the means to liberation for the benefit of those aspirants after liberation who are desirous (of this teaching) and are possessed of faith (in it)’ . Upadesa Sahasri literally means, a thousand teachings, which Adi shankara wrote parly in prose and partly in verses.
Tenets of Advaita Vedanta Philosophy
Advaita Vedanta (Advaita Vedānta) is a sub-school of the Vedānta (literally, end or the goal of the Vedas, Sanskrit) school of Hindu philosophy, the other major sub-schools being Dvaita and Viśishṭādvaita. Advaita (literally, non-duality) is often called a monistic system of thought. The word “Advaita” essentially refers to the identity of the Self (Atman) and the Whole (Brahman). The key source texts for all schools of Vedānta are the Prasthanatrayi— the canonical texts consisting of the Upanishads, the Bhagavad Gita and the Brahma Sutras.
Adi Shankara, 788–820 CE, was the first in the tradition of Advaita Vedanta who consolidated the Advaita Vedanta siddhānta (system). He wrote commentaries on the Prasthana Trayi. A famous quote from Vivekacūdāmani, one of his Prakarana granthas (philosophical treatises) that succintly summarises his philosophy is:
Brahma satyam jagat mithyā, jīvo brahmaiva nāparah
Brahman is the only truth, the world is unreal, and there is ultimately no difference between Brahman and individual self.
Brihadaranyaka Upanishad
The Bṛhadāraṇyaka Upanishad is believed to be one of the older, “primary” (mukhya) Upanishads. It is contained within the Shatapatha Brahmana, and its status as an independent Upanishad may be considered a secondary extraction of a portion of the Brahmana text. This makes it one of the oldest (if not the oldest) texts of the Upanishad corpus, possibly dating to as early as the 9th century BCE. It is associated with the White Yajurveda. It figures as number 10 in the Muktika canon of 108 Upanishads and was notably commented upon by Adi Shankara.
Dialog between Maitreyi and Yajnavalkya from Brihadaranyaka Upanishad.
The Dialog between Maitreyi and Yajnavalkya exploring the nature of Bhrahman as non-dual, all-inclusive and absolute, is an inspiring episode from Brihadaranyaka Upanishad.
The sage Yajnavalkya had two wives: Maitreyi and Katyayani. Of these, Maitreyi was conversant with the Knowledge of Brahman, while Katyayani had an essentially feminine outlook.
One day Yajnavalkya, when he wished to embrace another mode of life, said: “Maitreyi, my dear, I am going to renounce this life to become a monk. Let me make a final settlement between you and Katyayani.”
Maitreyi said: “Venerable Sir, if indeed the whole earth full of wealth belonged to me, would I be immortal through that or not?” “No,” replied Yajnavalkya, “your life would be just like that of people who have plenty. Of Immortality, however, there is no hope through wealth.” Then Maitreyi said: “What should I do with that which would not make me immortal? Tell me, venerable Sir, of that alone which you know to be the only means of attaining Immortality.”
Yajnavalkya replied: “My dear, you have been my beloved even before and now you have resolved to know what is after my heart. If you wish, my dear, I shall explain it to you. As I explain it, meditate on what I say.”
Read More: Dialog between Maitreyi and Yajnavalkya from Brihadaranyaka Upanishad.
Vivekachudamani – An Advaitic Prakarana Grantha of Shankaracharya
The Viveka Chudamani, literally “The Crest-Jewel of Wisdom” is a famous work by Adi Shankara that expounds advaita vedanta philosophy. Having written commentaries to the Upanishads, Bhagavad Gita and Brahma Sutras Adi Shankara composed many sub-texts in simple Sanskrit, called Prakarana Granthas, with the objective of reaching the message of the Vedas and Upanishads to laypersons. The Viveka Chudamani, as the name implies, is the crown jewel of such texts.
Read Full Translation of Viveka Chudamani from the following links:
- Translation of Vivekachudamani (The Crest-Jewel of Wisdom) – Part 1
- Translation of Vivekachudamani (The Crest-Jewel of Wisdom) – Part 2
- Translation of Vivekachudamani (The Crest-Jewel of Wisdom) – Part 3
- Translation of Vivekachudamani (The Crest-Jewel of Wisdom) – Part 4
- Translation of Vivekachudamani (The Crest-Jewel of Wisdom) – Part 5
- Translation of Vivekachudamani (The Crest-Jewel of Wisdom) – Part 6
Shivanandalahari (Sivanandalahari) – An advaitic Hymn by Adi Shankaracharya
Shivanandalahari (Sivanandalahari) is one of the greatest poetic prayer couched in an undercurrent of practical philosophy by Sri Adi Sankara Bhagawatpada. Unlike Soundrya Lahari, this stotra does not seem to have tantric implication. It is more simpler and enriched with several alankaras. Any one reading this and understanding it would get peace, steadfast mind and knowledge of God and Philosophy.
Prayer to the teacher
Imkara hrimkara rahasya yuktha
Srimkara gudartha Maha vibhoothya
Om kara marma prathi paadinibhyam,
Namo nama Sri Guru Padukabyam
I bow before the holy footwear of my teacher,
Who taught me the meaning of “OM”,
Which is the inner meaning of the sound “Srim”,
Being a holy combination of the sounds “Im” and “Hrim”.
Advaita Vedanta 