... different ways. The Adwaitins affirmed the One, the Being, but put away "all things" as Maya, or they recognised the immanence of the Being in these becomings which are yet not-Self, not That. Vaishnava philosophy saw Page 230 existence as eternally one in the Being, God, eternally many by His nature or conscious-energy in the souls whom He becomes or who exist in her. In Greece also Anaximander ...

Sri Aurobindo > Books > CWSA > Essays in Philosophy and Yoga

[exact]

Collected Works of Nolini Kanta Gupta - Vol. 7 > The Human Body

... form is not just one among the hundreds and thousands of forms in Nature; it is not merely a perishable receptacle manifested in the process of the evolution and confined to time and space. The Vaishnava philosophy teaches us that there is an eternal truth of the human form and it has an intimate connection with the divine Body. To look upon God as a man is not mere anthropomorphism. But in the Vaishnava ...

Nolini Kanta Gupta > Books > Other-Works > Collected Works of Nolini Kanta Gupta - Vol. 7

[exact]

Essays on the Gita > Sankhya, Yoga and Vedanta

... perhaps, conjecture that at this time the Vedanta had not yet redeveloped the later theistic tendencies which in the Upanishads are already present as an element, but not so prominent as in the Vaishnava philosophies of the later Vedantins where they become indeed not only prominent but paramount. We may take it that the orthodox Vedanta was, at any rate in its main tendencies, pantheistic at the basis... of the mind. It is the method of Shankara based upon these concepts of his philosophy, it is the renunciation of life as an illusion of which we ordinarily think when we speak Page 84 now of the Yoga of knowledge. But in the time of the Gita Maya was evidently not yet quite the master word of the Vedantic philosophy, nor had it, at least with any decisive clearness, the connotation which... its large restatement of the Aryan spiritual culture. This was the distinction between Karmakanda and Jnanakanda, between the original thought that led to the philosophy of the Purva Mimansa, the Vedavada, and that which led to the philosophy of the Uttara Mimansa, 3 the Brahmavada, between those who dwelt in the tradition of the Vedic hymns and the Vedic sacrifice and those who put these aside as ...