Sunday, August 23, 2015

Adi Shankaracharya- Incarnation of Shiva

Sri Adi Shankaracharya an ‘Avatar’ incarnation of Lord Shiva.
Jagat Guru Sri Bhagavatpada Adi Shankaracharya, was not only a great thinker and the noblest of Advaitic philosophers but he was essentially an inspired champion of Hinduism and one of the most rigorous missionary leaders in our country.
One of the greatest philosophers and savants of Bharat. Though he lived for only thirty-two years, his achievement was unparalleled. He propounded the vedantic tenet that Brahman the Supreme and man are of one essence and that all people should strive to cultivate this vision of oneness. He established four spiritual centres in the four corners of the country, thus’ upholding the underlying unity of the holy land of Bharat
Shri Adi Shankara (Malayalam:ആദി ശങ്കരന്‍ , Devanāgarī: आदि शङ्कर, Ādi Śankara, pronounced [aadi shankara]); (788 CE – 820 CE), also known as Śaṅkara Bhagavatpādācārya and Ādi Śaṅkarācārya, was an Indian philosopher who consolidated the doctrine of Advaita Vedanta, a sub-school of Vedanta. His teachings are based on the unity of the soul and Brahman, in which Brahman is viewed as without attributes. He hailed from a beautiful village Kalady of present day Kerala.
Shankara travelled across India and other parts of South Asia to propagate his philosophy through discourses and debates with other thinkers. He founded four mathas (“monasteries”), which helped in the historical development, revival and spread of Advaita Vedanta. Adi Shankara is believed to be the organizer of the Dashanami monastic order and the founder of the Shanmata tradition of worship.
His works in Sanskrit, all of which are extant today, concern themselves with establishing the doctrine of Advaita (Nondualism). He also established the importance of monastic life as sanctioned in the Upanishads and Brahma Sutra, in a time when the Mimamsa school established strict ritualism and ridiculed monasticism. Shankara relied entirely on the Upanishads for reference concerning Brahman and wrote copious commentaries on the Vedic Canon (Brahma Sutra, Principal Upanishads and Bhagavadgita) in support of his thesis. The main opponent in his work is the Mimamsa school of thought, though he also offers some arguments against the views of some other schools like Samkhya and certain schools of Buddhism that he was familiar with.
Birth and childhood
Adi Shankara was born to Kaippilly Sivaguru Namboodiri and Aryamba Antharjanam in the region of , Kalady in central Kerala. According to lore, it was after his parents, who had been childless for many years, prayed at the Vadakkunnathan Shiva temple,Thrissur that followed by vision of Lord Shiva to the blessed Siva guru & Aryaamba to become the parents of his incarnation . Sankara was born on Vaishakh Shukla Panchami under the star Thiruvathira ,the same star of Lord Shiva.
His father died while Shankara was very young. Shankara was a divine child,an incrnation of Knowledge Shiva himself . Baby Shankara mastered the Malayalam Language at the little age of 3 years.
Shankara’s upanayanaṃ, the initiation into student-life, was performed at the age of five. As a child, Shankara showed remarkable scholarship, mastering the four Vedas by the age of eight.[6]
[edit]Sannyasa
From a young age, Shankara was inclined towardssannyasa, but it was only after much persuasion that his mother finally gave her consent.[7] Shankara then left Kerala and travelled towards North India in search of a guru.
On the banks of the Narmada River, he metGovinda Bhagavatpada, the disciple of Gaudapada. When Govinda Bhagavatpada asked Shankara’s identity, he replied with an extempore verse that brought out the Advaita Vedantaphilosophy. Govinda Bhagavatapada was impressed and took Shankara as his disciple.[8]
The guru instructed Shankara to write a commentary on the Brahma Sutras and propagate the Advaita philosophy.
Acharya’s boundless mercy
Though gifted with miraculous yogic powers, the Acharyas of old, never found leisure in their life time to write their autobiography. Self effacement was the very spirit that governed their life and activities. And yet Sri Adi Shankara was not averse to using his yogic powers for temporal uplift of the unfortunate, as for instance, in his permanently enriching a poor woman by instant composition of the Kanakadhara Stotram, a hymn in praise of Goddess Mahalakshmi, which made Goddess shower her bounty in the form of golden amalakas into the house. Such instances of Shankara’s innate, boundless mercy abound in his short but effective life spans. The mysterious phenomenon of lotuses blossoming forth underneath Sri Sanandana’s feet, as he strode across the swollen Ganga on hearing his Master’s call out, even on others in the group scrambled towards the boatman, is well known. The leadership here, really would be demonstrative, yet remarkably silent and effective use of his yogic powers to emphasize the qualities of Sri Sanandana, who certainly deserved his Guru’s grace
Shankara travelled to Kashi, where a young man named Sanandana, hailing from Chola territory in South India, became his first disciple. According to legend, while on his way to the Vishwanath Temple, Sankara came upon an untouchable accompanied by four dogs. When asked to move aside by Shankara’s disciples, the untouchable replied: “Do you wish that I move my ever lasting Ātman(“the Self”), or this body made of flesh?” Realizing that the untouchable was none other than god Shiva himself, and his dogs the four Vedas, Shankara prostrated himself before him, composing five shlokas known as Manisha Panchakam.[9][10]
At Badari he wrote his famous Bhashyas (“commentaries”) and Prakarana granthas(“philosophical treatises”). [11][12]
[edit]Meeting with Mandana Mishra
One of the most famous debates of Adi Shankara was with the ritualist Maṇḍana Miśra. Maṇḍana Miśra’s guru was the famous Mimamsa philosopher, Kumarīla Bhaṭṭa. Shankara sought a debate with Kumarīla Bhaṭṭa and met him in Prayag where he had buried himself in a slow burning pyre to repent for sins committed against his guru: Kumarīla Bhaṭṭa had learned Buddhist philosophy from his Buddhist guru under false pretenses, in order to be able to refute it. Learning anything without the knowledge of one’s guru while still under his authority constitutes a sin according to the Vedas.[13] Kumarīla Bhaṭṭa thus asked Adi Shankara to proceed to Mahiṣmati(known today as Mahishi Bangaon, Saharsa in Bihar)[14] to meet Maṇḍana Miśra and debate with him instead.
After debating for over fifteen days, with Maṇḍana Miśra’s wife Ubhaya Bhāratīacting as referee, Maṇḍana Miśra accepted defeat.[15] Ubhaya Bhāratī then challenged Adi Shankara to have a debate with her in order to ‘complete’ the victory. Later,Ubhaya Bhāratī conceded defeat in the debate and allowed Maṇḍana Miśra to acceptsannyasa with the monastic name Sureśvarācārya, as per the agreed rules of the debate.[16]
Shankara DigaVijayam
Sharada temple at Sringeri Sharada Peetham, Sringeri
Adi Shankara then travelled with his disciples toMaharashtra and Srisailam. In Srisailam, he composed Shivanandalahari, a devotional hymn in praise of Shiva. The Madhaviya Shankaravijayamsays that when Shankara was about to be sacrificed by a Kapalika, the god Narasimha appeared to save Shankara in response to Padmapada’s prayer to him. As a result, Adi Shankara composed the Laksmi-Narasimha stotra.[17]
He then travelled to Gokarṇa, the temple of Hari-Shankara and the Mūkambika temple at Kollur. At Kollur, he accepted as his disciple a boy believed to be dumb by his parents. He gave him the name, Hastāmalakācārya (“one with the amalaka fruit on his palm”, i.e., one who has clearly realised the Self). Next, he visited Śṛngeri to establish the Śārada Pīṭham and made Toṭakācārya his disciple.[18]
After this, Adi Shankara began a Dig-vijaya (tour of conquest) for the propagation of the Advaita philosophy by controverting all philosophies opposed to it. He travelled throughout India, from South India to Kashmir and Nepal, preaching to the local populace and debating philosophy with Hindu, Buddhist and other scholars and monks along the way.
With the Malayali King Sudhanva as companion, Shankara passed through Tamil Nadu, Andhra Pradesh and Vidarbha. He then started towards Karnataka where he encountered a band of armed Kapalikas. King Sudhanva, with his army, resisted and defeated the Kapalikas. They safely reached Gokarna where Shankara defeated in debate the Shaiva scholar, Neelakanta.
Proceeding to Saurashtra (the ancient Kambhoja)[19] and having visited the shrines of Girnar, Somnath and Prabhasa and explaining the superiority of Vedanta in all these places, he arrived at Dwarka. Bhaṭṭa Bhāskara of Ujjayini, the proponent of Bhedābeda philosophy, was humbled. All the scholars of Ujjayini (also known as Avanti) accepted Adi Shankara’s philosophy.
He then defeated the Jainas in philosophical debates at a place called Bahlika. Thereafter, the Acharya established his victory over several philosophers and ascetics inKamboja (region of North Kashmir)India, Darada and many regions situated in the desert and crossing mighty peaks, entered KashmirIndia. Later, he had an encounter with a tantrik, Navagupta at Kamarupa.[20]
]Accession to Sarvajnapitha
Adi Shankara visited Sarvajñapīṭha (Sharada Peeth) in KashmirIndia .TheMadhaviya Shankaravijayam states this temple had four doors for scholars from the four cardinal directions. The southern door (representing South India) had never been opened, indicating that no scholar from South India had entered the Sarvajna Pitha. Adi Shankara opened the southern door by defeating in debate all the scholars there in all the various scholastic disciplines such as Mimamsa, Vedanta and other branches ofHindu philosophy; he ascended the throne of Transcendent wisdom of that temple.[22]
Towards the end of his life, Adi Shankara travelled to the Himalayan area of Kedarnath-Badrinath and attained videha mukti (“freedom from embodiment”). There is a samadhi mandir dedicated to Bhagvan Jagat Guru ShriAdi Shankara behind the Kedarnath temple. However, there are variant traditions on the location of his last days. One tradition, expounded by Keraliya Shankaravijaya, places his place of Samadhi as Vadakkunnathan temple in Thrissur, Kerala.[23]
Adi Shankara founded four Maṭhas(Sanskrit: मठ) to guide the Hindu religion. These are at Sringeri in Karnataka in the south, Dwaraka in Gujarat in the west, Puriin Orissa in the east, and Jyotirmath(Joshimath) in Uttarakhand in the north. Hindu tradition states that he put in charge of these mathas his four main disciples:Sureshwaracharya, Hastamalakacharya,Padmapadacharya, and Totakacharyarespectively. The heads of the mathas trace their authority back to these figures. Each of the heads of these four mathas takes the title of Shankaracharya (“the learned Shankara”) after the first Shankaracharya. The table below gives an overview of the four Amnaya Mathas founded by Adi Shankara and their details.[29]
Shishya
Maṭha
Mahavakya
Veda
Sampradaya
Hastāmalakācārya
Govardhana Pīṭhaṃ
Prajñānam brahma (Brahman is Knowledge)
Rig Veda
Bhogavala
Sureśvarācārya
Śārada Pīṭhaṃ
Aham brahmāsmi (I am Brahman)
Yajur Veda
Bhūrivala
Padmapādācārya
Dvāraka Pīṭhaṃ
Tattvamasi (That thou art)
Sama Veda
Kitavala
Toṭakācārya
Jyotirmaṭha Pīṭhaṃ
Ayamātmā brahma (This Atman is Brahman)
Atharva Veda
Nandavala
Advaita (“non-dualism”) is often called a monisticsystem of thought. The word “Advaita” essentially refers to the identity of the Self (Atman) and the Whole (Brahman[30]). Advaita Vedanta says the one unchanging entity(Brahman) alone is existing- Changing entities do not have absolute existence like the waves have no existence other than the ocean.The key source texts for all schools of Vedānta are thePrasthanatrayi– the canonical texts consisting of theUpanishads, the Bhagavad Gita and the Brahma Sutras.
Adi Shankara was the first in its tradition to consolidate the siddhānta (“doctrine”) of Advaita Vedanta. He wrote commentaries on the Prasthana Trayi. A famous quote from Vivekacūḍāmaṇi, one of his prakarana granthas that succinctly summarises his philosophy is:
Brahma satyaṃ jagat mithyā, jīvo brahmaiva nāparah
Brahman is the only truth, the spatio-temporal world is an illusion, and there is ultimately no difference between Brahman and individual self.
Advaita Vedanta is based on śāstra (“scriptures”), yukti (“reason”) and anubhava(“experience”), and aided by karmas (“spiritual practices”).[31] This philosophy provides a clear-cut way of life to be followed. Starting from childhood, when learning has to start, the philosophy has to be realised in practice throughout one’s life even up to death. This is the reason why this philosophy is called an experiential philosophy, the underlying tenet being “That thou art”, meaning that ultimately there is no difference between the experiencer and the experienced (the world) as well as the universal spirit (Brahman). Among the followers of Advaita, as well those of other doctrines, there are believed to have appeared Jivanmuktas, ones liberated while alive. These individuals (commonly called Mahatmas, great souls, among Hindus) are those who realised the oneness of their self and the universal spirit called Brahman.
Adi Shankara’s Bhashyas (commentaries) on the Upanishads, the Bhagavad Gita and theBrahma Sutras are his principal works. Although he mostly adhered to traditional means of commenting on the Brahma Sutra, there are a number of original ideas and arguments to establish that the essence of Upanishads is Advaita. He taught that it was only[citation needed] through direct knowledge that one could realize the Brahman.
Adi Shankara’s opponents accused him of teaching Buddhism in the garb of Hinduism, because his non-dualistic ideals seemed rather radical to contemporary Hindu philosophy. However, although Advaita proposes the theory of Maya, explaining the universe as a “trick of a magician”, Adi Shankara and his followers see this as a consequence of their basic premise that Brahman alone is real. Their idea of Maya emerges from their belief in the reality of Brahman, as opposed to Buddhist doctrines ofemptiness, which emerge from the empirical Buddhist approach of observing the nature of reality.
At the time of Adi Shankara’s life, Hinduism was increasing in influence in India at the expense of Buddhism and Jainism. Hinduism was divided into innumerable sects, each quarreling with the others. The followers of Mimamsa and Sankhya philosophy were atheists, insomuch that they did not believe in God as a unified being. Besides these atheists, there were numerous theistic sects. There were also those who rejected the Vedas, like the Charvakas.
Adi Shankara held discourses and debates with the leading scholars of all these sects and schools of philosophy to controvert their doctrines. He unified the theistic sects into a common framework of Shanmata system. In his works, Adi Shankara stressed the importance of the Vedas, and his efforts helped Hinduism regain strength and popularity. Many trace the present worldwide domination of Vedanta to his works. He travelled on foot to various parts of India to restore the study of the Vedas.
Even though he lived for only thirty-two years, his impact on Bharata or Ancient India and on Hinduism was striking. He reintroduced a purer form of Vedic thought. His teachings and tradition form the basis of Smartism and have influenced Sant Mat lineages.[32] He is the main figure in the tradition of Advaita Vedanta. He was the founder of the Daśanāmi Sampradāya of Hindu monasticism and Ṣaṇmata of Smarta tradition. He introduced the Pañcāyatana form of worship.
Adi Shankara, a Hindu philosopher of the Advaita Vedanta school, wrote many works[1] in his life-time of thirty two years; however, many works thought to be of his authorship are debated and questioned as to their authorship today. His works deal with logically establishing the doctrine of Advaita Vedanta as he saw it in the Upanishads. He formulates the doctrine of Advaita Vedanta by validating his arguments on the basis of quotations from the Vedas and other Hindu scriptures. He gives a high priority to svānubhava (personal experience) of the student. Also, a large portion of his works is polemical in nature. He directs his polemics mostly against the Sankhya, Bauddha, Jaina, Vaisheshika and other non-vedantic Hindu philosophies.
Traditionally, his works are classified under Bhāṣya (commentary), Prakaraṇa grantha (philosophical treatise) and Stotra (devotional hymn). The commentaries serve to provide a consistent interpretation of the scriptural texts from the perspective of Advaita Vedanta. The philosophical treatises provide various methodologies to the student to understand the doctrine. The devotional hymns are rich in poetry and piety, serving to highlight the helplessness of the devotee and the glory of the deity. A partial list of his works is given below.
Contents
1 Bhāṣya
2 Prakaraṇa grantha
3 Stotra
4 Editions
4.1 Collections of Works
4.2 Brahmasutra Bhashya
4.3 Bhagavadgita Bhashya
4.4 Upadeshasahasri
4.5 Vivekachudamani
4.6 Panchikarana
]Bhāṣya
Adi Shankara wrote Bhāṣya (commentaries) on
Brahmasūtra
Aitareya Upaniṣad (Rigveda)
Bṛhadāraṇyaka Upaniṣad (Śukla Yajurveda)
Īśa Upaniṣad (Śukla Yajurveda)
Taittirīya Upaniṣad (Kṛṣṇa Yajurveda)
Kaṭha Upaniṣad (Kṛṣṇa Yajurveda)
Chāndogya Upaniṣad (samaveda)
Māṇḍūkya Upaniṣad (Atharvaveda) and Gauḍapāda Kārika
Muṇḍaka Upaniṣad (Atharvaveda)
Praśna Upaniṣad (Atharvaveda)
Bhagavadgīta (Mahabhārata)
Vishnu Sahasranama (Mahabhārata)
Gāyatri Maṃtra
[edit]Prakaraṇa grantha
Adi Shankara wrote the following treatises
Vivekacūḍāmaṇi (Crest-Jewel of Wisdom)
Upadeśasāhasri (A thousand teachings)
Śataśloki
Daśaśloki
Ekaśloki
Pañcīkaraṇa
Ātma bodha
Aparokṣānubhūti
Sādhana Pañcakaṃ
Nirvāṇa Śatakaṃ
Manīśa Pañcakaṃ
Yati Pañcakaṃ
Vākyasudha
Tattva bodha
Vākya vṛtti
Siddhānta Tattva Vindu
Nirguṇa Mānasa Pūja
[edit]Stotra
Adi Shankara composed many hymns on Shiva, Vishnu, Devi, Ganesha and Subrahmanya[2]
Bhaja Govindaṃ,
Adi Sankara’s Stotras
Ananda Lahari
Anathma Vigarhana Prakaranam
Aparoksanubhuti
Aparoksanubhuti [2]
Atma Bodha
Atma Panchakam
Bhagawan Manasa Pooja
Bhaja Govindam
Bhavani Ashtakam
Bhavani Bhujangam
Brahma Jnanavali Mala
Dakshinamuthy Ashtakam
Dhanyashtakam
Ganesha Pancha Ratnam
Gangashtakam [Sankara]
Gauri Dasakam
Govindashtakam
Guru Ashtakam
Guru Paduka Panchakam
Hanumath Pancha Ratnam
Jyotir Linga Stotram
Kala Bhairava Ashtakam
Kalpa Shaki Stavam
Kanaka Dhara Stotra
Kasi Panchakam
Kaupeena Panchakam
Krishnashtakam
Lakshmi Nrsimha Karavalamba Stotra
Lalita Pancha Ratnam
Manisha Panchakam
Mantra Matruka Pushpa Mala Stavam
Maya Panchakam
Nirguna Manasa Puja
Nirvana Dasakam
Nirvana Manjari
Nirvana Shatkam
Nirvanashatkam
Panchikaranam
Pandurangashtakam
Prashnottara Ratna Malika
Prata Smarana Stotram
Rama Bhujangam
Ranganathashtakam
Sadhana Panchakam
Sata Sloki
Shakti Peetha Stotram
Shanmuga Stotram
Sharada Bhujanga Prayathashtaka
Shat Padi
Shiva Ashtakam
Shiva Bhujanga
Shiva Manasa Pooja
Shivananda Lahari
Siddhanta Tattva Vindu
Siva Manasa Puja
Soundarya Lahari
Subrahmanya Bhujangam
Svarupanusandhanashtakam
Tattva Bodha
Tripurasundari Ashtakam
Uma Maheswara Stotra
Upadesa Sahasri
Vakya Sudha
Vakya Vritti
Vijnana Nauka
Vishnu Bhujanga Stotram
Viswanathashtakam
Vivekachudamani
Vedasaara Shiva Stuti
& Many More…
They have been the most important figures in the recent history of Hindu philosophy. In their writings and debates, they provided polemics against the non-Vedantic schools of Sankhya, Vaisheshika etc. Thus they paved the way for Vedanta to be the dominant and most widely followed tradition among the schools of Hindu philosophy. The Vedanta school stresses most on the Upanishads (which are themselves called Vedanta, End or culmination of the Vedas), unlike the other schools that gave importance to the ritualistic Brahmanas, or to texts authored by their founders. The Vedanta schools hold that the Vedas, which include the Upanishads, are unauthored, forming a continuous tradition of wisdom transmitted orally. Thus the concept of apaurusheyatva (“being unauthored”) came to be the guiding force behind the Vedanta schools. However, along with stressing the importance of Vedic tradition, Adi Shankara gave equal importance to the personal experience of the student. Logic, grammar, Mimamsa and allied subjects form main areas of study in all the Vedanta schools. Regarding meditation, Shankara refuted the system of Yoga and its disciplines as a direct means to attain moksha, rebutting the argument that it can be obtained through concentration of the mind. His position is that the mental states discovered through the practices of Yoga can be indirect aids to the gain of knowledge, but cannot themselves give rise to it. According to his philosophy, knowledge of brahman springs from inquiry into the words of the Upanishads, and the knowledge of brahman that shruti provides cannot be obtained in any other way.[33]
It has to be noted that it is generally considered that for Shankara the Absolute Reality is attributeless and impersonal since Shankara himself is attributed to composing the popular 8th century Hindu devotional composition Bhaja Govindam (literal meaning, “Worship Govinda”). This work of Adi Shankara is considered as a good summary of Advaita Vedanta and underscores the view that devotion to God, Govinda, is not only an important part of general spirituality, but the concluding verse drives through the message of Shankara: “Worship Govinda, worship Govinda, worship Govinda, Oh fool! Other than chanting the Lord’s names, there is no other way to cross the life’s ocean”. Bhaja Govindam invokes the almighty in the aspect of Vishnu; it is therefore very popular not only with Sri Adi Shankaracharya’s immediate followers, the Smarthas, but also with Vaishnavas and others.
A well known verse, recited in the Smarta tradition, in praise of Adi Shankara is:
श्रुति स्मृति पुराणानामालयं करुणालयं|
नमामि भगवत्पादशंकरं लॊकशंकरं ||
Śruti smṛti purāṇānāṃālayaṃ karuṇālayaṃ|
Namāmi Bhagavatpādaśaṅkaraṃ lokaśaṅkaraṃ||
I salute the compassionate abode of the Vedas, Smritis and Puranas known as Shankara Bhagavatpada, who makes the world auspicious.
From Ashram.org

Bhaja Govindam- By Adi Shankaracharya

Bhaja Govindam was orginally composed by Adi Shankaracharya in tribute to Lord Govinda. These collection of shlokas contain the highest truths of Vedanta, so essential for man’s mental and spiritual health.
There is a story attached to the composition of the present Hymn. Acharya Shankara, it is said, was walking along a street in Varanasi, one day, accompanied by his disciples. He heard the sound of grammatical rules being recited by an old scholar. Taking pity on the scholar, he went up to him and advised him not to waste his time on grammar at his age but to turn his mind to God in worship and adoration. The Hymn to Govinda was composed on this occasion.
भजगोविन्दं भजगोविन्दं गोविन्दं भजमूढमते |
संप्राप्ते सन्निहिते काले नहि नहि रक्षति डुकृञ्करणे || (1)
Seek Govinda, Seek Govinda, Seek Govinda, O Fool! When the appointed time comes (death), grammar rules surely will not save you.
मूढ जहीहि धनागमतृष्णां कुरु सद्बुद्धिं मनसि वितृष्णाम् |
यल्लभसे निजकर्मोपात्तं वित्तं तेन विनोदय चित्तम् || (2)
O Fool! Leave off the desire for accumulation of wealth; Create in your mind, devoid of passions,
thoughts of the Reality. With whatever you get, entertain your mind, be content.
नारीस्तनभर नाभीदेशं दृष्ट्वा मागामोहावेशम् |
एतन्मांसावसादि विकारं मनसि विचिन्तय वारं वारम् || (3)
Seeing the seductive female form, do not fall prey to maddening delusion. That (female form) is (but) a modification of flesh and fat. Think well thus in your mind again and again.
नलिनीदलगत जलमतितरलं तद्वज्जीवितमतिशयचपलम् |
विद्धि व्याध्यभिमानग्रस्तं लोकं शोकहतं च समस्तम् || (4)
The water on the lotus-leaf is very unsteady; so also is life extremely unstable. Know that the entire world is devoured by disease and conceit, and smitten with sorrow.
यावद्वित्तोपार्जन सक्तः स्तावन्निज परिवारो रक्तः .
पश्चाज्जीवति जर्जर देहे वार्तां कोऽपि न पृच्छति गेहे || (5)
As long as you have the ability to earn money, so long will all your dependents be attached to you. Later on, when you come to live with an old, infirm body, no one at home cares to speak even a word with you!!
यावत्पवनो निवसति देहे तावत्पृच्छति कुशलं गेहे |
गतवति वायौ देहापाये भार्या बिभ्यति तस्मिन्काये || (6)
As long as there is breath in the body, so long people in the household ask about one’s welfare. Once the breath leaves, the body decays, even the wife fears that very same body.
बालस्तावत्क्रीडासक्तः तरुणस्तावत्तरुणीसक्तः |
वृद्धस्तावच्चिन्तासक्तः परे ब्रह्मणि कोऽपि न सक्तः || (7)
When a boy, one is attached to sport; when a youth, one is attached to a young woman; when old, one is attached to anxiety; To the Supreme Brahman, no one, alas, is attached!
काते कान्ता कस्ते पुत्रः संसारोऽयमतीव विचित्रः |
कस्य त्वं कः कुत आयातः तत्त्वं चिन्तय तदिह भ्रातः || (8)
Who is your wife? Who is your son? Exceedingly wonderful, indeed, is this empirical process! Of whom are you? Who are you? Whence have you come? Oh brother, think of that truth here.
सत्सङ्गत्वे निस्स्ङ्गत्वं निस्सङ्गत्वे निर्मोहत्वम् |
निर्मोहत्वे निश्चलतत्त्वं निश्चलतत्त्वे जीवन्मुक्तिः || (9)
Through the company of the good (saints), there arises non-attachment; through non-attachment there arises freedom from delusion; Through delusionlesness, there arises steadfastness; through steadfastness, there arises liberation in life.
वयसिगते कः कामविकारः शुष्के नीरे कः कासारः |.
क्षीणेवित्ते कः परिवारः ज्ञाते तत्त्वे कः संसारः || (10)
When youth is spent, what lustful play is there? When water is evaporated, where is the lake? When the money is gone, what dependents are there? When the Truth is known, where is samsara?
मा कुरु धन जन यौवन गर्वं हरति निमेषात्कालः सर्वम् |
मायामयमिदमखिलं हित्वा ब्रह्मपदं त्वं प्रविश विदित्वा || (11)
Take no pride in your possession, in the people at your command, in the youthfulness that you have. Time loots away all these in a moment. Leaving aside all these, after knowing their illusory nature, realize the state of Brahman and enter into it.
दिनयामिन्यौ सायं प्रातः शिशिरवसन्तौ पुनरायातः |
कालः क्रीडति गच्छत्यायुः तदपि न मुञ्चत्याशावायुः || (12)
Day and night, dusk and dawn, winter and spring come repeatedly; Time sports, life is fleeting; yet one does not leave the winds of desire.
द्वादशमञ्जरिकाभिरशेषः कथितो वैयाकरणस्यैषः |
उपदेशो भूद्विद्यानिपुणैः श्रीमच्छन्करभगवच्छरणैः || (12 a.)
This bouquet of twelve verses was imparted to a grammarian by the all-knowing Shankara, adored as the Bhagavadpada.
काते कान्ता धन गतचिन्ता वातुल किं तव नास्ति नियन्ता |
त्रिजगति सज्जनसं गतिरैका भवति भवार्णवतरणे नौका || (13)
O Distracted One! Why worry about wife, wealth? Is there not for you the One who ordains? In these three worlds, it is only the association with good people (saints) that can serve as the boat to carry one across the sea of birth & death.
जटिलो मुण्डी लुञ्छितकेशः काषायाम्बरबहुकृतवेषः |
पश्यन्नपि चन पश्यति मूढः उदरनिमित्तं बहुकृतवेषः || (14)
The ascetic with matted locks, the one with his head shaven, the one with hairs pulled out one by one, the one who disguises himself variously with the ochre – colored robes – such a one is a fool, who, though seeing, does not see. Indeed, this varied disguise is for the sake of the belly.
अङ्गं गलितं पलितं मुण्डं दशनविहीनं जतं तुण्डम् |
वृद्धो याति गृहीत्वा दण्डं तदपि न मुञ्चत्याशापिण्डम् || (15)
The body has become worn out. The head has turned grey. The mouth has become toothless. The old man moves about leaning on his staff. Even then he leaves not the bundle of his desires.
अग्रे वह्निः पृष्ठेभानुः रात्रौ चुबुकसमर्पितजानुः |
करतलभिक्षस्तरुतलवासः तदपि न मुञ्चत्याशापाशः || (16)
In front, there is fire; at the back, there is the sun; in the night, (the ascetic sits) with the knees stuck to the chin; he receives alms in his palms, and lives under the trees; yet the bondage of desire does not leave him.
कुरुते गङ्गासागरगमनं व्रतपरिपालनमथवा दानम् |
ज्ञानविहिनः सर्वमतेन मुक्तिं न भजति जन्मशतेन || (17)
One goes on pilgrimage to the place where the Ganga joins the sea; or observes the religious vows with care; or offers gifts. But if he be devoid of knowledge, he does not gain release – according to all schools of thought – even in a hundred lives.
सुर मंदिर तरु मूल निवासः शय्या भूतल मजिनं वासः |
सर्व परिग्रह भोग त्यागः कस्य सुखं न करोति विरागः || (18)
Living in temples or at the foot of trees, sleeping on the ground wearing deer-skin, renouncing all idea-of-possession and thirst-to-enjoy – to whom will not dispassion bring happiness?
योगरतो वाभोगरतो वा सङ्गरतो वा सङ्गविहीनः |
यस्य ब्रह्मणि रमते चित्तं नन्दति नन्दति नन्दत्येव || (19)
Let one revel in Yoga or let him revel in Bhoga (sense-enjoyment). Let one seek enjoyment in company or let him revel in solitude away from the crowd. He whose mind revels in Brahman, he enjoys, verily, he alone enjoys.
भगवद् गीता किञ्चिदधीता गङ्गा जललव कणिकापीता |
सकृदपि येन मुरारि समर्चा क्रियते तस्य यमेन न चर्चा || (20)
For him, who has studied the Bhagavad Gita even a little, who has sipped at least a drop of the Ganga water, and who has performed the worship of the Destroyer of the demon Mura (viz. Shri Krishna) at least once, there is no quarrel with Yama (the Lord of Death).
पुनरपि जननं पुनरपि मरणं पुनरपि जननी जठरे शयनम् |
इह संसारे बहुदुस्तारे कृपयाऽपारे पाहि मुरारे || (21)
Again birth, again death, and again lying in mother’s womb – this samsara process is very hard to cross over. Save me O destroyer of Mura (Lord Krishna), through Thy infinite kindness.
रथ्या चर्पट विरचित कन्थः पुण्यापुण्य विवर्जित पन्थः |
योगी योगनियोजित चित्तो रमते बालोन्मत्तवदेव || (22)
The Yogin who wears but a godadi (shawl made of rags), who walks the path that is beyond merit and demerit, whose mind is joined in perfect Yoga with its goal, he revels (in God-consciousness) – and lives thereafter – as a child or as a madman.
कस्त्वं कोऽहं कुत आयातः का मे जननी को मे तातः |
इति परिभावय सर्वमसारम् विश्वं त्यक्त्वा स्वप्न विचारम् || (23)
Who are you? Who am I? From where did I come? Who is my mother? Who is my father? Thus enquire, leaving aside the entire world which is comparable to a dream, and is essenceless.
त्वयि मयि चान्यत्रैको विष्णुः व्यर्थं कुप्यसि मय्यसहिष्णुः |
भव समचित्तः सर्वत्र त्वं वाञ्छस्यचिराद्यदि विष्णुत्वम् || (24)
In you, in me, and elsewhere too, there is but one Vishnu (God). Being impatient, you are unnecessarily getting angry with me. See the Self in all things, and leave off everywhere ignorance which is cause of difference.
शत्रौ मित्रे पुत्रे बन्धौ मा कुरु यत्नं विग्रहसन्धौ |
सर्वस्मिन्नपि पश्यात्मानं सर्वत्रोत्सृज भेदाज्ञानम् || (25)
Make no effort to be either at war with, or in league with, enemy, friend, son, or relative. If you want to attain the status of Vishnu (Godhood) soon, be equal – minded towards all things.
कामं क्रोधं लोभं मोहं त्यक्त्वाऽत्मानं भावय कोऽहम् |
आत्मज्ञान विहीना मूढाः ते पच्यन्ते नरकनिगूढाः || (26)
Leaving off egocentric desire, anger, greed and delusion, make self – inquiry: Who am I? They are fools who are without Self-knowledge: as captives in Hell, they are tortured.
गेयं गीता नाम सहस्रं ध्येयं श्रीपति रूपमजस्रम् |
नेयं सज्जन सङ्गे चित्तं देयं दीनजनाय च वित्तम् || (27)
The Bhagavad Gita and the Sahasranama should be sung; the form of the Lord of Lakshmi should be always meditated on; The mind should be led towards the company of the good; and wealth should be shared with the needy.
सुखतः क्रियते रामाभोगः पश्चाद्धन्त शरीरे रोगः |
यद्यपि लोके मरणं शरणं तदपि न मुञ्चति पापाचरणम् || (28)
One easily takes to carnal enjoyment; afterwards, lo, there is disease of the body. Even though in the world the ultimate end is death, even then man leaves not his sinful behavior.
अर्थमनर्थं भावय नित्यं नास्तिततः सुखलेशः सत्यम् |
पुत्रादपि धन भाजां भीतिः सर्वत्रैषा विहिआ रीतिः || (29)
Wealth is no good: Thus reflect always. There is not the least happiness therefrom: This is the truth. For the wealthy, there is fear even from the son; everywhere this is the way with wealth.
प्राणायामं प्रत्याहारं नित्यानित्य विवेकविचारम् |
जाप्यसमेत समाधिविधानं कुर्ववधानं महदवधानम् || (30)
The regulation of breath (pranayam), the withdrawal of the senses (from their respective objects), the inquiry consisting in the discrimination between the eternal and the non-eternal, the method of mind-control associated with the muttering of mantras – perform these with great care.
गुरुचरणाम्बुज निर्भर भकतः संसारादचिराद्भव मुक्तः |
सेन्द्रियमानस नियमादेवं द्रक्ष्यसि निज हृदयस्थं देवम् || (31)
Being devoted completely to the lotus-feet of the Guru, become released soon from the transmigratory process. Thus, through the discipline of sense and mind-control, you will come to experience the Lord that dwells in your own heart.
मूढः कश्चन वैयाकरणो डुकृञ्करणाध्ययन धुरिणः |
श्रीमच्छम्कर भगवच्छिष्यै बोधित आसिच्छोधितकरणः || (32)
Thus a silly grammarian lost in rules was cleansed of his narrow vision and shown the Light by Shankara’s apostles (disciples).
भजगोविन्दं भजगोविन्दं गोविन्दं भजमूढमते |
नामस्मरणादन्यमुपायं नहि पश्यामो भवतरणे || (33)
Worship Govinda, worship Govinda, worship Govinda, O fool! Other than chanting the Lord’s names, there is no other way to cross the life’s ocean.

Sri Guru Gita

Guru Stotram
A selection from ‘Guru Gita’ as given in Uttarakhand section of ‘Skanda Purana’ in the form of a Satsang between Shiva and Uma (Shakti).
Guru Brahma Guru Vishnu
Guru Devo Maheshwara
Guru Sakshat Param Brahma
Tasmai Shri Gurave Namah
Guru is Brahma, Guru is Vishnu, Guru is Lord Maheshwara. Guru is verily the supreme reality. Sublime prostrations to Him.
Dhyanamoolam Guru Murti
Pujamoolam Guru Padam
Mantra Moolam Guru Vakyam
Moksha Moolam Guru Kripa
The bestowal of liberation is only the Guru’s grace. Real worship is of the Guru’s feet. The basis of all mantras is the words of the Guru. The bestowal of liberation is only the Guru’s grace.
Akhanda Mandalakaram
Vyaptam Yena Characharam
Tat Padam Darshitam Yena
Tasmai Shri Gurave Namaha
I prostrate to the Sadguru by whom the whole world, comprising of unbroken consciousness, is pervaded and filled through and through in every moving and unmoving object. Sublime salutations to the Guru who is established in That and who has awakened me to its realisation.
Manathaha Shri Jagannatha
Madguru Shri Jagadguru
Madatma Sarvabhutatma
Tasmai Shri Gurave Namaha
My Lord is the Lord of the Universe. My Guru is the Guru of the whole world. My Self is the Self of all beings, therefore I prostrate to my Guru who has shown me this.
Gyana Shakti Samarudham
Tatwa Mala Vibhushitam
Bhukti Mukti Pradata Cha
Tasmai Shri Gurave Namaha
He who is established in spiritual knowledge and power, who is adorned with the garland of truth, the Reality, He who bestows both liberation and enjoyment here in this world… to that Guru sublime, Salutations.
Sthavaram Jangamam Vyaptam
Yatkinchit Sacharacharam
Tatpadam Darshitam Yena
Tasmai Shri Gurave Namaha
Whatever is moving and unmoving and that which pervades whatever is animate and inanimate, to that Guru who reveals all these things, sublime Salutations.
Chinmayam Vyapitam Sarvam
Trai Lokyam Sacharacharam
Tatpadam Darshitam Yena
Tasmai Shri Gurave Namaha
I prostrate to the Guru who has made me realise that essence which pervades past, present and future and all things moving and unmoving.
Chaitanyam Shashvatam Shantam
Vyomateetaha Niranjanaha
Bindu Nada Kala Teetaha
Tasmai Shri Gurave Namaha
Prostrations to the Guru who is eternal, peaceful, unattached, full of light and knowledge, beyond the stages of Nada, Bindu and Kala, and who transcends even the ether.
Shri Guru Gita
Download link-Sri Guru Gita

Sunday, August 16, 2015

Natya Shastra by Bharata or Bharatamuni

The Natya Shastra was written by the sage Bharata or Bharatamuni who was directly inspired by the god Brahma, according to legend. It is believed to have been written during the period between 200 BCE and 200 CE. Some scholars believe it was written by various authors at different times. 

The text is written in the Sanskrit language, and consists of 6,000 sutras, or verse stanzas, incorporated in 36 chapters. There are some passages that are composed in a prose form.

The name can be loosely translated as The Textbook on Drama. Natya, or nataka means drama, and in contemporary usage does not include dance. However, nataka originally derives from the word meaning “dance” (root: nat). This suggests that in traditional Sanskrit drama, music and dancing, as well as acting, were important. The Natya Shastra is incredibly wide in its scope. It consists of minutely detailed precepts for both playwrights and actors.

Bharata describes ten types of drama ranging from one to ten acts. In addition, he lays down principles for stage design, makeup, costume, dance (various movements and gestures), a theory of aesthetics (rasas and bhavas), acting, directing and music, each in individual chapters.

Bharata sets out a detailed theory of drama comparable to the Poetics of Aristotle. He refers to bhavas, the imitations of emotions that the actors perform, and the rasas (emotional responses) that they inspire in the audience. He argues that there are eight principal rasas: love, pity, anger, disgust, heroism, awe, terror and comedy, and that plays should mix different rasas but be dominated by one.
The Natya Shastra was written by the sage Bharata or Bharatamuni who was directly inspired by the god Brahma, according to legend. It is believed to have been written during the period between 200 BCE and 200 CE. Some scholars believe it was written by various authors at different times. The text is written in the Sanskrit language, and consists of 6,000 sutras, or verse stanzas, incorporated in 36 chapters. There are some passages that are composed in a prose form. The name can be loosely translated as The Textbook on Drama. Natya, or nataka means drama, and in contemporary usage does not include dance. However, nataka originally derives from the word meaning “dance” (root: nat). This suggests that in traditional Sanskrit drama, music and dancing, as well as acting, were important. The Natya Shastra is incredibly wide in its scope. It consists of minutely detailed precepts for both playwrights and actors. Bharata describes ten types of drama ranging from one to ten acts. In addition, he lays down principles for stage design, makeup, costume, dance (various movements and gestures), a theory of aesthetics (rasas and bhavas), acting, directing and music, each in individual chapters. Bharata sets out a detailed theory of drama comparable to the Poetics of Aristotle. He refers to bhavas, the imitations of emotions that the actors perform, and the rasas (emotional responses) that they inspire in the audience. He argues that there are eight principal rasas: love, pity, anger, disgust, heroism, awe, terror and comedy, and that plays should mix different rasas but be dominated by one.

Monday, August 10, 2015

Akashic Records - matrix of consciousness


Akashic Records
*******************

Reality is a consciousness hologram. The Akashic Records refer to the matrix of consciousness programs that create our reality within that hologram. One could look upon it as a library of light wherein one can access all information.

The Akashic records (Akasha is a Sanskrit word meaning “sky”, “space” or “aether”) are collectively understood to be a collection of mystical knowledge that is encoded in the aether; i.e. on a non-physical plane of existence. The concept is prevalent in New Age discourse.

The Akashic Records are understood to have existed since the beginning of The Creation and even before. Just as we have various specialty libraries (e.g., medical, law), there are said to exist various Akashic Records (e.g., human, animal, plant, mineral, etc) encoding Universal lore. Most writings refer to the Akashic Records in the area of human experience but it is understood that all phenomenal experience as well as transcendental knowledge is encoded therein.

Those who champion the truth of the Akashic Records assert that they were accessed by ancient people of various cultures, including the Indians, Moors, Tibetans, Bonpo and other peoples of the Himalaya, Egyptians, Persians, Chaldeans, Greeks, Chinese, Hebrews, Christians, Druids and Mayans. It is held that the ancient Indian sages of the Himalayas knew that each soul, jiva, atma, or entity recorded every moment of its existence in a “book”, and that if one attuned oneself properly then one could access that book (refer mindstream for example).

Nostradamus claimed to have gained access to the Akasha, using methods derived from the Greek oracles, Christian and Sufi mysticism, and the Kabbalah. Other individuals who claim to have consciously used the Akashic Records include: Charles Webster Leadbeater, Annie Besant, Alice Bailey, Samael Aun Weor, William Lilly, Manly P. Hall, Lilian Treemont, Dion Fortune, George Hunt Williamson, Rudolf Steiner, Max Heindel and Edgar Cayce amongst others.

A Chinese man named Sujujin was reported to need only the first name of anyone to access the Akasha and describe their life history. Another Chinese seer, named Tajao, explored a variety of topics in the Records which span over two thousand years.

In Surat Shabda Yoga cosmology, the Akashic Records would be located within the causal plane of Trikuti.

For more ..http://www.crystalinks.com/akashicrecords.html
Akashic Records --
Reality is a consciousness hologram. The Akashic Records refer to the matrix of consciousness programs that create our reality within that hologram. One could look upon it as a library of light wherein one can access all information. The Akashic records (Akasha is a Sanskrit word meaning “sky”, “space” or “aether”) are collectively understood to be a collection of mystical knowledge that is encoded in the aether; i.e. on a non-physical plane of existence. The concept is prevalent in New Age discourse. The Akashic Records are understood to have existed since the beginning of The Creation and even before. Just as we have various specialty libraries (e.g., medical, law), there are said to exist various Akashic Records (e.g., human, animal, plant, mineral, etc) encoding Universal lore. Most writings refer to the Akashic Records in the area of human experience but it is understood that all phenomenal experience as well as transcendental knowledge is encoded therein. Those who champion the truth of the Akashic Records assert that they were accessed by ancient people of various cultures, including the Indians, Moors, Tibetans, Bonpo and other peoples of the Himalaya, Egyptians, Persians, Chaldeans, Greeks, Chinese, Hebrews, Christians, Druids and Mayans. It is held that the ancient Indian sages of the Himalayas knew that each soul, jiva, atma, or entity recorded every moment of its existence in a “book”, and that if one attuned oneself properly then one could access that book (refer mindstream for example). Nostradamus claimed to have gained access to the Akasha, using methods derived from the Greek oracles, Christian and Sufi mysticism, and the Kabbalah. Other individuals who claim to have consciously used the Akashic Records include: Charles Webster Leadbeater, Annie Besant, Alice Bailey, Samael Aun Weor, William Lilly, Manly P. Hall, Lilian Treemont, Dion Fortune, George Hunt Williamson, Rudolf Steiner, Max Heindel and Edgar Cayce amongst others. A Chinese man named Sujujin was reported to need only the first name of anyone to access the Akasha and describe their life history. Another Chinese seer, named Tajao, explored a variety of topics in the Records which span over two thousand years. In Surat Shabda Yoga cosmology, the Akashic Records would be located within the causal plane of Trikuti. For more ..http://www.crystalinks.com/akashicrecords.html

Mathmatic of Ancient India- Madhvacharya

Paramesvara was an Indian astronomer and mathematician who wrote many commentaries on earlier works as well as making many observations.He is inspired from Madhava’s work on mathematics in Kerala. Although his father has not been identified, we know that Paramesvara was born into a Namputiri Brahmana family who were astrologers and astronomers. The family home was Vatasseri (sometimes called Vatasreni) in the village of Alattur. This village was in Kerala and Paramesvara himself gives its coordinates with respect to Ujjain. This puts it at latitude 10° 51’ north. It is on the north bank of the river Nila at its mouth.

From Paramesvara’s writing we know that Rudra was his teacher, and Nilakantha, who knew Paramesvara personally, tells us that Paramesvara’s teachers included Madhava and Narayana. We can be fairly confident that the dates we have given for Paramesvara are roughly correct since he made eclipe observations over a period of 55 years. We will say a little more about these observations below. He played an important part in the remarkable developments in mathematics which took place in Kerala in the late 14th and early part of the 15th century.

The commentaries by Paramesvara on a number of works have been published. For example the Karmadipika is a commentary on the Mahabhaskariyam, an astronomical and mathematical work by Bhaskara I, and its text . In the text of Paramesvara’s commentary on the Laghubhaskariyam of Bhaskara I is given. Munjala wrote the astronomical work Laghumanasam in the year 932 and Paramesvara wrote a commentary . It is a work containing typical topics for Indian mathematical astronomy works of this period: the mean motions of the heavenly bodies; the true motions of the heavenly bodies; miscellaneous mathematical rules; the systems of coordinates, direction, place and time; eclipses of the sun and the moon; and the operation for apparent longitude.

Aryabhata gave a rule for determining the height of a pole from the lengths of its shadows in the Aryabhatiya. Paramesvara gave several illustrative examples of the method in his commentary on the Aryabhatiya.

Like many mathematicians from Kerala, Madhava clearly had a very strong influence on Paramesvara. One can see throughout his work that it is teachings by Madhava which direct much of Paramesvara’s mathematical ideas. One of Paramesvara’s most remarkable mathematical discoveries, no doubt influenced by Madhava, was a version of the mean value theorem. He states the theorem in his commentary Lilavati Bhasya on Bhaskara II’s Lilavati. There are other examples of versions of the mean value theorem in Paramesvara’s work which we now consider.

The Siddhantadipika by Paramesvara is a commentary on the commentary of Govindasvami on Bhaskara I’s Mahabhaskariya. Paramesvara gives some of his eclipse observations in this work including one made at Navaksetra in 1422 and two made at Gokarna in 1425 and 1430. This work also contains a mean value type formula for inverse interpolation of the sine. It presents a one-point iterative technique for calculating the sine of a given angle. In the Siddhantadipika Paramesvara also gives a more efficient approximation that works using a two-point iterative algorithm which turns out to be essentially the same as the modern secant method. 

The expression for the radius of the circle in which a cyclic quadrilateral is inscribed, given in terms of the sides of the quadrilateral, is usually attributed to Lhuilier in 1782. However Paramesvara described the rule 350 years earlier. If the sides of the cyclic quadrilateral are a, b, c and d then the radius r of the circumscribed circle was given by Paramesvara as:

r2 = x/y where

x = (ab + cd) (ac + bd) (ad + bc)

and y = (a + b + c - d) (b + c + d - a) (c + d + a - b) (d + a + b - c).

Paramesvara made a series of eclipse observations between 1393 and 1432 which we have referred to above. The last observation which we know he made was in 1445 but Nilakantha quotes a verse by Paramesvara in which he claims to have made observations spanning 55 years. The known observatons by Paramesvara do not quite square with this statement, there being a discrepancy of three years. Although we do not know when Paramesvara died we do know, again from Nilakantha, that the two knew each other personally. Since we have a definite date for Nilakantha’s birth of 1444 it is hard to believe that Paramesvara died before 1460.

Using his observations, Paramesvara made revisions of the planetary parameters and, like many other Indian astronomers, he constantly attempted to compare the theoretically computed positions of the planets with those which he actually observed. He was keen to improve the theoretical model to bring it into as close an agreement with observations as possible.

Paramesvara was an Indian astronomer and mathematician who wrote many commentaries on earlier works as well as making many observations.He is inspired from Madhava’s work on mathematics in Kerala. Although his father has not been identified, we know that Paramesvara was born into a Namputiri Brahmana family who were astrologers and astronomers. The family home was Vatasseri (sometimes called Vatasreni) in the village of Alattur. This village was in Kerala and Paramesvara himself gives its coordinates with respect to Ujjain. This puts it at latitude 10° 51’ north. It is on the north bank of the river Nila at its mouth. From Paramesvara’s writing we know that Rudra was his teacher, and Nilakantha, who knew Paramesvara personally, tells us that Paramesvara’s teachers included Madhava and Narayana. We can be fairly confident that the dates we have given for Paramesvara are roughly correct since he made eclipe observations over a period of 55 years. We will say a little more about these observations below. He played an important part in the remarkable developments in mathematics which took place in Kerala in the late 14th and early part of the 15th century. The commentaries by Paramesvara on a number of works have been published. For example the Karmadipika is a commentary on the Mahabhaskariyam, an astronomical and mathematical work by Bhaskara I, and its text . In the text of Paramesvara’s commentary on the Laghubhaskariyam of Bhaskara I is given. Munjala wrote the astronomical work Laghumanasam in the year 932 and Paramesvara wrote a commentary . It is a work containing typical topics for Indian mathematical astronomy works of this period: the mean motions of the heavenly bodies; the true motions of the heavenly bodies; miscellaneous mathematical rules; the systems of coordinates, direction, place and time; eclipses of the sun and the moon; and the operation for apparent longitude. Aryabhata gave a rule for determining the height of a pole from the lengths of its shadows in the Aryabhatiya. Paramesvara gave several illustrative examples of the method in his commentary on the Aryabhatiya. Like many mathematicians from Kerala, Madhava clearly had a very strong influence on Paramesvara. One can see throughout his work that it is teachings by Madhava which direct much of Paramesvara’s mathematical ideas. One of Paramesvara’s most remarkable mathematical discoveries, no doubt influenced by Madhava, was a version of the mean value theorem. He states the theorem in his commentary Lilavati Bhasya on Bhaskara II’s Lilavati. There are other examples of versions of the mean value theorem in Paramesvara’s work which we now consider. The Siddhantadipika by Paramesvara is a commentary on the commentary of Govindasvami on Bhaskara I’s Mahabhaskariya. Paramesvara gives some of his eclipse observations in this work including one made at Navaksetra in 1422 and two made at Gokarna in 1425 and 1430. This work also contains a mean value type formula for inverse interpolation of the sine. It presents a one-point iterative technique for calculating the sine of a given angle. In the Siddhantadipika Paramesvara also gives a more efficient approximation that works using a two-point iterative algorithm which turns out to be essentially the same as the modern secant method. The expression for the radius of the circle in which a cyclic quadrilateral is inscribed, given in terms of the sides of the quadrilateral, is usually attributed to Lhuilier in 1782. However Paramesvara described the rule 350 years earlier. If the sides of the cyclic quadrilateral are a, b, c and d then the radius r of the circumscribed circle was given by Paramesvara as: r2 = x/y where x = (ab + cd) (ac + bd) (ad + bc) and y = (a + b + c - d) (b + c + d - a) (c + d + a - b) (d + a + b - c). Paramesvara made a series of eclipse observations between 1393 and 1432 which we have referred to above. The last observation which we know he made was in 1445 but Nilakantha quotes a verse by Paramesvara in which he claims to have made observations spanning 55 years. The known observatons by Paramesvara do not quite square with this statement, there being a discrepancy of three years. Although we do not know when Paramesvara died we do know, again from Nilakantha, that the two knew each other personally. Since we have a definite date for Nilakantha’s birth of 1444 it is hard to believe that Paramesvara died before 1460. Using his observations, Paramesvara made revisions of the planetary parameters and, like many other Indian astronomers, he constantly attempted to compare the theoretically computed positions of the planets with those which he actually observed. He was keen to improve the theoretical model to bring it into as close an agreement with observations as possible.

Computerisation of Sanskrit language-Dr. P. Ramanujan’s work on computer and Sanskrit.

Dr. P. Ramanujan. Photo: G.P. Sampath KumarThanks to Ramanujan’s effort, one can now access Sastras through the computer.

(This is the first of a two-part article on Dr. P. Ramanujan’s work on Sanskrit and computers)
In the late 1920s, Ghanapathi Parankusachar Swami won a prize in Sanskrit. When asked whether he wanted the prize of Rs 3,000 in cash or kind, he asked for books! Thus he acquired a wonderful library. This enabled his son Ramanujan to pore over the books every day.
Ramanujan spent seven years putting the contents of the Sastras into a database. He culled 30,000 sutras from all the Sastras, classified the different aspects of the Sastras, and gave his compendium the name, Sakala Sastra Sutra Kosa.
When a retired professor of Physics from IIT Madras, who became a sanyasi after being initiated by Sringeri Pontiff, Paramananda Bharati, organised a conference in Delhi on Sanskrit and Computers, Ramanujan told him about the kosa and was asked to present a paper at the conference.
The paper was on using computers for Sanskrit. Many IIT professors were present and what caught their attention was that Ramanujan had come up with a flow chart in Sanskrit, and a programme for the generation of nouns. The then President of India, Dr. Shankar Dayal Sharma, was so impressed that he suggested that Dr. Bhatkar- founder director of Centre for Development of Advanced Computing (C-DAC) - make use of Ramanujan’s services. In 1990, Ramanujan joined C-DAC, Pune. While in Pune, Ramanujan developed DESIKA, a comprehensive package for generating and analysing Sanskrit words.
What does DESIKA do? “Given a Sanskrit word, it gives you the hidden meanings, the meanings with which it is packed. Key in a word and DESIKA gives you the noun attributes like paradigm, ending type, noun base, number and case, and similarly for verbs.”
When Ramanujan joined C-DAC, their ISCII standard was in the testing stage. Ramanujan wrote the Vedic part of the standard.
Around this time, a question was raised in Parliament about what Indian scientists were doing in the field of Computers and Sanskrit. Ramanujan was asked to make a presentation in Parliament. He presented DESIKA, and later gave a demo in the Parliament annexe. The then Prime Minister P.V. Narasimha Rao, who held the Science and Technology portfolio, attended the demo and was amazed at the simplicity of DESIKA.
Ramanujan made a second presentation in Parliament in 1993. The question now was about how to handle differences between Vedic and classical Sanskrit. Ramanujan replied that this would pose no problems, and showed a 73 by 26 matrix, which he had prepared (73 individual characters in the Vedic part and 26 parameters). For every Vedic syllable, there are three components- consonant, vowel and accent, and each syllable has 26 parameters, which define it fully.
In 1994, C-DAC began work on Vedic fonts and today, all the Vedas have been rendered machine readable. Searchable, analysable Sastraic contents, Itihasas, Puranas, Divya Prabandham are all now available too, with value added features such as retrieval as word, stem, compounds, including Boolean search. You can use the same keyboard layout for any script.
Ramanujan entrusted to students of Veda Pathasalas, the task of typing out old texts. “One lakh pages have been typed, and 600 texts covered. But the task of annotation still remains, because there are not enough knowledgeable people to do the job.”
Aren’t people who study for many years in pathasalas competent to do this? “Not necessarily. Most of the pathasalas concentrate on rote learning. I feel we can dilute the memorising part and concentrate on analysis. We need to make this kind of study monetarily attractive as well.”
Ramanujan was the Principal Investigator for the TARKSHYA (Technology for Analysis of Rare Knowledge Systems for Harmonious Youth Advancement) project, which envisages providing Sanskrit institutions across the country with high speed connectivity, for promoting heritage computing activities. Content has also been developed for online study. Three courses have been designed: Vedic processing, Sastras and manuscript processing. “We have video lectures by 40 scholars. Students can access the lectures through their mobiles. If a student wants to search something later, he can do so, for a verbatim transcript is available.”
For manuscript processing, a computer application program, called Pandu-lipi Samshodaka has been developed by C-DAC, which has browse, search, index, analyse and hyperlinking features.
Ramanujan takes me round his library, which has many rare manuscripts, some of them more than 400 years old. They have all been digitised. He feels students must seek out old manuscripts, for who knows what treasures lie hidden in them?
How can we tweak education for students of traditional learning? “A student of Indian logic should study Western logic too. A student of vyakarana must study modern theories of linguistics. Study should be interdisciplinary- mathematics in ancient Sanskrit texts and in modern texts; transdisciplinary- that is different areas within Sanskrit such as vyakarana, mimamsa, nyaya; multi disciplinary- a student of ayurveda could perhaps study the therapeutical aspects of music.”
Helpful for scholars
Ramanujan has a website parankusa.org, in which he gives the Arsheya system for the Krishna Yajur Veda. This is a topical arrangement of contents. What is actually followed today is the Saarasvatha system, which does not have such an ordering. Giving the Arsheya system alongside the Saarasvatha ordering, has been of great help to many Sanskrit scholars.


PART -2 

Proving the compatibility of Science and Sastras, Dr. P. Ramanujan headed a project on ‘Computational Rendering of Paninian Grammar’.

In the early 1900s, analytic philosophers such as Russell and initially Wittgenstein too, tried to develop artificial languages, which, unlike ordinary language, would provide them with a more logical grammar, and words with unambiguous meanings. Language was a major preoccupation for later analytic philosophers such as Austin too, although he felt ordinary language itself would serve the purpose of the philosopher.
Talking about generative grammar, linguist Noam Chomsky said that grammar books do not show how to generate even simple sentences, without depending on the implicit knowledge of the speaker. He said this is true even of grammars of “great scope” like Jespersen’s ‘A Modern English Grammar on Historical Principles.’ There is some “unconscious knowledge” that makes it possible for a speaker to “use his language.” This unconscious knowledge is what generative grammar must render explicit. Chomsky said there were classical precedents for generative grammar, Panini’s grammar being the “most famous and important case.”
Walter Eugene Clark, who was Professor of Sanskrit at Harvard University, and who translated Aryabhatta’s Aryabhatiya into English, wrote that “Panini’s grammar is the earliest scientific grammar in the world, and one of the greatest.” He said the “Indian study of language was as objective as the dissection of the body by an anatomist.”
Not surprisingly, there are scientists who study Paninian grammar, with a view to seeing what application they have in the area of Natural Language Processing (NLP) research.
Dr. P. Ramanujan, Programme Co-ordinator, Indian Heritage Group- C-DAC, Bengaluru, is an authority on Paninian grammar. With a tuft, a namam on his forehead and a traditional dhoti, he doesn’t look like a typical scientist. Ramanujan is proof that traditional education need not stand in the way of a career in science, for it is his traditional learning which has brought him to where he is today.
Trained from the age of three by his father, Ghanapadi Parankusachar Swami, Ramanujan completed his study of the 4000 verses of the Divya Prabandham by the age of 11. After his upanayanam, Vedic studies began. But he also had to go to regular school, so that he had an almost 24-hour academic engagement, studying one thing or the other.
A brilliant student, Ramanujan wanted to become an engineer. But his father wanted him to take up a job soon, and so suggested he do a diploma course. After obtaining his diploma, Ramanujan joined HAL. Later on, he graduated in engineering, and did his Masters in Engineering from IISc, where his thesis was on Development of a General Purpose Sanskrit Parser.
What would make a study of Sanskrit useful to a student of Computer Science? “If a language has many meanings for a word, it is ambiguous, but when Sanskrit has many meanings for a word, it is rich!” says Dr. Ramanujan, who headed a project on ‘Computational Rendering of Paninian Grammar.’
The richness of Sanskrit comes from the fact that everything is pre-determined and derivable. “There is a derivational process, and so there is no ambiguity. You can explain everything structurally. There is a base meaning, a suffix meaning and a combination meaning. The base is the constant part, and the suffix is the variable part. The variables are most potent. With suffixes one can highlight, modify or attenuate.”
Two different words may denote an object, but you can’t use them interchangeably, for the functional aspect is what matters. For example you can’t replace ‘Agni’ with ‘Vahni,’ for ‘Agni’ has its own componential meaning.
An object may be denoted by the base. An object can have sets of relationships and interactions with other things in the world. For example, ‘Rama’, in relation to other objects, may be an agent of some activity or the recipient etc. “Even the interactions have been codified nicely and briefly. Clarity and brevity are the hallmarks of Panini’s work. His rule-based approach is his biggest plus point.”
Isn’t it true that in Sanskrit you don’t have to coin words for a new invention or discovery, and you can derive a word to suit the functionality of the object? “Yes. You have all the components with you to derive a word.
You can use multiple suffixes, if need be, to show the particular function of an object.”
Does meaning vary according to accent? “It does. For the same suffix, different meanings are derivable because of accent differences. So you have the Divine Couple, Jaganmatha and Jagathpitha. How do you show the difference between our parents for all time and our parents in this life alone? Accent helps here. This is how the Vedas are most apt, and this has been fully noted by Panini. “He gave us a conceptual, functional system. You take an example, apply the rules and get clarity about what it means. So the structure is important. The component approach is important.”
Wasn’t there an occasion when the work of a Finnish scholar, who found fault with Panini, was referred to you ? “The Finnish scholar said that Panini was wrong in some rules relating to Vedic grammar. ‘Let Lakaara’ is used only in the Vedas, and Panini wrote five sutras for it. The Finnish scholar felt Panini could have handled this differently. George Cardona, from the University of Pennsylvania, referred him to me. I pointed out that Panini cannot be faulted internally. After all he set out a meta language first. He said this is how I will write my rules. Externally, if you want, write a grammar yourself. Many have tried and no one has been able to better Panini.”
Have you included ‘Let Lakaara’ in your programs? “Yes, I have. ‘Let Lakaara’ is very tough, because 108 forms can be generated theoretically for every root. N.S. Devanathachariar, Mimamsa Professor in Tirupati, appreciated my work.”
However, Dr. Bachchu Lal Awasthi, a Presidential awardee and a grammarian, felt that only as many forms as occur in the Vedas should be generated. His objection was that one should use the Sutras to understand what existed, but one should not use the Sutra to generate the rest.
When Ramanujan explained that his program was done mainly to show how the rules worked, Dr. Awasthi conceded that Ramanujan did have a point. “This just shows that people can be won over, if we are able to show the purpose of something.”