neti yoga

[nanda chandran]

>Yes this is a lack, one which I've already begun to remedy.  But I'm
>puzzled as to why you don't think I can assert confidence after >reading
>Prasthana trayi, Bhamati, and a host of other works.  Do you >really I
>think I'm going to encounter such a huge surprise after >reading Upadesha
>Sahasri?

As noted before Shankara’s baashyams on the Upanishads, Gita and Brahma
Sutras are voluminous – so is the Bhaamati being a commentary on the
Sareeraka Baashyam. Also the problem of “toeing the line” of the original
authors suffers from one major constraint : Shankara will have to explain
Advaita in the context of the texts he is commenting upon and thus might not
be able to systemically expound Advaita in the way he wants it – simply put
he does not have absolute control.

In contrast to these voluminous texts, the Upadesha Saahasri is relatively
shorter. Also since Shankara has absolute freedom he systematically expounds
Advaita in the way he wants it. So a work like Upadesha Saahasri is packed
fully with the quintessence of Advaita in a systematic way while in his
commentaries such information is scattered. For example like many of this
list I too initially thought that according to Advaita the “knower” is the
Atman – but such an understanding is negated for a higher understanding in
the Upadesha Saahasri. I’m sure you’ll find similar clarification about the
knower in the baashyams too – but where? – just that it is not in the right
place for clarification as the exposition of Advaita in these texts is not
really systematic. As a result most of us suffer from a misunderstanding of
the Vedaanta.

If people would only read this work, many of the theories presented here on
this as Advaitic will disappear.

Also irrespective of how many ever books that we read, still to a great
extent, authority in expounding Vedaanta will depend on how correctly we’ve
understood these texts. But a non-jnaani who has “understood Vedaanta” at
best can only understand unreality and have a right conception of reality.
It is only a jnaani who truly knows reality and can expound it right.

Are we jnaanis? No. Are we aachaaryaas of the tradition? No. Are we at least
traditional renunciates who live the Vedaantic way of life? No. Even the
traditional grhasta life is beyond us. So at the least let us accept our
limitations in humility.

For those interested in understanding classical Advaita, for all practical
purposes – intellectual and spiritual - I would suggest four books :

Vedaantasaara of Sadaananda – suggested to me by Giri a long time ago, this
is a must for all beginners.

Mandukya Kaarikaa of Gaudapaada – teaches four main things : 1. the falsity
of the world, 2. the falsity of the phenomenal self, 3. the part of the
phenomenal self which represents reality and 4. the way to attain reality.
To understand Gaudapaada, is to lose the conceptualizing tendency of the
mind and zero in on one’s own self.

Upadesha Saahasri of Shankaraachaarya – here the concentration is mainly in
understanding our self and that part of the self which represents reality –
the arguments are much deeper than Gaudapaada’s - intellectual neti, neti
par excellence.

Vivekachoodaamani of Shankara – here we have a practical systematic path to
supplement the intellectual understanding established in the previous work,
to effect liberation – this is more a yogic/meditational neti, neti.

IMO almost everything spiritually useful in Advaita – intellectual and
meditational – is contained in these works. The Ramakrishna Mission has
superb translations of all four works – in India none of them costs more
than Rs 25.


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>From  Mon Sep 23 10:45:01 2002
Message-Id: <MON.23.SEP.2002.104501.0700.>
Date: Mon, 23 Sep 2002 10:45:01 -0700
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To: List for advaita vedanta as taught by Shri Shankara
        <ADVAITA-L at LISTS.ADVAITA-VEDANTA.ORG>
From: KRISHNA RAO <braos at YAHOO.COM>
Subject: Advaita Vedanta in Indian Schools
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Dear All,
I just joined this mailing discussion a couple of weeks ago. I am simply amazed by the knowledge base of all those out there.
In this connection, I feel strongly that this philosophy should be a regular part of the curriculum in Indian Schools. If we need to preserve the ancient heritage and see to it that there is a continuous propagation of thoughts it is important that the young Indian minds be given the right ingredients at a very young age itself.
Most people at least those who I have come in contact with are of the opinion that such discussions should enter a person's life when he/she is in their 40s/50s . I strongly oppose that notion and somehow wish that by germinating these seeds of wisdom early in a child would maintain the sanctity and legacy of this rich tradition.
Let me know your thoughts.
Krishna




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<P>Dear All,
<P>I just joined this mailing discussion a couple of weeks ago. I am simply amazed by the knowledge base of all those out there.
<P>In this connection, I feel strongly that this philosophy should be a regular part of the curriculum in Indian Schools. If we need to preserve the ancient heritage and see to it that there is a continuous propagation of thoughts it is important that the young Indian minds be given the right ingredients at a very young age itself.
<P>Most people at least those who I have come in contact with are of the opinion that such discussions should enter a person's life when he/she is in their 40s/50s . I strongly oppose that notion and somehow wish that by germinating these seeds of wisdom early in a child would maintain the sanctity and legacy of this rich tradition.
<P>Let me know your thoughts.
<P>Krishna
<P> </P><p><br><hr size=1>Do you Yahoo!?<br>
New <a href="http://rd.yahoo.com/evt=1207/*http://sbc.yahoo.com/">DSL Internet Access</a> from SBC & Yahoo!</a>
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