Fw: Dancing with Siva Shloka 145

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Is Monistic Theism Found in the Vedas?

 

SHLOKA 145

 

Again and again in the Vedas and from satgurus we hear "Aham Brahmasmi,I

am God," and that God is both immanent and transcendent. Taken together,

these are clear statements of monistic theism. Aum Namah Sivaya.

 

BHASHYA

 

Monistic theism is the philosophy of the Vedas. Scholars have long noted

that the Hindu scriptures are alternately monistic, describing the oneness

of the individual soul and God, and theistic, describing the reality of the

Personal God. One cannot read the Vedas, Saiva agamas and hymns of the

saints without being overwhelmed with theism as well as monism. Monistic

theism is the essential teaching of Hinduism, of Saivism. It is the

conclusion of Tirumular, Vasugupta, Gorakshanatha, Bhaskara, Shrikantha,

Basavanna, Vallabha, Ramakrishna, Yogaswami, Nityananda, Radhakrishnan and

thousands of others. It encompasses both Siddhanta and Vedanta. It says,

God is and is in all things. It propounds the hopeful, glorious, exultant

concept that every soul will finally merge with Siva in undifferentiated

oneness, none left to suffer forever because of human transgression. The

Vedas wisely proclaim, "Higher and other than the world-tree, time and

forms is He from whom this expanse proceeds--the bringer of dharma, the

remover of evil, the lord of prosperity. Know Him as in one's own Self, as

the immortal abode of all." Aum Namah Sivaya.

 

Scriptures Speak on One and Two

 

There is on earth no diversity. He gets death after death who perceives

here seeming diversity. As a unity only is It to be looked upon--this

indemonstrable, enduring Being, spotless, beyond space, the unborn Soul,

great, enduring.

Yajur Veda

 

Contemplating Him who has neither beginning, middle, nor end--the One, the

all-pervading, who is wisdom and bliss, the formless, the wonderful, whose

consort is Uma, the highest Lord, the ruler, having three eyes and a blue

throat, the peaceful--the silent sage reaches the source of Being, the

universal witness, on the other shore of darkness.

Atharva Veda

 

Where there is duality, there one sees another, one smells another, one

tastes another, one speaks to another, one hears another, one knows

another. But where everything has become one's own Self, with what should

one see whom, with what should one smell whom, with what should one taste

whom, with what should one speak to whom, with what should one hear whom,

with what should one think of whom, with what should one touch whom, with

what should one know whom? How can He be known by whom all this is made

known?

Yajur Veda

 

When the Great Being is seen as both the higher and the lower, then the

knot of the heart is rent asunder, all doubts are dispelled and karma is

destroyed.

Atharva Veda

 

Than whom there is naught else higher, than whom there is naught smaller,

naught greater, the One stands like a tree established in heaven. By Him,

the Person, is this whole universe filled.

Yajur Veda

 

Even as water becomes one with water, fire with fire, and air with air, so

the mind becomes one with the Infinite Mind and thus attains final freedom.

Yajur Veda

 

One who is established in the contemplation of nondual unity will abide in

the Self of everyone and realize the immanent, all-pervading One. There is

no doubt of this.

Sarvajnanottara Agama

 

O Six-Faced God! What is the use of putting it in so many words?

Multiplicity of form exists only in the self, and the forms are

externalized by the confused mind. They are objectively created

simultaneously with thoughts of them.

Sarvajnanottara Agama

 

The luminous Being of the perfect I-consciousness, inherent in the

multitude of words, whose essence consists in the knowledge of the highest

nondualism, is the secret of mantra.

Siva Sutras

 

I sought Him in terms of I and you. But He who knows not I from you taught

me the truth that I indeed is you. And now I talk not of I and you.

Tirumantiram

 

Oh thou who pervades all space, both now and hereafter, as the Soul of

souls! The Vedas, Agamas, Puranas, Itihasas and all other sciences

inculcate fully the tenet of nonduality. It is the inexplicable duality

that leads to the knowledge of nonduality. This is consonant with reason,

experience, tradition, and is admitted by the dualists and nondualists.

Tayumanavar

 

When the Vedas and Agamas all proclaim that the whole world is filled with

God and that there is nothing else, how can we say that the world exists

and the body exists? Is there anything more worthy of reproach than to

attribute an independent reality to them?

Natchintanai

 

 

 

Mahabhakti

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