Re: [FairfieldLife] Re: Validity of Mahrishi's apaurusheya bhasya in the light of linguistics
Brahman alone is real, this world is unreal; the Jiva is identical with Brahman. That would be Advaita philosophy but part of that statement is argument which is used by mayavada philosophers. Shankara introduced concept of maya or illusion of the world and with that he actually introduced concept of qualified monism. Shankara also introduced concept of nirguna and saguna Brahman which is difficult to fit in concept of pure monism, so Shankara's Advaita or better to say mayavada fails to be pure monism. Zoran - The Shankara Acharya composed the following works: Bhashyas on Brahma Sutras... According to George Thibaut Ramunuja's commentary of Brahma Sutras is giving more accurate explanation of what Vyasa said, but Thibaut also added that Shankara's views are closer to Upanishad philosophers than Ramunuja's. Also we must say that there are many Upanishads and each school uses those ones which are basis for their specific arguments. Thanks for mentioning Nimbark acharya his teaching is also interesting...
[FairfieldLife] Re: Validity of Mahrishi's apaurusheya bhasya in the light of linguistics
The Shankara Acharya composed the following works: Bhashyas on Brahma Sutras... Zoran wrote: According to George Thibaut Ramunuja's commentary of Brahma Sutras is giving more accurate explanation of what Vyasa said, but Thibaut also added that Shankara's views are closer to Upanishad philosophers than Ramunuja's. Maybe so, but the TMer tradition follows the Adwaita tradition of Shankaracharya - we don't have anything to do with the qualified non-dualists (Visishtadvaitans) who posit the existence of two reals - it just doesn't seem to make any sensse that there would be a Brahman with attributes; a Lord Narayana or a Bhagavan, that is, a Supreme Being; the individual soul is Chit; matter is Achit. That kind of outlook just doesn't seem to make any sense. Also we must say that there are many Upanishads and each school uses those ones which are basis for their specific arguments. Maybe so, but the tradition TMers follow is the Sri Vidya and the Trupura Upanishad. Shankara composed the Saundarya- lahari for our understanding. In it are enumerated the TM bija mantras including the bija mantra of Sri Saraswati, that is, Tripura, and the 'secret of the three cities'. Thanks for mentioning Nimbark acharya... The scriptures of the six Gosvamis mention the names of Acaryas such as Sri Ramanuja, Sri Madhva, Sri Visnu Svami, Sri Nimbaditya and Sri Vallabha Acarya. If the Nimbarka sampradaya had existed even to a slight extent at that time, then they would most certainly have mentioned the name of Nimbarka Acarya as well. However, they did not, so that leads me to conclude that Nimbarka came much later, probably in the 18th century.
Re: [FairfieldLife] Re: Validity of Mahrishi's apaurusheya bhasya in the light of linguistics
Maybe so, but the TMer tradition follows the Adwaita tradition of Shankaracharya... You may believe that Shankara's advaita is right one, but that philosophy suffers from many inconsistencies. Shakara on many places did not put a comment on Vyasa's sutras rather he introduced and forced his own philosophy and system which give existence to mayavada philosophy which is not pure advaita. Maybe so, but the tradition TMers follow is the Sri Vidya and the Trupura Upanishad... Shankar's tradition which TMers are following is tradition which came from Lord Vishnu (Narayana)... Shankara's gurus were Vaishnavs. Later on it turned to be everything else including tradition of Shri...
Re: [FairfieldLife] Re: Validity of Mahrishi's apaurusheya bhasya in the light of linguistics
Shankar's tradition which TMers are following is tradition which came from Lord Vishnu (Narayana)... Shankara's gurus were Vaishnavs. Later on it turned to be everything else including tradition of Shri... --Absolutely not so. Shri as bride of Vishnu has always been the glorious source of the vidya. No other. Vishnu has been associated with also Dravidian Kali. And Kali always has side of Sattwa as Shri, while Vishnu always has Lakshmi. This is most ancient Dravidian religion of tantra. Shri or Glorious Knowledge or vidya. Truth is that inertia or body which none can move as tamas leads entire existance, called guru. All else is body of Shree, which is seen most manifest in motion. Shree is also consort of Shiva. She does everyone. If you like. Her name is also kundalini. She cannot be insulted or sullied. Neither burned, nor burned out. But she will remain the pinch in the butt to get moving for the day is short. The real truth about divinity is that noone can touch it for all your good and evil. It remains forever pure just as is right now...untouchable. Not having any foundation besides itself as potential. One language equals the gift of tongues but only women can understand it. And few men. These teachings of ultimate purity are not for all. Only heros - viras, or viranis. Dualists can never be correct having strayed from the outset.
[FairfieldLife] Re: Validity of Mahrishi's apaurusheya bhasya in the light of linguistics
--- In FairfieldLife@yahoogroups.com, cardemaister [EMAIL PROTECTED] wrote: Ya might only need to familiarize yer self with the basic phonemic units of Sanskrit to be able to notice that it rocks! But, of course, YMMV! ;) Vowels: a, aa, i, ii, u, uu, R, RR, L, e, ai, o, au Consonants (with the inherent short 'a' in DN characters): velar: ka, kha, ga, gha, nga palatal: ca, cha, ja, jha, ña retroflex: Ta, Tha, Da, Dha, Na dental: ta, tha, da, dha, na labial: pa, pha, ba, bha, ma others: ya, ra, la, va; sha, Sa, sa, ha
[FairfieldLife] Re: Validity of Mahrishi's apaurusheya bhasya in the light of linguistics
--- In FairfieldLife@yahoogroups.com, cardemaister [EMAIL PROTECTED] wrote: --- In FairfieldLife@yahoogroups.com, cardemaister no_reply@ wrote: Ya might only need to familiarize yer self with the basic phonemic units of Sanskrit to be able to notice that it rocks! But, of course, YMMV! ;) Vowels: a, aa, i, ii, u, uu, R, RR, L, e, ai, o, au Consonants (with the inherent short 'a' in DN characters): velar: ka, kha, ga, gha, nga palatal: ca, cha, ja, jha, ña retroflex: Ta, Tha, Da, Dha, Na dental: ta, tha, da, dha, na labial: pa, pha, ba, bha, ma others: ya, ra, la, va; sha, Sa, sa, ha Sanskrit is indeed a great language but the term itself means 'polished' or 'refined'. So, to some extent it is a constructed language. My theory is that at a certain moment in human development, when humankind was more in tune with nature on all its levels, various proto-languages developed which 'echoed' more the mechanics of creation: proto-Semitic, Vedic, proto-Tamil,... One of my teachers, Swami Premananda, a native Tamil speaker, claims that Tamil developed out of the experience of Amrita in the throat. Sri Aurobindo spoke about Devabhasa, the pre-Vedic mantric language of the Sat Yuga. Out of this language of verb roots and bijas, Sanskrit developed.
Re: [FairfieldLife] Re: Validity of Mahrishi's apaurusheya bhasya in the light of linguistics
No, I'm not suggesting that. What I suggest is a cup of hot chai for this go nowhere purely in vain conversation! --- Zoran Krneta [EMAIL PROTECTED] wrote: You are suggesting that there is a Brahman on one side which can be known through transcendental knowledge and on the other side is everything else like ego, mind, senses... etc. What kind of Brahman is that which doesn't include everything and can not be the object of gross perception? Seems you fall in trap of dualism... Looking for last minute shopping deals? Find them fast with Yahoo! Search. http://tools.search.yahoo.com/newsearch/category.php?category=shopping
[FairfieldLife] Re: Validity of Mahrishi's apaurusheya bhasya in the light of linguistics
--- In FairfieldLife@yahoogroups.com, gyselsvishnu [EMAIL PROTECTED] wrote: One of my teachers, Swami Premananda, a native Tamil speaker, claims that Tamil developed out of the experience of Amrita in the throat. THE Swami Premananda who Benjamin Creme claims to be the heir to the throne after Sai Baba ? There are several articles and interviews with him here: http://www.shareintl.org
[FairfieldLife] Re: Validity of Mahrishi's apaurusheya bhasya in the light of linguistics
--- In FairfieldLife@yahoogroups.com, Rick Archer [EMAIL PROTECTED] wrote: Would that be the Throne of the King of Pedophilia? I don't know. But perhaps that's just the kind of imaginary dark Court that would be perfect for you.
RE: [FairfieldLife] Re: Validity of Mahrishi's apaurusheya bhasya in the light of linguistics
From: FairfieldLife@yahoogroups.com [mailto:[EMAIL PROTECTED] On Behalf Of nablusoss1008 Sent: Tuesday, February 19, 2008 9:37 AM To: FairfieldLife@yahoogroups.com Subject: [FairfieldLife] Re: Validity of Mahrishi's apaurusheya bhasya in the light of linguistics --- In HYPERLINK mailto:FairfieldLife%40yahoogroups.comFairfieldLife@yahoogroups.com, gyselsvishnu [EMAIL PROTECTED] wrote: One of my teachers, Swami Premananda, a native Tamil speaker, claims that Tamil developed out of the experience of Amrita in the throat. THE Swami Premananda who Benjamin Creme claims to be the heir to the throne after Sai Baba ? Would that be the Throne of the King of Pedophilia? No virus found in this outgoing message. Checked by AVG Free Edition. Version: 7.5.516 / Virus Database: 269.20.7/1286 - Release Date: 2/18/2008 6:49 PM
[FairfieldLife] Re: Validity of Mahrishi's apaurusheya bhasya in the light of linguistics
I won't go into polemics regarding Premananda. A few points: he is in no way associated with Sai Baba. He seems to appreciate Ammachi much more than Sai Baba. He is in jail at the moment but it is all politics. Having followed the 'case' at close hand, he was not involved in any criminal act, but that is my opinion. --- In FairfieldLife@yahoogroups.com, Rick Archer [EMAIL PROTECTED] wrote: From: FairfieldLife@yahoogroups.com [mailto:[EMAIL PROTECTED] On Behalf Of nablusoss1008 Sent: Tuesday, February 19, 2008 9:37 AM To: FairfieldLife@yahoogroups.com Subject: [FairfieldLife] Re: Validity of Mahrishi's apaurusheya bhasya in the light of linguistics --- In HYPERLINK mailto:FairfieldLife% 40yahoogroups.comFairfieldLife@yahoogroups.com, gyselsvishnu dirkgysels@ wrote: One of my teachers, Swami Premananda, a native Tamil speaker, claims that Tamil developed out of the experience of Amrita in the throat. THE Swami Premananda who Benjamin Creme claims to be the heir to the throne after Sai Baba ? Would that be the Throne of the King of Pedophilia? No virus found in this outgoing message. Checked by AVG Free Edition. Version: 7.5.516 / Virus Database: 269.20.7/1286 - Release Date: 2/18/2008 6:49 PM
[FairfieldLife] Re: Validity of Mahrishi's apaurusheya bhasya in the light of linguistics
Yes, indeed the Benjamin Creme Premananda but Premananda is in no way associated with Creme or endorse his views. Once we were discussing Maitryea. Without overhearing us, Premananda passed by and said: Maitreya is in your heart. --- In FairfieldLife@yahoogroups.com, nablusoss1008 [EMAIL PROTECTED] wrote: --- In FairfieldLife@yahoogroups.com, gyselsvishnu dirkgysels@ wrote: One of my teachers, Swami Premananda, a native Tamil speaker, claims that Tamil developed out of the experience of Amrita in the throat. THE Swami Premananda who Benjamin Creme claims to be the heir to the throne after Sai Baba ? There are several articles and interviews with him here: http://www.shareintl.org
[FairfieldLife] Re: Validity of Mahrishi's apaurusheya bhasya in the light of linguistics
--- In FairfieldLife@yahoogroups.com, gyselsvishnu [EMAIL PROTECTED] wrote: I won't go into polemics regarding Premananda. A few points: he is in no way associated with Sai Baba. Yet another who appears to know The Truth. I wish I was like you, how simple everything would be :-) Swami Premananda - Avatar behind bars by Adam Parsons Adam Parsons is the first foreign journalist to visit Swami Premananda since his imprisonment in India in 1994. We include two segements from this vivid article in which he describes conditions at the prison and the impact the Avatar is having on those around him. For the complete article see Share International July/August 2006. In a remote village on the edge of southern India, far off the tourist maps, a cheery holy man continues his fixed routine. Between six in the morning and six in the evening, Swami Premananda gives a daily spiritual discourse to an audience of hundreds, writes personal replies giving advice and support to an unending stream of letters, holds open interviews every day for the poor people around him, while constantly overseeing the management of a fruit plantation, a flower nursery, an orphanage, a school, and an ashram more than 250km away. It may sound like the life of a particularly conscientious sage, except that Swami Premananda has languished behind bars for more than 11 years, and the people who seek his daily counsel are fellow prisoners in Cuddalore jail . The jail where Premananda has lived since 1998 is a five-hour train ride from the ashram in a dusty coastal town called Cuddalore that was ravaged by the tsunami of late 2004. No tourist would have a reason to come here, especially not at the muddy end of the rainy season, but I had been warned not to let slip the purpose of my visit considering the damning opinion most Indians hold against Premananda. It added to a slight sense of being on a furtive assignment the Swami had never met with a foreign reporter since his arrest, so if anyone asked, I was told, then I should pretend to be on my way to the seaside French colony at Pondicherry. A small gathering of us assembled at a nearby village in the early morning before herding into a couple of 1950s-style Ambassador taxis. The prison stood two km away in a silent and gloomy woodland, enclosed by a barren forecourt and a towering wall guarded by sentries with old-fashioned rifles. It became more surreal as our entourage gathered around Premananda, who was quietly sitting on a stool in the corner of a bare and windowless cell. Many people who first meet Swamiji, as he is normally referred to, say how differently he comes across from the usual notions of the sombre holy man, but with a full round beard, ever-smiling white teeth, and wearing a wrap-around cloth called a lungi, he almost seems like the stereotypical wise and jubilant guru. He speaks to foreigners in a charismatic, self-taught English that requires some translation from those more experienced in his enjoyable style of jumbling up clauses and missing out verbs, and it can be difficult not to laugh along with his animated explanations. The PR officer who translated explained that Premananda is going blind from untreated eye cataracts and diabetes, as well as suffering from high blood pressure, ear problems and chronic asthma. In the monsoon summers, I was told, rains could flood each prison cell to knee height. There are barely any facilities no roof, no fan, no light, no bed. I have to sleep on the floor! Premananda explained, squinting and chuckling through the bars. He described these conditions with such jollity and mirth that it was easy to overlook how terrible it must be. In a previous discourse given in the prison, he explained that at night it was so hot you can hardly breathe, forcing him to use a hand fan made from coconut palm which my hand goes on fanning automatically even when I am asleep. Asked how things were for the other prisoners, the Swami began to describe the injustices rife inside Indian jails. Of the 3,000 prisoners in Cuddalore prison a huge proportion were innocent, he said, as it was common practice for a rich person to commit a murder or serious crime and then bribe the police so that an `ordinary' man is blamed. But how can we help these people? The only way is by appointing a lawyer, he said. The government appoints each prisoner a free lawyer, but he does nothing. Now I have freed roughly 200 people by paying for a lawyer and overseeing the case. If somebody gives pocket money to me, that money goes directly to their lawyer! I don't want money for myself. Other prisoners who live alongside Premananda spoke of the quiet good works that he continuously undertakes inside the prison. Mr Parvallal, who spends hours in Premananda's cell each day handwriting replies to letters that the Swami endlessly dictates owing to his loss of sight, gave information that was not even
[FairfieldLife] Re: Validity of Mahrishi's apaurusheya bhasya in the light of linguistics
- I don´t pretend to know the truth but accusations of rape and murder happening in a small ashram commumity where the guru lived a completely open and public life,allways in the lime light very few eye witnesses buy this. And the association with Sai Baba only exists in mr. Creme´s mind. As a Srilankan Tamil refugee, Premananda was an easy prey for rationalists, Christian missions, a gullible press and the like. -- In FairfieldLife@yahoogroups.com, nablusoss1008 [EMAIL PROTECTED] wrote: --- In FairfieldLife@yahoogroups.com, gyselsvishnu dirkgysels@ wrote: I won't go into polemics regarding Premananda. A few points: he is in no way associated with Sai Baba. Yet another who appears to know The Truth. I wish I was like you, how simple everything would be :-) Swami Premananda - Avatar behind bars by Adam Parsons Adam Parsons is the first foreign journalist to visit Swami Premananda since his imprisonment in India in 1994. We include two segements from this vivid article in which he describes conditions at the prison and the impact the Avatar is having on those around him. For the complete article see Share International July/August 2006. In a remote village on the edge of southern India, far off the tourist maps, a cheery holy man continues his fixed routine. Between six in the morning and six in the evening, Swami Premananda gives a daily spiritual discourse to an audience of hundreds, writes personal replies giving advice and support to an unending stream of letters, holds open interviews every day for the poor people around him, while constantly overseeing the management of a fruit plantation, a flower nursery, an orphanage, a school, and an ashram more than 250km away. It may sound like the life of a particularly conscientious sage, except that Swami Premananda has languished behind bars for more than 11 years, and the people who seek his daily counsel are fellow prisoners in Cuddalore jail . The jail where Premananda has lived since 1998 is a five-hour train ride from the ashram in a dusty coastal town called Cuddalore that was ravaged by the tsunami of late 2004. No tourist would have a reason to come here, especially not at the muddy end of the rainy season, but I had been warned not to let slip the purpose of my visit considering the damning opinion most Indians hold against Premananda. It added to a slight sense of being on a furtive assignment the Swami had never met with a foreign reporter since his arrest, so if anyone asked, I was told, then I should pretend to be on my way to the seaside French colony at Pondicherry. A small gathering of us assembled at a nearby village in the early morning before herding into a couple of 1950s-style Ambassador taxis. The prison stood two km away in a silent and gloomy woodland, enclosed by a barren forecourt and a towering wall guarded by sentries with old-fashioned rifles. It became more surreal as our entourage gathered around Premananda, who was quietly sitting on a stool in the corner of a bare and windowless cell. Many people who first meet Swamiji, as he is normally referred to, say how differently he comes across from the usual notions of the sombre holy man, but with a full round beard, ever-smiling white teeth, and wearing a wrap-around cloth called a lungi, he almost seems like the stereotypical wise and jubilant guru. He speaks to foreigners in a charismatic, self-taught English that requires some translation from those more experienced in his enjoyable style of jumbling up clauses and missing out verbs, and it can be difficult not to laugh along with his animated explanations. The PR officer who translated explained that Premananda is going blind from untreated eye cataracts and diabetes, as well as suffering from high blood pressure, ear problems and chronic asthma. In the monsoon summers, I was told, rains could flood each prison cell to knee height. There are barely any facilities no roof, no fan, no light, no bed. I have to sleep on the floor! Premananda explained, squinting and chuckling through the bars. He described these conditions with such jollity and mirth that it was easy to overlook how terrible it must be. In a previous discourse given in the prison, he explained that at night it was so hot you can hardly breathe, forcing him to use a hand fan made from coconut palm which my hand goes on fanning automatically even when I am asleep. Asked how things were for the other prisoners, the Swami began to describe the injustices rife inside Indian jails. Of the 3,000 prisoners in Cuddalore prison a huge proportion were innocent, he said, as it was common practice for a rich person to commit a murder or serious crime and then bribe the police so that an `ordinary' man is blamed. But how can we help these people? The only way is by appointing a lawyer, he said. The
[FairfieldLife] Re: Validity of Mahrishi's apaurusheya bhasya in the light of linguistics
--- In FairfieldLife@yahoogroups.com, gyselsvishnu [EMAIL PROTECTED] wrote: - I don´t pretend to know the truth but accusations of rape and murder happening in a small ashram commumity where the guru lived a completely open and public life,allways in the lime light very few eye witnesses buy this. And the association with Sai Baba only exists in mr. Creme´s mind. Is that so... Did you happen to ask the Swami about this ? As a Srilankan Tamil refugee, Premananda was an easy prey for rationalists, Christian missions, a gullible press and the like.
[FairfieldLife] Re: Validity of Mahrishi's apaurusheya bhasya in the light of linguistics
Zoran wrote: You are suggesting that there is a Brahman on one side which can be known through transcendental knowledge and on the other side is everything else like ego, mind, senses... etc. According to Shankara, we can only know Brahman through transcendental knowledge; everything else experienced through the senses is an appearance only. What kind of Brahman is that which doesn't include everything and can not be the object of gross perception? This is the Adwaita view of Shankara: Brahman alone is real; all objects of the senses are not real, yet not unreal. Seems you fall in trap of dualism... According to the Upanishadic view, Brahman, as seen through the senses, is real, not an illusion. Brahman is the Transcendental Person who can be seen and experienced with the senses. This is the dualistic view of Ramanuja, Madhva, and Vallabha.
[FairfieldLife] Re: Validity of Mahrishi's apaurusheya bhasya in the light of linguistics
Peter wrote: No, I'm not suggesting that. What I suggest is a cup of hot chai for this go nowhere purely in vain conversation! In vain because you don't understand the basic tenets of Indian philosophy? Maybe you should just stick to subjects you know something about, such as repressed memory syndrome. Zoran wrote: You are suggesting that there is a Brahman on one side which can be known through transcendental knowledge and on the other side is everything else like ego, mind, senses... etc. What kind of Brahman is that which doesn't include everything and can not be the object of gross perception? Seems you fall in trap of dualism... Looking for last minute shopping deals? Find them fast with Yahoo! Search. http://tools.search.yahoo.com/newsearch/category.php?category=shopping
[FairfieldLife] Re: Validity of Mahrishi's apaurusheya bhasya in the light of linguistics
Peter wrote: Brahman is known to Brahman. It has not been established that there is a category, Brahman - that's just a theory found described in the Indian scriptures. There is no scientific foundation for supposing that there is a 'Brahman' that actually exists somewhere. Brahman, as a category, is just a metaphysical postulate. Consciousness knows consciousness. Maybe so, but is there a blind, scientific study that proves that there is a physiological corralary to a state of 'Brahman consciousness'? I think not. Who said anything about senses? Well, you'd have to be a sentient being with senses in order to even put forth a postulation such as 'Brahman' exists.
Re: [FairfieldLife] Re: Validity of Mahrishi's apaurusheya bhasya in the light of linguistics
According to Shankara, we can only know Brahman through transcendental knowledge; everything else experienced through the senses is an appearance only. If you are standing for Advaita it can't be Brahman and everyting else, that's mayavada platform... Mayavadins are not pur monists. Brahman alone is real; all objects of the senses are not real, yet not unreal. That is Ramunuja qualified monism. According to the Upanishadic view, Brahman, as seen through the senses, is real, not an illusion. Brahman is the Transcendental Person who can be seen and experienced with the senses. Transcedental Person is Brahman... Lord Krishna gave Divine sight to Arjuna in order that he is able see him. This is the dualistic view of Ramanuja, Madhva, and Vallabha. They are representing diferent schools of advaita. Only Madhva stands for pure dualism, Vallabaha - pure monism, Ramunuja - qualified monism.
[FairfieldLife] Re: Validity of Mahrishi's apaurusheya bhasya in the light of linguistics
According to Shankara, we can only know Brahman through transcendental knowledge; everything else experienced through the senses is an appearance only. Zoran wrote: They are representing diferent schools of advaita. Only Madhva stands for pure dualism, Vallabaha - pure monism, Ramunuja - qualified monism. Zoran - The Shankara Acharya composed the following works: Bhashyas on Brahma Sutras, the Upanishads and the Gita, Viveka Chudamani, Atma Bodha, Ananda Lahari and Soundaryalahari. The philosophy of the Adi Shankara can be summed up in the following phrase: Brahma Satyam Jagat Mithya, Jeevo Brahmaiva Na Aparah Which, translated reads: Brahman alone is real, this world is unreal; the Jiva is identical with Brahman. However, in the tenth century came one Ramanuja Acharya, the founder of the Sri Vaishnava Sampradaya. Ramanuja was born in 1017 A.D. in the village of Perumbudur, which is about twenty-five miles west of Madras. He an exponent of the Visishtadvaita philosophy, that is, qualified non-dualism. Ramanuja's Ultimate Reality is Sa-visesha, that is, Brahman with attributes. According to Ramanuja, there is a Lord Narayana or a Bhagavan, that is, a Supreme Being; the individual soul is Chit; matter is Achit. Ramanuja composed the Sri Bhashya on Brahma Sutras and the Vedanta Sangraha. Then came one Madhva Acharya, the founder of the Sad Vaishnava Sampradaya. He was born in 1199 A.D. at Velali, two miles from Udipi in the district of South Kanara in South India. Madhva is the exponent of the Dvaita, that is, the dualistic school of philosophy. According to his philosophy, the Supreme Being is Vishnu or Narayana, and there are five real and eternal distinctions, viz., the distinction between the Supreme Being and the individual soul, between spirit and matter, between one Jiva and another Jiva, between the Jiva and matter, and between one piece of matter and another. According to Madhva, the phenomenal world is real and eternal. The came one Vallabha Acharya, the founder of the Pushti Sampradaya. He was born in 1479 A.D. at Champaranya, Raipur, in Madhya Pradesh. Vallabha was the exponent of pure Monism or the Shuddhadvaita school of philosophy. Sri Krishna is Purushottama, that is, the Ultimate Reality and his body consists of Satchidananda. According to Acharya Vallabha the absolute Reality - Parabrahma - is of the nature of saguna and sakar where Ananda or Bliss itself is its form and nature. This is the main basis of Shuddhadvaita Philosophy. Vallabha Acharya composed the Vyasa Sutra Bhashya. Then came one Nimbarka Acharya, of the Kumara Sampradaya. He was born in the modern Murgarapattam in the southern Dravidian province. Nimbarka was the exponent of the Dvaitadvaita, that is, qualified non-dualism.
Re: [FairfieldLife] Re: Validity of Mahrishi's apaurusheya bhasya in the light of linguistics
You are suggesting that there is a Brahman on one side which can be known through transcendental knowledge and on the other side is everything else like ego, mind, senses... etc. What kind of Brahman is that which doesn't include everything and can not be the object of gross perception? Seems you fall in trap of dualism...
