Download Divine Self, Human Self: The Philosophy of Being in Two Gita by Chakravarthi Ram-Prasad PDF

By Chakravarthi Ram-Prasad

The Gita is a important textual content in Hindu traditions, and commentaries on it exhibit more than a few philosophical-theological positions. of the main major commentaries are through Sankara, the founding father of the Advaita or Non-Dualist approach of Vedic concept and through Ramanuja, the founding father of the Visistadvaita or certified Non-Dualist process. Their commentaries supply wealthy assets for the conceptualization and figuring out of divine truth, the human self, being, the connection among God and human, and the ethical psychology of motion and devotion. This e-book methods their commentaries via a research of the interplay among the summary atman (self) and the richer notion of the human individual. whereas heavily interpreting the Sanskrit commentaries, Ram-Prasad develops reconstructions of every philosophical-theological procedure, drawing suitable and illuminating comparisons with modern Christian theology and Western philosophy.

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68 My point is that, on the contrary, it is precisely this personalism that is exceeded by Kṛṣṇa himself, on the way to what is realized of brahman. If somehow we still choose to call brahman, thus adverted to by Śaṅkara, ‘God’, it would be something like Eckhart’s God beyond God; but we must be guided by the fact that Śaṅkara himself chooses not to cease using both the godly terms regarding Kṛṣṇa and the trans-godly terminology of brahman. The striking comparison here is probably Cusanus who, in the mid-15th century most interestingly explored the possibilities opened up by Eckhart.

Aṅkara now has to face up to the standard objection that he must always face when he says that brahman is neither being nor non-being but yet is to be realized. 61 So too with the thing called ‘the realisable’ (jñeya). All judgements (sarvāḥ buddhyah) must involve the judgement of existence or non-existence (astināstibuddhyanugatāḥ eva). So, that which is to be realized (jñeya) must be either an object of an awareness involving the judgement that it is62 or of one involving the judgement that it is not.

So, that which is to be realized (jñeya) must be either an object of an awareness involving the judgement that it is62 or of one involving the judgement that it is not. To this, he replies that this is not the case when brahman is the jñeya. With sensory things like pots (indriyagamyaṃ vastu ghaṭādikaṃ) this is indeed the case. But brahman is beyond the senses (atīndriya), and is associated with sacred testimony as a means of knowledge (śabdakapramāṇagamyatva) alone. ‘The two forms of judgement do not apply to it, and thus it is said of it that it neither is nor is not.

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