The Advaitist

3. Darshana -------- 3.1 Nyaya ---------------- 3.1.1 Text ------------------------ 3.1.1.1. Nyaya Sutras by Gautama -------- 3.2 Vaiseshika ---------------- 3.2.1 Vaiseshika Shastra by Kanada -------- 3.3 Sankhya ---------------- 3.3.1 Text ------------------------ 3.3.1.1. Sankhya Shastra by Kapila ---------------- 3.3.2 Commentary and Other Texts ------------------------ 3.3.2.1. Samkhya karika by Isvarkrishna ~ 200 AD ------------------------ 3.3.2.2. Tattwakaumudi by Vacashpati Mishra ~ 9th century AD ------------------------ 3.3.2.3. Pravacanabhasya by Vijnana Bhikshu (after 9th century) ------------------------ 3.3.2.4. Samkhyasara by Vijnana Bhikshu ------------------------ 3.3.2.5. Tattvasamasa ------------------------ 3.3.2.6. Samkhyatatvavivechana by Simananda ------------------------ 3.3.2.7. Samkhyatattvayatharthyadipana by Bhavaganesha -------- 3.4 Mimamsa ---------------- 3.4.1 Text ------------------------ 3.4.1 Mimamsa Sutras by Jaimini ~ 200

2. Smriti -------- 2.1 Vedanga ---------------- 2.1.1 Shiksha (of Panini) ---------------- 2.1.2 Chanda (of Pingalacharya) ---------------- 2.1.3 Vyakaran (of Panini) ---------------- 2.1.4 Nirukta (of Yaska) ---------------- 2.1.5 Jyotish (of Garga) ---------------- 2.1.6 Kalpa ------------------------ 2.1.6.1 Srauta Kalpa ------------------------------- 2.1.6.1.1 Rk Srautasutras ---------------------------------------- 2.1.6.1.1.1 Āśvalāyana Śrautasûtra ---------------------------------------- 2.1.6.1.1.2 Sāṅkhāyana Śrautasûtra ------------------------------- 2.1.6.1.2 Sama Srautasutras ---------------------------------------- 2.1.6.1.2.1 Lātyāyana Śrautasûtra ---------------------------------------- 2.1.6.1.2.2 Drāhyāyana Śrautasûtra ---------------------------------------- 2.1.6.1.2.3 Jaiminiya Śrautasûtra ------------------------------- 2.1.6.1.3 Yajur Srautasutra ---------------------------------------- 2.1.6.1.3.1 Shukla Śrautasûtras ---------------------------

1. Sruti -------- 1.1 Samhita ---------------- 1.1.1 Rk Samhita ---------------- 1.1.2 Yajus Samhita ---------------- 1.1.3 Sama Samhita ---------------- 1.1.4 Atharva Samhita -------- 1.2 Brahmana ---------------- 1.2.1 Rk Brahmanas ------------------------ 1.2.1.1 Aitareya Brahmana ------------------------ 1.2.1.2 Kaushitaki Brahmana ---------------- 1.2.2 Yajur Brahmanas ------------------------ 1.2.2.1 Shukla recension ------------------------------- 1.2.2.1.1 Shatapatha Brahmana, Madhyadina recension ------------------------------- 1.2.2.1.2 Shatapatha Brahmana, Kanva recension ------------------------ 1.2.2.2 Krishna recension ------------------------------- 1.2.2.2.1 Maitrayani Samhita ------------------------------- 1.2.2.2.2 (Caraka) Katha Samhita ------------------------------- 1.2.2.2.3 Kapisthalakatha Samhita ------------------------------- 1.2.2.2.4 Taittiriya Samhita ---------------- 1.2.3 Sama Brahmanas ------------------------ 1.2.3.1 Kauthuma and R

Any Religion or World View has 3 levels: 1. The Core Philosophy 2. Ceremonies/ Rituals/ Practices 3. Myths --- Philosophy is the base of this 3-tiered classification. --- Different interpretations of the philosophy gives rise to different set of practices/ rituals which forms the middle-tier. --- Mythological stories make up the top-tier - myths are woven around the philosophy, the rituals ,  the ceremonies and the prevalent way of life at that point of time. Cutting across all these 3 tiers are the Religious Scriptures - which contain prayers, hymns and invocations. Using the above framework, the Hindu World View can be analyzed as under: Hindu World View 1. Hindu Philosophy -------- 1.1 Astika Schools ---------------- 1.1.1 Sad-darsana (Six Systems of Philosophy) ------------------------ 1.1.1.1 Nyaya ------------------------ 1.1.1.2 Vaisheshika ------------------------ 1.1.1.3 Samkhya ------------------------ 1.1.1.4 Yoga ------------------------ 1.1.1.5 Mimamsa ---------------

Below is the Sanskrit Text, Bengali Text, ITRANS transliteration and translation/summary of the entire Nasadiya Sukta. नासद् आसीन् नो सद् आसीत् तदानीं नासीद् रजो नो व्योमा परो यत् किम् आवरीवः कुह कस्य शर्मन्न् अम्भः किम् आसीद् गहनं गभीरम् न मृत्युर् आसीद् अमृतं न तर्हि न रात्र्या अह्न आसीत् प्रकेतः आनीद् अवातं स्वधया तद् एकं तस्माद् धान्यन् न परः किं चनास तम आसीत् तमसा गूऌहम् अग्रे ऽप्रकेतं सलिलं सर्वम् आ इदम् तुच्छ्येनाभ्व् अपिहितं यद् आसीत् तपसस् तन् महिनाजायतैकम् कामस् तद् अग्रे सम् अवर्तताधि मनसो रेतः प्रथमं यद् आसीत् सतो बन्धुम् असति निर् अविन्दन् हृदि प्रतीष्या कवयो मनीषा तिरश्चीनो विततो रश्मिर् एषाम् अधः स्विद् आसी३द् उपरि स्विद् आसीत् रेतोधा आसन् महिमान आसन् स्वधा अवस्तात् प्रयतिः परस्तात् को अद्धा वेद क इह प्र वोचत् कुत आजाता कुत इयं विसृष्टिः अर्वाग् देवा अस्य विसर्जनेनाथा को वेद यत आबभूव इयं विसृष्टिर् यत आबभूव यदि वा दधे यदि वा न यो अस्याध्यक्षः परमे व्योमन् सो अङ्ग वेद यदि वा न वेद নাসদ আসীন নো সদ আসীত তদানীং নাসীদ রজো নো ব্যোমা পরো যত কিম আবরীবঃ কুহ কস্

Sloka 7 (Concluding Sloka) Continued from Part 6 ------------------------------------------------------------------------------ iyaM visRuShTiryata AbabhUva | yadi vA dadhe yadi vA na | yo asyAdhyakShaH parame vyomann | so aMga veda yadi vA na veda || 7 || iyaM visRuShTiH yata AbabhUva  yadi vA dadhe yadi vA na. yo asya adhyakShaH parame vyomann so aMga veda yadi vA na veda. This creation of (this universal) existence (earth/ universe), perhaps He placed (it there) or perhaps not. The one who is the (Absolute) Lord of the Supreme Cosmos, He would definitely know .... or maybe even He does not. Words used in Sandhi Analysis iyaM - this visRShTi - creation yat - that/ which bhUva - of the Universe yadi - perhaphs. if vA - or dadhe -put/ give/ place Yo - One who asya - of this adhyakShaH - visible/ lord/ master parame - most excellent/ absolute/ supreme vyomam - heaven/ sky/ earth/ ether/ cosmos veda - know ----------------------------------------------------

Sloka 6 Continued from Part 5 ------------------------------------------------------------------------------ ko addhA veda ka iha pravochat kut AjAtA kut iyaM visRuShTiH | arvAgdevA asya visarjanena athA ko veda yata AbabhUva || 6 || ko addhA veda ? ka iha pravochat ? kut AjAtA ? kut iyaM visRuShTiH ? arvAgdevA asya visarjanAya athA. ko veda yata AbabhUva ? How can this be know with certainty? (Who can tell this to us with certainty?) Who here can tell us? From where was it born? From where was it released/ projected? The Gods came subsequent (to this creation). How then can the (birth of) this world/ universe (existence) be known? (Who then knows (about the) birth of this world/ universe? (existence)) Words used in Sandhi Analysis ko - Oh no! / a prefix related to ku where originally ku signified how addhA - in this way/ manifestly/ truly/ most certainly veda - knowledge / to know ka - who iha - here pravachan - exposition ajAta - unborn kutaH - from where?

Sloka5 Continued from Part 4 ------------------------------------------------------------------------------------ tirashchIno vitato rashmireShAmadhaH | svidAsI duparisvidAsI | retodhA AsanmahimAn Asanna | svadho avastAt prayatiH parastAt || 5 || tiras chIno vitato rashmiH eShaA madhaH svit Asit upari svit Asit reto dhA Asan mahimAn Asanna svadho avastAt prayatIH parastAt The cord (or connection between existence and non-existence referred to in the previous sloka) or rays, cut accross and spread in all directions (in the middle or perhaps above). It was insemination (of existence) by the Great Self, above and below. Words Used in Sandhi Analysis tiras - Across chinnati / chid - cut through, vitati - diffuse, expand, spread rashmi - ray of light/ cord esha - this madhaH - middle svit - perhaps retodhya - Insemination Asan - they were mahimAn - Great One avastAt - below prayati - giving parasTat - futher away/ above As is evident, the imagery still seems to be that

Sloka 4 Continued from Part 3 ------------------------------------------------------------------------------------ kAmastadagre samavartatAdhi | manaso retaH prathamaM yadAsIt | sato bandhumasati niravindanna | hRudi pratIShyA kavayo manIShA || 4 || kAmas tat agre sama vartata adhi. manaso retaH prathamaM yat asIt. sato bandhuma sati na ira vindan hridhi prati ishya kavayo manIsha. Desire was first (created), by It's same-motion (vibration). This was the Primal seed (of desire) in the mind. The relation/ connection/ join between existence and non-existence, they (the Seers) found out, by reflecting (on the matter) in their heart, and have accepted (this). Words used in Sandhi Analysis kAma - Desire agre - at first sama - same vartat - motion (root - vrit) sama-vartat - same-motion or repeated motion = vibration (probably the Seer is trying to draw a parallel to the process of biological pro-creation) adhi - from it/ over/ above manaso - In the mind retaH - Sp

Sloka 3 Continued from Part 2 -------------------------------------------------------------------------------- tama āsīt tamasā ghūḷamaghre. praketaṃ salilaṃ sarvamāidam | tuchyenābhvapihitaṃ yadāsīt tapasastanmahinājāyataikam ||  3 tama Asit tamasA gUhlam agre. praketam salilam sarvamA idam. tucchya ena Abhva pihitam yat Asit,  tapas stan mahina jAyate aikam. At first darkness lay hidden in darkness (or nothing-ness existed in nothing-ness, but concealed). (And/ thus) water was visible everywhere. (From) the gigantic all pervading void/ emptiness (that) existed, With a mighty reverberation, the One was born, out of Contemplation. Words used in Sandhi Analysis tama - night/ drakness gUh - hidden/ concealed salil - water tuCchya - Void/ Emptiness Abhva - gigantic pihitam - enclosed/ pervaded stan - resound/ reverberate/ roar/ thunder/ mahina - great/ mighty A note on Tapas tapas - that Contemplation which leads to Creation (literally penance/ austerity) Unfortu

Sloka 2 Continued from Part 1 ----------------------------------------------------------------------------- न मृत्युरासीदमृतं न तर्हि न रात्र्या अह्न आसीत्प्रकेतः । आनीदवातं स्वधया तदेकं तस्माद्धान्यन्न परः किं चनास ॥२॥ na mR^ityurAsIdamR^itaM na tarhi na rAtryA ahna AsItpraketaH | AnIdavAtaM svadhayA tadekaM tasmAddhAnyanna paraH kiM chanAsa ||2||        nA mrtyu asit amrtyum na tarhi. na ratrya Ahna asit praketah.. Ana(h)i id ava atam svadhya tat ekam tasmad (?) anya na para kim cha na as Neither was there death, nor immortality then. Neither was there any sight of night and day. Motionless (it was) most definitely/ assuredly. That One (became) an animated/vibrating entity/ consciousness, by its own Self Nature. There was none other. Words I have used in the Sandhi Analysis tarhi - at that time Ahna - day praketah - appearence, sight Anah - to become stopped - Anah-yate id - definitely, assuredly - often used to emphasize the subject ava - to animate / to engage in movement, vi

Nasadiya Sukta is the 129th hymn on the 10th mandala (book) of the Rig Veda. It is one of the oldest hymns in Hindusim which deals with the origin of the universe, creation, existence, reality, appearence and evolution. It has 7 slokas. Although Nasadiya Sukta is short in length, the rishi contemplates a lot of philosophical issues and packs in a lot of analysis on various cosmological thought constructs in these few lines. ------------------------------------------------------------------------------------ Sloka 1 नासदासीन्नो सदासीत्तदानीं नासीद्रजो नो व्योमा परो यत् । किमावरीवः कुह कस्य शर्मन्नम्भः किमासीद्गहनं गभीरम् ॥१॥ nAsadAsInno sadAsIttadAnIM nAsIdrajo no vyomA paro yat | kimAvarIvaH kuha kasya sharmannambhaH kimAsIdgahanaM gabhIram ||1|| ná ásat āsīt ná u sát āsīt tadânīm. na asit rajo na u vioma paro yat. kím ávarīvaḥ? kúha? kásya śármann? ambha kim asit gahanam gabhiram? Neither was there non-existence, nor was there existence then Neither was there land, nor the heav

जया मे चाग्रतः पातु विजया पातु पृष्ठतः । नारायणी शीर्षदेशे सर्वाङ्गे सिंहवाहिनी ॥ १७॥ शिवदूती उग्रचण्डा प्रत्यङ्गे परमेश्वरी । विशालाक्षी महामाया कौमारी सङ्खिनी शिवा ॥ १८॥ चक्रिणी जयधात्री च रणमत्ता रणप्रिया । दुर्गा जयन्ती काली च भद्रकाली महोदरी ॥ १९॥ नारसिंही च वाराही सिद्धिदात्री सुखप्रदा । भयङ्करी महारौद्री महाभयविनाशिनी ॥ १०॥ इति ब्रह्मयामले ब्रह्मनारदसंवादे आद्या स्तोत्रं समाप्तम्ः ॥ ॥ ॐ नम आद्यायै ॐ नम आद्यायै ॐ नम आद्यायै ॥ জয়া মে চাগ্রতঃ পাতু বিজয়া পাতু পৃষ্ঠতঃ | নারায়ণী শীর্ষদেশে সর্ব্বঙ্গে সিংহবাহিনী || ১৭|| শিবদূতী উগ্রচণ্ডা প্রত্যঙ্গে পরমেশ্বরী | বিশালাক্ষী মহামায়া কৌমারী সঙ্খিনী শিবা || ১৮|| চক্রিণী জয়ধাত্রী চ রণমত্তা রণপ্রিয়া | দুর্গা জয়ন্তী কালী চ ভদ্রকালী মহোদরী || ১৯|| নারসিংহী চ বারাহী সিদ্ধিদাত্রী সুখপ্রদা | ভয়ঙ্করী মহারৌদ্রী মহাভযবিনাশিনী || ১০|| ইতি ব্রহ্ময়ামলে ব্রহ্মনারদসংবাদে আদ্যা স্তোত্রং সমাপ্তমঃ || || ঔং নম আদ্যায়ৈ ঔং নম আদ্যায়ৈ ঔং নম আদ্যায়ৈ || jayA me chAgrataH pAtu vijayA pAtu pR^iShThataH | nArAyaNI shIrShadeshe sarvA~Nge siMh

दक्षसा दुहिता देवी दक्षयज्ञ विनाशिनी । रामस्य जानकी त्वं हि रावणध्वंसकारिणी ॥ १३॥ चण्डमुण्डवधे देवी रक्तबीजविनाशिनी । निशुम्भशुम्भमथिनी मधुकैटभघातिनी ॥ १४॥ विष्णुभक्तिप्रदा दुर्गा सुखदा मोक्षदा सदा । आद्यास्तवमिमं पुण्यं यः पठेत्ः सततं नरः ॥ १५॥ सर्वज्वरभयं न स्यात्ः सर्वव्याधिविनाशनम्ः । कोटितीर्थफलं तस्य लभते नात्र संशयः ॥ १६॥ দক্ষসা দুহিতা দেবী দক্ষযজ্ঞ বিনাশিনী | রামস্য জানকী ত্বং হি রাবণধ্বংসকারিণী || ১৩|| চণ্ডমুণ্ডবধে দেবী রক্তবীজবিনাশিনী | নিশুম্ভশুম্ভমথিনী মধুকৈটভঘাতিনী || ১৪|| বিষ্ণুভক্তিপ্রদা দুর্গা সুখদা মোক্ষদা সদা | আদ্যাস্তবমিমং পুণ্যং যঃ পঠেতঃ সততং নরঃ || ১৫|| সর্ব্বজ্বরভয়ং ন স্যাতঃ সর্ব্বব্যাধিবিনাশনমঃ | কোটিতীর্থফলং তস্য লভতে নাত্র সংশয়ঃ || ১৬|| daxasA duhitA devI daxayaGYa vinAshinI | rAmasya jAnakI tvaM hi rAvaNadhvaMsakAriNI || 13|| chaNDamuNDavadhe devI raktabIjavinAshinI | nishumbhashumbhamathinI madhukaiTabhaghAtinI || 14|| viShNubhaktipradA durgA sukhadA moxadA sadA | AdyAstavamimaM puNyaM yaH paThetH satataM naraH || 15|| sarvajvara

रामेश्वरी सेतुबन्धे विमला पुरुषोत्तमे । विरजा औड्रदेशे च कामाक्ष्या नीलपर्वते ॥ ९॥ कालिका वङ्गदेशे च अयोध्यायां महेश्वरी । वाराणस्यामन्नपूर्णा गयाक्षेत्रे गयेश्वरी ॥ १०॥ कुरुक्षेत्रे भद्रकाली व्रजे कात्यायनी परा । द्वारकायां महामाया मथुरायां माहेश्वरी ॥ ११॥ क्षुधा त्वं सर्वभूतानां वेला त्वं सागरस्य च । नवमी शुक्लपक्षस्य कृष्णसैकादशी परा ॥ १२॥ রামেশ্বরী সেতুবন্ধে বিমলা পুরুষোত্তমে | বিরজা ঔড্রদেশে চ কামাক্ষ্যা নীলপর্বতে || ৯|| কালিকা বঙ্গদেশে চ অযোধ্যায়াং মহেশ্বরী | বারাণস্যামন্নপূর্ণা গয়াক্ষেত্রে গয়েশ্বরী || ১০|| কুরুক্ষেত্রে ভদ্রকালী ব্রজে কাত্যায়নী পরা | দ্বারকায়াং মহামায়া মথুরায়াং মাহেশ্বরী || ১১|| ক্ষুধা ত্বং সর্ব্বভূতানাং বেলা ত্বং সাগরস্য চ | নবমী শুক্লপক্ষস্য কৃষ্ণসৈকাদশী পরা || ১২|| rAmeshvarI setubandhe vimalA puruShottame | virajA auDradeshe cha kAmAxyA nIlaparvate || 9|| kAlikA va~Ngadeshe cha ayodhyAyAM maheshvarI | vArANasyAmannapUrNA gayAxetre gayeshvarI || 10|| kuruxetre bhadrakAlI vraje kAtyAyanI parA | dvArakAyAM mahAmAyA mathurAyAM mAheshvar

राजस्थाने जयी नित्यं प्रसन्नाः सर्वदेवता । औं ह्रीं ब्रह्माणी ब्रह्मलोके च वैकुण्ठे सर्वमङ्गला ॥ ५॥ इन्द्राणी अमरावत्यामविका वरुणालये। यमालये कालरूपा कुबेरभवने शुभा ॥ ६॥ महानन्दाग्निकोने च वायव्यां मृगवाहिनी । नैऋत्यां रक्तदन्ता च ऐशाण्यां शूलधारिणी ॥ ७॥ पाताले वैष्णवीरूपा सिंहले देवमोहिनी । सुरसा च मणीद्विपे लङ्कायां भद्रकालिका ॥ ८॥ রাজস্থানে জয়ী নিত্যং প্রসন্নাঃ সর্ব্বদেবতা | ঔং হ্রীং ব্রহ্মাণী ব্রহ্মলোকে চ বৈকুণ্ঠে সর্ব্বমঙ্গলা || ৫|| ইন্দ্রাণী অমরাবত্যামবিকা বরুণালয়ে| যমালয়ে কালরূপা কুবেরভবনে শুভা || ৬|| মহানন্দাগ্নিকোনে চ বায়ব্যাং মৃগবাহিনী | নৈঋত্যাং রক্তদন্তা চ ঐশাণ্যাং শূলধারিণী || ৭|| পাতালে বৈষ্ণবীরূপা সিংহলে দেবমোহিনী | সুরসা চ মণীদ্বিপে লঙ্কায়াং ভদ্রকালিকা || ৮|| rAjasthAne jayI nityaM prasannAH sarvadevatA | auM hrIM brahmANI brahmaloke cha vaikuNThe sarvama~NgalA || 5|| indrANI amarAvatyAmavikA varuNAlaye| yamAlaye kAlarUpA kuberabhavane shubhA || 6|| mahAnandAgnikone cha vAyavyAM mR^igavAhinI | naiR^ityAM raktadantA cha aishANyAM shUladhAriNI

ॐ नम आद्यायै । शृणु वत्स प्रवक्ष्यामि आद्या स्तोत्रं महाफलम्ः । यः पठेत्ः सततं भक्त्या स एव विष्णुवल्लभः ॥ १॥ मृत्युर्व्याधिभयं तस्य नास्ति किञ्चित्ः कलौ युगे । अपुत्रा लभते पुत्रं त्रिपक्षं श्रवणं यदि ॥ २॥ द्वौ मासौ बन्धनान्मुक्ति विप्रर्वक्त्रात्ः श्रुतं यदि । मृतवत्सा जीववत्सा षण्मासं श्रवणं यदि ॥ ३॥ नौकायां सङ्कटे युद्धे पठनाज्जयमाप्नुयात्ः । लिखित्वा स्थापयेद्ःगेहे नाग्निचौरभयं क्वचित्ः ॥ ४॥ আদ্যা স্তোত্র ঔং নম আদ্যায়ৈ | শৃণু বত্স প্রবক্ষ্যামি আদ্যা স্তোত্রং মহাফলমঃ | যঃ পঠেতঃ সততং ভক্ত্যা স এব বিষ্ণুবল্লভঃ || ১|| মৃত্যুর্ব্যাধিভয়ং তস্য নাস্তি কিঞ্চিতঃ কলৌ যুগে | অপুত্রা লভতে পুত্রং ত্রিপক্ষং শ্রবণং যদি || ২|| দ্বৌ মাসৌ বন্ধনান্মুক্তি বিপ্রর্বক্ত্রাতঃ শ্রুতং যদি | মৃতবত্সা জীববত্সা ষণ্মাসং শ্রবণং যদি || ৩|| নৌকায়াং সঙ্কটে যুদ্ধে পঠনাজ্জয়মাপ্নুয়াতঃ | লিখিত্বা স্থাপয়েদঃগেহে নাগ্নিচৌরভয়ং ক্বচিতঃ || ৪|| auM nama AdyAyai | shR^iNu vatsa pravaxyAmi AdyA stotraM mahAphalamH | yaH paThetH satataM bhaktyA sa eva viShNuvallabhaH || 1|| mR^ityurvyAdhibhayaM tasy

The Adya Stotram / আদ্যা স্তোত্র / आद्या स्तोत्रम् , which is very popular in West Bengal, is a hymn in tribute to Adya Ma.  It has 20 shlokas in Sanskrit written in very simple language and talks about the greatness of Adya Ma and the benefits of understanding and reciting the stotram. The benefits of daily recitation of the Stotram are: Protection from death, sickness and fear Conceiving, for those women who are childless Protection from any danger during travel especially by water Protection during wars Protection during troubled times Receiving the same amount of blessing as going on holy pilgrimage Adya Ma is regarded as the physical form (manifestation) of Adya Shakti. Adya Shakti is the primary supreme force of Nature and is regarded as the force essential to the existence of the other forces on Nature. She is worshiped in the form of Goddess Kali. She has a famous temple dedicated to her in Dakshineshwar , West Bengal. The Adya Stotram (hymn) is