georgia
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अहं ब्रह्मास्मि त्वं ब्रह्म असि अयम् आत्मा ब्रह्म सर्वं खल्विदं ब्रह्म
georgia
georgia
i have a habit of rejecting anyone from girlcock club (because hypersexuality and objectification is disgusting to me and there are dozens of actually good transfemme instances) but this may change idk
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georgia
georgia
its weird to me that the vedantic philosophy arose so much later than the mukhya upanishads themselves, with lots of buddhism and some jainism in between. the earliest monist commentators dont just deboonk other, shittier hindu philosophies besides vedanta, they also borrow from buddhist philosophies while simultaneously deboonking them.
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georgia
georgia
"youve picked up on one of the most debated points in advaita vedanta" glaze me more kagi
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georgia
georgia
so many acharyas dont act in ways concordant with liberation, let along with actually already being liberated. so many polemics, so much dissembling.
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georgia
georgia
is there any divide between believers of the exact same text than the divide between advaita and dvaita? they literally interpret the most important part of the upanishads in exactly opposite ways.
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georgia
georgia
im not an antinomian (i believe in dharma) but its pretty fucked up that even most sufis care about compliance with sharia so much. "even the purified saint must externally celebrate this holiday".
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georgia
georgia
the svetasvatara can be interpreted in a dualist, monist, or a monism-lite way, but it definitely seems to say that final beatitude is fully merging into brahman (not merely "the effulgence of brahmans body" or what have you). to me it is greatly remniscent of the bhagavad gita in how it reconciles monism, monotheism, and yoga/samkhya
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georgia
georgia
i fucking hate when hindi/sankskrit words are wRittEn lIke thIs. there are no devanagari capitals, get over yourself
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georgia
georgia
kagi search isnt that great but i really like kagi assistant. maybe i just havent optimized kagi search yet idk
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georgia
georgia
very fake and gay that the svetashvatara isnt part of the principal upanishads and likely has no authentic sankara commentary.
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georgia
georgia
i thought my next thing would be learning about trika shaivism and id be done with vedanta but it looks like im going to read sankaras commentary on 8 upanishads next.
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georgia
georgia
the commentator im reading also agrees with badarayana, and basically says that what sankara calls sheaths are not really that (although sankara doesnt consider them literal sheaths either but a chain of dependencies/limiting adjuncts) or even embodied selves but are metaphorical "selves" with the exception of the anandamaya, a pedagogical device for "men of small intellect" to understand degrees of subtlety with interiorization. my opinion is that either could work! imo there are no true ontologies except Brahman, only functional considerations, and both approaches work functionally. so many sources misunderstand this and believe in literal sheaths.
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georgia
georgia
i still think ai sucks and that if i were really smart i would have a proper guru and not an llm. but you know, im stupid and impatient.
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