amritanubhava

[Guest guest]

Ovi 22:

Since the husband is seen in her and her existance means the husband only,it is

not possible to identify the one between the two.

Note Siva is the absolute static state state;the substratum of allSakti is it,s

dynamic functioning,the basic wave energy.If these two aspects are kept well in

mind,the logic in the above verse will be easy to understand.Compare Siva and

Sakti to a vast expanse of water and waves,what is actually seen is water

only.How then to distinguishone from the other!in the final analysis there is

water onlywhich abides.the idea is further elaborated in the following few

verses.

Ovi 23:

Any attemot to draw distinctoin between jaggery(sweet molasses)and the sweetness

or camphor and fragrance becomes disabled.

Ovi 24:

While trying to get hoid of the entire light,only the flame gets in the hand;in

that way while thinking of her true state,only siva is found.

Ovi 25:

The sun shines on account of his lustre,while the essence of lustre alone

abides.

Ovi 26:

An object is the base for it,s reflection and the reflection is the exact copy

of the object(reflected).So it(absolute parades itself in dual form.

Ovi 27:

She( Sakti )marrieda person(Siva)who is the essence of the the complete void.

Because of her husband,s powar,Sakti came into Prominance.

Note:In this and following verses,Siva and sakti,s mutual dealings and powers

and their spheres of activities and responsibilities are described as if a

couple is managing the house.They provide a blueprint of an ideal lifestyle for

a household couple.

Void itself connotes the idea that there is nothing.Siva is even beyond that

state of nothingness.The idea of nothingness also does not exists there.He

has,however,infinite powar which is delegated to his wife Sakti to create and

rule the universe.

Ovi 28:

Siva cannot sustain his position as `Siva' ,without his beloved who was brought

by Siva.

Note: Without the functioning of energy,Siva remains static;however Siva is the

sourse of sakti which in a dynamic state according to Siddha system ,operates in

various forms such as self generated ,supreme, secondary,subtle and

biocurrent---performing various functions.This is how siva is brought up.

Ovi 29:

She brought glory to the lord by creating and sustaining the universe from her

own body through self effort.

Ovi 30:

The huband has no form;feeling shy to parade herself(in his company)she made for

him an ornamental dress of forms and names in the form of universe.

Note:Sakti beautiful as she is ,felt embarrassed to move about in the company of

Siva who has no form.In order to impress others that they are for each other she

followed the dictum that dress maketh a man and prepared a matching dress for

him.

comment:The manifested world of plurality cannot exist without the essence of

consciousness.

So, The` isness 'or the essence in each form the Prakriti creates is real and

there is the non separation of Purush and Prakriti.In the changing universe of

plurality cannot even exist without the presence of substratum of the Self and

that is the reality in Prakriti

 

 

[Guest guest]

Namaste,Benjaminji,

Your comment about isness is correct.It is not my thought ,Vivekananda

describes it in his lecture on Rajayoga.Isness and consciousness is one and

same. Iam posting B.P. Bahirath,s comments on amritanubhava that you may

like

Nirmala.

-

"Benjamin" <orion777ben

<advaitin>

Friday, February 20, 2004 12:00 PM

Re: amritanubhava

 

>

> Namaste Nirmalaji,

>

>

> >Comment: The manifested world of plurality cannot exist

> >without the essence of consciousness. So, the 'isness' or

> >the essence in each form the Prakriti creates is real and

> >there is the non separation of Purush and Prakriti. In the

> >changing universe of plurality cannot even exist without

> >the presence of substratum of the Self and that is the

> >reality in Prakriti

>

> The appearance of your favorite word 'isness' suggests to me that

> this is your thought. I like the idea of 'isness' very much provided

> one does not distinguish between isness and consciousness. Note that

> for many people, the objects have their being or 'isness' out there

> distinct from the consciousness. It seems that the whole point of

> what you quoted today is to show that this apparent separation is

> false. This is surely Advaita.

>

> Also, it is interesting to see the Buddhist concept of 'voidness'

> appearing here. After all, what is pure consciousness but a

> voidness? It is surely not a 'thing'. Yet it manifests itself as

> the illusory world of objects or Shakti. This may seem a paradox at

> the conceptual level, at least until one thinks of the dream analogy.

> I wonder if Jnaneshwara uses the dream analogy. We will see...

>

> But let us remember that what you quoted also says that Shiva

> transcends the voidness. I interpret this to mean that we must not

> start to think of the very voidness or consciousness as a thing.

> Even the pure consciousness must dissolve into ... pure consciousness!

>

> Anyhow, my point is that I like 'isness' very much as long as there

> is no difference between isness and consciousness.

>

> Hari Om!

> Benjamin

>

>

>

> Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of

Atman and Brahman.

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