[Advaita-l] Taittiriya Upanishad question

[Nagendra S. Rao]

Dear Sri Vidyashankar:

Namaskaram.

You have no idea who I am, but I know very well who you are because of
your seva in the cause of Sanatana Dharma / Advaita Vedanta through your
cogent publications.

I am one of the disciples - svatah and parampara - of Mahasannidhanam, the
Late Sri Sri Abhinava Vidyateertha Mahaswamigal of Sringeri Matha.

I am writing to get your personal contact information - if this is not an
imposition.  This is for occasional interaction on sastraic matters with
someone who hews to the traditional Advaita sampradayic line and is well
grounded in the bhashyas and Advaita ethos.

Generally I do not participate in e-mail discussions (or slanging matches
with dvaita / visisht advaita vadis or those of other mathas).  Both the
other Dr. Vidyashankar (Buravalla) and Sri Umesh are very close personal
friends of mine and Mahasannidhanam was the one who introduced Umesh and
myself to each other.

By profession I am a retired strategic management consultant based in New
York City whose background is eclectic comparitive religion having spent
much time with Bauddhas - the nastika bhattacharyas, the Abrahamic religions
- Judaism / Christianity / Islam, and many, many New Age movements.  Before
you shrink away, while I am an iconoclast, everything I did was with the
full cognizance and anugraham of Mahasannidhanam to whom I used to give
account of all my peregrinations.

My contact information is:

Nagendra S. Rao
143-23 Barclay Avenue, Apt #6G
Flushing, Queens, NY 11355

917-951-5939 (C)
718-886-1230 (R)

nagendrasrao at gmail.com


Regards,

Nagendra


On Wed, Apr 20, 2011 at 12:04 PM, Vidyasankar Sundaresan <
svidyasankar at hotmail.com> wrote:

>
> >
> > bhaskar :
> >
> > yesterday I was this bhAshya bhAga and read Sri SSS's Kannada commentary
> > also..But I am not able to corelate this bhAshya vAkya with krama-mukti
> > prabhuji. Here it has been said that shruti enumerates the pancha kOsha-s
> > invented by avidyA beginning with annamayAtma and goes on to explain
> other
> > kosha-s like by saying there is another self, prANamaya which is
> different
>
> I re-read the various bhAshya passages I had mentioned, thanks to your
> above comments. Yes, in the bhAshya on AnandavallI and bhRguvallI,
> Sankara bhagavatpAda does not talk of krama mukti per se. And it is
> also true that saMkramaNa is taken in a figurative sense. However, note
> the words "maraNakAle" in explanation of the vAkya "etaM ha vA va na
> tapati" in AnandavallI. Also note that in brahmasUtra bhAshya 3.3.11-13,
> there is a lot of discussion of upAsana. In the taittirIyopanishat itself,
> in
> the SikshAvallI, there is an upAsana based on manomaya purusha (sa ya
> esho 'ntar hRdaya AkASaH), as also the reference in chAndogyopanishat -
> manomayaH prANaSarIraH (which is where satya-saMkalpa-tva is first
> mentioned in chAndogya). It is not the case that the descriptions of the
> panca koSas are completely unrelated to various upAsana-s. And where
> there is an upAsana theme, there is necessarily a distinction between
> saguNopAsana and jnAna.
>
> So, to rephrase and clarify my earlier comments, what I wish to emphasize
> is this - when Sruti talks of attaining all desires as a lakshaNa of
> moksha,
> one has to carefully understand whether the context is krama mukti or not,
> whether the description is about upAsana or not and whether the immediate
> intent of the said Sruti vAkya is praise of brahmavidyA or not.
>
>
> Regards,
> Vidyasankar
>
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