[Advaita-l] waking, dreaming, sleeping, as mutually supportive

[Kathirasan K]

Namaste ji,

Yes, I have read the book which was published by Krishnamacarya. I qualified
in my earlier post that my premises were prasthana traya and not the many
works attributed to the pen of Shankara.

2009/10/15 Sunil Bhattacharjya <sunil_bhattacharjya at yahoo.com>

> Dear Kathirajanji,
>
> While Vidyasankarji will reply to you I would suggest that you may have a
> look at the Yogataravali if not done so earlier.
>
> Regards,
>
> Sunil K. Bhattacharjya
>
> --- On Wed, 10/14/09, Kathirasan K <brahmasatyam at gmail.com> wrote:
>
> From: Kathirasan K <brahmasatyam at gmail.com>
> Subject: Re: [Advaita-l] waking, dreaming, sleeping, as mutually supportive
> To: "A discussion group for Advaita Vedanta" <
> advaita-l at lists.advaita-vedanta.org>
> Date: Wednesday, October 14, 2009, 6:38 PM
>
> Namaste Vidyashankarji,
>
> My earlier comment was made having studied, practiced and taught some the
> teachings of Hatha Yoga Pradipika, and also other Hatha Yoga shastras
> (gheranda samhita, shiva samhita, hatharatnavali etc). From the standpoint
> that you come from, obviously any practice can be fused into Advaita
> Vedanta, even if it may be islamic or christian. To me this is the plight
> of
> modern vedanta where you don't find an uncompromising Shankara anymore.
>
> But I am in complete agreement that Shankara had no issues with Yoga
> Sadhana
> but it is obvious that he had issues with Yoga Darshana as a soteriological
> system compiled/taught by Patanjali.
>
> I would be very interested to know if Jalandhara, Uddiyana & mula bandhas
> were taught by shankara in his Bhasyas as a valid means to advaita atma
> darshana or citta shuddhi. Or was it that the acarya realised that the
> prasthana traya lacked teachings/practices to bring about mental
> tranquility?
>
> 2009/10/14 Vidyasankar Sundaresan <svidyasankar at hotmail.com>
>
> >
> > > Swamiji is an example of a Vedantin who has fused the practices of
> Hatha
> > > Yoga which is part of the Shaiva Natha Sampradaya into Vedanta. It is
> > very
> > > interesting to note how Vedanta and Tantra have merged in spite of its
> > > teachings being mutually exclusive during the times of Shankara and
> > > Matsyendranatha (the principal teacher of the Hatha Yoga School).
> >
> >
> > This opinion seems to be based altogether on the artificial boundaries
> > created by a section of modern academic scholarship on Indian traditions.
> > Can you tell me where haTha yoga begins and ends, whether it was
> exclusive
> > to the Saiva Natha Sampradaya and whether it came to influence Advaita
> > Vedanta from some external source at some point of time?
> >
> >
> >
> > Please read the brahmasUtra bhAshya under the sUtras "AsInas sambhavAt"
> >  etc, where Sankara bhagavatpAda concludes that the yoga SAstras teach
> many
> > Asana-s, beginning with padmAsana, as a means to promote ease of
> > concentration in brahmavicAra. I have had multiple occasions to point out
> > the various references in the sUtrabhAshya, gItAbhAshya and the major
> > upanishad bhAshyas, which exhibit an intimate familiarity with and even
> > approval of yoga practices and traditions. I have also pointed out
> numerous
> > times that this is not limited to pAtanjala yoga sUtras and the
> "official"
> > yoga-darSana.
> >
> >
> >
> > I will leave the question of Vedanta and Tantra and their fusion aside
> for
> > the time being. Here is a parallel point to ponder. Take the taittirIya
> > upanishat reference - sa ya esho'ntar hRdaya AkASaH | tasminn ayaM
> purusho
> > ... vyapohya SIrshakapAle | ... Please read Sankara bhagavatpAda's
> > commentary on this passage. What kind of upAsana do you think is being
> > described here? What would you imagine are the physical correlates of the
> > description in this source text of vedAnta? Is such upAsana then
> > upanishadic-vedAntic or tAntric/haTha yogic?
> >
> >
> >
> > Suffice it to say that if you think you can identify boundaries based on
> > textual references, you had better read the texts in the original in
> great
> > depth and not rely on secondary or derivative scholarship. And don't you
> > think someone like Swami Abhinava Vidyatirtha, the Sringeri
> Sankaracharya,
> > had more knowledge of the various traditions to know what is mutually
> > exclusive and therefore contradictory versus what is acceptable and
> > traditionally part of the life of a genuine vedAntin?
> >
> >
> >
> > Vidyasankar
> >
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>
>
> --
> Kathirasan
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-- 
Kathirasan