‘Tradition’ has moved towards less esoteric, intellectual fields

elisa freschi on 18 March 2014 at 9:00 pm said:

Neevel’s suggestion is that the life-spans of probably already long lives have been prolonged in order to make sure that every important teacher had met the previous one (Nathamuni-Yamuna-Ramanuja…). The life span of Nathamuni has been extended to 300 years in order to put him in touch with the Alvars. It was the way a tradition made its strong belief in their connection into history.

Daniele Cuneo on 19 March 2014 at 11:12 am said:

Hi Elisa, as you might imagine, along lines similar to those you have drawn, I would think of the theoretical developments within Pratyabhijñā (Kaśmīr Śaivism, Trika, paramādvaita or whatever we should call it). Probably very much influenced by Torella’s writings, my take would be that the ‘tradition’ has moved towards a progressive opening up with respect to different, and less esoteric, intellectual fields, social strata, scriptures and the like. Very briefly, and without checking references and stuff, from the world of Somānanda quite close to not only śaiva scripture and crowded with many enemies (famously, Bhartṛhari and the grammarians) and few allies, we move to the much more open intellectual universe of Utpaladeva (in which—for instance—Bhartṛhati has become a powerful ally), carefully constructed in order to debate with all the philosophical schools, in the open, so to say, practically outside the esoteric, only-Tantric circles; then Abhinavagupta systematizes even more the theoretical and scriptural grounds of it all, by coordinating—for instance—the various Tantric strands (Krama, Kaula, etc.) and by further incorporating the dualistic schools in the system; with Kṣemarāja, it seems to me, we witness a further moment of intellectual colonization, with the full inclusion of the Spanda-side of Tantric speculations and the appropriation of dualistic tantras (like the Netra or the Svacchanda) by means of clever commentaries that reinterpret them in a nondualistic framework. So, my general feeling would be that in the span from Yāmuna to Veṅkathanātha something similar was happening, with the gradual conquest of intellectual and social fields to the cause of the new edifice of Viśiṣṭādvaita. But it is just my feeling, very much imbued with my assumption on the social and cultural workings of making philosophy…

elisa freschi on 19 March 2014 at 11:29 am said:

Thank you, Daniele. This is also my take on it. I even suggested that the sequence Yāmuna–Rāmānuja–Veṅkaṭanātha resembles the Somānanda–Utpaladeva–Abhinavagupta one (here:

elisa freschion 19 March 2014 at 9:32 am said:

Matthew, thanks for this. I will need more time to assess the value of the book (and will possibly write about it) —which, mea culpa, I did not know. By and large, however, it can be said that the book has a clear thesis (the continuity of the lineage from the Āḻvārs through Yāmuna to Rāmānuja) and that it develops it in an interesting way. Nothing can be said against the solid preparation of its author, although he might be slightly inclined to read the history of Viśiṣṭādvaita ante litteram through the lenses of what came out of it (e.g., by detecting in causal remarks in Yāmuna the seed of later developments). I am, for instance, not in the position to assess the authenticity of the Tamil’s comments embedded in the Divya Prabandham and attributed to Yāmuna, but it strikes me that Narasimhachary does not even address the issue. What do you think?

Sri Krishna Prem on science - This is a letter by Sri Krishnaprem, the unique case of a British professor who became an Indian yogi and eventually a Guru in his own right. He had his as...

Don Salmon says: January 29, 2014 at 02:51

I first read this in 1977. Now, 37 years later, I still find it one of the most inspired comments on the limits of modern science. As much as I admire Alan Wallace, whom I consider to be one of the greatest exponents of contemplative science in the world today, I’ve never seen anything in his writings that captures the whole picture as beautifully and as simply as this passage.

I think part of it is that not only was Ronald Nixon (his name before he took sannyas) a brilliant intellectual, but he had a spontaneity of devotion rare among westerners (rare for anybody, I suppose).

There’s a great story about his going to the Mother (of the Sri Aurobindo Ashram) for darshan. When he got to her, She said, “What do you want?” He replied, “To give myself.’

The Mother was known for having the capacity to look into the depths of one’s soul. She looked at Krishna Prem for an unusually long time, and said, “But you have given yourself.”

Without any hesitation, he quietly and sincerely replied, “Not enough.” The Mother later said that those two words impressed Her very deeply.