Evolution and Enlightenment

[devotee]

Namaste,

You ask, what is it from which the I thought arises, I found out, your turn. No you, look!

Oh, yet another Internet-self-declared-Buddha !

I have met a few earlier & there is absolutely no harm in having one on this forum. Glad to meet you, "Buddha-killer" (borrowed this id from saying, "if you see Buddha, kill Buddha", right ??) !

However, as per my own policy decision, I am not authorised to speak to Buddhas under my present capacity !

OM

[booduhklr]

Namaste,



Oh, yet another Internet-self-declared-Buddha !

I have met a few earlier & there is absolutely no harm in having one on this forum. Glad to meet you, "Buddha-killer" (borrowed this id from saying, "if you see Buddha, kill Buddha", right ??) !

However, as per my own policy decision, I am not authorised to speak to Buddhas under my present capacity !

OM

Just came here to offer something for people to look at for themselves. Obviously no one is interested in anything but holding on to and defending their current beliefs.

I have nothing more to offer than this one pointer. It is all that is required.

No you, look!

[satay]

namaste,

Obviously no one is interested in anything

It took six pages and 52 posts to figure this out? Today's buddha seems to be a bit rusty.

[Ganeshprasad]

Pranam

Obviously no one is interested in anything


No you, look!

I wonder why that should bother you, since according to 'you' no one exists, why expect any interest?

Jai Shree Krishna

[yajvan]

hariḥ oṁ
~~~~~~

namasté

Obviously no one is interested in anything but holding on to and defending their current beliefs.

Some beliefs are time-tested and hold true for eternity - with or without human intervention.

And this whole idea of of one being unreal or non-existent. An interesting perplexity that I think many have addressed above.

Yet that said if I am unreal then the world is unreal - this is a common argument we find in vedānta darśana , the world being ~unreal~.
The prābhākara school of the mimāṁsaka-s raises such a point - how can the world be unreal or non-existent?

If we spend some time with ādi śaṅkara's¹ adhyāsa of the brahma-sūtras , he addresses this conundrum. He says non-existence
is not a category onto itself ( this makes perfect sense to me). Non-existence can only be an idea when compared to existence, to something real. So we speak of something unreal when compared to real. He uses the example of a pot and cloth. When we think of a pot as if it were a cloth then we can say the cloth is unreal. We can see why - because the pot has existence. It is that simple.

And śaṅkara-ji says that is what is meant by non-existence. Like that, if you contend that I am unreal it must only be to the backdrop of what I really am ( ultimately). So, following this argument, I do exist. Yet the qualification of 'I' is of great import and has been addressed in several posts above.


praṇām


words

• Ādi śaṅkara we know as Śaṅkara Bhagavatpāda.
  • ādi = first, beginning
  • śaṅkara = śaṃkara = causing prosperity , auspicious , beneficent. This is another name for śiva or rudra.
  • bhagavatpāda = bhagavat+pāda bhagavat is glorious , illustrious , divine + pāda or pādāḥ is added to proper names or titles in token of respect.
  • With this case pāda it is then a ray or beam of light (considered as the foot of a heavenly body).

Yet what is this 1st or beginning? He was the first Śaṅkarācārya¹ , as he set up the maţha-s (some write as mutt's, math's) across India.
Why so ? To preserve and perpetuate knowledge of the Supreme. There are 4 +1 maţha-s. Some think more, some stick to 4 ( north, South,
East and West). The +1 that I recognize is kanchipuram - Tamil Nadu.

• darśana - seeing, looking, knowledge, traditional doctrine or precept , collection of such doctrines; a school of belief

[booduhklr]

hariḥ oṁ
~~~~~~

namasté



Some beliefs are time-tested and hold true for eternity - with or without human intervention.

And this whole idea of of one being unreal or non-existent. An interesting perplexity that I think many have addressed above.

Yet that said if I am unreal then the world is unreal - this is a common argument we find in vedānta darśana , the world being ~unreal~.
The prābhākara school of the mimāṁsaka-s raises such a point - how can the world be unreal or non-existent?

If we spend some time with ādi śaṅkara's¹ adhyāsa of the brahma-sūtras , he addresses this conundrum. He says non-existence
is not a category onto itself ( this makes perfect sense to me). Non-existence can only be an idea when compared to existence, to something real. So we speak of something unreal when compared to real. He uses the example of a pot and cloth. When we think of a pot as if it were a cloth then we can say the cloth is unreal. We can see why - because the pot has existence. It is that simple.

And śaṅkara-ji says that is what is meant by non-existence. Like that, if you contend that I am unreal it must only be to the backdrop of what I really am ( ultimately). So, following this argument, I do exist. Yet the qualification of 'I' is of great import and has been addressed in several posts above.


praṇām


words

• Ādi śaṅkara we know as Śaṅkara Bhagavatpāda.
  • ādi = first, beginning
  • śaṅkara = śaṃkara = causing prosperity , auspicious , beneficent. This is another name for śiva or rudra.
  • bhagavatpāda = bhagavat+pāda bhagavat is glorious , illustrious , divine + pāda or pādāḥ is added to proper names or titles in token of respect.
  • With this case pāda it is then a ray or beam of light (considered as the foot of a heavenly body).

Yet what is this 1st or beginning? He was the first Śaṅkarācārya¹ , as he set up the maţha-s (some write as mutt's, math's) across India.
Why so ? To preserve and perpetuate knowledge of the Supreme. There are 4 +1 maţha-s. Some think more, some stick to 4 ( north, South,
East and West). The +1 that I recognize is kanchipuram - Tamil Nadu.

• darśana - seeing, looking, knowledge, traditional doctrine or precept , collection of such doctrines; a school of belief

Beliefs and ideas about what is. All part of the indivisible whole.