egodust at DIGITAL.NET
Tue Aug 26 19:54:06 CDT 1997
> As some mebers have pointed out, it is quite mystifying how Shiva can be
> the Creator, and be action less at the same time. With regard to this I
> would like to brielfy quote what the Paramaacharya of Kanchi H H
> Chandrasekareendra saraswati said in regard to God being Nirgunaathipathi
> (devoid of attributes) as well as being Sargunaathipathi (endowed with ALL
> the attributes). At first sight, (said HH) they seem contradictory. But a
> deeper pondering leads to to the Truth, being, both are true at the same
> time. His example was: Consider light. It is obviously colourless, and we
> cannot "see" light. We merely see objects in the presence of light. But,
> this same light, when passed through a prism, splits itself into all the
> component colours. The colours are always there in the light. It is
> therefore always Sargunathipathi. Yet, the very fact that it is
> Sargunathipathi makes it devoid of attributes (colourless in this
> In light of the above example given by H H, could a similar analogy not
> be applied to Brahman being action less, yet being the endowed with
> action and creating the Universe ?
> And if such an analogy can infact be taken to expalin the apparent
> contradiction, our problem (namely Ajnana) still remains. Where do we
> start to unravel the mystery ? Would it be better to start with the
> attributeless Brahman and start with the hypothesis that we are That and
> from there try to ask ourselves wherefrom and how does creation start. (I
> would call it hypothesis as, as long as we have not Realised It, it
> remains a hypothesis).
> Or would it be better to start from the observed manisfestation, and try
> to piece it together in the hope of finally obtaining/achieving
> attributelessness. ?
> Or is there a third (or more) approach(s) that would make it simpler.
> Where does atma Vichara (questioning Who am I?) fit in this regard ?
Atmavichara starts with the observed manifestation [of ego] and seeks its
presumed essence. Delving into who or what it apparently is, eventually the
answerless answer emerges. Beyond the upadhi of reason, atmanishtha unfolds
"There are no answers
there are no questions."
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