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Thread: āṇava mala & remembering SELF

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    āṇava mala & remembering SELF

    Hari Om
    ~~~~~

    Namaste

    It is said that the human condition has the aṥuddhi or impurity called āṇava mala:

    आणव āṇava or fine , minute, exceeding smallness
    मल mala or dirt , filth , dust , impurity i.e. a blemish.

    So this āṇava mala is the impurity of smallness minute, exceeding smallness. It suggests we are not aware of the greatness of our Being i.e. its infinite status, who we really are.


    It is also convention to say or discuss we have 'forgotten' our infinite status. To imply 'forgot' suggests at one time that we 'remembered'. So how can this be?


    When does one remember being infinite, possessed of the SELF, without bounds? And if this was the condition, how did we fall from this position? Any thoughts on this matter?


    pranams
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  2. #2

    Re: āṇava mala & remembering SELF

    As soon as thoughts and memories take over (so to speak), Self apparently leaves.

    Thoughts and memories are flowing or moving in measureable finite type lines, Self is moving so unmeasureably fast that It is standing still everywhere all at once. (if you will)

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    Post Re: āṇava mala & remembering SELF

    Namaste Yajvan,

    ANava (from aNu) is fine or minute (i.e. much divided).

    Anava (from anu) is humane or human.

    The ANava mala is the imperfect condition of being divided or separated.

    And the Anava mala is the natural impurity of the human condition, which is only the ANava mala, the original sin of dvaita.

    anu particularly refers to anArya man, for the true Arya (by the vow of yama) does not suffer any separation.

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    Re: āṇava mala & remembering SELF

    Namaste Bob


    " As soon as thoughts and memories take over (so to speak), Self apparently leaves."

    I would like to put a "but" in the above said as if thoughts and memories wore stranger to the Self and did not come from him.
    Taking the thing in memories and thoughts to be only the Self that is the problem. You have just started measuring in the vast ocean of causality!

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    Re: āṇava mala & remembering SELF

    Hari Om
    ~~~~~
    Quote Originally Posted by sarabhanga View Post
    Namaste Yajvan,

    ANava (from aNu) is fine or minute (i.e. much divided).
    Anava (from anu) is humane or human.
    The ANava mala is the imperfect condition of being divided or separated.
    And the Anava mala is the natural impurity of the human condition, which is only the ANava mala, the original sin of dvaita.
    anu particularly refers to anArya man, for the true Arya (by the vow of yama) does not suffer any separation.
    Namaste sarabhanga,
    do you care to offer an opinion on the question?
    I wrote
    To imply 'forgot' suggests at one time that we 'remembered'. So how can this be?

    When does one remember being infinite, possessed of the SELF, without bounds? And if this was the condition, how did we fall from this position? Any thoughts on this matter?
    pranams
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Post Re: āṇava mala & remembering SELF

    Dear Yajvan,

    I have just now answered your question!

    The ANava mala is the imperfect condition of being divided or separated. And the Anava mala is the natural impurity of the human condition, which is only the ANava mala ~ the original sin of dvaitam.
    But if you want the plain facts of life:

    Birth is the mysterious result of kAmakarma, and once born into duality, the innocent uses his senses to learn and thus to survive. And the education is always divisive, with more and more refined divisions of the various properties learned and memorized (but perhaps not taken to heart). And as time goes by, the dualities become more rigidly defined, along with the students increasing certainty in the evident truth of his accumulated knowledge.

    But when wisdom dawns, all of the previous threads of supposed black and white understanding become woven into an unbroken matrix, a perfect texture of all previous knowledge combined.

    advaitam is the immortal satyam, and dvaitam is mortal avidyA or mAyA, which is invariably mistaken by innocent perception for the ultimate truth.

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    Re: āṇava mala & remembering SELF

    Hari Om
    ~~~~~
    Quote Originally Posted by sarabhanga View Post
    Dear Yajvan,

    Birth is the mysterious result of kAmakarma, and once born into duality, the innocent uses his senses to learn and thus to survive.
    There is no doubt that the senses are consumed by diversity, or duality.

    And what you suggest makes sense... yet, my mind continues to go to 'why was unity lost ?' That is, how is it possible for the Infinite, once established in ones awareness or Being, to be once again concentrated back into a drop? As if the ocean is compressed into just one wave?

    Thie bliss of the Infinite being lured back into diversity is the conuundrum I am pondering.

    this is the question of eons.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Post Re: āṇava mala & remembering SELF

    Namaste Yajvan,

    Birth is the mysterious result of kAmakarma.

    advaitam is apparently lost only due to the intrinsic ignorance and illusion of mAyA (which is dvaitam).

    kAma is the divine component and karma is the mundane component.

    The very first birth, which is the birth of creation itself, is the only birth not associated with any previous karma and purely the result of divine kAma alone. But it is previous karma that causes all subsequent births.

    Once the advaitam is fully recollected and surely realized there is no subsequent re-birth or return to the divided consciousness of dvaitam (at least not in this kalpa).

    It is karma that maintains the artifice of reality, and it is kAma that inspires the whole veritable illusion and finally leads to its destruction.

    The only one born directly from advaitam into advaitam must be the child of a barren woman or the result of a virgin birth (both of which sayings have long been used to indicate an impossibility), and this fact alone establishes that the original teaching of christianity was ajAtivAda and mAyAvAda ~ i.e. traditional advaitavAda and pure vedAnta. But then, in the divided mind, what was originally understood as mAyA has become a concrete reality, a true miracle, which reinforces the idea that mAyA represents the ultimate truth and makes the advaitam all the more difficult to grasp.

    I have often mentioned that satan is only the unnamed rudra (the original advaita nara), cast into oblivion by dualistic theologians claiming the whole inheritance for their own vision of nArAyaNa (the unintended source of all duality) at the expense of his own spiritual father, who is destined to remain always undivided and unworshipped.

    The undivided puruSa cannot be worshipped, and dvaitavAda (which relies on external worship) has consequently never had much interest in true advaitam, preferring to pretend that their divided illusion is the ultimate truth. And the christian image of satan is in fact the ancient image of rudra-shiva, the forgotten nara of true advaitam, buried under frightful propaganda designed to ensure that no god-fearing christian ever approaches advaita vedAnta with unimpaired vision.

    When every one of us is born into the illusion of dvaitam, and all of our education assumes dvaitam, and when the dominant world culture preaches dvaitam as the ultimate truth and continuously denigrates true advaitam as pure evil, all of this no doubt makes the personal realization of advaitam all the more unlikely!

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