{"id":72,"date":"2024-08-02T13:18:04","date_gmt":"2024-08-02T13:18:04","guid":{"rendered":"https:\/\/parispanda.ssus.ac.in\/?p=72"},"modified":"2026-03-19T01:48:02","modified_gmt":"2026-03-19T01:48:02","slug":"adhikaritva-in-advaita-vedanta","status":"publish","type":"post","link":"https:\/\/parispanda.ssus.ac.in\/index.php\/2024\/08\/02\/adhikaritva-in-advaita-vedanta\/","title":{"rendered":"Adhikaritva in Advaita Vedanta"},"content":{"rendered":"\r\n

Dr.T.Narayanan Kutty<\/strong><\/p>\r\n\r\n\r\n\r\n

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The term Adhik\u0101ritva is one of the technical terms seen in the \u015a\u0101stras. This indicates about the eligibility or the competency for the study of particular \u015a\u0101straic discipline. This type of eligibility for the studies of Vedas is scheduled as per the traditional norms; for example, Upanayana is essential for the studies of Veda. Vedic studies is a basic qualification for the studies of P\u016brva- m\u012bm\u0101msa. This may be different for the studies of other branches of learning. Automatically this is different in the case of Advaita Vedanta than that of P\u016brva m\u012bm\u0101msa. Now, this study will be restricted to the basic qualifications prescribed for the studies of Advaita Vedanta.\u00a0

We see that studies on material subjects also require certain prescribed qualifications.\u00a0 It is definite that the academic qualifications, which are proper, should be attained for getting admitted to the higher studies of a modern subject. A student, who desires to become a lawyer, must get admission in a Law College. For the same, he should be eligible with basic qualifications. This eligibility is different for the admission to a medical college. These concern material subjects. Therefore, definitely some other minimum qualifications might have to be prescribed for spiritual subjects also. The philosophical subjects are dealt with on the mental plane. Therefore, they may demand certain mental qualities. Those who have earned these basic mental characteristics, are entitled to study philosophical subjects. Therefore, along with the yearning for the study, they must develop mental characteristics to suit such a philosophy. This higher level of mental attaintment is named as Adhik\u0101ritva.

The \u00a0 Adhik\u0101ritva of Advaita Vedanta is constant; it will not change in accordance with the modern changes of life. It is seen that the Advaita\u00a0 philosophy has had its prevalence from time immemorial. Its ancient masters and the details of their ideology may vary, but their aim and ultimate goal were the same – Supreme Almighty and Bliss. The means and nature of competent aspirants are almost the same in old Advaita, as well as in the modern. Still we shall divide the time span of philosophy into three. Sankara stands as the central landmark. Sankara has contributed an elaborated definition for Adhik\u0101ritva. Therefore, it is proper to divide the period of Advaita philosophy into three: 1. Pre-Sankara Advaita philosophy; 2. Sankara philosophy and 3. Post-Sankara Advaita philosophy.\u00a0

The first one starts back from Sankara to time immemorial. At the same time, the second one is purely the ideology of Sankara, which is available from his commentaries, treatises, stotras, etc. Actually, the third period is fully related to Sankara because it contains varied Advaita philosophical schools and the philosophy of his disciples. Most of the \u0101c\u0101ryas of his later period are his followers or either they followed Sankara with some independent thinking.

The early period before Sankara, i.e. the pre \u2013 Sankara Advaita<\/em> philosophy is vast and also vague. We are not able to collect reference data of such \u0100c\u0101rya<\/em>s, because their original works are not available to us. But references of their names and some ideologies are available from the quotations of later writers. Vedavy\u0101sa<\/em>, through his Brahmasutra<\/em>s, mentions some names of early Advaita \u0100c\u0101rya<\/em>s. He has mentioned the names like \u0100\u015bmarathya<\/em> 1<\/sup><\/strong>, Au\u1e0dulomi<\/em> 2<\/sup><\/strong>, Ka\u015bak\u1e5btsna<\/em> 3<\/sup><\/strong>, Kar\u1e63\u1e47\u0101jani<\/em> 4<\/sup><\/strong>, Jaimini<\/em> 5<\/sup><\/strong>, etc. Some other earlier philosophers are either quoted to oppose their ideology or just quoted to support by later writers.\u00a0 These names include Bhat\u1e5bmitra<\/em>, Bhat\u1e5bprapa\u00f1ca<\/em>, Upavar\u1e63a<\/em>, Brahmadatta<\/em>\u00a0 and others. We are fortunate enough to get the original works of Bhat\u1e5bhari<\/em>, Gau\u1e0dap\u0101da<\/em> and Ma\u1e47\u1e0dana Mi\u015bra<\/em>.\u00a0 \u0100c\u0101rya<\/em> Gau\u1e0dap\u0101da<\/em> was the paramaguru <\/em>(teacher\u2019s teacher) of\u00a0 \u015aankara. Bhat\u1e5bhari was elder to Gau\u1e0dap\u0101da<\/em> and one of his works V\u0101kyapad\u012btya<\/em> is one to establish the Spho\u1e6da Brahman<\/em>. Ma\u1e47\u1e0dana Mi\u015bra was an elder contemporary of\u00a0 \u015aankara.\u00a0 His famous work related to Advaita is Brahmasiddhi<\/em>. The work of Gau\u1e0dap\u0101da is Gau\u1e0dap\u0101dak\u0101rika<\/em>, in which there was no discussion on\u00a0 Adhik\u0101ritva<\/em>. Bhat\u1e5bhari has also not mentioned anything in his works on Adhik\u0101ritva<\/em>.\u00a0

Ma\u1e47\u1e0dana Mi\u015bra in his Brahmasiddhi<\/em> has discussed the eligibility of a seeker. He has raised six views, which are variant opinions of earlier \u0101c\u0101rya<\/em>s and presented his own siddhanta<\/em> in this context. Six schools of poorva<\/em> pak\u1e63a<\/em> are presented. They are6<\/sup><\/strong>: After enjoying and fulfilling all the desires, a person will be able and eligible for the knowledge of Brahman. After remitting the three debts, he will be Adhik\u0101ri<\/em> for \u0100tmaj\u00f1\u0101na<\/em> based on the Sm\u1e5bti<\/em> – \\[ain \u00c7I{ypak\u00abTy mnae mae]e invezyt!,\u00a0 (mnu.6.35)\u00a0<\/em>Those who perform karma qualifythemselves to enter for the studies of \u0100tman<\/em>. This opinion is known as s<yaegp&wKTvNyay>,\u00a0On observing and purifying through the 48 samskara<\/em>s, he will be eligible for the knowledge. Some say, on the contrary to this, that these purifying rituals convert him as an Adhik\u0101ri<\/em> for karma only, not for knowledge. This karma<\/em> method is contrary to the method of J\u00f1\u0101na<\/em>. Will these two,\u00a0 together, give one result of either karma<\/em> or J\u00f1\u0101na<\/em>.

Ma\u1e47\u1e0dana objects to each one of these schools and follows the Upani\u1e63adic<\/em> method. He says:
\u201cThat means one who has restrained his outgoing mental propensities, restrained also his external sense organs, constantly fixed his mind on scriptural passages that explain the nature of Brahman, such an individual is to be advised the knowledge of Atman (by the preceptor) and he is eligible and he only will achieve the liberation. Not others, those who are attracted to the objects naturally, as their instinct. Those who have internalization of the mind towards the self, and stable minded are Adhikaris, because they have adequate competency.\u201d

In the commentary of the above statement, \u015aankhap\u0101\u1e47i, the commentarian, adds as given below:\u00a0\u00a0
\u201cHere the point is stressed that both \u015a\u00e4nta (restrained the mind) and Sam\u00e4hita (self settledness of the mind to Brahman) will get the Realisation. This seen as cited in the Sruti: \u2018Therefore, he will visualise Atman in him after having become quiet, subdued, contended,\u00a0 enduranced and concentrated (Br.Up.4.4.23).7<\/sup> Here, the word \u015a\u00e4nta is mentioned as a very essential quality to an aspirant. He should be devoid of all natural instincts connected with desire, hatred, etc. The word D\u00e4nta indicates towards the withdrawl of all outside actions. These actions are the results of the previous contacts of the organs with the objects. The results are seen as the extension to attain the desired objects or to averse to undesired. These are the primary essential attribute needed to a spiritual aspirant. Therefore, we can regularise the six qualities into three ie, \u015aama, Dama and Samadhana, not others.

It is said in short, that those who have attained \u2018\u015aama<\/em>\u2019, control over mind, \u2018dama<\/em>\u2019 control over sense organs, Uparata<\/em>, Titik\u1e63a<\/em> etc. are only eligible and are\u00a0 competent aspirants for the knowledge of Brahman<\/em>. They are to be advised by a Guru on the nature of the Supreme Being, following the method of Adhy\u0101ropa<\/em> and Apav\u0101da<\/em>.\u00a0 Ma\u1e47\u1e0dana has followed the traditional method in this matter. \u015aankara\u2019s disciples and later \u0101c\u0101ry\u0101<\/em>s of Advaita philosophy followed the same method. Therefore, post-Sankara philosophers stressed Sankara\u2019s philosophy. \u015aankara in his commentary for the first sutra, i.e., Awatae \u00e4\u00fcij}asa, explicitly explained this. Those who have attained the four-fold merits, are competent students to gain the knowledge of Brahman. They are: 1. inTyainTyivvek>\u00a0 2. #hamu\u00c7awR\u00c9aegivrag> \u00a0 3. zmdmaidsaxns<pt! \u00a0 4. mumu]uTvm! c, The first one means the discrimination between things permanent and transient. After getting this general knowledge that Brahman is the only eternal substance and all other than this are transient, then the knowledge of the second one is prescribed. It is the renunciation of enjoyment of the fruits of actions in this world and other worlds. The third one indicates the group of six virtues starting with \u015aama<\/em>, Dama<\/em>, etc. They are: 1. \u015aama<\/em> or restraining mental propensities; 2. Dama<\/em> or restriction over sense organs; 3.Uparati<\/em> or cessation of external organs and withdrawing from external objects to the matter of Brahman; 4. Titik\u1e63a<\/em> or the endurance of heat or cold, happiness or sorrow, forbearance; 5. Sam\u0101dh\u0101na <\/em>or constant concentration of the mind and to settle slowly in the matters related to Brahman; 6. \u015araddha<\/em> or the faith in the truths of Vedanta. The fourth quality in the four-fold means is mumu]uTvm!\u00a0 or a desire, inherent yearning for Liberation.\u00a0

We shall try to see how these essential qualities are followed and retold by some direct disciples and later philosophers of Advaita<\/em> 9<\/sup><\/strong>.\u00a0 Suresvara, direct disciple of Sankara says in his V\u0101rtika<\/em>: \u201cThere is an order that he should be a D\u00e4nta first, ie, he should control first the outward spread of mind to the sense organs and from sense organs to the objects outside. Then he should be a \u015a\u00e4nta by regularizing the activities of mind. After the same, he should attain the level of Uparata, it is the internalization of the mind towards the self. At this stage, he will enjoy the association of Self always. This order of approach is very important, as like as the proceedings in the line of learning.\u201d

It is true that \u015aruti has not accomplished any injunction on the matter of attaining \u015aama, Dama etc. But if the aspirant is pre-equipped with these qualities, then only he will be a S\u00e3dhaka, and then these are the means to proceed to the spiritual field.\u00a0 Sarvaj\u00f1\u0101tman, the author of Samk\u1e63epa\u015b\u0101r\u012braka states in this way:
The aspirant having his intellect sharpened and cleaned by the destruction of impurity by the performance of various prescribed sacrifices, possessing the four-fold means (as explained in the commentary of Brahmasutra 1.1.1 by \u015aankara) and desiring to know the Self duly approaches the preceptor who has realized the highest to be known.
The above mentioned strong version of \u015aankara is based on \u015aruti<\/em>s. \u015aankara has repeated these in his Vivekac\u016b\u1e0d\u0101ma\u1e47i<\/em> also as shown below:
These are the evaluation and advice of sages. Based upon the instructions of the ancient sages, Adi \u015aankara promises this method of learning as follows:
\u201cIn this connection, the sages have spoken of four attributes for attainment. When these are present, devotion to the ultimate Truth will become fulfilled. When they are absent, the approach to it will be failed.
First is a general discriminative capacity between the etrnal and the transient. Next comes the renunciation of the enjoyments of the fruits of actions in this world and also in another world. Then comes a group with six qualities starting with control of mind etc. The last one is the desire to get Liberation.
A general discrimination in the mind that Brahman is real and the world which is seen is unreal. This discrimination in the mind is called the Nity\u0101nityavasuviveka.\u201d
In his Vivekac\u016b\u1e0d\u0101ma\u1e47i, \u015aankara has mentioned that\u00a0 this is the old tradition of sages and they have advised these definitions of Adhik\u0101ri. In scriptures, we can see the genesis of these four-fold pre-requisites of knowledge.
An ordinary aspirant reaches to the conclusion by seeing the proclamations of the upani\u00f1ad \u2013 \u201cas in this world, whatever has been acquired by effort perishes, therefore whatever is acquired in the next world by y\u00e4gas and other good deeds also will perish, as the result of actions here.\u201d (Ch.Up.8.1.6). The renunciation of the results in this world and another world achieved from the Sutis: \u201cAfter examining this world of action, \u201cFor the sake of Self everything is favour for him\u201d \u015aanto, d\u00e3nta etc (Br.Up.4.4.23) is the genesis for the script starting with \u015aama, D\u00e3ma etc. In the matter\u00a0 of concentrated contemplation, the genesis can be seen in \u201cKnow that Brahman\u201d and approaching a preceptor is indicated through the \u015aruti \u2013 \u201cVaruna went near to his father\u201d.
\u015aankara has presented the four-fold means in a special order. Commentarians 10 <\/sup><\/strong>\u00a0justify that the first one i.e. inTyainTyvStuivvek> is the cause for the second, i.e. #hamu\u00c7awRivrag>, It means that only after attaining the first one, from the same the second one evolves and gradually from second, it is the cause for the third, while the third acts as the cause for the fourth. In the commentary named Pa\u00f1cap\u0101dikavivara\u1e47am<\/em>, it is told and proved that these inTyainTy etc. are formed
by \u015aankara based on the \u015aruti<\/em>s:\u00a0
This may be doubted whether these four s\u0101dhana<\/em>s are essential or one or two can be dropped? Otherwise, which is important among the four-fold qualities? Later \u0101c\u0101ryas explain that all these qualities are equally important. None of them can be avoided. It is explained in a work named Laghuv\u0101su-devamananam<\/em>:\u00a0
In a prakarana named Vasudevamananam, insisted the four qualities of Adhik\u00e3ri as essential. See the reasoning:
\u201cIn this world, one can find some with Nity\u00e4nityavastuviveka, but they may be devoid of renunciation (vair\u00e4gya). Therefore, non-desired nature for the fruits of actions, either in this world or in another world, should be insisted as essential. From the four-fold attributes, even though the above said qualities are presaent, it is seen in some of the sages, as they are subject to anger, sorrow, desire etc. That is why we should insist on the six virtues, starting with \u015aama. Even after attaining above three qualities, some of them practice devotion, they practice oneness with Iswara. Therefore the fourth, ie, longing for liberation is also needed.
It is seen in this world that certain practitioners may have discriminative intelligence, i.e. inTyainTyivvek>, but they exist without renunciation. Therefore, #hamu\u00c7awR\u00a0 etc. is also essential. Even though they might have attained these two, certain saints are seen with heat and anger and short tempered. Therefore, along with this, \u015aama<\/em>, Dama<\/em> etc. are all essentially achieved. Mentally they must be matured. This much is not enough because certain persons may be immersed in sagu\u1e47op\u0101sana<\/em> of lower Gods and will enjoy it fully. Therefore, a desire for Liberation must also be constantly developed.\u00a0\u00a0\u00a0
The four-fold s\u0101dhana<\/em>s work together, as a unit, and for such a seeker, with the blessings and advice of a teacher who has realized Brahman, can reach the highest level of Realisation of Brahman. It is also named Mok\u1e63a<\/em>.\u00a0
At this stage we shall think over\u00a0 the competency of an aspirant in general. In different fields of action, success from the efforts in the form of attaining the goal depends mainly on the qualification of the seeker. Then suitable time, place and other circumstances are also helpful in supporting him. (See Vivekacudamani, 1.14). Therefore, in this spiritual field, he would understand generally the \u0100tman, he shoulod know that what is the intention of the word \u2018permanent\u2019, and he should have a discriminaqtive intelligence. Therefore the first level of qualification is given, that from worldly experience he should differemtaite which is real and which stands unreal. Then comes the second quality, then only Vair\u00e3gya can be developed, he should occupy the renunciation of the enjoyment upon the fruits of his actions. For achieving such a detachment, he should acquire certain virtues like \u015aama, Dama, etc. Therefore, they are enjoined, without which he cannot proceed, stopping the desire, anger, etc. But in this stage, a strong yearning for liberation is also neede. It is not important that a seeker wherever he may be, or in whichever \u0100srama it may be, but when he achieves the pre-qualifications, he should approach a preceptor, who is a Realised soul. The authority of this type of basic qualification was prevalent from ancient times and is approved by ancient sages. \u015aankara uses \u201cinstructed by sages\u201d (kiwtain mnIi;i\u00c9> – iv.cU .18). In the list of previous \u0100c\u00e3ryas, Veda Vy\u00e3sa is also included. That is told by him in Brahmas\u016btra 3.4.27, that the qualities like \u015aama, Dama, etc. are auxiliary for an individual in his practices. Anyway, we can say that these qualities of an Adhik\u00e4r\u00e9 are essential factors in life, and energising back support to all human beings.\u00a0<\/p>\r\n<\/div>\r\n<\/div>\r\n\r\n\r\n\r\n

\u00a0<\/p>\r\n\r\n\r\n\r\n

_____<\/p>\r\n\r\n\r\n\r\n

NOTES:<\/strong><\/p>\r\n\r\n\r\n\r\n

    \r\n
  1. \u00e4.sU. 1.2.29<\/li>\r\n\r\n\r\n\r\n
  2. \u00e4.sU.za.\u00c9a. 1.4.2<\/li>\r\n\r\n\r\n\r\n
  3. \u00e4.sU. 1.4.2<\/li>\r\n\r\n\r\n\r\n
  4. \u00e4.sU. 3.1.9<\/li>\r\n\r\n\r\n\r\n
  5. \u00e4.sU. 1.2.28<\/li>\r\n\r\n\r\n\r\n
  6. \u00e4.is. 27 \u2013 28<\/li>\r\n\r\n\r\n\r\n
  7. \u00e4.is.p&. 27\u00a0\u00a0\u00a0<\/li>\r\n<\/ol>\r\n\r\n\r\n\r\n

    twa ih – zaNtSy daNtSy smaihtSy caTmin dzRnmupidZyte, zKy< c, n ih iv;yErak\u00ab:yma[Stdupay\u00e0v&i\u00c4k\u00abtceta>, z\u00b2aeTyaTmin smaxatum! , nEsigRkI_yStu \u00e0v&i\u00c4_y %prtae inytmans AaTmdzRnenaixi\u00b3yte samWyaRt! ,<\/p>\r\n\r\n\r\n\r\n

      \r\n
    1. \u00e4.is.p &. 69<\/li>\r\n<\/ol>\r\n\r\n\r\n\r\n

      zaNtSy daNtSy smaihtSy caTmin dzRnmupidZyte, zKy< c, n ih iv;yErak\u00ab:yma[Stdupay\u00e0v&i\u00c4k\u00abtceta>, z\u00b2aeTyaTmin smaxatum! , nEsigRkI_yStu \u00e0v&i\u00c4_y %prtae inytmans AaTmdzRnenaixi\u00b3yte samWyaRt! ,<\/p>\r\n\r\n\r\n\r\n

        \r\n
      1. See Adhik\u00e4ralak\u00f1a\u00ebam\u00a0 in Ved\u00e4ntas\u00e4ra\u00a0<\/li>\r\n<\/ol>\r\n\r\n\r\n\r\n

        daNtae \u00c9UTva tt> zaNtStt\u00edaeprtae \u00c9vet!,\u00a0<\/p>\r\n\r\n\r\n\r\n

        AwR\u00b3mae blIyan! Syad! yt> paQ\u00b3maidh.\u00a0 (va.4.4.1203)<\/em><\/p>\r\n\r\n\r\n\r\n

        and also Pa\u00efcada\u00e7i\u00a0\u00a0<\/p>\r\n\r\n\r\n\r\n

        sTymev< zmadIna< \u00e0a\u00ddTva\u00dae:yte ivix>,\u00a0<\/p>\r\n\r\n\r\n\r\n

        \u00e0a\u00ddanamev te;a< tu saxnTv< ivxIyte,<\/p>\r\n\r\n\r\n\r\n

        \u00e0TyGyawaTMyiv}anjNmne \u00efuitvaKyt>. (va.4.4.1218 )<\/em>\u00a0<\/p>\r\n\r\n\r\n\r\n

          \r\n
        1. \u00a0s<.za. 1.65\u00a0\u00a0\u00a0<\/li>\r\n<\/ol>\r\n\r\n\r\n\r\n

          %pssad ctu\u00f2ysaxnae iniztbui\u00cfrzui\u00cfpir]d!guyat!,<\/p>\r\n\r\n\r\n\r\n

          ivivid;uivRihtEivRivxaXvrEivRidtve*tm<ivixvd!gu\u00e9m!.\u00a0\u00a0\u00a0<\/p>\r\n\r\n\r\n\r\n

            \r\n
          1. \u00a0iv.cU. 18 \u2013 20<\/li>\r\n<\/ol>\r\n\r\n\r\n\r\n

            saxnaNy\u00c7 cTvair kiwtain mnIi;i\u00c9>,\u00a0<\/p>\r\n\r\n\r\n\r\n

            ye;u sTSvev si\u00da\u00f2a yd\u00c9ave n isXyit.<\/p>\r\n\r\n\r\n\r\n

            AadaE inTyainTyvStuivvek> pirg{yte,\u00a0<\/p>\r\n\r\n\r\n\r\n

            #hamu\u00c7)l\u00c9aegivragStdnNtrm!,<\/p>\r\n\r\n\r\n\r\n

            zmaid;q!ksMpi\u00c4muRmu]uTvimit S)uqm!.<\/p>\r\n\r\n\r\n\r\n

            \u00e4\u00fc sTy< jgiNmWyeTyev<\u00eapae ivinZcy>,\u00a0<\/p>\r\n\r\n\r\n\r\n

            sae=y< inTyainTyvStuivvek> smuda\u00f9t>.\u00a0\u00a0<\/p>\r\n\r\n\r\n\r\n

              \r\n
            1. \u00a0t*weh kmRictae laek> ]Iyte @vmevamu\u00c7 pu{yijtae laek> ]Iyte\u2019\u00a0<\/li>\r\n<\/ol>\r\n\r\n\r\n\r\n

              \u00a0(Da .% . 8.1 6 )<\/em> #it inTyainTyvStuivvekae dizRt>, \u2018prI\u00fay laekan! kmaRictan!\u2019 \u2018AaTmnStu kamay sv\u00a1 i\u00e0y< \u00c9vit\u2019<\/p>\r\n\r\n\r\n\r\n

              13. laeke ke;ai\u00c2i\u00daTyainTyvStuivveke sTyip vEraGySyadzaRnaidhamu\u00c7awR)l\u00c9aegivrage[aip \u00c9ivtVyimTyu\u00b4m!, tdu\u00c9ys\u00c5ve=ip ke;ai\u00c2d&;IZvra[a< kaeptapaiddzRnaCDmaidnaip \u00c9ivtVyimTyu\u00b4m!, @ti\u00c7tye sTyip ke;ai\u00c2\u00d1KTyeZvraepaskana< }anaixkaradzRnaNmumu]yaip \u00c9ivtVym!.\u00a0<\/p>\r\n\r\n\r\n\r\n

              Select Bibiliography:\u00a0<\/strong><\/p>\r\n\r\n\r\n\r\n

              Brahmasiddhi of Madan Mi\u015bra with the commentary of Sa\u00efkap\u00e4\u00ebi, ed. Prof. S. Kuppuswami Sastri, Govt. Press, Madras, 1937.<\/em><\/p>\r\n\r\n\r\n\r\n

              Brahmas\u00fctra, with commentary of \u015aa\u00eckara, Kamakoti Samstanam, Chennai-1, 1954<\/em><\/p>\r\n\r\n\r\n\r\n

              Brahmas\u00fctra, with commentary of \u015aa\u00eckara, with Ratnaprabha Bhamati and Nyayanirnaya, Motilal Benarsi Dass, Delhi, 1980<\/em><\/p>\r\n\r\n\r\n\r\n

              Brahmas\u00fctra\u015aa\u00eckarabh\u00e4\u00f1yam, tr. by Dr. A.G.Krishna Varier, 2 vols., Kerala University, Revised 2009.<\/em><\/p>\r\n\r\n\r\n\r\n

              Laghuvasudevamananam, tr. by Swami Tapsyananda, Ramakrishna Mutt, Mylapore, 2006.<\/em><\/p>\r\n\r\n\r\n\r\n

              Nai\u00f1karmyasiddhi of Sureswara, ed. R.Balasubramanian, Radhakrishnan Institute, University of Madras, 1988.<\/em><\/p>\r\n\r\n\r\n\r\n

              Samsk\u00f1epa\u00e7\u00e4r\u00e9raka, ed.Dr.N.Veezhinathan, Radhakrishnan Institute, University of Madras, Reprint 1985.\u00a0<\/em><\/p>\r\n\r\n\r\n\r\n

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              Upade\u00e7as\u00e4hasr\u00e9, tr.Swami Jagad\u00e3nanda, Sri Ramakrishna Math, Mylapore, 2006.<\/em><\/p>\r\n\r\n\r\n\r\n

              Ved\u00e3ntasandarbha, Swami Mahaesanandagiri, Mahesh Research Institute, Varanasi, 1989<\/em><\/p>\r\n\r\n\r\n\r\n

              Ved\u00e3ntas\u00e3ra, tr, Swami Nikhil\u00e3nanda, Advaita A\u00e7rama, Calcutta, sixth edition, 1974<\/em><\/p>\r\n\r\n\r\n\r\n

              Ved\u00e3ntas\u00e3ra, comm. in Hindi by Badrinath Sukla, Motilal, Reprint, 1993<\/em><\/p>\r\n\r\n\r\n\r\n

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              Download PDF<\/strong><\/a><\/p>\r\n","protected":false},"excerpt":{"rendered":"

              Dr.T.Narayanan Kutty \u00a0 _____ NOTES: twa ih – zaNtSy daNtSy smaihtSy caTmin dzRnmupidZyte, zKy< c, n ih iv;yErak\u00ab:yma[Stdupay\u00e0v&i\u00c4k\u00abtceta>, z\u00b2aeTyaTmin smaxatum! , nEsigRkI_yStu \u00e0v&i\u00c4_y %prtae inytmans AaTmdzRnenaixi\u00b3yte samWyaRt! , zaNtSy daNtSy smaihtSy caTmin…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"class_list":["post-72","post","type-post","status-publish","format-standard","hentry","category-parispanda-2025"],"gutentor_comment":5,"_links":{"self":[{"href":"https:\/\/parispanda.ssus.ac.in\/index.php\/wp-json\/wp\/v2\/posts\/72","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/parispanda.ssus.ac.in\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/parispanda.ssus.ac.in\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/parispanda.ssus.ac.in\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/parispanda.ssus.ac.in\/index.php\/wp-json\/wp\/v2\/comments?post=72"}],"version-history":[{"count":10,"href":"https:\/\/parispanda.ssus.ac.in\/index.php\/wp-json\/wp\/v2\/posts\/72\/revisions"}],"predecessor-version":[{"id":802,"href":"https:\/\/parispanda.ssus.ac.in\/index.php\/wp-json\/wp\/v2\/posts\/72\/revisions\/802"}],"wp:attachment":[{"href":"https:\/\/parispanda.ssus.ac.in\/index.php\/wp-json\/wp\/v2\/media?parent=72"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/parispanda.ssus.ac.in\/index.php\/wp-json\/wp\/v2\/categories?post=72"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/parispanda.ssus.ac.in\/index.php\/wp-json\/wp\/v2\/tags?post=72"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}