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**paulaglober** · 12-29-2011, 01:50 AM

Namaste Sri Sangom,

I have a basic doubt.

In the "amara-kosha" while giving synonyms for Vishnu, Amarasimha has not used the name of Rama as an epithet, although he gives about 35 synonyms.

Also Adi Sankara who wrote bhashyams on Geeta, Vishnu sahasranama etc. he has not done so for Ramayana nor has made any mention of aditya-hrudayam, though Narayana is his ishta-devata by all accounts. Are there any Sankaracharya-krita slokas on Rama?

Even in kanaka-dhara stotram he has not made any mention of Seeta to compare her with Sri Lakshmi, nor he has made any mention of Rama's name in comparison to Vishnu.

Since the date of composition of amara-kosha is dated somewhere in 4th century if Ramayana or Dasha-avathara was that popular during Sankara's times, he would surely have composed some stotras on Rama or some bhashyam on Ramayana or some select portions (like Aditya hrudayam etc.) of it.

If Sri Nara is reading this message, he may give some inputs from SV point of view regarding inclusion of Rama into dasha-avatara etc.

Regards,

Shri narayanan,

Your queries are very important and difficult to be answered by an ordinary fellow like myself. Even so, I give below my opinions, point-wise:—

It is well-known that the Rama of valmiki was not an avatar of vishnu, until he was so elevated at a later date. It is quite probable that during Amarasimha's times (around A.D. 375), this elevation had not happened. (It is commonly held that Rama as an avataar was largely during and after the revival of the ramavat sect by saint. Ramanand (died 1411 A.D.). Hence, this may also explain, at least to a certain extent, why Adi sankara is silent about Rama.
We should not bring in bhashyams in this discussion. It was mandatory that each new philosophy should be shown to be in conformity with the "prasthAnatrayee" comprising the Upanishads, brahmasutra and gita; so, Sankara wrote detailed bhashyas or commentaries only on the prasthAnatrayee in order to have his advaita validated before the scholars who mattered.

12-29-2011, 01:50 AM	#27
paulaglober Join Date Oct 2005 Posts 357 Senior Member	Namaste Sri Sangom, I have a basic doubt. In the "amara-kosha" while giving synonyms for Vishnu, Amarasimha has not used the name of Rama as an epithet, although he gives about 35 synonyms. Also Adi Sankara who wrote bhashyams on Geeta, Vishnu sahasranama etc. he has not done so for Ramayana nor has made any mention of aditya-hrudayam, though Narayana is his ishta-devata by all accounts. Are there any Sankaracharya-krita slokas on Rama? Even in kanaka-dhara stotram he has not made any mention of Seeta to compare her with Sri Lakshmi, nor he has made any mention of Rama's name in comparison to Vishnu. Since the date of composition of amara-kosha is dated somewhere in 4th century if Ramayana or Dasha-avathara was that popular during Sankara's times, he would surely have composed some stotras on Rama or some bhashyam on Ramayana or some select portions (like Aditya hrudayam etc.) of it. If Sri Nara is reading this message, he may give some inputs from SV point of view regarding inclusion of Rama into dasha-avatara etc. Regards, Shri narayanan, Your queries are very important and difficult to be answered by an ordinary fellow like myself. Even so, I give below my opinions, point-wise:— It is well-known that the Rama of valmiki was not an avatar of vishnu, until he was so elevated at a later date. It is quite probable that during Amarasimha's times (around A.D. 375), this elevation had not happened. (It is commonly held that Rama as an avataar was largely during and after the revival of the ramavat sect by saint. Ramanand (died 1411 A.D.). Hence, this may also explain, at least to a certain extent, why Adi sankara is silent about Rama. We should not bring in bhashyams in this discussion. It was mandatory that each new philosophy should be shown to be in conformity with the "prasthAnatrayee" comprising the Upanishads, brahmasutra and gita; so, Sankara wrote detailed bhashyas or commentaries only on the prasthAnatrayee in order to have his advaita validated before the scholars who mattered.
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