Reading the ViṣṇuSahasranāma is a rewarding experience wherein the deity is remembered by a thousand epithets – which describes with great elan the attributes of the Supreme Godhead Vishnu
Puruṣārtha is a word that comes up very early in Indian literature – as per which Dharma is only one of the four goals of a well led life (Artha, Kāma & Moksha being the other three) – an attempt to understand Dharma as understood in traditional Indian literature.
While the origin of evil was deemed not to be a huge concern to the Indian mind, the rationalization of evil outcomes definitely has been a far greater riddle which has evoked varying responses. Among these responses, the theory of Karma has been the most popular and long lasting.
The Bhagavad Gita is arguably the most revered text in the Hindu religious tradition. It is almost universally regarded as one of the three canonical works of Hindu philosophy (Prasthanatrayi) with the other two being Badarayana’s Brahma Sutras and the thirteen Mukhya Upanishads.
In this essay, we will examine Madhusūdana Sarasvatī’s bhāṣya on a single Gīta verse – Verse # 35 of Chapter 6 on Dhyāna Yoga. The essay leverages the translation of Madhusūdana’s work by Swami Gambhirānanda of Rāmakṛṣṇa Maṭha.
This article is an attempt to dig deep into this short poetic Upanishad, with the assistance of the commentaries of two great Vedāntins – Adi Shankara and Vedanta Desika
The custom of Sati is among the widely cited and the most reviled of Hindu practices, despite being more or less extinct for nearly 190 years. Long after its ban…