Guest guest Posted March 27, 2004 Report Share Posted March 27, 2004 Respected Friends, I am posting an introductory passage written by Jaidev Singh. He worked in Kashmir under the great master of Kashmir Shaivism - Swami Laxman Ji. In fact this is the basic comparasion between Nigam and Agama. Trika is the Shiv - Shakti - Nara (Bonded soul). Trika Yoga is means or endeavour to seek Grace. Kashmir Shaivism is also called Trika Philosophy. Malini Vijaya Tantra is the essence. In short you should keep in mind Discrimination V/S Integration. Pranam. Virendra. =================================== Shantabrahmavada (Vedanta) shvaradvayavada (Trika) 1. Chit or Brahman is only pra- Chit is both prakásha and vimarsha kásha (light) or jnána (know- (light and activity). Therefore it has ledge). It is nishkriya (in- both jnátritva (knowledge) and active). kartritva (doership). Generally speaking, it has five-fold activity. 2. Activity belongs only to Maheshvara has svátantraya (free- máyá or avidyá. Ishvara dom). Therefore activity belongs to assumes activity only when Him. Máyá is not something which He is affected by avidyá or affects Maheshvara or Shiva. máyá. Máyá is His own Shakti by which He brings about multiplicity and sense of difference. 3. Máyá is anirvacaníya (in- Máyá being the Shakti of the Divine definable). is perfectly real. 4. Máyá being indefinable is Máyá is Shiva-mayí or Chinmayí loosely associated with Ish- and is thus Shiva's own Shakti. It vara and is, in the last ana- is not a separate principle. There- lysis, unreal. Máyá seems fore, Shaiva non-dualisim is inclu- to play the role of a sepa- sive and integral. rate principle. Shankara's non-dualism is, therefore exclusive. 5. In the case of the empirical Even in the case of jíva, the five- ego or jíva also, the átman is fold activity of Shiva never ceases. inactive. All activity belongs to buddhi, the product of Prakriti. 6. The universe is mithyá or The universe is Shiva-rúpa and unreal. Manifestation is therefore real. It is a display of only nama-rúpa and cannot the glory of the Divine. Ábhásas be regarded as real in the (manifest appearances) being true sense. Shankara's non- the ideation of Shiva cannot be dualism is exclusive of the false. Shaiva philosophy is thus universe. inclusive of the universe and real non-dualism. 7. In liberation, the universe In liberation, the universe appears is annulled. as a form of Shiva Consciousness or real I-Consciousness. 8. According to Shankara According to non-dualistic Shaiva Vedanta, avidyá is removed philosophy, there are two kinds by vidyá, and when this of ajnána: Paurusha ajnána happens, there is mukti or which is inherent in the purusha or liberation. Vidya is the anu, and bauddha ajnana which is result of sravana, manana, intellectual. By Vidya only bauddha and nididhyásana. ajnána can be removed; paurusha ajnána will still remain. Such a per- son will be landed only in blank abstractions, he will not realize Shivatva or divinization. Paurusha ajnana has also to be removed. This can be removed only by shaktipáta which comes about either by the diksha (initiation) imparted by a Self-realized Guru or by direct divine grace. Win an evening with the Indian cricket captain: India Promos. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted March 27, 2004 Report Share Posted March 27, 2004 Virendra, Your posting seems to be cut, can you please repost it or send it my by email. Thanks , virendra qazi <virendraqazi> wrote: > > Respected Friends, > > > > I am posting an introductory passage written by Jaidev Singh. He worked in Kashmir under the great master of Kashmir Shaivism - Swami Laxman Ji. > > > > In fact this is the basic comparasion between Nigam and Agama. Trika is the Shiv - Shakti - Nara (Bonded soul). Trika Yoga is means or endeavour to seek Grace. Kashmir Shaivism is also called Trika Philosophy. Malini Vijaya Tantra is the essence. > > > > In short you should keep in mind Discrimination V/S Integration. > > > > Pranam. > > > > Virendra. > > =================================== > > Shantabrahmavada (Vedanta) shvaradvayavada (Trika) > > > > 1. Chit or Brahman is only pra- Chit is both prakásha and vimarsha > > kásha (light) or jnána (know- (light and activity). Therefore it has > > ledge). It is nishkriya (in- both jnátritva (knowledge) and > > active). kartritva (doership). Generally > > speaking, it has five-fold activity. > > > > 2. Activity belongs only to Maheshvara has svátantraya (free- > > máyá or avidyá. Ishvara dom). Therefore activity belongs to > > assumes activity only when Him. Máyá is not something which > > He is affected by avidyá or affects Maheshvara or Shiva. > > máyá. Máyá is His own Shakti by which He > > brings about multiplicity and sense > > of difference. > > > > 3. Máyá is anirvacaníya (in- Máyá being the Shakti of the Divine > > definable). is perfectly real. > > > > 4. Máyá being indefinable is Máyá is Shiva- mayí or Chinmayí > > loosely associated with Ish- and is thus Shiva's own Shakti. It > > vara and is, in the last ana- is not a separate principle. There- > > lysis, unreal. Máyá seems fore, Shaiva non-dualisim is inclu- > > to play the role of a sepa- sive and integral. > > rate principle. Shankara's > > non-dualism is, therefore > > exclusive. > > > > 5. In the case of the empirical Even in the case of jíva, the five- > > ego or jíva also, the átman is fold activity of Shiva never ceases. > > inactive. All activity belongs > > to buddhi, the product of > > Prakriti. > > > > 6. The universe is mithyá or The universe is Shiva-rúpa and > > unreal. Manifestation is therefore real. It is a display of > > only nama-rúpa and cannot the glory of the Divine. Ábhásas > > be regarded as real in the (manifest appearances) being > > true sense. Shankara's non- the ideation of Shiva cannot be > > dualism is exclusive of the false. Shaiva philosophy is thus > > universe. inclusive of the universe and real > > non-dualism. > > > > 7. In liberation, the universe In liberation, the universe appears > > is annulled. as a form of Shiva Consciousness > > or real I-Consciousness. > > > > 8. According to Shankara According to non-dualistic Shaiva > > Vedanta, avidyá is removed philosophy, there are two kinds > > by vidyá, and when this of ajnána: Paurusha ajnána > > happens, there is mukti or which is inherent in the purusha or > > liberation. Vidya is the anu, and bauddha ajnana which is > > result of sravana, manana, intellectual. By Vidya only bauddha > > and nididhyásana. ajnána can be removed; paurusha > > ajnána will still remain. Such a per- > > son will be landed only in blank > > abstractions, he will not realize > > Shivatva or divinization. Paurusha > > ajnana has also to be removed. This > > can be removed only by shaktipáta > > which comes about either by the > > diksha (initiation) imparted by a > > Self-realized Guru or by direct divine > > grace. > > > Win an evening with the Indian cricket captain: India Promos. > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted March 27, 2004 Report Share Posted March 27, 2004 Om Namah Shivayah Virendraji, this came out wierd, in two columns, broken up. Is this the comparison? One line continues with a line of differant dialogue beneath. What I could read seems really interesting, could you post it again in a differant format? pranams, Brianna --- virendra qazi <virendraqazi wrote: > > Respected Friends, > > > > I am posting an introductory passage written by > Jaidev Singh. He worked in Kashmir under the great > master of Kashmir Shaivism - Swami Laxman Ji. > > > > In fact this is the basic comparasion between Nigam > and Agama. Trika is the Shiv - Shakti - Nara (Bonded > soul). Trika Yoga is means or endeavour to seek > Grace. Kashmir Shaivism is also called Trika > Philosophy. Malini Vijaya Tantra is the essence. > > > > In short you should keep in mind Discrimination V/S > Integration. > > > > Pranam. > > > > Virendra. > > =================================== > > Shantabrahmavada (Vedanta) > shvaradvayavada (Trika) > > > > 1. Chit or Brahman is only pra- > Chit is both prakásha and vimarsha > > kásha (light) or jnána (know- > (light and activity). Therefore it has > > ledge). It is nishkriya (in- > both jnátritva (knowledge) and > > active). > kartritva (doership). Generally > > > speaking, it has five-fold > activity. > > > > 2. Activity belongs only to > Maheshvara has svátantraya (free- > > máyá or avidyá. Ishvara > dom). Therefore activity belongs to > > assumes activity only when > Him. Máyá is not something which > > He is affected by avidyá or > affects Maheshvara or Shiva. > > máyá. > Máyá is His own Shakti by which He > > > brings about multiplicity and > sense > > > of difference. > > > > 3. Máyá is anirvacaníya (in- > Máyá being the Shakti of the Divine > > definable). > is perfectly real. > > > > 4. Máyá being indefinable is > Máyá is Shiva-mayí or Chinmayí > > loosely associated with Ish- > and is thus Shiva's own Shakti. It > > vara and is, in the last ana- > is not a separate principle. There- > > lysis, unreal. Máyá seems > fore, Shaiva non-dualisim is inclu- > > to play the role of a sepa- > sive and integral. > > rate principle. Shankara's > > non-dualism is, therefore > > exclusive. > > > > 5. In the case of the empirical > Even in the case of jíva, the five- > > ego or jíva also, the átman is > fold activity of Shiva never ceases. > > inactive. All activity belongs > > to buddhi, the product of > > Prakriti. > > > > 6. The universe is mithyá or > The universe is Shiva-rúpa and > > unreal. Manifestation is > therefore real. It is a display of > > only nama-rúpa and cannot > the glory of the Divine. Ábhásas > > be regarded as real in the > (manifest appearances) being > > true sense. Shankara's non- > the ideation of Shiva cannot be > > dualism is exclusive of the > false. Shaiva philosophy is thus > > universe. > inclusive of the universe and real > > > non-dualism. > > > > 7. In liberation, the universe > In liberation, the universe appears > > is annulled. > as a form of Shiva Consciousness > > > or real I-Consciousness. > > > > 8. According to Shankara > According to non-dualistic Shaiva > > Vedanta, avidyá is removed > philosophy, there are two kinds > > by vidyá, and when this > of ajnána: Paurusha ajnána > > happens, there is mukti or > which is inherent in the purusha or > > liberation. Vidya is the > anu, and bauddha ajnana which is > > result of sravana, manana, > intellectual. By Vidya only bauddha > > and nididhyásana. > ajnána can be removed; paurusha > > > ajnána will still remain. > Such a per- > > > son will be landed only in > blank > > > abstractions, he will not > realize > > > Shivatva or divinization. > Paurusha > > > ajnana has also to be > removed. This > === message truncated === Finance Tax Center - File online. File on time. http://taxes./filing.html Quote Link to comment Share on other sites More sharing options...
Guest guest Posted March 27, 2004 Report Share Posted March 27, 2004 Is there any translation of Malini Vijaya Tantra? Brianna Mosteller <rubyrapunzel wrote:Om Namah Shivayah Virendraji, this came out wierd, in two columns, broken up. Is this the comparison? One line continues with a line of differant dialogue beneath. What I could read seems really interesting, could you post it again in a differant format? pranams, Brianna --- virendra qazi wrote: > > Respected Friends, > > > > I am posting an introductory passage written by > Jaidev Singh. He worked in Kashmir under the great > master of Kashmir Shaivism - Swami Laxman Ji. > > > > In fact this is the basic comparasion between Nigam > and Agama. Trika is the Shiv - Shakti - Nara (Bonded > soul). Trika Yoga is means or endeavour to seek > Grace. Kashmir Shaivism is also called Trika > Philosophy. Malini Vijaya Tantra is the essence. > > > > In short you should keep in mind Discrimination V/S > Integration. > > > > Pranam. > > > > Virendra. > > =================================== > > Shantabrahmavada (Vedanta) > shvaradvayavada (Trika) > > > > 1. Chit or Brahman is only pra- > Chit is both prakásha and vimarsha > > kásha (light) or jnána (know- > (light and activity). Therefore it has > > ledge). It is nishkriya (in- > both jnátritva (knowledge) and > > active). > kartritva (doership). Generally > > > speaking, it has five-fold > activity. > > > > 2. Activity belongs only to > Maheshvara has svátantraya (free- > > máyá or avidyá. Ishvara > dom). Therefore activity belongs to > > assumes activity only when > Him. Máyá is not something which > > He is affected by avidyá or > affects Maheshvara or Shiva. > > máyá. > Máyá is His own Shakti by which He > > > brings about multiplicity and > sense > > > of difference. > > > > 3. Máyá is anirvacaníya (in- > Máyá being the Shakti of the Divine > > definable). > is perfectly real. > > > > 4. Máyá being indefinable is > Máyá is Shiva-mayí or Chinmayí > > loosely associated with Ish- > and is thus Shiva's own Shakti. It > > vara and is, in the last ana- > is not a separate principle. There- > > lysis, unreal. Máyá seems > fore, Shaiva non-dualisim is inclu- > > to play the role of a sepa- > sive and integral. > > rate principle. Shankara's > > non-dualism is, therefore > > exclusive. > > > > 5. In the case of the empirical > Even in the case of jíva, the five- > > ego or jíva also, the átman is > fold activity of Shiva never ceases. > > inactive. All activity belongs > > to buddhi, the product of > > Prakriti. > > > > 6. The universe is mithyá or > The universe is Shiva-rúpa and > > unreal. Manifestation is > therefore real. It is a display of > > only nama-rúpa and cannot > the glory of the Divine. Ábhásas > > be regarded as real in the > (manifest appearances) being > > true sense. Shankara's non- > the ideation of Shiva cannot be > > dualism is exclusive of the > false. Shaiva philosophy is thus > > universe. > inclusive of the universe and real > > > non-dualism. > > > > 7. In liberation, the universe > In liberation, the universe appears > > is annulled. > as a form of Shiva Consciousness > > > or real I-Consciousness. > > > > 8. According to Shankara > According to non-dualistic Shaiva > > Vedanta, avidyá is removed > philosophy, there are two kinds > > by vidyá, and when this > of ajnána: Paurusha ajnána > > happens, there is mukti or > which is inherent in the purusha or > > liberation. Vidya is the > anu, and bauddha ajnana which is > > result of sravana, manana, > intellectual. By Vidya only bauddha > > and nididhyásana. > ajnána can be removed; paurusha > > > ajnána will still remain. > Such a per- > > > son will be landed only in > blank > > > abstractions, he will not > realize > > > Shivatva or divinization. > Paurusha > > > ajnana has also to be > removed. This > === message truncated === Finance Tax Center - File online. File on time. http://taxes./filing.html Finance Tax Center - File online. File on time. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted March 27, 2004 Report Share Posted March 27, 2004 , matridasa <matridasa> wrote: > Is there any translation of Malini Vijaya Tantra? There is one in hindi. Not sure of an english translation. Rgds Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.