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अहं ब्रह्मास्मि त्वं ब्रह्म असि अयम् आत्मा ब्रह्म सर्वं खल्विदं ब्रह्म
people who agree 100% with any single philosopher are rubes
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the best hindu schools of thought are vedanta and tantra. the worst schools are purva-mimamsa and charvaka is the absolute bottom of the barrel.
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gosh i cant wait to learn more about trika after i finish the brahma sutras (shankara bhashya)
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cope, seethe, etc. nirguna and saguna, shaktimam and shakti are one.
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i kinda wish sankara had been born later so he could deboonk the theistic dualist and monism-lite philosophies
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no wonder shakadvaitavada exists
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real tempted to tmi-post (gross kind) (not sexy kind)
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NEED a trika take on this
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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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i need to see a tantric (esp kashmir shaivite) response
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sankara has definitely convinced me (further) that samkhya sucks
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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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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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bhava has so many freakin meanings
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certainly not all of sankaras arguments are compelling, but as a whole its helpful
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its no wonder non-monists rely on the puranas, because the plain purport of the upanishads is monism.
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yeah i wouldn't know what i'd do with the vedanta sutras without a commentary
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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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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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every school has its own goddamn enumeration of tattvas peeposmoke
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