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Shankaracharya is one of the greatest luminaries who has enriched the spiritual and philosophical heritage of India. Through his subtle philosophical treatises and sublime devotional hymns, he has deeply touched the hearts of millions of people, both the intellectual classes and the simple masses. Among multiple versions of biographical works, Madhava-Vidyaranya’s Sankara-dig-vijaya in Sanskrit has gained popular acceptance. This book is the English translation (with no Sanskrit text) by Swami Tapasyananda, a scholar-monk and former vice-president of the Ramakrishna Order, who has not only diligently and lucidly translated the text, but has also given a scholarly and impartial introduction mentioning the challenges in portraying Sri Sankaracharya’s biography. This book will help readers acquaint themselves with a detailed and authentic biographical sketch of Shankaracharya.
ABOUT THE BOOK:The present work is based on a critical study of all the available sources in the original and attempts a historical reconstruction of Sankara`s life and work.The ideas of Sankara have been generally interpreted in the light of later
According to Advaita-Vedanta, God or Brahman is identical with the inner self (the Atman) of each person, while the rest of the world is nothing but objective illusion (maya). Shankara maintains that there are two primary levels of existence and knowledge: the higher knowledge that is Brahman itself, and the relative, limited knowledge, regarded as the very texture of the universe. Consequently, the task of a human being is to reach the absolute unity and the reality of Brahman—in other words, to reach the innermost self within his or her own being, discarding on the way all temporary characteristics and attributes.
The fact that certain cultures and religions produced a way of life which, for the sake of self-perfection, expected its adherents to withdraw from various obligations to the world and to enter into the organisational structure of a monastic community obviously represents a constant anthropological foundation. The spectrum of monastic life within these various cultures was extremely diverse in its manifestations. It was the result of a high degree of flexibility in the face of constantly changing ideas about piety, social needs and concepts of community and individuality. However, an interreligious study with the aim of a scholarly analysis of comparable key elements across different monastic cultures does not exist yet. The editors as well as the authors of this volume are particularly interested in how monastic life was realised communally in many ways according to fixed norms and rules, how it shaped the understanding of community and civilisation and therefore made a decisive contribution to the formation of our cultural identity.
This book presents a close reading of four Indian narratives from different time periods (epic, Upaniṣadic, pre-modern and contemporary): Ekalavya's story from the Mahābhārata (MBh 1.123.1-39), the story of Prajāpati, Indra and Virochana from the Chāndogya Upanisad (CU 8.7.1-8.12.5), the story of Śankara in the King's body from the Śankaradigvijaya, and A.R. Murugadoss's Hindi film Ghajini (2008), respectively. These stories are thematically juxtaposed with Pātañjala-yoga, namely Patañjali's Yogasūtra and its vast commentarial body. The sūtras reveal hidden philosophical layers. The stories, on the other hand, contribute to the clarification of "philosophical junctions" in the Yogasūtra. Through sūtras and stories, the author explores the question of self-identity, with emphasis on the role of memory and the place of body in identity-formation. Each of the stories diagnoses the connection between self-identity and (at least a sense of) freedom. Employing cutting-edge methodology, crossing the boundaries of literary theory, story-telling, and philosophical reflection, this book presents fresh interpretations of Indian thought. It is useful to specialists in Asian philosophy and culture.
This book provides an account of the organisation, practices and history of the Daśanāmī-Saṃnyāsīs, one of the largest sects of sādhu-s (‘holy men’) in South Asia, founded, according to tradtion, by the legendary philosopher Śaṅkarācārya.