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14607144 No.14607144 [Reply] [Original]

"Of the transient there is no endurance, and of the eternal there is no cessation"
- Bhagavad-Gita 2.16 (~200 BC)


"If they existed by way of their own essence
They could not become non-existent.
And an essence that transforms
Could never be admissible."
- MMK 15.8, Nagarjuna, (200 CE)


How did he get away with it?

>> No.14607149

>>14607144
>of eternal there is no cessation
.... ya ... no shit...... tats wat eternal means ....

>> No.14607160
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14607160

Daily reminder that almost all Hindus, all scholars, and most Advaita Vedanta followers themselves AGREE that Advaita Vedanta was largely a ripoff of Mahayana Buddhism. This is why Shankara is known in India as a cryptobuddhist.

>> No.14607197

>>14607160
Can you hyletic retard fucks just talk about the ideas themselves and leave the drama of your favorite ancient street shitters behind.
Why the fuck does this matter. I don't get it.

>> No.14607198

>>14607144
So Hinduism is just crypto-Buddhism?

>> No.14607212
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14607212

>>14607144
Eternity precedes transience, actuality precedes potentiality, order precedes chaos. In the end there is only One. Every and any attempt to reconcile the two is cope

>> No.14607216

Just more soul-surrendering, slave monkey noises. Bullshit of the highest order.

>> No.14607230
File: 5 KB, 129x187, Abd al-Wāḥid Yaḥyá .jpg [View same] [iqdb] [saucenao] [google]
14607230

>>14607212
based

>> No.14607241

>>14607198
>According to Arthur Basham, the context of the Bhagavad Gita suggests that it was composed in an era when the ethics of war were being questioned and renunciation to monastic life was becoming popular.[45] Such an era emerged after the rise of Buddhism and Jainism in the 5th-century BCE, and particularly after the semi-legendary life of Ashoka in 3rd-century BCE. Thus, the first version of the Bhagavad Gita may have been composed in or after the 3rd-century BCE.[45]
aka Gita was just crypto-Buddhism

>> No.14607255

>>14607212
>>14607230
based

There is only One truth as is echoed in the great Upanishads
>What you call truth is one. There cannot be two truths, three truths, four truths, five truths, etc. There is only one truth – satyameva jayate. II.12, 5th Brahmana - Br Up

OM

>> No.14607256
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14607256

>>14607241
buddhism is just crypto-Upanishadic thought to begin with lol

>> No.14607339

>>14607256
The Upanishads were a response to the rise of anti-Brahmin pre-Buddhist Shramana movements. Hence the disconnect between the Vedic Indo European ritual-based religion of pre-upanishadic Hinduism to the enlightening buddhistic nature of Upanishadic Hinduism (evidenced by the fact that only half of the principle upanishads could be pre-buddhist and the other half heavily buddhist inspired).

>> No.14607439

>>14607339
That's a baseless conjecture.

Meanwhile, according to actual experts:

>Patrick Olivelle, a professor of Indology and known for his translations of major ancient Sanskrit works, states in his 1993 study that contrary to some representations, the original Śramaṇa tradition was a part of the Vedic one.[35] He writes,

>Sramana in that context obviously means a person who is in the habit of performing srama. Far from separating these seers from the vedic ritual tradition, therefore, śramaṇa places them right at the center of that tradition. Those who see them [Sramana seers] as non-Brahmanical, anti-Brahmanical, or even non-Aryan precursors of later sectarian ascetics are drawing conclusions that far outstrip the available evidence.

>—Patrick Olivelle, The Ashrama System[36]
>According to Olivelle, and other scholars such as Edward Crangle, the concept of Śramaṇa exists in the early Brahmanical literature.[24][25] The term is used in an adjectival sense for sages who lived a special way of life that the Vedic culture considered extraordinary. However, Vedic literature does not provide details of that life.[37] The term did not imply any opposition to either Brahmins or householders. In all likelihood states Olivelle, during the Vedic era, neither did the Śramaṇa concept refer to an identifiable class, nor to ascetic groups as it does in later Indian literature.[38] Additionally, in the early texts, some pre-dating 3rd-century BCE ruler Ashoka, the Brahmana and Śramaṇa are neither distinct nor opposed. The distinction, according to Olivelle, in later Indian literature "may have been a later semantic development possibly influenced by the appropriation of the latter term [Sramana] by Buddhism and Jainism".[22]

>> No.14607486
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14607486

>>14607212
>>14607230
>>14607255
Basé.

>> No.14607500
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14607500

>>14607439
>Govind Chandra Pande, a professor of Indian history, states in his 1957 study on the origins of Buddhism, that Śramaṇa was a "distinct and separate cultural and religious" tradition than the Vedic.[34]

>According to Bronkhorst, the sramana culture arose in "greater Magadha," which was Indo-European, but not Vedic. In this culture, Kshatriyas were placed higher than Brahmins, and it rejected Vedic authority and rituals.[41][42]

>Randall Collins states that "the basic cultural framework for lay society which eventually became Hinduism" was laid down by Buddhism.[57][note 9]

>The Upanishads are to my mind the germs of Buddhism - Max Muller, SBE Volume 15 li

>> No.14607540
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14607540

>>14607500
>However, difficulties of this kind may be overcome, if once we have arrived at a clear conception of the general drift of the Upanishads. The real difficulties are of a very different character. They consist in the extraordinary number of passages which seem to us utterly meaningless and irrational, or, at all events, so far-fetched that we can hardly believe that the same authors who can express the deepest thoughts on religion and philosophy with clearness, nay, with a kind of poetical eloquence, could have uttered in the same breath such utter rubbish. Some of the sacrificial technicalities, and their philosophical interpretations with which the Upanishads abound, may perhaps in time assume a clearer meaning, when we shall have more fully mastered the intricacies of the Vedic ceremonial. But there will always remain in the Upanishads a vast amount of what we can only call meaningless jargon, and for the presence of which in these ancient mines of thought I, for my own part, feel quite unable to account.
OH NO NO NO HOW WILL HINDUBOOS RECOVER AFTER BEING BTFO BY BASED MUELLER?

>> No.14607565
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14607565

>tfw i like Vedanta and Buddhism
can we all get along?

>> No.14607610
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14607610

>>14607565
Of course. Most scholars, most Hindus, and most Buddhists agree that Advaita Vedanta and Buddhism are largely the same because of the massive influence of Buddhism on Advaita.

Of course, the more interesting Vedanta is Vishishtadvaita. Ramanuja's refutations of Shankara are quite impressive, but Shankara's Buddho-Vedantism still deserves credit for its ingenuity.

>> No.14607612
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14607612

>>14607565
Vedanta is fine, but LARPing online about a subsect of Vedanta (Advaita) to be the end all be all is counter intuitive. I feel sorry for the guy who devoted 2 years of his life into 'memeing' his literary father figure in an anime board.

>> No.14607630

>>14607540
>yes, it is good that I'm a brainlet

>> No.14607639
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14607639

>>14607612
I don't think advaita or guenon should even be judged in the light of this guy's autism. Both can be interesting in their own right, it's guenonfag's childishness and mean-spiritedness that makes them look bad by association. There used to be good discussions of traditionalist authors before this faggot showed up.