Re: Shaivite refutation Of Advaita
hariḥ oṁ
~~~~~~
namasté
Originally Posted by
Omkara
I started this thread to share this file with those interested in kashmir shaivism and not to argue with advaitins so I will recuse myself from this thread now.
From a kaśmir śaivism POV brahman is recognized, yet slightly differently ( not better, just another angle).
In kaśmiri śaivism tṛtīyam brahman is considered. What can this be ?
It is a standard point of reference that brahman is considered as oṁ-tat-sat in vedānta. In trika ( or kaśmir śaivism ) it is called the 3rd brahma.
That is , in oṁ-tat-sat it is the 3rd defining idea or sat that is considered. Yet this brahman is considered vast ( bṛhat) , all pervading (vyāpaka) and is completely in union with śakti.
In vedānta one may call out brahman as oṁ-tat-sat or as sat-cit-ānanda. In kaśmir śaivism this whole concept can be related with one word sauḥ ( sa +au + ḥ) and is considered amṛtbīja, the very heart (hṛdaya) of bhairava ( paramaśiva).
Now within kaśmiri śaivism there are some differences ( not objections) to vedānta:
- yoga in action (karma-yoga)
- mokṣa and its delineation
- ignorance and its ( complete) elimination
- who is fit to practice yoga
- the notion of māyā
- what is pure and impure
- the ultimate Reality as being dormant or active ( aware of It-Self)
These are just a few... to develop these ideas to the fullest extent should be done in the uttara folder, as these are advanced in depth-and-breath of thinking.
praṇām
Last edited by yajvan; 28 August 2012 at 10:34 PM.
यतसà¥à¤¤à¥à¤µà¤‚ शिवसमोऽसि
yatastvaṠśivasamo'si
because you are identical with śiva
_
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