Mohanakrishnan RConceptually Jeevas are real in both Dvaita and Visisthadvaita. But from which Gita or Darshana do ghosts and spirit come from? Arguments about the veracity of different points of view of different schools of Vedanta have been going on for thousands of years without any conclusion as each view is empirical at some point. We will reserrve a different platform to argue these nuances. But Ghosts? "spirt"of Hitler talking to X. Perhaps X was under the influence of some other "spirit"!
Mohanakrishnan RPatanjali's yoga has eight parts as per Yoga Sutra? Are there 8 parts of Karma Yoga as per Gita?
Mohanakrishnan RAs per Advaita jeeva does not exist and is an "illusion" and Brahman alone exists. Then why there are different beings? They are ephemeral and transient views of the Brahman depending on its state. But the internal states do not affect the equilibrium of the Brahman. THUS FROM THE PERSPECTIVE OF BRAHMAN Jeevas are ephemeral illusions. Yes this ignore the lower down perspective and is defective to that extent.
Michael BelovedChapters two and six specifically describe yoga as explained by Krishna. This is consistent with Patanjali's ashtanga process even though the terminology varies here or there. Karma yoga is yoga plus karma or yoga as ashtanga yoga with its application to karma or cultural (social) activities.
Advaita jeeva does not exist as you stated as per the explanations of Adi Shankaracharya but I do not accept that philosophy. This is why our discussion cannot go anywhere.
As stated above you are entitled to your view. I respect that.
Michael BelovedI do not attest to Visithadvaita, because the question about the world being based on the mind of Ram does not clarify who Ram is. It does not clear up the various trillions of mind and how they intermesh. It does not clear up why one mind affects millions of mind while another mind who want to rule may not even control itself socially. Besides Ram the student of the text rejected its premises when they were used to convince him to go back as the ruler of Adjodhya. One of my gurus, Rishi Singh Gherwal did translate the Visishthadvaita text but along with it he did the Markandeya Samasya (which I recently translated). I accept the premises of Markandeya which were explained about Krishna to Yudhishthira but I never made any sense of the Visishthadvaita. Let us leave the matter there, otherwise we will be arguing forever. Two philosophers of different persuasions should meet silently to have lunch together, otherwise if they begin talking they will disagree.
Mohanakrishnan RMichael Beloved: Mythology is not the basis for all the three philosophies of Vedanta but the Vedas, Upanishads and the Bhasysas or commentaries of certain Vakyas (Sentences) in them by the three great gurus. I think you are a protagonist of the Bhakti schools of people Sri Vallabha, Prabhupada and ISCON.
Visisthadvaita does not talk of "trillions" of minds. It talks of Jeeva collectively as Cit, Acit and Iswara contained in different entities in different proportions. When the manifest form terminates Jeeva gets bak to the pool of Cit, Acit and Ishwara which are inter convertible. Hence there is no question of Jeeva being the same as Brahman. Nobody can see any sense in logical propositions they see through the lenses of their own faith! Visisthadvaita conceptualizes that Jeeva is mutable part of immutable Brahman. Jeeva is also as eternal as Brahman. Unlike in Advaita different beings are not manifestations of Brahman but of Jeeva,
Mohanakrishnan RBut the central point I am making is that NONE OF THESE PHILOSOPHIES CATER TO CONCEPTS LIKE GHOSTS AND SPIRITS.
Michael BelovedMohanakrishnan, You are not making any points to me but anyone else who feels that your words make sense may follow you. I would suggest however that you make posts about your ideas instead of bantering back and forth as you are doing with my post.
Initiate posts on your own and let people decide for themselves if they are interested in what you are saying. If you think that my posts are not yoga related, then complain to the owner/moderators of the group and let them take action to cease my publications. You have every right to do this. Otherwise heed my suggestion to let us agree to disagree about what is yoga and what is not yoga.
Mohanakrishnan RThis is a public forum were everybody has the right to participate. If you want to participate your own version of apartheid seek the privilege from Linked in. ANyway I do not think I have anything to learn from a person of your level of intolerance who cannot answer simple and direct questions!
Angela FernandesMicheal your post are always enlightening to me when I have read them it's helpful Thank you!
Karl NaiduMicheal, Always enjoy reading your posts....thanks for sharing!
Mohanakrishnan R Conceptually Jeevas are real in both Dvaita and Visisthadvaita. But from which Gita or Darshana do ghosts and spirit come from? Arguments about the veracity of different points of view of different schools of Vedanta have been going on for thousands of years without any conclusion as each view is empirical at some point. We will reserrve a different platform to argue these nuances. But Ghosts? "spirt"of Hitler talking to X. Perhaps X was under the influence of some other "spirit"!
Mohanakrishnan R Patanjali's yoga has eight parts as per Yoga Sutra? Are there 8 parts of Karma Yoga as per Gita?
Mohanakrishnan R As per Advaita jeeva does not exist and is an "illusion" and Brahman alone exists. Then why there are different beings? They are ephemeral and transient views of the Brahman depending on its state. But the internal states do not affect the equilibrium of the Brahman. THUS FROM THE PERSPECTIVE OF BRAHMAN Jeevas are ephemeral illusions. Yes this ignore the lower down perspective and is defective to that extent.
Michael Beloved Chapters two and six specifically describe yoga as explained by Krishna. This is consistent with Patanjali's ashtanga process even though the terminology varies here or there. Karma yoga is yoga plus karma or yoga as ashtanga yoga with its application to karma or cultural (social) activities.
Advaita jeeva does not exist as you stated as per the explanations of Adi Shankaracharya but I do not accept that philosophy. This is why our discussion cannot go anywhere.
As stated above you are entitled to your view. I respect that.
Michael Beloved I do not attest to Visithadvaita, because the question about the world being based on the mind of Ram does not clarify who Ram is. It does not clear up the various trillions of mind and how they intermesh. It does not clear up why one mind affects millions of mind while another mind who want to rule may not even control itself socially. Besides Ram the student of the text rejected its premises when they were used to convince him to go back as the ruler of Adjodhya.
One of my gurus, Rishi Singh Gherwal did translate the Visishthadvaita text but along with it he did the Markandeya Samasya (which I recently translated). I accept the premises of Markandeya which were explained about Krishna to Yudhishthira but I never made any sense of the Visishthadvaita. Let us leave the matter there, otherwise we will be arguing forever.
Two philosophers of different persuasions should meet silently to have lunch together, otherwise if they begin talking they will disagree.
Mohanakrishnan R Michael Beloved: Mythology is not the basis for all the three philosophies of Vedanta but the Vedas, Upanishads and the Bhasysas or commentaries of certain Vakyas (Sentences) in them by the three great gurus. I think you are a protagonist of the Bhakti schools of people Sri Vallabha, Prabhupada and ISCON.
Visisthadvaita does not talk of "trillions" of minds. It talks of Jeeva collectively as Cit, Acit and Iswara contained in different entities in different proportions. When the manifest form terminates Jeeva gets bak to the pool of Cit, Acit and Ishwara which are inter convertible. Hence there is no question of Jeeva being the same as Brahman. Nobody can see any sense in logical propositions they see through the lenses of their own faith! Visisthadvaita conceptualizes that Jeeva is mutable part of immutable Brahman. Jeeva is also as eternal as Brahman. Unlike in Advaita different beings are not manifestations of Brahman but of Jeeva,
Mohanakrishnan R But the central point I am making is that NONE OF THESE PHILOSOPHIES CATER TO CONCEPTS LIKE GHOSTS AND SPIRITS.
Michael Beloved Mohanakrishnan, You are not making any points to me but anyone else who feels that your words make sense may follow you. I would suggest however that you make posts about your ideas instead of bantering back and forth as you are doing with my post.
Initiate posts on your own and let people decide for themselves if they are interested in what you are saying. If you think that my posts are not yoga related, then complain to the owner/moderators of the group and let them take action to cease my publications. You have every right to do this. Otherwise heed my suggestion to let us agree to disagree about what is yoga and what is not yoga.
Mohanakrishnan R This is a public forum were everybody has the right to participate. If you want to participate your own version of apartheid seek the privilege from Linked in. ANyway I do not think I have anything to learn from a person of your level of intolerance who cannot answer simple and direct questions!
Angela Fernandes Micheal your post are always enlightening to me when I have read them it's helpful Thank you!
Karl Naidu Micheal, Always enjoy reading your posts....thanks for sharing!