Yoga vasishtam and Va:sana:s: Attn.Ganesan and company

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respecvted ganesanga;ru,

 

Have u read Yoga Va:sishtam ?

 

Please do me a favour.

 

There is a lot of mentioning here and there about vasana:s.

 

could u please give me all the verses where it occurre?

 

On Wed, 08 Feb 2006 Ganesan Sankarraman wrote :

>

>

>Madathil Rajendran Nair <madathilnair wrote: My dear

Sankararamanji,

>

> Apologies for my intrusion into your dialogue with Anandaji.

>

> To summarize, you have accused Bhagawan Ramana of being irrational!

> Can't help saying this after reading your comparative analysis of

> Shri Atmananda and Bhagwan Ramana.

>

> Respected sir,

> My use of the word irrational is only by way of

paying tribute to adavaita and is not an insinuation. I did not want to use

the word supra-rational which would have been alright; but I was worried that

this had the connotation of becoming, some objectification, which is surely

against the advaitic thought, and even in any genuine search for truth through

any other world view, when the individual finds that life calls the bluff to

rationality, reason and logic, all these things having been left far behind in

the matter of coming upon, rather to be that which is. I have great respect for

both the great masters. There is a verse in yogavasishta to the effect: "Study

this scripture with devotion. you will surely come upon truth. If you find this

scripture not suited to your predisposition, study some other scripture or

pursue some other path to free yourself from this dreadful samsara.

> yours etc

> Sankarraman

>

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>Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of Atman

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[Guest guest]

bhuvan eswar chilukuri <bhuvaneswarc wrote:

respecvted ganesanga;ru,

 

Have u read Yoga Va:sishtam ?

 

Please do me a favour.

 

There is a lot of mentioning here and there about vasana:s.

 

could u please give me all the verses where it occurre?

 

On Wed, 08 Feb 2006 Ganesan Sankarraman wrote :

>

>

> Apropos your query, it is to be noted that Yoga Vasishta is full of

the ideas of vasanas, and not here and there to be specified. You may read the

translation done by Swamy Venkatesananda, which goes by the name, 'Supreme

Yoga'. But the Swamiji has been influenced greatly by the modern terminologies

of J.Krishnamurthy, such as conditioning, psychological memory, psychological

becoming, choiceless awareness, which he freely uses in expounding the

philosophy of Vasishta, even though he has not acknowledged the fact. The Swamy

has met Krishnamurthy and held talks with him which are available in the book,

"Awakening of Intelligence". There are further two versions, one containing the

selections from one B.l.Aytreya, who has done tremendous research on this

scripture dating it back to the period of Sankara, another containing the

philosophy of this work alongwith the stories, both these having been done by

one Samvit, who has simply adopted the terminology,

"Choiceless Awareness," of J.K, in explaining the thought of Vasishta, no

acknowledgment having been made in this case also. There is another translation

by one R.M.Hari, this being an English translation from a Hindi version from a

Sufi Master, which is very original, coming from self-realization. There is

also a free rendering by one K.Narayanaswamy Iyer, having been published by

Theosophical Foundation. But, of course, the oldest version is by Mitra, which

is a prodigious work, all the thirty thousand verses having been rendered in

English. This is in a very archaic language, and would not suit the purpose of

the readers, even though the author is very sincere. The attribution of this

work to Valmiki is sheer myth, the author being anonymous having resorted to

this nom-de-plume, which shows his greatness, the author sublating himself in

the grandeur of the thought. According to professor Dasgupta, the author of

this work, an unknown saint, belongs to the period

of Gaudapada or Nagarjuna. But then the question arises as to why Sankara has

not made mention of this work, when Vidyaranya has done. Aitreya attributes

this to the fact of the work not having derived the authority of tradition.

But all these things are irrelevant. This work talks of nonduality in unmincing

terms, there being a direct hit, without resort to all logic, dialectics and

polemics. Bhaghavan Ramana has very much recommended this work to be read,

while paradoxically Ramakrishna is very averse to this work, having

specifically stated that house-holders should not read this. That is why the

monks of the Ramakrishna order have not brought out any translation of this

work in spite of their great contribution to traditional advaitic works. But

Ramana does not make this type of discrimination. Personally, I feel that the

translations of Venkatesanada and Samvit are most excellent in spite of the

plagiarism involved. R.M.Hari's version is very spiritual.

Sankarraman

 

 

 

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