georgia
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अहं ब्रह्मास्मि त्वं ब्रह्म असि अयम् आत्मा ब्रह्म सर्वं खल्विदं ब्रह्म
georgia
georgia
if you want to know my position on whether the world is real or unreal, i consider the samsaric existence to be like a dream, which is to say, real because it is a genuine and natural state of being (and all things are Being) but unreal by its transience and lack of universality. a dream appears to be false, but is based in truth.
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georgia
georgia
man i just learned about nimbarka sampradaya, formerly i had never looked into dvaitadvaita merely because it has "dvaita" in it (silly me!). i find it "neat" like the other monism-lite sampradayas i mentioned yesterday.
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georgia
georgia
i don't agree with sankara that Ishvara is a product of maya, or that worship of saguna brahman leads only to gradual liberation (rebirth in the highest abode where one eventually becomes liberated instead of liberation in this lifetime). I believe God is equally personal and impersonal and transcends the duality of both, and that all the major types of yoga can produce immediate or gradual liberation depending on ones degree of success. i'm a monist but i'm much more in line with kashmir shaivism.
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georgia
georgia
i'm gonna stop reading this and read something that i can actually learn something from
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georgia
georgia
ultimately it is the pro-death who will perish first, materially and spiritually.
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georgia
georgia
I havent addressed this issue with the book because its so frequent as to make me complacent, but there are so many times when Krishna is described in ways not befitting the Supreme Lord He is extolled as being. I'm not just talking about the obvious issue of His conduct, but rather about Him being described as "realizing" or "planning" or thinking/feeling certain childish things as a young child. basically what i seek is a treatment like the Adhyatma Ramayana, where for example Rama is explicitly described as searching for Sita despite always knowing where she is, playing at being a mortal. tulsidas's rendition is similar.
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georgia
georgia
this guy says "impersonalists" (advaita vedantins) only gain beatitude by realizing identity with Gods "bodily effulgence". what nonsense. and he doesn't mean it in a sri vaishnava way where the souls are metaphorically the body of God, he seemingly means to say that impersonal Brahman is not an aspect of Para Brahman but is quite literally the radiance of Gods true human form. how silly.
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georgia
georgia
lots of vaishnavas admit that Lord Shiva is Vishnu and Shiva's abode is equal to Vishnu's abode, or otherwise they admit Shiva is eternal like Bhagavan. but this author calls Shiva a demigod akin to Brahma. typical sectarianism.
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georgia
georgia
i greatly wish there were an account of Krishna's life as historically reliable as the gospels which very clearly convey Jesus's actual teachings and many of His deeds.
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georgia
georgia
i fucking hate the antiquated notion that the male contributes the seed of the new organism and the female germinates it in her womb. the female both contributes an equal amount of genetic material AND gestates the fetus. no one can deny she has vastly more of a share in reproduction, which for a man is wholly pleasurable and a woman is mostly quite painful and arduous.
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