Dakshinamurti Suta Samhita Pdf
Dakshinamurti Suta Samhita Book
Suta Samhita Of Skanda Purana
Dakshinamurti Suta Samhita Full

Introduction

Languages

The first important historical record about Dakshinamoorthy is in Suta Samhita of Skanda Puranam (the largest Mahapuraṇa, a group of eighteen Hindu sacred texts). It is considered that Sankara studied this Suta Samhita eighteen times before composing his Brahma Sutra Bhashyam (systematic commentary on the Upanishads). K37/117, Gopal Mandir Lane Golghar, Maidagin, Varanasi, U.P., India - 221001 (0542) 2335263/64 +252 chaukhambasurbharatiprakashan@gmail.com.

Introduction:

Sutasamhita means something in Hinduism, Sanskrit. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.

Languages of India and abroad

Sanskrit dictionary

[«previous(S)next»]— Sutasamhita in Sanskrit glossary

Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum

1) Sūtasaṃhitā (सूतसंहिता) as mentioned in Aufrecht’s Catalogus Catalogorum:—of the Skandapurāṇa. [Mackenzie Collection] 53. Io. 140. 644. Hall. p. 123. L. 1776. K. 32. B. 4, 108. Bik. 707. Rādh. 41 (and—[commentary]). NW. 444. 464. Np. V, 180. Viii, 20. Ix, 20. Burnell. 194^a. Poona. Ii, 252 (and—[commentary]). Oppert. 1726. 2261. 3890. 3936. 4264. 4614. 6291. 7039. 7257. 7507. Ii, 2285. 2443. 2874. 3085. 5072. 5293. 5424. 6508. 7131. 7249. 7463. 7995. 8443 8792. 8986. 10018. 10072. Rice. 80. Sb. 233. Oxf. 84^b (Index).
—[commentary] Oppert. 3515. Ii, 365. 2875. 5294.
—[commentary] by Mādhavācārya. Hall. p. 123. L. 1776. K. 32. Kh. 64. NW. 462. Burnell. 194^a. Oppert. Ii, 2537. 7299. 7842. Rice. 80.
—[commentary] by Śaṅkarācārya. Oppert. Ii, 6059. 8793. 9797. 9865. 10073. Sūtasaṃhitāyāṃ Jñānakhaṇḍa or Jñānayogakhaṇḍa. Io. 140. 644. Khn. 38. B. 4, 108. Ben. 48. Oudh. Xi, 4. Burnell. 194^a. Oppert. 5981. 7957.
—[commentary] by Mādhavācārya. Io. 140. 644. B. 4, 108. Oudh. Xi, 4. Burnell. 194^a. Brahmagītā, Muktikhaṇḍa, Yajñavaibhavakhaṇḍa, Śivamāhātmya, Sūtagītā q. v.

2) Sūtasaṃhitā (सूतसंहिता):—of the Skandapurāṇa. Gov. Or. Libr. Madras 109. Hz. 478.
—[commentary] by Mādhavācārya. Gov. Or. Libr. Madras 109. Hz. 57. 232.

3) Sūtasaṃhitā (सूतसंहिता):—of the Skandapurāṇa contains 1) Śivamāhātmyakhaṇḍa. 2) Jñānayogakhaṇḍa. 3) Muktikhaṇḍa. 4) Yajñavaibhavakhaṇḍa. The Uparibhāga contains 5) Brahmagītā and 6) Sūtagītā.
— Cs 4, 213 (Śivasaṃhitā, Sūtagītā and Uttarasaṃhitā). 239 (Khaṇḍa 1-3). 242 ([fragmentary] and C.). 245 and 263 (Brahmagītā). Hz. 702. 776 (Śivamāhātmyakhaṇḍa and Jñānayogakhaṇḍa). 1078 (Sūtagītā). Io. 140 (complete). 644 (Khaṇḍa 1-3). 716 (Khaṇḍa 1). Whish 9 c (Sūtagītā). 76 (Khaṇḍa 1-3 and 44 Adhyāyāḥ of 4). C. Tātparyadīpikā by Sāyaṇa. Hz. 908. 1077 (Brahmagītā and Yajñavaibhavakhaṇḍa). 1308 (the same). Io. 140 (complete). No. 3688. 644 (1-3). 716 (1). Śg. 2, 168 (Sūtagītā inc.). Whish 9 d (Sūtagītā).

Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary

Sūtasaṃhitā (सूतसंहिता):—[=sūta-saṃhitā] [from sūta] f.Name of a [chapter] of the Skanda-purāṇa

[Sanskrit to German] (Deutsch Wörterbuch)

Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch

Sūtasaṃhitā (सूतसंहिता):—f. Titel eines Abschnittes im Skandapurāṇa [MACK. Coll. 1,53.] [Oxforder Handschriften 84,b,33.] [Weber’s Verzeichniss No. 1403.] [HALL 17. 123.] tātparyadīpikā ebend.

Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.

Sacred TextsHinduismIndexPreviousNext

Dakshinamurti Stotra, translated by Alladi Mahadeva Sastri, [1920], at sacred-texts.com

INTRODUCTION.

'Whoso hath highest love for God, and for the Guru as for God, to that Mahatman, the truths here taught shine in full.' (Svetasvatara-Upanishad, VI., 23). These are the words with which the Upanishad concludes its teaching and with which Suresvaracharya, like many other teachers, closes his exposition of the Vedanta Doctrine. They form the key-note of the whole Vedic Religion as of all other Religious systems based on Revelation. It behoves, therefore, the student of spiritual wisdom,—nay, it behoves every seeker after Truth,—to study and understand the principle enunciated in the passage quoted above. To this end we have first to determine what place Revelation occupies in a religious system and how it helps man to realise truth. The Leda which is composed of different parts embodying teachings suited to different classes of people is, even in the form in which we have it, one of the oldest, if not the oldest, Scriptures accepted by large masses of people, revealing truths derived from the most

trustworthy source, from God Himself. It may, therefore, be taken as the type of Revelation intended to help the growth of man towards the attainment of his highest end.

2. What is the highest end of man? As to the ultimate end of man, a consensus of opinion can be obtained by a direct appeal to consciousness, though there may be found divergencies among writers on ethical philosophy as to the immediate end which man should place before himself in his conduct towards himself or in his conduct towards others. All are agreed that the one aim which. man has in all his acts is to secure happiness for himself. The highest as well as the ultimate end of man must, therefore, be to attain to a conscious state of unalloyed happiness, which is to be eternal and unsurpassed. To have a clearer and more definite idea of the highest end of man, it is necessary to compare him with other creatures in the universe and to mark the stage he has already reached in the march of progress towards the attainment of his highest end. The ancient Aryans have traced the evolutionary process in detail, and they fall in with the modern science as to the view that human form has been gradually evolved out of the animal. The evolutionary process which went on through the three lower kingdoms of nature below man,—not to speak of the still earlier stages of evolution referred to in the Upanishads, in the Puranas, and

in the orthodox systems of philosophy,—was concerned mainly with the perfecting of form, of the material vehicle used by Spirit, the Divine Consciousness, in Its evolution towards perfect self-realisation. The main purpose of this evolution is to so perfect the form as to make it a proper medium for the Divine Being dwelling within every creature to fully express Himself in all His aspects as Consciousness, Will, and Bliss. In the mineral kingdom, the physical form, which in the earlier kingdoms was more or less unstable, has attained to the highest degree of development in point of persistency under varying conditions; and in the vegetable kingdom, it becomes pliable to the action of vital force in the form of organic growth, without at the same time losing the persistency it has already gained in the mineral kingdom. The evolution of form in the animal kingdom adds to its persistency and improved capacity for organic growth a well-defined capacity for a life of sensation, all organs of sensation and activity being developed to a marked degree. In man, form is still further developed so as to constitute a fitting instrument for the carrying on of the process of thinking. By the time that the evolution of human form has, after passing through a long transition period, reached that stage at which it no longer admits of any appreciable further development, what we call mind begins to show signs of its

existence by way of perceiving objects, connecting them together, comparing and contrasting them with one another,—processes which constitute the germs of the thinking faculty. To explain: Animals, in common with man, possess a life of sensation, their sense-organs equally receiving and responding to impacts from external objects; but they evidently seem to lack the power of connecting the various impressions together into a single composite whole; i.e., they seem to have no faculty of perception.

Dakshinamurti Suta Samhita