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The Sreegopal Basu Mallick Fellowship Lectures for 1930-31 (A Realistic Interpretation of Sankara-Vedanta)

1931

The difference is that the traditional interpretation is that of the ascetic who tries to identify himself with the Absolute by obliterating the consciousness of relative existence, whereas yours is the view of the practical man of the world who tries to transcend the limitation of the world by regarding it as non- different from Brahman, its stuff and substratum". [...] His doctrine may be collected from the various com- mentaries written by him on the ten Upanishads, on the Brahma-Sutra and the Gila, as also from the metrical works of his own composition which have never been excelled in the exquisite beauty and charm of the beautiful verses and the perspecuity of the ideas embodied there-in. [...] Atma remaining unaffected in its own nature changed into a different form. ) We thus see that the immanence of God must not be taken in the sense of Divine identification with the process of the world, and the transcendency also ought not to be taken in the sense of absolutely sepa- rating Brahma from the world. [...] Though He has assumed the form of the world, He is the same Brahma in reality ( Ercarin: ). This is the correct view, according to Sankara-Vedknta. " II WHAT IS MAYA AND Why is it Anirvachaniya—Nryter ? (1. ) Mityit is the `Seed'* of the world of differences— The universe, prior to its modifications or different- iations into names and forms ( ) was in an undeveloped, undifferentiated ( wfiggin ) c [...] ) [ "The Avyakta is the seed of all the universe, the unmodi- fied state of name and form, the aggregate of the potentialities of all powers of organs and organisms, entering or woven into the Self, as warf and woof,—a3 the potentiality of a fig-tree in a fig-seed. " It is, in fact, the undifferentiated seed of the world.
philosophy religion
Pages
228
Published in
India
SARF Document ID
sarf.100014
Segment Pages Author Actions
Frontmatter
i-iv Koklieswar Sastri view
Preface
v-viii unknown view
I Introductory
1-29 unknown view
II What is Maya and why is it Anirvachaniya
30-49 unknown view
III & IV One End works in Nature and in Finite Self
50-69 unknown view
V The Vedantic Prana :𠅇Its character
70-82 unknown view
VI The Vedantic Prana: Its Two-Fold Manifestations
83-92 unknown view
VII The Vedantic Prana :—Its Objectivity
93-104 unknown view
VIII Why is Maya Called So ?
105-122 unknown view
IX Sankara-Vedanta is not Pantheism
123-142 unknown view
X The Subject and its true Character
143-166 unknown view
XI Jiva’s State of Samsara or False Predication and How to get rid of it ?
167-190 unknown view
XII The Source of Adwaita-vada. Adwaita-Vada in the Rig-Veda
191-216 unknown view
Works by the__Me Author
1-4 unknown view

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