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03-06-2023, 05:24 AM
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Master
Join Date: Sep 2018
Location: Delhi, India
Posts: 11,074
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On the essential difference between Advaita Vedanta and Kashmir Shaivism, the text says:
Kashmir Shaiva tradition considers it premature to stop short with this* (*process of progressively stripping away the attributes and characteristics of any finite object until one is simply left with the sheer existential Is-ness of that object, which Abhinavagupta identifies this residual pure Being with the brahman/atman of the Vedanta) rather inert, if transcendent, Ultimate. Abhinavagupta argues that beyond the level of sheer Being resides Bhairava, seen here as prakasa-vimarsa, Bhairava is never separated from his sakti, so that beyond the level of sheer Being the supreme dyad of Bhairava and his power is to be found. One of the forms this power, the sakti, takes is the triad of powers, the iccha (will), jnana (knowledge), and kriya (action) saktis, which are identified with the trident.
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The Self has no attribute
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05-06-2023, 05:07 PM
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Master
Join Date: Jan 2014
Posts: 4,731
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Quote:
Originally Posted by Unseeking Seeker
On the essential difference between Advaita Vedanta and Kashmir Shaivism, the text says:
Kashmir Shaiva tradition considers it premature to stop short with this* (*process of progressively stripping away the attributes and characteristics of any finite object until one is simply left with the sheer existential Is-ness of that object, which Abhinavagupta identifies this residual pure Being with the brahman/atman of the Vedanta) rather inert, if transcendent, Ultimate. Abhinavagupta argues that beyond the level of sheer Being resides Bhairava, seen here as prakasa-vimarsa, Bhairava is never separated from his sakti, so that beyond the level of sheer Being the supreme dyad of Bhairava and his power is to be found. One of the forms this power, the sakti, takes is the triad of powers, the iccha (will), jnana (knowledge), and kriya (action) saktis, which are identified with the trident.
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Huge statement and very glad you added it.
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07-06-2023, 07:26 AM
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Master
Join Date: Sep 2018
Location: Delhi, India
Posts: 11,074
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On condition of realised being, the text declares:
Once the practitioner has achieved the Supreme, which is the highest level of fullness, there is no room left for any more desire and to such a one the Goddess appears in her universal form. The fulfilled being leads a life of spontaneous religiosity and whatever action he may perform is considered to be japa (chant, speech), whatever posture he assumes is considered to be a mudra (posture, action). The yogin abides at the level of pure causality: he stands within the kula, vibrating and quivering with the supreme "juice" (parasava) of Bhairava.
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The Self has no attribute
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12-06-2023, 09:55 AM
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Master
Join Date: Sep 2018
Location: Delhi, India
Posts: 11,074
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Another important passage from this text:
“The initiated one knows this supreme knowledge characterized by the Heart and which is given by the divinities of Bhairava who are within the Heart and who bring an escape from the vibration of manifestation which leads to an obscuring of the Self, and are rather directed towards the supreme vibration which consists of the opening of the Self. These same divinities destroy the chief bond which is the state of contraction. Therefore, initiation is characterized by a giving and destroying and its essence is a condition of clear insight [or "would lead to the light of the self“
__________________
The Self has no attribute
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