Saturday 19 December 2020

KSHMIRI SHAIVISM X TANTRA X YOUTUBE SWAMI X SSPA

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ADVTA SUMMARY

Vivek Chudamani (विवेकचूडामणि) is:

Brahma satyam jagat mithya, jivo brahmaiva naparah
Translation: Brahman is the only truth, the world is unreal, and there is ultimately no difference between Brahman and individual self

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STARS TO QUARKS = BRAHMAN

WAVES TO BUBBLES = WATER

NECKLACE TO BANGLES= GOLD

UNIVERSE AS OCEAN OF EXPERIENCE

EVERY THING OR PERSON IS A WAVE

SAT CHIT ANANDA

EXISTENCE CONSC BLISS

CONSC IS BACKGROUND OF ALL UNIVERSE= CHIT AND SAT EXISTENCE ARE SAME

UNLTD CHIT IS ANANADA BLISS FULFILLMENT

ULTIMATELY REAL IS ECB

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THIS WORLD IS JAGAT MITHYA - ILLUSORY SNAKE AS ROPE

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NAMA RUPA BYABAHARA - NAME AND FORM

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paramArtha - vyavahAra - pratibhAsa
Part 1

Definition by Rishi Lamichhane:

The Ultimate Reality (pAramArthika satya) does not depend upon mental activity for its existence in any way. Illusions and hallucinations (which are prAtibhAsika satya) have no existence apart from the mind that imagines them. Relative reality (vyAvahArika satya) also depends upon mind for its existence, but the functioning of the mind is not enough in itself.

It might help to take an example of each.

pAramArthika: My existence is not dependent upon the mind in any way.

prAtibhAsika: The dream-tiger has absolutely no existence apart from the dreamer's mind, the dream-tiger is mental activity alone. Wherever the mind sees the dream-tiger, if it saw a dream-goat instead, the perception would be just as valid.

vyAvahArika: A pot does not exist unless there is mental activity superimposing it upon its material cause (i.e. clay). However, the pot's existence is not dependent upon any one mind and the same pot could be superimposed on the same clay by any mind. This means that it is possible to superimpose the pot on the clay because it has been designed that way for all minds, and not just for any one mind. It is only because the pot exists as a potential in awareness for all beings that it can be superimposed on clay by any being. Unlike prAtibhAsika satya, this superimposition is not arbitrary (i.e. you cannot superimpose a wallet on the clay instead of the pot, and if you do, it is no longer vyAvahArika, it is prAtibhAsika).

[Note that the word ‘satya’ should be understood in this context as ‘level of reality’; its usual meaning is ‘true or real’; e.g. brahman is spoken of as satyam, whereas the world is mithyA.]

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ADVTA SUMMARISED BY 4 MAHAVAKYAS

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