--- In [email protected], billy jim <[EMAIL PROTECTED]> wrote:
>
>   An FYI  for Trinity, (and anyone else)
>    
>   For those interested in how krishna-bhakta manifests in the
consciousness of an advaita yogin, an excellent resource to read is
MadhusUdana Saraswati's commentary on the Bhagavad Gita. He
interweaves a word-for-word analysis of each Gita verse with many
quotes and examples of text from the yogasutras, upanishads and
brahmasutras. He wrote extraordinary bhakti text such as the
Bhakti-Rasayana but these have not been translated yet. Dr. Lance
Nelson, professor and chair of the religion department at UC-San Diego,

http://www.sandiego.edu/theo/facultystaff/nelson.php

Actually its University of San Diego -- a completely different
university than UC San Diego. Though both have stellar reputations --
and both sit on hills perched above San Diego -- but 5-10 miles apart.
Both not to be confused with SDSU -- San Diego Sate University (can
you say "party"?) -- which again sits on a hill, but more inland.

Fascinating that Lance is at USD. I do not know of him -- but lived in
SD for many years. Funny how such great resources are within walking
(aka bicycling) distance -- without even knowing it.

Does have any past TMO connection?

http://www.sandiego.edu/theo/facultystaff/nelson.php

 told me in an email that he is planning to publish some of this
material in a book but I haven't seen anything yet. 
>    
>   The best translation is:   "Madhusudana Sarasvati Bhagavad-Gita:
with the annotation Gudhartha-Dipika"   Translated by Swami
Gambhirananda   1038 page quality hardback for $19.95 (a steal)  
published by Advaita Ashrama    This book is available at: "Vedanta
Press and Catalog" www.vedanta.com
> 
> 
> t3rinity <[EMAIL PROTECTED]> wrote:          --- In
[email protected], billy jim <emptybill@> wrote:
> >
> > I read your link. I agree with you entirely.
> 
> The link in the link is worth reading. So, as an information to Judy,
> the following might be instructive:
> 
> 'As an aside, these authors are quite aware that their method is very
> close to the madhyamaka approach, but they categorically assert
> brahman as the only absolute, and still find fault with nAgArjuna for
> not asserting the existence of one absolute.'
> 
> http://www.advaita-vedanta.org/avhp/creation.html
> 
> There was recently a thread in the Yahoo group Advaitin, regarding the
> difference between the three major Vedanta philosophies:
>
http://groups.yahoo.com/group/advaitin/messages/36214?threaded=1&m=e&var=1&tidx=1
> 
> It led me to the following overview:
> http://www.geocities.com/profvk/gohitvip/74.html
> 
> The thread also mentions 'Madhusudana Saraswati'
> who was an Advaitin, but also a great Bhakta. We recently had here
> with Ron and Swami_G the discussion about Non Brahmins non being
> admitted to the Dandi Swami orders. Well, that Non-Brahmins had access
> to the 7 other orders finally, was due to the activity of Madhusudana
> Sarsawati, who was also a great scholar, and this was also the birth
> of the Naga Babas, the warrior sadhus. It was he who brought the issue
> that many Sadhus where the victim of islamic faqirs to Akbar, who
> suggested that Non-Brahmins should be admitted who could fight and
> carry weapons. As a concession to the orthodox it was determined, that
> three orders should be excluded from this innovation, among them the
> Saraswati order. Madhusudana persuaded the Sadhu congregations to
> follow Akhbars advice. 
> There was also an argument with Ron that Shivananda,
> being a Saraswati, also initiated Non-Brahmins. I now have read that
> this tradition has loosened in the south, so, yes Saraswatis in the
> south can be Non Brahmins, but they can definitely not be Dandi Swamis.
> 
> Regarding bhakti, Madhusudana Saraswati says :
> 
> "Duality is Bondage before MOKSHA, and after Realization it is
> wisdom ! The imaginary duality of BHAKTI is sweeter than even Non-
> duality!"
> 
> This may be especially interesting to Vaj who believes that MMY
> invented Bhagavati Chetana. Nothing could be further from truth!
> 
> 
> 
>          
> 
>  
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