Read e-book online The Vedānta-sūtras with the commentary of Rāmānuja PDF

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By Ramanuja

Рамануджа (XI в.) - основатель вишиштадвайта-веданты (санскр. viśişţādvaita - ограниченно-недвойственный), второго по степени влияния (после адвайты Шанкары) направления в философии веданты. Учение Рамануджи легло в основу не только философских концепций (таких, как бхеда-абхеда Бхаскары), но и религиозных течений - например, учения Чайтаньи, из которого вырос современный кришнаизм. Предлагаемая книга - главное произведение Рамануджи, где излагаются все основные положения вишиштадвайты: учение о человеке и боге, об освобождении и т. п.
Это издание - третья часть фундаментального перевода Жоржа Тибо. Первые две части - это перевод комментария Шанкары на "Веданта-сутры", являющегося основным текстом философии адвайта-веданты.

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Рамануджа (XI в. ) - основатель вишиштадвайта-веданты (санскр. viśişţādvaita - ограниченно-недвойственный), второго по степени влияния (после адвайты Шанкары) направления в философии веданты. Учение Рамануджи легло в основу не только философских концепций (таких, как бхеда-абхеда Бхаскары), но и религиозных течений - например, учения Чайтаньи, из которого вырос современный кришнаизм.

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But this is an attempt to prove something not proved by something else that is equally unproved; comparable to a man blind from birth undertaking to guide another blind man! You have no right to maintain the non-existence of the antecedent non-existence of consciousness on the ground that there is nothing to make us apprehend that non-existence; for there is something to make us apprehend it, viz. --Consciousness, we rejoin, does not necessarily constitute as its objects only what occupies the same time with itself; were it so it would follow that neither the past nor the future can be the object of consciousness.

54 consciousness, we have thereby disproved the alleged impossibility of antecedent non-existence being proved by other means. Herewith falls the assertion that the non-origination of consciousness can be proved. Next: Consciousness is capable of change Consciousness is capable of change. Against the assertion that the alleged non-origination of consciousness at the same time proves that consciousness is not capable of any other changes (p. 36), we remark that the general proposition on which this conclusion rests is too wide: it would extend to antecedent non-existence itself, of which it is evident that it comes to an end, although it does not originate.

In general we may say that where there is light it must belong to something, as shown by the light of a lamp. The Self thus cannot be mere consciousness. , are relative; neither ordinary nor Vedic language uses expressions such as 'he knows' without reference to an object known and an agent who knows. e. of the thing which is agada)'; we point out that this definition would wrongly include lamps also, and similar things; and it would moreover p. 61 give rise to a contradiction, since you do not admit light as an attribute, different from consciousness itself.

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The Vedānta-sūtras with the commentary of Rāmānuja by Ramanuja


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