Impersonal Absolute is wrong?

[yajvan]

hariḥ oṁ
~~~~~~

namasté riverwolf.

Sort of. The nature of the Self has always been somewhat difficult for me, other than its omnipresence.

In the beginning it is like that, a little fuzzy. It is like rain in the distance that is a mist, a drizzle. It is faint to the eyes, yet as you move closer you feel the coolness, you get more of the impression of the lightness on the face, yet the rain is still not visible. It is a matter of proxsimity. Like that , this Self is so subtle, yet there. One needs to keep progressing forward. The 'progress' is both knowledge and experience. Both work hand-and-hand.

Let me share this from the spanda-kārikā-s :

Iti vā yasya saṃvittiḥ kriḍāvenākhilam jagat |
Sa paśyan satataṃ yukto jīvanmukto na saṃśataḥ ||

Or(vā) Iti (in this manner , thus) he who has (yasya or endeavored) the realization (saṃvittiḥ ~ understanding) i.e. identity of his SELF with the whole universe (jagat) being constantly united (yukto) with the Divine (venā), views the entire world as the play (kriḍā) of the SELF with Śva, and is liberated while alive (jīvanmukto), there is no doubt (na saṃśataḥ) about that.

This aligns nicely with Śrī Rāmāna Mahaṛṣi ( offered by atanu some time back)

The Self is that where there is absolutely no “I” thought. That is called “Silence”. The Self itself is the world; the Self itself is “I”; the Self itself is God; all is Siva, the Self.

The identity of the SELF with the Universe with Śiva... a continuum of silence.

praṇām

words and References

• saṃvittiḥ संवित्ति - knowledge , intellect , understanding ; perception , feeling , sense
• yasya यस्य - to be endeavoured ( a conscientious or concerted effort toward an end)
• jagat जगत् - the world, universe; also that which moves or is alive
• yukto or yukti युक्ति - union , junction , connection , combination ; sum total; also mixture or alloying of metals
• jīvanmukto - jīvanmukta जीवन्मुक्त - mancipated while still alive (i.e.liberated before death from all liability to future births
• saṃśataḥ संशय without doubt ;uncertainty , irresolution, hesitation
• sa स procuring , bestowing
• kriḍāvenākhilam - kriḍ क्रीड् to sport, play; venā as vena वेन a Divine Being; khilam is work in process - I do not understand the application of this word in the sentence structure - all help is welcomed.

Spanda-kārikā-s the Divine Creative Pulsation translated by Jaideva Singh ; original author is Vasugupta . Then his cela, Kallaṭa took to publizing this knowledge. The Spanda-kārikā-s are a perfect adjunct to the Śiva-sūtras

[purnapragya]

Namaste Riverwolf

My post was in response to your following observation.



Although, what you said was not wrong, yet, i wanted to emphasize that both the sambhuti and asambhuti are the gati -- the path, which take one to the akshara amrtm (imperishable immortal), the Self.

The purport is that in absence of Self there will be no manifest or no unmanifest. The asambhuti of deep sleep becomes sambhuti of dream and waking states and again the reverse. But the Self is the fixed common consciousness existing through these two states of manifestation or the unmanifest. I hope this brings clarity.

Om Namah Shivaya

U never answer my question?
Thanks

[atanu]

U never answer my question?
Thanks

Sorry purnapragya

I saw that you had asked about प्रपञ्च that went unanswered. Though I feel that you may know more than me, following is what i understand.

प्रपञ्च should not make one forget the source. प्रपञ्च should not make one forget that the प्रपञ्च itself and the taste, smell, sight, touch, understanding, motivation, and actions all arise due to the source. Scripture says that प्रपञ्च dissolves in Him and we experience that in deep sleep.

You may now kindly add your understanding.

Om Namah Shivaya

[Kumar_Das]

I think you have written the second line wrongly. Is your 'sambhūtim equal to asambhūtim?

Om Namah Shivaya

Yes.

And sorry for the misunderstanding.

Thanks to atanu-ji and yajvan-ji for all your posts.

I think this upanishad contains the most important insight into God-realization. It can be interpreted in several ways - I believe it has several meanings embedded within it.

I have some questions myself.

Hope to discuss further in due time.

[purnapragya]

Sorry purnapragya

I saw that you had asked about प्रपञ्च that went unanswered. Though I feel that you may know more than me, following is what i understand.

प्रपञ्च should not make one forget the source. प्रपञ्च should not make one forget that the प्रपञ्च itself and the taste, smell, sight, touch, understanding, motivation, and actions all arise due to the source. Scripture says that प्रपञ्च dissolves in Him and we experience that in deep sleep.

You may now kindly add your understanding.

Om Namah Shivaya

I never asked wat is "Propancha",but Ask the falshood of "propancha" is true or false?

[atanu]

I never asked wat is "Propancha",but Ask the falshood of "propancha" is true or false?

Namaste

i dunno wat is wat. But i think i answered

"Scripture says that प्रपञ्च dissolves in Him ---".

Om Namah Shivaya

[purnapragya]

Namaste

i dunno wat is wat. But i think i answered

"Scripture says that प्रपञ्च dissolves in Him ---".

Om Namah Shivaya

from Advaita its clear "Propancha" is just the illusion and the brahman is ultimate truth.So
I never asked wat is "Propancha",but Ask the falshood of "propancha" is true or false?

[Kumar_Das]

to the person posting off-topic. please create your own thread.

note to Satay-ji: please split thread if possible. Thank you.