Advaita
Advaita
Advaita or Non-duality is one of the several schools of philosophy that originated in the Indian Subcontinent. The most famous school of non-duality is that of Kēvalādvaita brought to prominence by ācārya Shaṅkara Bhagavatpāda. The central tenets of this school are codified in the Prasthānatraya Bhāṣya of Shaṅkarācārya.
The Advaita of Tantra, specifically of Kāśmīra śaiva darśana, differs from Kēvalādvaita of Vēdānta. The Advaita of Tantra and āgama schools is showcased in the works of Mahāmāhēśvara Abhinavagupta and Bhāskararāya Makhīndra.
The peculiarity of Advaita of Shakta schools lies in the fact that it neither advocates the path of ‘dry’ knowledge, nor the path of devotion bereft of knowledge, rather it lays down a path that integrates knowledge and devotion both. Logically Bhakti has no place in the ultimate stage of the absolutism propounded by Shankara. According to him, devotion is basically duality-centric, and as such does not exist in the Absolutic state on attainment of knowledge. Needless to say, this devotion is ignorance-based and instrumental in character.
But, on the contrary, in the Tantric Advaita, Mōkṣa has been portrayed as Cidānanda lābha (attainment of Consciousness-Bliss) or Pūrṇāhaṁtācamatkāra (self-relish flowing from perfect I-hood). The aspect of consciousness (cidamśa) is Knowledge and that of bliss (ānandāmśa) is Devotion. The perfect I-hood or self-relish which marks the limit of Knowledge, also marks the limit of Devotion. It is why it offers congenial ground for synthesis. Here the element of consciousness i.e., Shiva-state, and that of bliss i.e., Shakti-state, stand fused together instantly turning it into synthesis of devotion-knowledge or equipoise of Shiva-Shakti.
Articles
Shankara and Parinamavada
Every commentator on saundaryalaharI, with the exception of pravarasena’s son, describes shrI shankara bhagavatpAda as the author of saundaryalaharI. The reasons stated by those who
Works on Mimamsa
mImAsA, as we generally refer to, indicates pUrva mImAmsA and vedAnta is known as uttara mImAmsA. Sage Jamini authored the mImAmsA sUtras and therein, he
Manasollasa
Manasollasa is a wonderful treatise on Advaita by Sri Sureshwaracharya, the great disciple of Acharya Shankara. This is actually a commentary on Acharya’s Dakshinamurti Stotra.
14. Lakshmi Nrsimham Bhaje
The victory over Mandana was a definite landmark in Acharya’s divine career. A new chapter in Acharya’s life came to be unfolded. From now on
Saundaryalahari – An Introduction
Namastripurasundaryai Namo Chandramouleshwaraya Chandrashekhara Chandrashekhara Chandrashekhara Paahi Maam Chandrashekhara Chandrashekhara Chandrashekhara Raksha Maam Jaya Jaya Shankara Hara Hara Shankara Here is a brief translation of
Saundaryalahari – Verse 11
“The angles contained in what constitutes Thy mansion (Srichakra), which is made of the nine mUlaprakR^its or basic triangles (the nine primary causative forces of
Saundaryalahari – Verse 10
“Drenching the whole manifested multiplicity (the Prapancha, here meaning the seventy-two thousand nadis of the Jiva) with the flood of nectar gushing from Thy feet,
Saundaryalahari – Verse 9
“Having penetrated the Prithvi (Earth) element in the Moolaadhaara, the Jala (Water) element in the Manipooraka, the Agni (Fire) element in the Swadhishthana, the Vayu
Saundaryalahari – Verse 8
“Blessed indeed are the few who worship Thee, the flood of infinite Bliss-Consciousness, as abiding on a mattress that is the Paramashiva, spread on the
Saundaryalahari – Verse 7
“May the divine mother who is the Pride incarnate (Ahanta or the I-sense) of Shiva, the destroyer of the Three cities, vouchsafe her presence before
Saundaryalahari – Verse 6
“O Daughter of the snow-capped Himalaya Mountain! Manmatha, the God of love ha sonly a bow of flowers, whose bowstring is comprised of a cluster
Saundaryalahari – Verse 5
“Adoring Thee, who art the bestower of prosperity on all Thy votaries, Vishnu was able to assume the form of a charming damsel and stir