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Thread: Being...

  1. #21
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    Re: Being...

    Namaskaram Yajvan-ji,

    Thank you for suggesting suitable prerequisites for optimal understanding of Para-trisika-vivarana. Honestly, it’s a checkered preparation I bring to the endeavor. Maybe it’s enough; I don’t know.

    For years I have Shiva Sutras extensively underlined with handwritten notes and “questions to self” in the margins. Periodically I reread particular sections. Apart from its overarching significance, SS was also my very first encounter with “alphabetic mysticism” (the notion of matrikas). I happen to have a long-standing interest in the science of bija-mantras, so I read whatever I find on the subject. (BTW, any suggestions? I’m limited to English.)

    In my personal library there's a modest collection of books specifically on Kashmir Shaivam. Some of these books are readily accessible to the motivated general reader, while others are more difficult—like Dyczkowski’s Doctine of Vibration and Muller-Ortega’s Triadic Heart of Shiva. These two books I do pick up from time to time, reading here and there. Certain passages are underlined and annotated by me, but on the whole, it’s not congenial to my mind and I don’t absorb it well. Again last night I picked up Triadic Heart, and found, to my surprise, that in my desultory readings I’d already scanned Para-trisika-laghu-vritti, though I had made no notes—probably because its significance was lost on me. Whatever I did underline was elsewhere in the book, especially anything explanatory of the bija SAUH.

    As I’ve already mentioned to you elsewhere, Utpaladeva is the prime Acharya for me. With anyone else it’s like a mismatch of blood types, except the patient doesn’t die, simply the transfusion doesn’t help much. In contrast, when I read Utpaladeva, it's as if the blood type is a match for me. The transfusion is energizing and illuminating; I don’t experience any foreign-body reactions; and I can read his work without the restless skipping around.

    In the case of Lakshman-ju, while I enjoy his meditations on Shivastotravali, I can't seem to settle into The Secret Supreme. I conclude from all the above that my inner compass has been pointing away from later developments in Kashmir Shaivam, developments that reached their pinnacle in Abhinavagupta. From general reading, it’s my impression that Abhinavagupta was a genius who could digest diverse traditions and assimilate them into an integral system. My own digestion is not like that. Rather, my orientation is that of a generic Shaiva, doing the ordinary devotions and having Utpaladeva as my essential philosopher.

    Because it's the whole idea of satsang to receive the influence of insightful, well-wishing persons, I’ve taken your advice and ordered a copy of Para-trisika-vivarana. Once the book arrives, I’ll set my mind to read it calmly and respectfully. After all, it's hard to ignore such a ringing endorsement! For feedback, before the end of May I’ll send you a PM.

    As for Paramarthasara, it does sound interesting—but it’s pricey from Amazon. I’ll be on the lookout for an inexpensive copy. If by a sudden transformation of consciousness I get some rapport with Para-trisika-vivarana, then I'll try for Paramarthasara as well. Thanks again!

    Pranam.

  2. #22
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    Re: Being...

    hariḥ oṁ
    ~~~~~~

    namasté

    One must ask why then does this sattā (another word often used for Being is sattā) i.e. anuttara, paramaśivā, bring the universe into
    view, into motion ? That is, the Supreme meters itself out into a measurable, yet vast , creation ?

    One answer is the following. It is found in abhinanagupta-ji's work called bodhapañcadśikā or the 15 verses of wisdom.
    He informs us of the following:
    tasaivaiṣā parā devī
    svarūpāmarṣantosukā |
    pūrṅatvaṁ sarvabhāveṣu
    yasya nālpaṁ na cādhikam ||

    I will rely on svāmī lakṣman-jū for the proper translation of this śloka. This then says,
    The collective state of the universe is His supreme energy (or śakti) which He created to recognize His own nature.
    This śakti who is the embodiment of the collective state of the universe loves possessing the state of God Consciousness. She is in the state of ignorance remaining perfectly complete (pūrṅatvaṁ)
    and full in each and every object.

    Svāmī lakṣman-jū informs us, why has He ( śiva) created this supreme energy in His own nature ? For one reason - to recognize His own nature. This whole universe is nothing more then the means by which we can come to recognize śiva. You can come to recognize śiva through the universe, not by abandoning it.

    Svāmī-ji further says, that is why this external universe is called śakti because it is the means to realize own's own nature. So if we look at this word śakti we know it is defined as power, , ability , strength , might , effort , energy , capability. If we look to the definition of śakta it is defined as able , competent for , equal to , capable of . Yet if we look a bit deeper we find the following:
    śa+k+ ti
    • śa = śiva
    • śak = to be strong or powerful
    • ti is for íti and iti means 'thus', ' in this manner'
    Hence we can say thus (ti) śakti is the power (śak) of śiva (śa).

    As you would expect there is another view (not opposed) on this :
    ti = iti =itya ( from ityaí) to be gone to or ( to go) towards. Now we have to go towards (ti) śiva (śa) is in this manner (íti) via śakti ( śak ).

    This is why it is said śaivīmukham ihocyate - śakti is the entrance, the suitable way to join with śiva. Or another way of viewing it is Śrī Devī (śakti) is the delightful (uc) entrance (mukha) to śiva.

    Hence when svāmī lakṣman-jū informs us, this whole universe is nothing more then the means by which we can come to recognize śiva. You can come to recognize śiva through the universe, not by abandoning it.
    It resonates perfectly with the notion of śakti.


    iti śivaṁ
    यतसà¥à¤¤à¥à¤µà¤‚ शिवसमोऽसि
    yatastvaṠśivasamo'si
    because you are identical with śiva

    _

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