differences

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Lists,

Shri Nityananda was known to have no affilliation with any particular

religious/philisopical system or doctrine. He offered no suggested reading, and

held that no two people need to practice the same sadhana. When pressed he would

only say "read the Bhagavad Gita."

 

One of the most common problems encountered by the seeker young in

spiritual fullness is that of differing systems or philosophies. Upon

identification with a particular doctrine or system, there is usually the period

of indeterminate length wherin the seeker sees this as the 'true path,' thus

looking for affirmation from people of like belief, and discord with those of

differing beliefs.

 

Though on an individual scale there are the milestone markers and setbacks

that are to be addressed, which are different for each individual, the common

problem that is almost always an issue on a larger scale is that of the seeker

integrating himself into the social aspect of his her belief with others.

 

For this reason a portion of sutra 8 from the excellent

Pratyabhijnahrydayam is being posted below:

 

This of the one Divine whose essence is consciousness, all these roles

(differing philosophies/systems) are displayed by his absolute will, (and) the

differences in the roles are due to the various gradations in which that

absolute free will either chooses to reveal or conceal itself. Therefore there

is one Atman only pervading all these (roles).

 

Those of limited vision, however, in various parts are caused to identify

themselves with the various (limited) stages by His will on account of which,

even though when it is made clear that the essential reason of the erroneous

concepts of the preceding experients lies in their identification with the body

etc., they are unable to comprehend the great pervasion (of the Atman) described

above (by Trika philosphy, that is, that the Atman is both immanent in the

universe and transcends it) unless the Shakti of the Highest descend upon them

(i.e. without the grace of the Highest). As has been said--

 

''The Vaishnavas and others who are coloured (i.e. whose minds are

coloured) by the attachment or colour of Vidya, do not know the highest God, the

omniscient, full of knowledge.'' Likewise, (it has been said) in Svacchanda

Tantra, (10th Patala, verse 1141)--

 

"It is only Maya which whirls these (followers of other systems) round who

desire to obtain liberation (moksha) in non-liberation).'' And also, (it has

been said in Netra Tantra, 8th Patala, verse 30) ''Those who are attached to the

limited as the Self (e.g., the body as Self, the buddhi as Self etc.) do not

reach the highest stage of Shiva.'' Also (There is another interpretation of the

sutra: Darshana is to be interpreted, not as a system of philosophy, but merely

as knowledge; sthiti, not as stage, but as inward cessation; bhumika--not as

role, but as means--the whole interpretation is as follows) :

 

The sthitis i.e. the inward cessation of all darshanas i.e. all empirical

knowledge, e.g., the experience of (an external thing as) colour, like blue, or

an (inner) experience like, pleasure etc. becomes a means of the manifestation

of the essential nature of tat i.e., Shiva who is of the nature of consiousness

and a mass of bliss. So, whenever the external form (of consciousness) comes to

rest in the essential nature (of the knower), there ensues the cessation of the

external thing (samhara), resting in a condition of inner peace, and then

commencement of a continous series of various experiences (samvit-santati) which

will be arising anew (udesyat). Thus this venerable turiya (fourth)

consciousness whose nature it is to hold together emanation, maintenance and

re-absorption flashes forth ceaselessly (lit. without succession) now sending

forth diversities of various emanations (created things), and now withdrawing

(them)-- always emaciated and always full, of both forms (i.e. both emaciated

and full) and also not undergoing any of these forms. It has been said in Shri

Pratyabhijnatika--''When re-absorbing the objects, she (Shakti) flashes (lit.

rises) (in Her nature), and so she is full.'' This venerable (power) being

resorted to more and more makes her devotee her own step by step.

 

What kshemaraja is saying is that there are many

philosophies/systems/doctrines. All of these are of the nature of either unmesa

(revealing), or nimesa (ignorance), with there being differing levels, or

gradations of understanding according to the will of Shiva. They are all of the

body of Shiva; according to His will they reveal Grace at varying levels.

 

What path, or paths we choose are irrelevant to anyone but the seeker.

 

All of these paths will only take us so far.

 

As is said in sutra 8:

"the inward cessation of all darshanas i.e. all empirical knowledge, e.g.,

the experience of (an external thing as) colour, a means of manifestation of the

essential nature of tat i,e., Shiva who is of the nature of consciousness and a

mass of bliss.''

 

The beginning of true understanding begins when we still our mind of all

vikalpas. The subtle discrimination of the higher mind cannot be heard above the

roar of the vikalpas of the monkey mind.

 

In doing this, we are expanded to the state of Turiya, the fourth state, as

is said in sutra 8:

''Thus this venerable turiya consciousness whose nature it is to hold

together emanation, maintenance, and re-absorption flashes forth ceaselessly."

 

Step by step we expand our understanding, as is said:

"This venerable (power) being resorted to more and more makes her devotee her

own step by step."

 

Ultimately, philosophical dogma becomes a moot point.

 

Shedding all vikalpas, including the vikalpas of the various philosophies, we

begin the true journey towards the essence of all philosophies. This is highly

individual.

 

This is the beginning of the true journey.

 

Mahabhakti

M