georgia
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अहं ब्रह्मास्मि त्वं ब्रह्म असि अयम् आत्मा ब्रह्म सर्वं खल्विदं ब्रह्म
georgia
georgia
gosh sankara is so mischaracterized. i knew he practiced bhakti to an extent but in his bhashya he refers to the "grace of the Lord". no wonder he is called merely "vedantic".
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georgia
georgia
mimamsakans claim the performance of vedic duty leads to liberation (early thinkers dont even believe in liberation), but then they describe liberation as being devoid of pleasure or pain, so clearly none of them have ever experienced it
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georgia
georgia
i never expected sankara to teach karma yoga (with jnana of course) but he was a vedantic and the bhagavad gita is vedanta, so it makes sense.
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georgia
georgia
certainly not all of sankaras arguments are compelling, but as a whole its helpful
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georgia
georgia
its no wonder non-monists rely on the puranas, because the plain purport of the upanishads is monism.
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georgia
georgia
i cant decide whether my favo vaisnavite sampradaya is rudra or sri (gonna ignore the maharaj libel case). i have a lot of respect for the tiruvaymoli (i guess analogous for the pustimargs would be sur sagar, which i haven't read), but shuddhadvaita is significantly closer to my views on the nature of God and the universe than vishishtadvaita is, being more monist. of course, i have significant disagreements with both. my most important disagreement is the nature of moksha.
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georgia
georgia
i take back what i said. dvaiatadvaita is so goddamn milquetoast. it never truly innovates, it always takes a (superficially) descriptive-to-perscriptive position. it is the product of timid rationality. at least madhva innovated with some awful irrational shit, and at least he was myopic about vedanta in a brazen way.
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georgia
georgia
there is no such thing as achit!! there's no such thing as asat!!! (in the sense of falsehood, not in the sense of non-being)
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georgia
georgia
mfw people ive been mutuals with for over five years unfollow me for hinduposting
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georgia
georgia
I honestly dont think it matters too much whether one views the manifest reality as an expansion or contraction of God. these are just different ways of describing the same thing imo. God the Ultimate Reality never changes in the transcendental sense, except when He wants to change, becoming the immanent. while the totality of reality (God + the universe) can be said to be an expansion or emanation of just God himself (and gosh, non-monists are so fond of talking about "Gods expansions" too), the universe itself is in my opinion made by contracting/covering/discretizing the infinite immutable, imperfectly compared to light through a prism. the spanda to me causes this, vibrating the perfect into the discrete manifold.
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from what I do know about trika shaivism the concept of spanda and of the shakti being the same as dynamic consciousness is very important. this would def imply that consciousness is still when the world ceases. but spanda seems to have more connotations than "that by which the world is created" that I ought to explore.
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georgia
georgia
its expected that kevaladvaitins call themselves advaitins (when other non-dualists exist) but it honestly charms me when they call themselves "vedantins".
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