365bet娱乐

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approaches it, as Ranade did, from the point of view of a
philosopher, one is quickly swept into direct confrontation
with the most profound problems of Indian religious thought.
It is indeed a crux for the tradition, generating a deep but
creative internal tension that has been the stimulus for
much profound religious thought and experience.
We have observed how, in the late hymns of the
Rgveda, the Upanisads, the Bhagavad G墨t膩, and the Bh膩gavata
Pur膩峁嘺, all of which are of central importance to the
tradition in its various phases, impersonalist visions of
the Godhead are held together in dynamic conflict with
personalist and (in the BG and BP) devotional
spiritualities. 2 Little or no acknowledgement of the
apparent contradictions involved is given; indeed there
often seems to be a reckless oblivion to the paradoxical
implications of such juxtapositions, if not a positive
delight in them. Interpreters of these scriptures sought,
however, to derive from them systems of thought exhibiting a
more studied consistency. Such writers fell generally into
The
two broad categories, as we have seen: the non-dualists (or
monists) and the theists. The former emphasized the
impersonalist revelation and an intellectual mysticism.
devotionalists, on the other hand, held tenaciously to the
finality of the theistically oriented portions of the sacred
texts and the ultimacy of the devotee's loving relation with
the personal God.