Swami Medhananda, Theologizing with Sri Ramakrishna & Swami Vivekananda
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- เผยแพร่เมื่อ 23 ก.ย. 2024
- The Center’s “Hindu View of Life Annual Lecture” evokes the memory of Dr. Radhakrishnan’s book of that title, which is comprised of his well-known 1926 lectures on “Religious Experience,” “The Conflict of Religions,” and two lectures on “Hindu Dharma.” The HVL Lecture aims to address constructively and for our era urgent issues of our time, from a perspective informed by insights and values arising from the Hindu traditions of India and Hinduism globally.
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Pranaams Swami 🙏🙏 wow such clarity ,appreciate your clarity 🙏🙏,great questions🙏🙏
Thank you Swami for a wonderful presentation 🙏🙏🙇♀️
🙏💗 Jai Sri Ramakrishna 💗🙏
🎉
Jai Sri Ramakrishna ❤
We understood that the Merkel# was bit to low.
Ask aSwami. Space time is doomed reqdvDonald. Done.
Please define what is exactly features and differences that constitute under the Personal and impersonal aspect of Brahman?
If you say
Personal Brahman is like Rama, Krishna, shiva etc like human form constitute personal brahman or saguna Brahman- that is the definition of Brahman given by theistic school of Vedanta?
I think that is not correct--- Theist Vedanta -- has five aspects of Brahman-- achrca (human form)- Antaryami (inner soul)- Vibhava ( incarnation)- Vyuha (creation)- Para (transcendental)
Para aspect is the indescribable Brahman in Theistic vedanta.
Theistic vedanta- Both Brahman and Individual soul true nature is not anthropomorphic. This is mentioned in Sri bhasya.
Madhvacharya, Ramanuja and in their commentary clearly states that Ulitmate brahman as infinite auspicious qualities and infinite forms -this does not mean that Brahman has anthropomorphic form only..
I recommend this monk to read First Tiruvaymoli composed by Nammalwar predecessor of Ramanuja-- he describes Visistadvaita Brahman as follows
Could He be said to possess that one and not this other thing? No, He pervades, without intermission, the entire Universe, the region high up as well as those below the earth at all times; He abides in all non-sentient things (matter), having form and size as well as the formless sentient beings within them all (individual souls), and He is yet beyond the grasp of the senses. Blessed are we to have attained Him of peerless glory!
We, the masculine beings over here, as well as those at a distance, near at hand and in between, the feminine species similarly situated, all things collectively seen here, there and everywhere, what can be individually pointed out as this, that and the other, the non-sentient things, good, bad, perishable and imperishable, things that were, are and will be, all these subsist in Him. (In other words, all these are sustained, directed and controlled by him).
Be it said (as the theists say), “He is,” or (as the atheists say) “He is not”, (both ways) His existence is established. He exists, at all times and in all places together with the aggregate of the formless sentient beings and the non-sentient things with shape and size, both in the gross state (embodied and therefore visible) and in the subtle state (disembodied and therefore objectively imperceptible).
Also If you say that Brahman is both Personal and impersonal? Where is this division in Brahman? In its nature or attributes?
If you say
this division is in the nature of Brahman- Brahman being निष्कल or undivided ----- will be scarified-------- this is against all Vedanta schools------ we cannot say that Sun is half dark and half bright in its nature.
If you say this division itself is attributes-- Brahman will be with attributes only. Sun has rays - that rays are different types like infra red and ultra violet etc.
Also
If you say that Brahma shakti is real
is there difference between Brahman and its shakthi---- If you say yes- Duality will result--- you cannot say it is another kind of advaita
If you say no- both are same-------- Then you cannot say Shakti is changing . Those changes will apply to Brahman-- Brahman being constant, unchanging will be falsified. Then it will result in Yogachara Buddhist -every thing is momentary.
If you say Both are inseparable and distinct- it will result in Ramanuja advaita.
Where is your vijnana vedanta stands and differs?
Please observe what you explain.
Good question
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