Re: shivoadvaitam atma
Originally Posted by
vedanta_learner
Namaste,
Ok..then how the "Nirvisesha Brahman" can be explained ?
As per your post I can understand that "Knower knows himself as Pure-knowledge self is the final state to be achieved in Adviata"..am I right?
If that is the case what is the concept of "Nirvisesha" ?
Thank you
"Nirvisesha" ?
Namaste,
See I am not literate. During meditation questions sprout, followed by intuitive knowledge, which often I see supported in Upanishads and Gita and also in Vedas.
I cannot answer from book. But what I have been given I can tell you. I have repeated the meaning of certain verses often. This meaning is not very often explicitly stated by gurus, but I have found it logical conclusion arising from shruti.
Both Gita and many upanishads state that the non-dual atma is knowable and must be known, though it is described simply as indescribable, ungraspable and advaita.
Ungraspable is not an object that you can take hold of. The Atma name cannot ever be mis-translated as something other than the 'very you' (not the sense percieved you). It is that which knows everything including I as this body. Similarly advaita can never be mis-translated as many, though some thinkers say that Advaita may mean the ONE (supreme) among many but you will see the fallacy the moment you combine advaita and atma together. It is ONE. EKO.
So, when Upanishad teaches you to know the EKO, can you remain a dvittiya and still know the EKO? Contemplate and meditate on your own. The answer lies in silence and not in movement. The description of Turiya Self given in mandukya Upanishad may help you.
You have remained what you are always.
In Shankar Vijayam, I read about a debate Shankara had with a VA proponent. Both had similar goal and similar concept of atma as pure knowledge. But VA proponent held a part concept, which Shankara was not interested to refute. He simply said "Moksha is not possible for you with this belief". I later understood that a second cannot know the truth as another. A part cannot know the whole.
Om Namah Shivayya
That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.
Bookmarks