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THE VIVEKACUDAMANI OF Sankaracarya Bhagavatpada (by John Grimes)
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Approaches to the Study of Sankara :- There exists both a plethora of source material on Sankara as well as a problematical void. He is considered by many to be the most venerated sage of Indian philosophy. In addition, he has a secure place among the world’s greatest philosophers. His reputation is immense & his writings command the highest respect & homage. Unbelievably multi-faceted, he was a teacher, a thinher, a reformer, an organizer, a philosopher, a poet, a theologian, a missionary, a mystic, a scholar, a saint, a siaddba, a mukta, a divine incarnation, a living legend.
325/=THE VIVKACUDAMANI of Sankaracarya Bhagavatpada An Introduction and Translation (by John Grimes)
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Advaita Vedanta is one of the most important and widely studied schools of thought in Hindu philosophy and the Vivekacudadani is one of the mosr important texts in the Advaita tradition and the most popular philosophical work ascribed to the great Indian philosopher, Sankara. Sankara (c650-700) is considered the most veneratedphilosopher in India's long history. ---------------------(M.T.L)
325/=THE YOGA SUTRAS OF PATANJALI (with counmentary by Swami Venkatesananda)
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INTRODUCTION TO ‘ENLIGHTENED LIVING’ :- There are many spiritually elevated people in the world, but not many levitating yogis: & the Yoga Sutras of Patanjai Maharsi are meant to elevate the spirit of every man, not to teach him how to levitate. This is clearly the gospel of enlightened living, neither an escape from life nor a hallucinatory ‘light’. The attempt in this little book has been to expose that goepel, to avoid technicalities, & to relate the whole yoga philosophy to the ordinary & simple daily life of everyone. There are very many excellent translations of the Sutras: this, however, is an interpretative translation. There are sevesal scholarly & erudite commentaries, too: this is definitely not one of them. This book is not meant for the research scholar but for one who is in search of truth which shall free him from self-ignorance. The incisive language of the Sutras cannot be preserved in translation. An extraordinary feature of the Sutras is the avoidance of direct commandments, dogmatic asserions & the use of active voice. Whereas every effort has been made to retain the structure of the text, in a few cases (for example, in Sutra I. 49) slight changes have had to be made to sustain the easy flow of thought. (The words which represent the translation of the text are underlined.) Anyone who translates a text which is in the Sanskrit language is confronted by two difficulties: (a) not all languages have concise words or phrases which accurately convey the exact sense in which the Sanskrit word is used in the text; & (b) the Sanskrit word has a number of meaning, & it is easier to choose the correct meaning when the word is used in a structurally complete prose or verse, than when it occurs in the Sutras. From a cursory glance at the very many available translations of the Sutras it is easy to see that each one has translated some Sutras differently, without being unfaithful to the text. Some translators, eager to build a ‘philosophical system’ on the foundation of the Sutras have treated some worlds in the text as proper names of specific philosophical categories. Such a treatment inevitably limits the understanding of the purport of the text. The text itself seems to use two or more words to refer to a single factor: for example, samadhi & samapattih are used synonymously. There is a danger or images that perpetuate ignorance while creating an illusion of knowledge. This pitfall has been avoided in this book, & the actual meaning of the words has been sought, regardless of how the ‘philosophical system’ has classified them. When this is done, it is discovered that there is a continuous & smooth flow in the sequence of the Sutras. (Where the text clearly warrants another meaning, such an alternative meaning has also been given: examples are 11. 30, 11. 36 & IV . 31). The gospel of yoga suggests not a withdrawal nor an escape from the woeld, but the abandonment of the mental conditioning which creates a division between the ‘me’ and ‘the world’ (including the world of psychologicalexperiences). Meditation is the vigorous search for the true identity of the ‘me’, not a psychic jugglery nor a technique for deep relaxation. Seen from this angle, the fundamental categories of yoga (citta, & nirodha—vide I. 2), take on character completely different to the one that prevails in the minds of most practitioners of yoga: it is hard to translate citta & vrtti, & the student has to discover the meaning in himself as Patanjali’s message saturates his whole being. Nirodha does not imply suppression, restraint or control, in the usual (and brutal) connotations of those words, but a vigilantly watchful understanding of the movements of thought in the mind—which is stillness of a different kind. The reader will not fail to notice that the teachings of yoga are universal & that they do not interfere with one’s religious faith or occupation or life-style. Everyone who lives is entitled to enlightenment that instantly transforms every-day life into enlightened living.
Rs..395/=THE YOGASARA UPANISHAD (A commentary by H.H.SRI SRI RAVI SHANKAR)
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''Sitting close to the Master - that is 'Upanishad' - you catch many things! You catch the inexpressible....You catch something that is indescribable..... Here, words are simply a vehicle: a lot more flows in-between the words; Energy moves..... Grace moves....Joy moves.... And that transforms'' H.H Sri Sri Ravi Shankar
79/=TO BLOCK THE PATTERNS OF CONSCIOUSNESS IS YOGA.
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The sutra is a composition of four words: yoga, chitta, vritti & nirodhah. We will not explain the word yoga now, as it will be better understood after studying the 195 sutras. Chitta is derived from the basic idea of chit, which means to see, to conscious of, to be aware. Hence chitta means individual consciousness, which includes the conscious state of mind, the subconscious state of mind & also the unconscious state of mind. The totality of these three states of individual mind is symbolized by the expression chitta. Chitta has been differently accepted in vedanta, but here chitta represents of the individual consciousness, which is comprised of three stages: the sense or objective consciousness, the sbjective or astral consciousness, & the unconsciousness or meantal state of dormant potentiality. These three states of pure consciousness should be understood as the chitta referred to in this sutra.
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