Amritanubhava

[Guest guest]

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

[Guest guest]

In the following five verses the indivisible unity and oneness of Siva and

Sakti are emphasized by various illustrations.

Ovi55

Just see ,both the (object )and the illumination abide in the sun;does the

sun loose his oneness?

Ovi 56

The moonlight is spread over the fat belly of the moon;(the two are not

differeent).When the lamp is caught in it,s light,does it cause any deficiency

in

it,s light?

Ovi57

When the luster of a pearl sticks on to it,it adds distinct fineness to it.

Ovi58

Is Pranav(OM) considered as dissected because it is a triad of three

syllables(a,u,m)

?Does the letter `u| ,stand split up because it is formed by three strokes?

Ovi59

Why should not the water enjoy the fragrance of the flower-buds in the form

of ripples if it(smelling)in no way affects it,s capital(the totality of

water)but earns profit of gracefullness

Note:In one way,it is businesslike approach.The underlying idea is that there

is no harm in contonuing any business if there is no loss of capital but

there is profit also.

Ovi 60

Therefore,without making any distinction between Bhutesh and Bhavani(Siva and

Sakti) i proceed to bow to them thus---

Ovi61

When the mirror is put aside,the reflection enters it,s object;when the air

is still,ripples get drowened(in water)

Ovi 62

Or else,with the departure of sleep one immediately realises his own self;in

that way discarding my power of discrimination i bowed tothe Goddes and the

God.

Note:A thing appears in two different forms because ther is always a third

i.e. a change----agent(upadhi).The face and it,s image in a mirror are two

because of the presence of a mirror.Similarly water and ripples are two because

there is the wind.In such circumstances,the removal of an agent serves to

restore

the oneness of the object.Here it is the discriminating faculty of man which

has caused the dual appearence of the supreme.Hence jnanadeva discarded that

descriminating intellect and realised the Absolute.This verse explains how the

state of natural existance(sahajavastha)is secured in siddha practices.

When one gets up from sleep and becomes wakeful he has to pass through an

intermediate state(dehabhana) of gaining body consciousness.In that state ,there

lingers on a faint memory of sleep which is just over and there is a dim

awareness of being waken up.So to come to the natural stste of waking, one has

to

give up sleep as well as the intermediate state.Similarly,to obtain the natural

state (sahajavastha)the sleep state that`i am the body,i posess this and

that,etc.,has to dissappear first.Then the intermediary state that `i am

Siva,etc,and the subtle form must go.Having passed through these two stages

,when one

enters the world to carry on his worldly activities, that stats is

called(sahajavastha). In this state distinction betweenSiva and sakti is also

not

noticed.Jnanadeva says,`by forgetting the separate existance of Siva and sakti

and

getting merged in their union,I offered my salutations,