Enlightenment

[yajvan]

hariḥ oṁ
~~~~~~

namast�

Within kaśmiri śaivism which many call trika , some fundamental principles are considered...
The following has been written by a friend and I thought to pass this on. I have changed a word here-or-there for clarity (readability) or expanded an idea for one's kind consideration; These principles are quite robust and I align my thoughts and intelligence to them.

Within kaśmiri śaivism enlightenment consists of the recognition (pratyabhij�ā) that one is inherently śiva Himself. In fact, śiva is all. The yogī merges his separate identity into Śiva and realizes that he was always Him. Although the realization is a "non-dualistic" one, the concept of liberation in Trika is a bit different from what we find in advaita-vedānta.

Here are some salient points of consideration:

• śiva realizes His own divinity through His own free Will, and not because of some māyā having been destroyed. In Trika, māyā arises from śiva Himself in order to veil His innermost nature. He does so for the Divine Play to be manifested. Thus, there is no māyā opposing His Will.
  • Please note that the core of māyā� is the notion of the infinite being measured out. As if the infinite can be ~chopped up~ into definitive sections, into qualitative form, into limits. This is the ~ illusion~ we see as a human - that of the infinite residing as the finite - this is the blemish (moha).
• In advaita-vedānta, māyā is the illusory power of ignorance. When it is removed by means of j�āna (knowledge), one is able to perceive his own nature. One realizes that he is nirguṇabrahma. Nonetheless, in Trika, māyā is not an illusory power of ignorance, but a real force which is unfolded by śakti (the power of śiva) in order that the entire universe may be manifested. So, māyā is not a hindrance on your way to Liberation. Māyā acts the role of "apparently" limiting the powers of Śiva. When śiva becomes "apparently" limited by His own māyā, the universe emerges brightly before Him.
• Although śiva is similar to nirguṇa-brahma (attributeless Brahma, according to advaita-vedānta), He is always united with śakti (His Power of consciousness who manifest "forms"). Therefore, the final Liberation is beyond the concepts of "saguṇa" (with attributes) and "nirguṇa" (attributeless). Both śiva and śakti arise from śaramaśiva (the Supreme śiva), who is beyond all concepts (dualistic and non-dualistic) and is considered anuttara ( unsurpassable).
• In Trika, one's full unfoldment is achieved through four means or upāya-s: "anupāya, śāmbhavopāya, śāktopāya and ānavopāya.
  These means (upāya-s) are preditcated on ones abilties and current level of development. We have many posts on this matter, and will point to them upon request.

We can go deeper and wider as requested, within a positive ( non-argumentative) conversation.

praṇām

words

māyā -

What is this māyā ( there are many posts on this subject) ? It is rooted ( √ ) in mā or measuring and this 'yā' is restraining . Yet many say māyā is the notion of illusion. How are these two i.e. illusion and measuring/restraining , connected?

Māyā is the illusion that the Infinite can be measured out or restrained. It is the idea that this Infinite Being that we experience as the universe ( and what it contains) is made of parts, finite items, zillions of them, but still finite , within boundaries.
It is the boundless measured into the boundaries , this is the illusion of avidya ( ignorance). Yet in the final analysis or truth , māyā-śakti is the power of the Supreme which enables the Supreme to manifest differences in the universe
we perceive.

I look at an iceberg and see only the top sticking out of the water. I think oh that is all there is to this mountain of ice. Yet I miss that the mass of this iceberg is below the surface - the full structure that only a piece appears above the water. It is the illusion I am seeing the whole thing by only seeing the part.

[Mana]

हरिः ओम्


Namaste,


Thank you for your wonderfully informative posting Yajvan, your words bring me much aid to my understanding and ability to express myself.

If I might add a few humble words of thoughts of mAyA, that a little of her beauty might be shared as I have come to know her, I hope that I share no disillusion in my perspective.

When considering mAyA, I like to think of a Rainbow or the musical scale, in effect bhava.

The colours in the rainbow are nothing more than differing frequency of vibration; an infinite quantity of definable colour between the limits of the ultra an infra which laybeyond our human limits of perception.
How do we assimilate such a magnitude of infinite colour? Our mind, siva, places the limits of perception upon us, so as to enable our lucid understanding; we see seven distinct colours.

The same is true of the musical frequency of sound vibration, we find harmony in the infinite possibility buy placing our limits. In the example of the musical scale; we can see that it is man, who has chosen the placement, yet in this very discovery or creation, we see Siva reflecting himself again.

This throttling back for our perception equates to differentiated knowledge, as we create or minds compartments, or bhava. To help deal with our environment, we become attached to these mental constructs or creations, quite normal and they even become dharma which we inherit, as well as making our own this happens at every level.

In its dissolution, pramiti bhava; the rainbow becomes white light, it is undifferentiated.

Can we not conclude then, that; The different schools of thought and their philosophy's, are in themselves a differentiation of knowledge; thus, it is by their integration in the minds eye, that we might realise something of their essence, at the very root.



praṇāma

mana


ॐ नमः शिवाय
Aum Namaḥ Śivāya

[Adhvagat]

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