tag:blogger.com,1999:blog-33628424691143281782024-02-08T06:20:13.863+05:30LEARN MOREI share my thoughts and the collections here. My interests include, books, management, classical music, culture, languages etc..Thanks to all the friends who make my efforts meaningful. You are welcome to add material here. Write to me if you want to contribute.
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Anonymoushttp://www.blogger.com/profile/01405792417090321992noreply@blogger.com0tag:blogger.com,1999:blog-3362842469114328178.post-54443077053773593672014-01-19T14:54:00.003+05:302014-01-19T14:54:49.600+05:30mario puza collections enjoy <a href="https://mfi.re/download/mmlgdnhndih/Mario_Puzo__Collection.rar">undefined</a>Anonymoushttp://www.blogger.com/profile/01405792417090321992noreply@blogger.com0tag:blogger.com,1999:blog-3362842469114328178.post-18115063327047847392014-01-19T14:54:00.001+05:302014-01-19T14:54:42.534+05:30mario puza collections enjoy <a href="https://mfi.re/download/mmlgdnhndih/Mario_Puzo__Collection.rar">undefined</a>Anonymoushttp://www.blogger.com/profile/01405792417090321992noreply@blogger.com0tag:blogger.com,1999:blog-3362842469114328178.post-36750561098466072532014-01-19T14:48:00.001+05:302014-01-19T14:48:16.504+05:30FREDERIC FORSYTH COOLECTIONS<a href="https://mfi.re/download/wredzmnmbji/Frederick_Forsyth_Collection.rar">undefined</a>Anonymoushttp://www.blogger.com/profile/01405792417090321992noreply@blogger.com0tag:blogger.com,1999:blog-3362842469114328178.post-85265008715592875242014-01-19T14:44:00.001+05:302014-01-19T14:44:54.257+05:30encyclopedia india<a href="https://mfi.re/view/kfynml12ezy/Encyclopedia%20Of%20India.pdf">undefined</a>Anonymoushttp://www.blogger.com/profile/01405792417090321992noreply@blogger.com0tag:blogger.com,1999:blog-3362842469114328178.post-85517159870990146652014-01-19T14:42:00.001+05:302014-01-19T14:42:43.397+05:30undefined<a href="https://mfi.re/download/zmj2qji5qmj/Complete%20Works%20of%20Swami%20Vivekananda.rar">undefined</a>Anonymoushttp://www.blogger.com/profile/01405792417090321992noreply@blogger.com0tag:blogger.com,1999:blog-3362842469114328178.post-2838688214139111472013-01-04T10:14:00.003+05:302013-01-04T10:14:47.123+05:30Discrimination<div dir="ltr" style="text-align: left;" trbidi="on">
Discrimination<br />
<br />
Spiritual seekers should be able to distinguish the essential from
inessential in order not to waste time and energy with inessentials on
their journey. Hence, the ability to discriminate is basic.<br />
<br />
What exactly is it that helps us discriminate? Our senses inform us
about the fact that a zebra is something other than a fish. The fact
that the feeling of joy is something other than the thought that
triggers that joy, is already a more subtle difference. However, both
differentiations, indeed any differentiation, is made by using the
function in our mind responsible for it, the buddhi.<br />
<br />
Which qualities enable the buddhi to discriminate? First it is able to
learn and secondly it is able to operate with the acquired knowledge
according to the laws of logic. Learning means the acquisition of
knowledge with which one can differentiate. Applying the laws of logic
one also recognises differences not evident at first sight.<br />
Unfortunately for most people on a spiritual path many things that do
not go together according to the laws of logic are placed on an equal
basis. This is solely due to the fact that in our culture religion and
spirituality are considered to be incompatible with logic – which means
that the buddhi is generally excluded from these areas. In Advaita
Vedanta however the buddhi is the most important instrument. Spiritual
questions must be answered logically, otherwise they are not considered
as having been answered at all. If premises are used then they at least
should be identified – in the sense of a working hypothesis – so that
the seeker can engage with them or not.<br />
<br />
What substantially distinguishes traditional Advaita Vedanta are the
many tools that the seeker gets to exercise his ability to discriminate.
He wants to discover who he really is – meaning that in the end it is
all about discriminating between the eternal and the transient, i.e.
between the subject and the objects, i.e. between the Self and the
Non-Self. The laws of logic are used to enable the seeker to sort out
everything transient (belonging to the world of objects) because all
this is the Non-Self. If everything categorised as Non-Self is set
aside, what remains is the Self alone that is recognised as the truth
of who one truly is. To get to this point, a longer process is needed in
which, with the support of a teacher, one strives to arrive at the
Truth.<br />
<br />
One of the traditional instruments absent in the Advaita of the West is
the differentiation of the so-called levels of reality. Although this
instrument is quite easy to apply, it is generally not done in the West.
Many misunderstandings are caused by this neglect and important
questions remain open.<br />
<br />
What is real?<br />
If in a dream a white elephant carries us on its wings to a tropical
paradise, we are quick to dismiss this as unreal. But who determines
that it is not real? The one who has woken up. For the dreamer, however,
it is absolutely real. We call this form of reality
pratibhasika(apparent) reality. Also when we mistake something for
something else it is pratibhasabecause at the moment when the mistake
takes place we are convinced of the correctness of our impression.
Pratibhasa is reality based on imagination alone.<br />
<br />
The level of reality that most people deem to be real is called
vyavahara (empirical). It stands for our world of experience, the
phenomenal world that we handle every day when we are awake.<br />
<br />
The third reality level is called paramartha (absolute); it describes
the highest reality, which is absolutely real and into which both other
reality levels can be resolved. (This resolution is not to be understood
as dissolution but in the sense that an equation in mathematics can be
solved.) So we do not have 3 different realities but 3 different ways of
looking at one reality. At this highest level the One, Eternal alone is
real, which pervades all that can be experienced and which is its
ultimate cause. This vantage point, the paramarthikaperspective, can
only be taken from the one who has recognized who he truly is– namely
one eternal Self. Paramartha can be known, but paramartha is not
experiencable (as an object) like vyavahara.<br />
<br />
Why is it important to distinguish these three levels? To know at which
reality level my lines of thought or experiences take place gives
clarity. There are seekers who bend over backwards to always look at
everything only from the highest vantage point. This is stressful
because it will not work. Besides, it does not detract from the truth in
any way to know that that there are different levels of perceiving
reality.<br />
<br />
For the dreamer different things are real than for the one who is awake.
And for the one awake again different things are real than for the
spiritually awakened or enlightened one. However, there is a crucial
difference:<br />
The first two levels of reality, pratibhasa and vyavahara, mutually
exclude one another in every respect. They cannot co-exist. The very
moment I recognise that the glittering something on the ground is not a
diamond but only a piece of broken glass, I have overcome the delusion
and will not go on falling prey to the idea that it could still be a
diamond. Waking up from my dream I, being mature, will not be tempted to
search for the additional room which was part of my house in the dream.
As definitely as this, with enlightenment, the internal perspective
shifts from vyavaharika to paramarthika.<br />
<br />
But, externally, vyavahara reality continues to exist, as long as the
body goes on. The enlightened one does not disappear from the earth’s
surface with enlightenment. He/she has a body and a mind, he goes on
thinking, speaking and acting at the vyavahara level of reality; he/she
sleeps, goes to the shops, laughs, cries, reads, catches a cold, travels
from A to B etc. Looked at from the outside, on the face of it, there
is no difference from one who takes the vyavahara for the ultimate
reality and knows nothing about paramarthareality. However within
himself, both reality levels do not touch, he perceives yyavahara by the
mind but his reality is irrevocably paramarthika.<br />
<br />
So some seekers strive to view and describe everything from the
paramarthika perspective but most seekers have another problem: they
cannot distinguish clearly between vyavahara and paramartha – although
it is not at all difficult to distinguish both. Everything that
presupposes duality or plurality belongs to vyavahara, unless, it is to
be assigned to the world of imagination (pratibhasa). Only the non-dual
is paramartha.<br />
<br />
This also implies that every spiritual journey takes place at the
vyavaharika level. At this level the law of cause and effect applies.
Everything we do to attain the truth, even the struggle for knowledge
that takes place with Advaita Vedanta, happens at the vyavaharikalevel –
just as does getting up in the morning, planting a tree or writing a
doctoral thesis. So, spiritual and worldly matters are equally
attributed a vyavaharika status.<br />
It is important to note that vyavahara is real, even if not absolutely
real. This reality is unquestionably there, if only from a certain
perspective – just as the dream world is real from a certain
perspective. The first two realities are limited in time, while the
absolute reality is eternal.<br />
<br />
The scriptures of Vedanta throw light onto our vyavahara reality from
the paramarthikaperspective. They do this in order to make the seeker
gradually realize the relativity of his (vyavahara) reality. Paramartha
in itself cannot be put into words, because language is a dual
phenomenon, which does not do justice to the non-dual reality. It is
possible, however, to indicate paramartha – yet, in actual fact it is
only understood once this perspective is really taken. At the very
moment when the perspective moves toparamartha, paramartha becomes one’s
reality.<br />
Three verses from the Ashtavakra Gita that speak from this vantage point:<br />
<br />
Body, the notions of heaven and hell, bondage and freedom, also anxiety –
all these are mere imaginations. What purpose have I with all these – I
whose nature is Pure Consciousness? 2,20<br />
<br />
Wonderful! Marvellous! In Me, the limitless ocean, the waves of
individual selves, according to their nature rise, jostle about, play
for a time and disappear. 2,25<br />
<br />
O! Marvellous! I am really Pure Consciousness. The world is like a
magic-show. Hence, how and where can there be any notion of rejection or
acceptance in Me? 7,5<br />
<br />
From: „Ashtavakra Gita”, translation and commentary by Swami Chinmayananda<br />
</div>
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