Make Sri Aurobindo the 'Voice of India and its Politics' ! https://t.co/cd8ZmFXjfb via @IPC
https://twitter.com/singh_shreepal/status/1230647763546886144?s=19
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In the Nyāyasiddhāñjana and the Nyāyapariśuddhi, Veṅkaṭanātha discusses some fundamental ontological topics in order to distinguish his positions from the Nyāya-Vaiśeṣika position.
The Nyāyasūtra proposes a fundamental division of realities into dravya ‘substances’, guṇa ‘qualities’, and karman ‘actions’,1 with the former as the substrate of the latter two. This leads to two difficulties for Veṅkaṭanātha’s agenda. On the one hand, the radical distinction between substance and attribute means that Nyāya authors imagine liberation to be the end of the connection of the ātman ‘self’ to all attributes, from sufferance to consciousness. By contrast, Veṅkaṭanātha, would never accept consciousness to be separated from the individual soul and even less from God. The other difficulty regards the theology of Viśiṣṭādvaita Vedānta. Since the beginnings of Pañcarātra, one of its chief doctrines has been that of the manifestations (vibhūti) of Viṣṇu, which are dependent on Him but co-eternal with Him and in this sense are unexplainable according to the division of substances into eternal and transient.
To that, Veṅkaṭanātha opposes more than one classification, so that it is clear that Veṅkaṭanātha's main point is addressing the above-mentioned problems with the Nyāya ontology, rather than establishing in full detail a distinct ontology.
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Within the history of theology, some authors claimed that God can be known through reason alone (Collins, Voltaire, Lessing, Kant, #Nyāya and Śaivasiddhānta authors…), while others insisted that S/He can only be known through personal insight and/or sacred texts. 1/many
#Mīmāṃsā authors insist that perception, inference, etc. can only know what there is (siddha). For the 'ought' and what is in principle imperceptible (e.g., dharma), one needs to resort to sacred texts. #SanskritPhilosophy 2/many
This is also the position of #Veṅkaṭanātha (and of all #ViśiṣṭādvaitaVedānta authors I know) who, in the Īśvarapariccheda of the Nyāyasiddhāñjana criticises the #Nyāya position and in general the idea of the inferability of God (see F.X.Clooney 2000). #SanskritTheology 3/many
The #Mīmāṃsā is commonly considered an “atheist” system, but why should a theist like Veṅkaṭanātha implements the Mīmāṃsā argument against a rational theology? Because he disagreed with the project of rational theology as presented in the Nyāya school. Why? 4/many
The Nyāya project de facto endangers the value of the Vedas as instr. of knowledge: Since the Vedas have been authored by God, they are not unique—God could utter new (and perhaps even better) works. And, the Vedas are not the only way to approach a specific realm (like dharma)5/
https://twitter.com/elisa_freschi/status/1230450940630704134?s=19
Sri Aurobindo's psychological interpretation of the Veda on the other hand opens up new vistas of integral understanding. Relying upon defective worldviews of the past needs to be jettisoned in a scientific spirit. Otherwise it misguides and misleads students & future generation.
https://twitter.com/NathTusar/status/1230453035773648897?s=19
The meta-psychogy of Reason --An Aurobindonian perspective https://t.co/wiePoSfpsZ
https://twitter.com/drsbasu2115/status/1219160495090888704?s=19
The Therapeutic Barter --Implications in mental health https://t.co/ybZ7nyHDEZ
https://twitter.com/drsbasu2115/status/1203679569175175168?s=19
The Esoteric Sense of the Ashwamedha, the Horse Sacrifice https://t.co/zJbog54mC4
https://twitter.com/santoshk1/status/1230860209301663752?s=19
Savitri Era Learning Forum: Socratic irony, Galileo's error, and Gargi's silence https://t.co/SoWH9xG4wh
If you harbour even an iota of desire to understand #TheMother & #SriAurobindo, here's a chance just at a glance https://t.co/upjH4BU1Q1 by @NathTusar https://t.co/YGoEhdLyp7
https://twitter.com/SavitriEraParty/status/1231092991957311488?s=19
Feel Philosophy: Uberman may come flying https://t.co/IQGPF1Xs2p #SavitriEra: #SriAurobindo's theoretical salience https://t.co/upjH4BU1Q1 @NathTusar Further
https://t.co/YGoEhdLyp7
https://t.co/9IaBwJNfVI
https://t.co/h0M1PU8wpP
February 21 is the birth anniversary of #TheMother
https://twitter.com/SavitriEraParty/status/1230890191411392513?s=19
Plasim Reader
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