The Vibrant Stillness- Commentaries on Sri Lalita Divya Nama and Sri Daksinamurti Stotram

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It is a matter of great delight to see the works of Sri Yellamraju Srinivasa Rao getting translated into English. I had the good fortune of having known him for more than thirty years and heard some of his talks on various subjects relating to Vedanta. Sri Yellamraju had covered almost all seminal texts of Vedanta, taught them, and wrote on them. He also wrote critical essays on the two great epics the Ramayana and the Mahabharata and on Srimad Bhagavatam. He is a no-nonsense teacher, who drives home the essentials of non- dual philosophy with force and conviction. At first, a student may be amazed by his bold statements which sometimes appear radical. A senior student will realize that older writers like Sage Vidyaranya had also used the same no-nonsense language in treatises like Vedanta Panchadasi.

Smt. Padma Neppalli is true student of a great master, in the sense that she is not content with mere reading, but she is bringing out the works of her guru to a global audience in English. She has done long years of sravanam, listening to a competent guru and understanding the subject, followed by mananam, logical validation of what is learnt, and she is now in the next step called nididhyasanam, internalizing the teaching of Vedanta. She is shaping herself as a teacher to carry on the torch of Vedanta.

The books of Sri Yellamraju are quite often brief, giving the essence of the text he takes up. Two such texts are contained in this small volume. One relates to the inner meaning of the names of Lalita and the other relates to Shankaracharya's text on Daksinamurti, who other Sanskrit transliterated words are presented in regular font to minimize distraction.

A glossary has not been provided because Sanskrit terms have been defined right in the context where they appear within the text.

I hope I have succeeded in presenting an inspiring and joyful reading of Sri Srinivasa Rao's insightful commentaries on the glory of the One that manifests as many.

Who am I? What is this world I see? What is my relationship to it? People have pondered these questions for ages. Awed by the power of nature and their complete dependence on it, they struggled to find ways to overcome its challenges. Claiming lordship over all creatures, land, and resources, some tried to control and subdue it. Helpless and humbled by its invincible power, others worshiped and lived in harmony with it. Cultures around the world developed around these beliefs. Belief-systems later evolved into ideologies and religions. Thousands of years ago, isolated by the Himalayas on one side and the oceans on three sides, the people of Bharat (India) discerned and developed their own unique philosophy and way of life called sanatana dharma (eternal wisdom), later known as Hinduism. Sanatana dharma stands on three scriptural pillars of knowledge: the Vedas, Puranas, and the two epics, Ramayana and Mahabharata. Considered timeless, impersonal, and authorless, the four Vedas are broadly divided into two portions each: karma kanda and jnana kanda. Karma kanda is replete with mantras, benedictions, rituals, ceremonies, and sacrifices to appease the various forces of nature for the well-being of the individual and the community. Jnana kanda, also known as Vedanta (end of Vedas), contains the Upanishads, which deal with meditation, philosophy, consciousness, and ontological knowledge. Puranas are mythologies eulogizing various deities of the Hindu pantheon. They are an artistic and engaging expression of the Vedas made more accessible to common man.

Ingrained in sanatana dharma, India gave birth to many great seers, religions, and philosophies. Awed by the incredible and transient universe around them, sages of India contemplated on the unchanging reality behind the changing visage. Several philosophies and practices, such as yoga, upasana (ritual), and jnana (Knowledge) evolved from their contemplations. Advaita (Non-Duality), however, stands out as the sublime knowledge. Advaita, the essence of the Upanishads, asserts that brahman Formless, Infinite, Immutable Existence-Consciousness-Bliss (sat-cit-ananda)- is the only Reality, and everything else is a mere appearance. Over several hundreds of years, different flavors of Advaita thought emerged. Of these flavors that later developed into complete non-dual doctrines, Advaita Vedanta of Adi Shankaracarya in the 8 century, Shaiva Advaita of Abhinavagupta in the 10ª century, and Visistadvaita (qualified non-duality) of Ramanuja in the 12th century are the most prominent. Since this book is a blend of the non-dual teachings of both Shaiva Advaita and Advaita Vedanta, a closer look at these two traditions could be helpful. Advaita Vedanta is a non-dualistic branch of Vedanta. Gaudapada was among its earliest Advaita gurus, followed by Govindapada and Shankara Bhagavadpada. Shankara Bhagavadpada synthesized and systematized Advaita knowledge and developed it into a complete doctrine, the core of which is the liberating knowledge of the Self. He wrote elaborate commentaries on the Upanishads, Brahma Sutras, and Bhagavad Gita, and several treatises and hymns, such as Aparokshanubhuti and Daksinamurti Stotra.