A test of one's highest realization is an intuitive understanding of why Ma Sarada said the main purpose Sri Ramakrishna was to demonstrate and teach "Tyaag" detachment. 🙏
@@thyagarajant.r.3256 Tricky one: May be both, but detachment more than renunciation. Because renunciation will not succeed without detachment but detachment can succeed without renunciation. 🙏🙏
@@thyagarajant.r.3256 I changed my response. Here is one after giving it some more thought : May be both, but detachment more than renunciation. Because renunciation will not succeed without detachment ,and detachment rarely succeeds without renunciation. But very few could renounce but most could at least try to detach a bit. 🙏🙏
Thank you for this important comment 🙏 I also love how Swami emphasizes this. The harmony of religions is strongest when we are detached from any form of religion. Form is not essence. Once detached from form, all helpful forms are available on the way to knowing/meeting the essence.
I think Swami Medhananda may be a reincarnation of Shankara's spirit in the sense of having a similar intellectual wideness, sharpness, zeal and energy. The Ramakrishna Order needs commentaries of the Prasthanatrayi that flow from Vijnana Vedanta authentic to the founders. We may pray 🙏 for a sufficient realization for Swamiji and all followers to allow such developments/transmissions of the doctrine to emerge.
Pranam Maharaj, Very profound talk. Incredible discussion of each sentence spoken by Maa Sarada. When it comes to “Philosophy” , you are overwhelmed with complete happiness. Thank you very much for providing / inspiring us with discourses. 🙏🙏🙏🙏🙏
The most important: 1:14:21 Be absolutely sure that Sri RK, Ma Sarada, and even Vivekananda is watching everything in that hall through those images. It works just like a CC camera today. They can bestow grace through those images. This was the reason why Sri RK kept an image of himself and one of Jesus, along with others, in his room but never worshipped those two. They were there so Sri RK's play here could be enjoyed by Jesus and SRK there where they come from. They came from the same place. If an advanced Sadhu who dwells above the 4th centre, may be Sarvpriyananda or Chetanananda or others, gives a sanctified image to you, that image will have a built-in connection. One can build that connection with one's own devotion, just pray, love and lift your mind to the 4th.🙏🙏
Pranam 🙏 🙏. Really good & to the point explanation of Holy Mother's philosophy! Hope Mother will inspire you to bring this most important topics in book form for the good of humanity in very near future ( not merely an article).
I believe Swami Vivekananda told Sarat his disciple that Sri Ramakrishna has created a new heaven for householders; somewhat similar to what another said
Absolutely brilliant...the first 17 mins could be made a short. This lecture is precious in a much wider context where some philosophers and scientists in the west who having accepted Consciousness as fundamental are struggling to guide people to it.Theyvstruggle to overcoming the deep indoctrination of of duality and how tonaccomidate that in non duality. This Integral Advaita...and here so wonderfully grounded in a woman saint... is an instrument for releasing contemporary problems of finding a spiritual identity in a global context.
AMAR ANTORIC NAMASKAR R PRONAM JANAI MAHARAJ....SINCE YOU MAHARAJ IS ADEPT AND EXPERT ON BENGALI CLEAR SPEECH....I AM SO GRATEFUL TO SRI RAMKRISHNA AND HOLY MOTHER FOR YOUR SUPPORT AND CONTRIBUTION IN SPREADING THE RAMKRISHNA AND VIVEKANANDA REVOLUTION...❤..THANK YOU MAHARAJ...JOY THAKUR
Om namah shivay 🙏 Very Understanding lecture given by New swamiji Pranam & beautiful 🌹 expression on his face i like u too 🙏💐 Jai maa Mahagauri ❤️🌹🙏 Jai shree Maa Sharda ❤️ Jai Swami ji Maharaj 🙏
Another understanding of why Sri Ramakrishna practiced so many paths and religion : Not to establish harmony of religion but to enjoy himself while he was on this trip, just like an expert golf player enjoys different complex and difficult golf-courses. Evidence: in the Gospel, once Narendra, Hazara, and M were talking about the Vamachara path. Upon hearing what they were talking about, Sri Ramakrishna pauses for a while then suddenly starts singing a song which says something like - Mother, I am not going to get tempted again. Because, that was one path he had not practiced, and there might have been a slight interest left in his mind. Very very difficult to understand Sri Ramakrishna.🙏🙏
He mentioned that practising vamachara is similar to entering a house thro scavengers gate in the rear No doubt it is a path but aslippery one.....! Followers of ISCON,Gaudia math pl note...!
Time and again RK said that he was Rama in one yuga and krishna in the next,but he visited Brindavan but not Ayodhya!On the other hand MaSarada who declared herself as Sita as well as Radha has visited both places2) In the previous avatars as Gauranga and vishnupriya the former visited Rameswaram but not the latter whereas now in 19 th century Thakur did not visit Rameswaram but Holy mother did and confirmed publicly that the Siva idol in Rameswaram was installed by her as Sita in Treta yugam
Idk how to love everyone. When a person in front of you is being very rude. My mind is thinking bad things about this person. Then I judge myself why can’t I like this person and bad thoughts that I’m having. This example is for customers. Then you seen them again and the same thought cycle starts again.
I went to that site, about strength, first of all there was registration. Which was already a problem, but I said I make an exception, because Swamiji recommended it. I did the test, they gave out some results, but for the full one you have to pay like £40 So yea
This is incredible! Incredible! That M did not correctly understand what Sri Ramakrishna's philosophy was but this M, I mean Medhananda, does. I like both M, but because the older M had Sri Ramakrishna as a teacher I would rather side with the older M. Very nice lecture.🙏🙏
Another engaging and thought-provoking discourse by Swami Medhananda! While I recognize and appreciate the profound wisdom revealed by Sri Sarada Devi’s observations and sayings, I question the logical soundness of Swami Medhananda’s mapping of her views into his Vijnana Vedanta philosophical framework. For instance, the logical soundness of the following claims of Vijnana Vedanta somehow escapes me. If reasoned logic could be used to establish their soundness, would someone kindly share that here?
1. Vijnana Vedanta proclaims that post mortem we can exist “eternally” as a bhakta (devotee) separate from Bhagavan (God). Since “eternal” means “lasting or existing forever; without end or beginning” the notion of “post mortem eternality” defies logic. Logically, eternal implies that there is never a time when the appearance of duality between us and Bhagavan vanishes while we are living. However, since this duality does not appear during deep sleep this claim seems dubious. Further, if this duality is eternal how can Vijnana Vedanta be advaita (non-dual) as claimed? 2. If, as proclaimed by Vijnana Vedanta, there are eternal forms of personal God then, logically, there must never be a time (or place) when (or where) these forms disappear. Yet all forms disappear when our mind is resolved, such as during deep sleep. Hence, this claim seems dubious as well.
3. Is Bhagavan eternally dependent upon a bhakta for existing as Bhagavan or is a bhakta eternally dependent on Bhagavan for existing as a bhakta? If either case were true, it implies Bhagavan is no longer limit-free (anantam). Is the Bhagavan of Vijnana Vedanta only a limited being? 4. If Vijnana Vedanta holds that there is ONLY God how can we be other than God, e.g., a bhakta, eternally? 5. How do we know that there are an “infinite” number of paths to realize Brahman? Do the Vedas reveal that? If not, how many paths were examined before arriving at this conclusion, e.g., about 10 paths, about 100 paths, nearly 1 million paths, nearly 1 billion paths, nearly 1 trillion paths?
Vaishnavas believe in eternal Radha and eternal krishna 2) They believe in goloka which is not accepted by many 3) among dasavatars many replace Buddha by balarama4) infinite means here many only4) Even today there is a controversy whether yogamaya means Radha or Durga
@@thyagarajant.r.3256 Thank you for your observations. However, as far as I can tell, they do not establish the logical soundness of any of the claims of Vijnana Vedanta that I listed in my original post. If you are a Vijnana Vedantin or if you are knowledgeable about that philosophy, I invite you to advance reasoned arguments establishing the logical soundness of any or all of the aforesaid claims.
Regarding the Vijnana Vedanta claim #5 in my original post above, it may be argued that through vakyas such as “satyam jnanam anantam brahma” the Upanishads reveal that God/Brahman/Ishvara is infinite or limit-free. Some Vijnana Vedantins may speciously argue that there must therefore be infinite paths to infinite God. This kind of reasoning is specious because, per Vijanana Vedanta, God is real and so is the seeker of God as well as the path taken by a seeker to realize God. The existence of a real seeker separated from God implies that God ceases being God where the seeker begins. Hence, God is no longer limit-free or infinite as revealed by the Upanishads. Thus, the existence of even a single real path to limit-free/infinite God, let alone infinite real paths, defies reason.
The points raised by you are eye opening however I believe you are missing the main point here. The point is understanding the existence of dual and non dual reality as per one's own chosen path. I am not a Vijana vedantin, neither I have read all the scriptures but I understand it's like watching a movie, you and I will see the same movie , understand the movie in same way but there will always be subtle differences in our understanding, that doesn't mean you are wrong or I am wrong. We both are right, the aim is to realize the bliss within you which can come in form of a bhakta or in the form of a gyani. What you understand it as well be your reality and that is subject to change as you evolve or devolve. Again , time and space are mental constructs , you will see what you perceive, impossible is possible , randomness becomes logical once we understand the reason behind it , right? It's worlds within world, layers within layers , time within time, with such limited intellect and attachment ,how can we expect to understand it. The personal God in his grace would explain everything as that's knowledge itself. I think we can ponder on these points for now. Catch ya later!
@@dipayanmukherjee5265 Thank you for your participation in this discussion. Given that this thread was started nearly eight months ago, I am flattered that someone would read it and find it worthy of a response. As I see it, the “philosophy” of Vijnana Vedanta as presented in this video is logically unsound. The main point of the original post was to articulate the reasons that led me to that conclusion. If you are suggesting that all philosophies are right irrespective of whether they are logically sound or not, then I disagree with that view. On the other hand, if you are convinced about the logical soundness of Vijnana Vedanta I invite you to provide a reasoned refutation of the arguments I presented in the original post in support of my claim.
There is confluence between Vijnana Vedanta with the Trika System of Kashmiri Shaivism. From _Essence of Supreme Reality, or The Paramārthasāra of Abhinavagupta_ translation and commentary by Moti Lal Pandit: As Siva cannot be conceived apart from Shakti, likewise to think of Shakti apart from Siva would be a grave mistake. Is it possible for us to separate warmth or luminosity from fire? The answer would be that it is not possible, because it is the intrinsic nature of fire to be both warm and luminous. The difference, if there is any, between the two systems lies on emphasis, which is to say that the Shaivites put more emphasis on the consciousness aspect, whereas the Shaktas lay emphasis upon the energy aspect. It would, thus, indicate that the Shaivas have an abstract view of Reality, whereas Shaktas are more practical in their approach to Reality. Since the Absolute is single and non-dual, there can be no divisibility in the nature of Reality. The approach to Reality from two perspectives is possible, and that is what the Shaiva-Shakta approaches represent. The Absolute as I-consciousness is transcendent to both mental and physical phenomena. It cannot be circumscribed by any form of causality. It is accordingly spoken of as being beyond the physical and mental realms. The Absolute shines in every phenomena, and it is on account of this shining that every phenomenon shines or becomes manifest. The Absolute as I-consciousness is always aware of its Godhead, and accordingly it tends to manifest itself outwardly as external phenomena. This tendency of the Absolute as Godhead gives rise to the manifestation of divine activities in terms of emanation, preservation, dissolution, concealment and revelation. The Absolute may be said to be Śiva in its transcendent aspect, but Shakti when viewed immanently. It is through Shakti that all the five divine activities of emanation, preservation, dissolution, concealment and revelation of the Absolute Godhead are carried out. [...] The Trika concept of the Absolute is such as would do justice to the Shaktic view of reality as being dynamic, which, in theological terms, is called pulsation/energy, thereby denoting constant throbbing of absolute consciousness. The Shaiva view of the Absolute as being pure and infinite I-consciousness represents the static view, and so in totality the Trika view of the Absolute has to be seen as being the combination of both the Shaiva and Shakta views. When the Absolute reposes in-itself, which denotes the withdrawal of the manifest universe, it represents the indeterminate, and thereby static, state of the Absolute. When, on the other hand, the Absolute as Godhead engages in the five divine processes of emanation, maintenance, resorption, concealment and revelation, it is known as the dynamic aspect of Reality. From this analysis it may be concluded that Siva, as it were, denotes the fundamental aspect of Reality, whereas Shakti may be seen as embodying his essential nature. The externalisation of manifestation of categories is not eventuated either by the maya of Advaita Vedanta or by the vasanäs of Yogacara, which is to say by the flow of internally stored vasänās. It is the very nature of Godhead to allow the spontaneous flow of manifestation to occur. The Absolute Godhead throws out of itself (vamana) the entire manifestation from Sadasiva to Earth category. Whatever is manifested, it is not to be treated as an illusory appearance, as happens in the case of Vedanta of Samkara. Rather the manifestation is to be understood as being the appearance of the Absolute itself. From a relative perspective of categories is to be recognised as being true, the appearance whereas at the absolute level the manifestation of categories is recognised as being non-different from the Absolute. This is how the Trika Shaivism views the manifestation of categories as being the embodiment of the Absolute, and this view of manifestation of categories constitutes one of the main differences from the absolutism of Vedanta.
I have a question if some can help me in that.. If I am bramhan and all other things are just projection of bramhan, then everyone else will just be projection from my point of view, but from their point of view they will be bramhan and I will be a projection, I am confused in this. Further, if the goal is self realisation and moksha then if one person gets moksha then why do all of us don't get it considering that we all are indeed one, one getting moksha and another not, doesn't it create dualism ? Please enlighten me on these points.
When it comes to these questions, examine who are you? Where do you start, and where does the projection starts? What is real, and unchanging, and what is false, and changing?
Brilliant Swami Sarva Priyananda should quit the unnatural and anti Vedic monasteries, get married and start a Gurukul Ashram like in Vedic times. 🙏🏽🙏🏽🙏🏽
MOTHER IS SAKTI OF THAT ABSOLUTE BRAHMAN ,CALL IT SRI RAMAKRISHNA OR JESUS OR BUDDHA ,ACCORDING TO WHICH WAY ONE PREFERS. SRI SARADANANDA THE CLOSEST REALISED ONE REMAINED IN TOUCH WITH HER HAD TO ADMIT -- ANANTA RADHAR MAYA KE BUJHITE PARE ?? ( WHO CAN UNDERSTAND THE MAYA OF RADHA THE INFINITE??)
Is karma also Maya? Illusion, false, fake, dream? If it is fake, then is it not another lie to keep you caged in this flesh/dream? The more I live, the more I believe the lies of God.
Jai Maha Kali Ma, Jai Ma Sarada Devi as a philosopher and living example of the Divine
A test of one's highest realization is an intuitive understanding of why Ma Sarada said the main purpose Sri Ramakrishna was to demonstrate and teach "Tyaag" detachment. 🙏
Detachment or renunciation?
@@thyagarajant.r.3256 Tricky one: May be both, but detachment more than renunciation. Because renunciation will not succeed without detachment but detachment can succeed without renunciation. 🙏🙏
@@thyagarajant.r.3256 I changed my response. Here is one after giving it some more thought : May be both, but detachment more than renunciation. Because renunciation will not succeed without detachment ,and detachment rarely succeeds without renunciation. But very few could renounce but most could at least try to detach a bit. 🙏🙏
Thank you for this important comment 🙏
I also love how Swami emphasizes this. The harmony of religions is strongest when we are detached from any form of religion. Form is not essence. Once detached from form, all helpful forms are available on the way to knowing/meeting the essence.
Eye opening and profound lecture. My pranam to Swami Medhananda ji maharaj. Jai Maa Sarada devi... Jai shri Ramakrishna.🙏🙏
I think Swami Medhananda may be a reincarnation of Shankara's spirit in the sense of having a similar intellectual wideness, sharpness, zeal and energy. The Ramakrishna Order needs commentaries of the Prasthanatrayi that flow from Vijnana Vedanta authentic to the founders. We may pray 🙏 for a sufficient realization for Swamiji and all followers to allow such developments/transmissions of the doctrine to emerge.
I love how the Ramakrishna Order uses sanskrit snippets and concepts to explain, I really enjoy that, Thank U!
Namaskar Swami Medhanandji Maharaj🙏🏻
Thank you Vedanta Society of New York for sharing this 🌹
Pranam Maharaj,
Very profound talk.
Incredible discussion of each sentence spoken by Maa Sarada.
When it comes to “Philosophy” , you are overwhelmed with complete happiness.
Thank you very much for providing / inspiring us with discourses.
🙏🙏🙏🙏🙏
The most important: 1:14:21 Be absolutely sure that Sri RK, Ma Sarada, and even Vivekananda is watching everything in that hall through those images. It works just like a CC camera today. They can bestow grace through those images. This was the reason why Sri RK kept an image of himself and one of Jesus, along with others, in his room but never worshipped those two. They were there so Sri RK's play here could be enjoyed by Jesus and SRK there where they come from. They came from the same place. If an advanced Sadhu who dwells above the 4th centre, may be Sarvpriyananda or Chetanananda or others, gives a sanctified image to you, that image will have a built-in connection. One can build that connection with one's own devotion, just pray, love and lift your mind to the 4th.🙏🙏
Built in connection or potency?chaitanyam?
This video has been very clarifying for me. 🙏🏼🌀Jai Maa
Namaskar Maharaj, superb explanation of Holy mother philosophy & interpretation of her teachings.🙏
Pranams to Revered Maharaj . Excellent light thrown on the teachings of Holytrio without refuting Sankaras Advaita Vedanta.🙏🙏🙏🙏
Pranam 🙏 🙏.
Really good & to the point explanation of Holy Mother's philosophy!
Hope Mother will inspire you to bring this most important topics in book form for the good of humanity in very near future ( not merely an article).
I believe Swami Vivekananda told Sarat his disciple that Sri Ramakrishna has created a new heaven for householders; somewhat similar to what another said
Pranaam Swami Medhananda ji. Stay blessed 💞
Absolutely brilliant...the first 17 mins could be made a short. This lecture is precious in a much wider context where some philosophers and scientists in the west who having accepted Consciousness as fundamental are struggling to guide people to it.Theyvstruggle to overcoming the deep indoctrination of of duality and how tonaccomidate that in non duality.
This Integral Advaita...and here so wonderfully grounded in a woman saint... is an instrument for releasing contemporary problems of finding a spiritual identity in a global context.
Wonderful lecture ,Maharaj 🥰🥰🥰🥰
Jai Sri Ramkrishna 🙏🙏
Thank you for this lesson, Swami 😊🌺🙏
Very powerful n impactful
Great work swami ji it's true that Ramakrishna math is harmonizing the different religion thaught of schools
Jai Maa Sarada🙏💐🌼Jai Maa Annapurna
Pranam swamiji
Excellent explanation. But our Divine Mother is beyond all of this.
AMAR ANTORIC NAMASKAR R PRONAM JANAI MAHARAJ....SINCE YOU MAHARAJ IS ADEPT AND EXPERT ON BENGALI CLEAR SPEECH....I AM SO GRATEFUL TO SRI RAMKRISHNA AND HOLY MOTHER FOR YOUR SUPPORT AND CONTRIBUTION IN SPREADING THE RAMKRISHNA AND VIVEKANANDA REVOLUTION...❤..THANK YOU MAHARAJ...JOY THAKUR
Jai Sri Ramakrishna Jai Sri Ramakrishna Jai Sri Ramakrishna Jai Sri Ramakrishna Jai Sri Ramakrishna
Om namah shivay 🙏 Very Understanding lecture given by New swamiji Pranam & beautiful 🌹 expression on his face i like u too 🙏💐 Jai maa Mahagauri ❤️🌹🙏 Jai shree Maa Sharda ❤️ Jai Swami ji Maharaj 🙏
Thank u so much....Very profound..I benefited greatly from it. My humble pranams🎉
🕉
Pranams Thakur Maa Swamiji
Pranams Maharaj
প্রণাম শ্রী শ্রী ঠাকুর, মা ও স্বামীজির চরণে।
Swami medhananda 🙏🏼🪴
Thanyou swami
🙏🙏🙏❤️
Jai Maa Sarda
Pranaams
PRONAM MAHARAJ
JOY RAMKRISHNA
Great talk. I had to it it on a slower rate of speech.
unique talk
The thing about taking steps to God was Ramana Maharisi ☺️
fantastic
Another understanding of why Sri Ramakrishna practiced so many paths and religion : Not to establish harmony of religion but to enjoy himself while he was on this trip, just like an expert golf player enjoys different complex and difficult golf-courses. Evidence: in the Gospel, once Narendra, Hazara, and M were talking about the Vamachara path. Upon hearing what they were talking about, Sri Ramakrishna pauses for a while then suddenly starts singing a song which says something like - Mother, I am not going to get tempted again. Because, that was one path he had not practiced, and there might have been a slight interest left in his mind. Very very difficult to understand Sri Ramakrishna.🙏🙏
For that case he nominally used a drop of wine
He mentioned that practising vamachara is similar to entering a house thro scavengers gate in the rear No doubt it is a path but aslippery one.....! Followers of ISCON,Gaudia math pl note...!
Time and again RK said that he was Rama in one yuga and krishna in the next,but he visited Brindavan but not Ayodhya!On the other hand MaSarada who declared herself as Sita as well as Radha has visited both places2) In the previous avatars as Gauranga and vishnupriya the former visited Rameswaram but not the latter whereas now in 19 th century Thakur did not visit Rameswaram but Holy mother did and confirmed publicly that the Siva idol in Rameswaram was installed by her as Sita in Treta yugam
Idk how to love everyone. When a person in front of you is being very rude. My mind is thinking bad things about this person. Then I judge myself why can’t I like this person and bad thoughts that I’m having. This example is for customers. Then you seen them again and the same thought cycle starts again.
I went to that site, about strength, first of all there was registration. Which was already a problem, but I said I make an exception, because Swamiji recommended it.
I did the test, they gave out some results, but for the full one you have to pay like £40
So yea
This is incredible! Incredible! That M did not correctly understand what Sri Ramakrishna's philosophy was but this M, I mean Medhananda, does. I like both M, but because the older M had Sri Ramakrishna as a teacher I would rather side with the older M. Very nice lecture.🙏🙏
Another engaging and thought-provoking discourse by Swami Medhananda! While I recognize and appreciate the profound wisdom revealed by Sri Sarada Devi’s observations and sayings, I question the logical soundness of Swami Medhananda’s mapping of her views into his Vijnana Vedanta philosophical framework. For instance, the logical soundness of the following claims of Vijnana Vedanta somehow escapes me. If reasoned logic could be used to establish their soundness, would someone kindly share that here?
1. Vijnana Vedanta proclaims that post mortem we can exist “eternally” as a bhakta (devotee) separate from Bhagavan (God). Since “eternal” means “lasting or existing forever; without end or beginning” the notion of “post mortem eternality” defies logic. Logically, eternal implies that there is never a time when the appearance of duality between us and Bhagavan vanishes while we are living. However, since this duality does not appear during deep sleep this claim seems dubious. Further, if this duality is eternal how can Vijnana Vedanta be advaita (non-dual) as claimed?
2. If, as proclaimed by Vijnana Vedanta, there are eternal forms of personal God then, logically, there must never be a time (or place) when (or where) these forms disappear. Yet all forms disappear when our mind is resolved, such as during deep sleep. Hence, this claim seems dubious as well.
3. Is Bhagavan eternally dependent upon a bhakta for existing as Bhagavan or is a bhakta eternally dependent on Bhagavan for existing as a bhakta? If either case were true, it implies Bhagavan is no longer limit-free (anantam). Is the Bhagavan of Vijnana Vedanta only a limited being?
4. If Vijnana Vedanta holds that there is ONLY God how can we be other than God, e.g., a bhakta, eternally?
5. How do we know that there are an “infinite” number of paths to realize Brahman? Do the Vedas reveal that? If not, how many paths were examined before arriving at this conclusion, e.g., about 10 paths, about 100 paths, nearly 1 million paths, nearly 1 billion paths, nearly 1 trillion paths?
Vaishnavas believe in eternal Radha and eternal krishna 2) They believe in goloka which is not accepted by many 3) among dasavatars many replace Buddha by balarama4) infinite means here many only4) Even today there is a controversy whether yogamaya means Radha or Durga
@@thyagarajant.r.3256 Thank you for your observations. However, as far as I can tell, they do not establish the logical soundness of any of the claims of Vijnana Vedanta that I listed in my original post. If you are a Vijnana Vedantin or if you are knowledgeable about that philosophy, I invite you to advance reasoned arguments establishing the logical soundness of any or all of the aforesaid claims.
Regarding the Vijnana Vedanta claim #5 in my original post above, it may be argued that through vakyas such as “satyam jnanam anantam brahma” the Upanishads reveal that God/Brahman/Ishvara is infinite or limit-free. Some Vijnana Vedantins may speciously argue that there must therefore be infinite paths to infinite God. This kind of reasoning is specious because, per Vijanana Vedanta, God is real and so is the seeker of God as well as the path taken by a seeker to realize God. The existence of a real seeker separated from God implies that God ceases being God where the seeker begins. Hence, God is no longer limit-free or infinite as revealed by the Upanishads. Thus, the existence of even a single real path to limit-free/infinite God, let alone infinite real paths, defies reason.
The points raised by you are eye opening however I believe you are missing the main point here. The point is understanding the existence of dual and non dual reality as per one's own chosen path. I am not a Vijana vedantin, neither I have read all the scriptures but I understand it's like watching a movie, you and I will see the same movie , understand the movie in same way but there will always be subtle differences in our understanding, that doesn't mean you are wrong or I am wrong. We both are right, the aim is to realize the bliss within you which can come in form of a bhakta or in the form of a gyani. What you understand it as well be your reality and that is subject to change as you evolve or devolve.
Again , time and space are mental constructs , you will see what you perceive, impossible is possible , randomness becomes logical once we understand the reason behind it , right? It's worlds within world, layers within layers , time within time, with such limited intellect and attachment ,how can we expect to understand it. The personal God in his grace would explain everything as that's knowledge itself.
I think we can ponder on these points for now. Catch ya later!
@@dipayanmukherjee5265 Thank you for your participation in this discussion. Given that this thread was started nearly eight months ago, I am flattered that someone would read it and find it worthy of a response.
As I see it, the “philosophy” of Vijnana Vedanta as presented in this video is logically unsound. The main point of the original post was to articulate the reasons that led me to that conclusion. If you are suggesting that all philosophies are right irrespective of whether they are logically sound or not, then I disagree with that view. On the other hand, if you are convinced about the logical soundness of Vijnana Vedanta I invite you to provide a reasoned refutation of the arguments I presented in the original post in support of my claim.
🌺🙏
There is confluence between Vijnana Vedanta with the Trika System of Kashmiri Shaivism. From _Essence of Supreme Reality, or The Paramārthasāra of Abhinavagupta_ translation and commentary by Moti Lal Pandit:
As Siva cannot be conceived apart from Shakti, likewise to think of Shakti apart from Siva would be a grave mistake. Is it possible for us to separate warmth or luminosity from fire? The answer would be that it is not possible, because it is the intrinsic nature of fire to be both warm and luminous. The difference, if there is any, between the two systems lies on emphasis, which is to say that the Shaivites put more emphasis on the consciousness aspect, whereas the Shaktas lay emphasis upon the energy aspect. It would, thus, indicate that the Shaivas have an abstract view of Reality, whereas Shaktas are more practical in their approach to Reality. Since the Absolute is single and non-dual, there can be no divisibility in the nature of Reality. The approach to Reality from two perspectives is possible, and that is what the Shaiva-Shakta approaches represent. The Absolute as I-consciousness is transcendent to both mental and physical phenomena. It cannot be circumscribed by any form of causality. It is accordingly spoken of as being beyond the physical and mental realms. The Absolute shines in every phenomena, and it is on account of this shining that every phenomenon shines or becomes manifest. The Absolute as I-consciousness is always aware of its Godhead, and accordingly it tends to manifest itself outwardly as external phenomena. This tendency of the Absolute as Godhead gives rise to the manifestation of divine activities in terms of emanation, preservation, dissolution, concealment and revelation. The Absolute may be said to be Śiva in its transcendent aspect, but Shakti when viewed immanently. It is through Shakti that all the five divine activities of emanation, preservation, dissolution, concealment and revelation of the Absolute Godhead are carried out.
[...]
The Trika concept of the Absolute is such as would do justice to the Shaktic view of reality as being dynamic, which, in theological terms, is called pulsation/energy, thereby denoting constant throbbing of absolute consciousness. The Shaiva view of the Absolute as being pure and infinite I-consciousness represents the static view, and so in totality the Trika view of the Absolute has to be seen as being the combination of both the Shaiva and Shakta views. When the Absolute reposes in-itself, which denotes the withdrawal of the manifest universe, it represents the indeterminate, and thereby static, state of the Absolute. When, on the other hand, the Absolute as Godhead engages in the five divine processes of emanation, maintenance, resorption, concealment and revelation, it is known as the dynamic aspect of Reality. From this analysis it may be concluded that Siva, as it were, denotes the fundamental aspect of Reality, whereas Shakti may be seen as embodying his essential nature. The externalisation of manifestation of categories is not eventuated either by the maya of Advaita Vedanta or by the vasanäs of Yogacara, which is to say by the flow of internally stored vasänās. It is the very nature of Godhead to allow the spontaneous flow of manifestation to occur. The Absolute Godhead throws out of itself (vamana) the entire manifestation from Sadasiva to Earth category. Whatever is manifested, it is not to be treated as an illusory appearance, as happens in the case of Vedanta of Samkara. Rather the manifestation is to be understood as being the appearance of the Absolute itself. From a relative perspective of categories is to be recognised as being true, the appearance whereas at the absolute level the manifestation of categories is recognised as being non-different from the Absolute. This is how the Trika Shaivism views the manifestation of categories as being the embodiment of the Absolute, and this view of manifestation of categories constitutes one of the main differences from the absolutism of Vedanta.
Kindly update the subtitles they are so wrong at places. Swami Vivekanand is written as Swami Viking. Just a suggestion.
I have a question if some can help me in that..
If I am bramhan and all other things are just projection of bramhan, then everyone else will just be projection from my point of view, but from their point of view they will be bramhan and I will be a projection, I am confused in this. Further, if the goal is self realisation and moksha then if one person gets moksha then why do all of us don't get it considering that we all are indeed one, one getting moksha and another not, doesn't it create dualism ?
Please enlighten me on these points.
When it comes to these questions, examine who are you? Where do you start, and where does the projection starts? What is real, and unchanging, and what is false, and changing?
Very nice lecture. Only wondering if chaya should be translated as shadow or rather as reflection? Reflection somehow seems more real than shadow.
Reflection is more visible than shadows?
Brilliant Swami Sarva Priyananda should quit the unnatural and anti Vedic monasteries, get married and start a Gurukul Ashram like in Vedic times.
🙏🏽🙏🏽🙏🏽
MOTHER IS SAKTI OF THAT ABSOLUTE BRAHMAN ,CALL IT SRI RAMAKRISHNA OR JESUS OR BUDDHA ,ACCORDING TO WHICH WAY ONE PREFERS.
SRI SARADANANDA THE CLOSEST REALISED ONE REMAINED IN TOUCH WITH HER HAD TO ADMIT --
ANANTA RADHAR MAYA KE BUJHITE PARE ??
( WHO CAN UNDERSTAND THE MAYA OF RADHA THE INFINITE??)
15:26 - This is patently false; Sri Ramanuja never claimed that Brahman is only Saguna, and not Nirguna. Please do better than this.🙄🙏🏼🕉️
You are wrong ACC to Ramanuja God is endowed with sakala kalyana gunams ,so sagunam only
sound quality is poor
RT
Is karma also Maya? Illusion, false, fake, dream? If it is fake, then is it not another lie to keep you caged in this flesh/dream? The more I live, the more I believe the lies of God.
There is nothing called a Hindu Chaplin.
Sorry, that is a colonial comment.
The University of Cambridge also claims to have "the first Hindu Bishop"!!
Condemnable.
Accent 😢
Bhai wo America me peda hue the aur bachpan me rahe the isliye wesa accent he
He is born American now he is a Sanyasin.