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Thread: māyā - the villian ?

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    māyā - the villian ?

    hari o
    ~~~~~~

    namaste


    Within the purview of advitīya ( ~ non dual~, without a second) kaśmir śaivism this māyā is looked at a bit differently then in vedānta. Most people without knowing take on the vedāntic view of māyā as a baseline understanding. This ( IMHO) is neither good or bad, but a foundation from which to comprehend the notion.
    So, I thought I would offer the kaśmiri śaivism view of this māyā for one's kind consideration. This in no means is intended to challange anyone's views from the vedānta dṛṣṭa school of knowledge. It is offered to compare and contrast so one can have an appreciation of other systems.

    Let's start with some base lines
    What is this māyā ? It is rooted ( √ ) in or measuring and this 'yā' is restraining . Yet many say māyā is the notion of illusion. How are these two i.e. illusion and measuring/restraining , connected?

    Māyā is the illusion that the Infinite can be measured out or restrained. It is the idea that this Infinite Being that we experience as the universe ( and what it contains) is made of parts, finite items, zillions of them, but still finite , within boundaries. It is the boundless measured into the boundaries , this is the illusion of avidya ( ignorance).


    I look at an iceberg and see only the top sticking out of the water. I think, oh that is all there is to this mountain of ice ?
    Yet I miss that the mass of this iceberg is below the surface - the full structure that only a piece appears above the water.
    It is the illusion I am seeing the whole thing by only seeing the part.
    This is one view...

    In ignorance māyā drives individuality; yet one that is fully realized, this māyā becomes the joy of diversity on how many ways this Being expresses itself in Fullness. Then one 'sees' sarvaṁ sarvātamkam or everything is everything else. The unity of creation. In kaśmir śaivism this transformation of māyā (of limits) becomes the play and display of śakti.


    another view...
    This world (meaning universe) is infinite and whole, yet we see duality everywhere. This whole universe comes from the Supreme (anuttara) some like to call sivabhaṭṭāra, others brahman, and others perhaps viṣṇu.

    If the universe is ~illusion~ then from where it comes from is part-and-parcel the illusion too, and this is not possible with the Supreme. The universe comes from the emanation of the Supreme, from That (tad-ekam, That One). To say the universe is an illusion is to suggest 'That' is an illusion.
    That cannot be so , as this universe is none other then this Being.
    But in our ignorance we see duality, differences, due to the blemishes within our self (some call moha). With this ignorance in-tact our vision is impaired and we see only diversity. We are within saṅkoca (limitation) that comes with ignorance. But ignorance of what? Our own Self which is the same as the Supreme.

    From a kaśmir śaivism POV ...
    We are the Divine in condensed form. When we come to experience this fully then there is no mis-giving's on what-is-what.
    There is more to this. Within kaśmir śaivism there is māyā-śakti - that energy or power that allows the Supreme to ~throttle down~ from pure Being into things that have boundries. Yet even when this Being (paramaśiva ) condenses It is never used up, never compromised.

    Within the upaniṣads ( aitareya upaniṣad 11th and 12th śloka) we hear of the Supreme entering into It's creation. From a kaśmir śaivism POV this is not necessary. It would be like clay entering a pot after it was made. It is not needed as the clay is the pot! Like that , all of creation from pure to impure ( this is not a moral purity or impurty offered here , more on this later) is no less then the 36 tattva-s that are called out in the kaśmiri view of reality. Each and every atom, particle and the like ( even thought waves) are of the substance of the Supreme. And what ~delivers~ this ? It is the transformation ability of māyā-śakti.

    This comes from this māyā-śakti and we do not see this as a 'bad' thing, in fact it is rejoiced - we see no villian.

    But there is more - let's look at it in the next post.

    iti śiva
    Last edited by yajvan; 05 December 2016 at 02:21 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  2. #2
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    Re: māyā - the villian ?

    hariḥ oṁ
    ~~~~~~

    namast

    Within the advaita vedāntic tradition , (and hence we look to ādi śaṅkara-ji's knowledge) this māyā is tightly coupled to avidyā and is considered inter-changable in their use.


    This couplet of māyā/avidyā has 6 marks or defining charactistics
    • it is beginningless or anādi
    • it is terminiated by proper knowledge or jāna-nivartya
    • it covers or veils or āvaraṇa & vikṣepa
    • it is indefinible or anivacanīya
    • it is the nature of existence or bhāvarūpa
    • it is neither located in the individual or in brahman
    If we look to ādi śaṅkara-ji's vivekacūḍāmaṇi , 110th and 111th śloka-s addresses māyā and brings controversy to many a scholar/śāstṛi ( that would not be me). The 111th śloka informs us of the following as it discusses this māyā. It says,

    It is neither real or unreal or both; it is neither undifferentiated nor dofferent nor both; it neither has parts nor is it partless nor both. It is supremely wonderful and of an inexpressible form.


    You see, for me, it is quite important that it goes away with right knowledge... no different then a knot in a rope that goes away when it is un-tied. Yet for me, and my views on this matter, I see it from a different point of view...
    I am grounded in the notion of apohana śakti the energy that 'strips off' or makes things appear as different between objects. This is called out in this post if there is interest: http://www.hindudharmaforums.com/showpost.php?p=82128&postcount=15

    This to me informs me that māyā is the 'sport' of thisśakti and is the view we find in kaśmir śaivism. Yet śakti is non-different then śiva. It would be the relationship of light to flame, of wet to water.

    iti śiva

    words
    • vivekacūḍāmaṇi
      • viveka= the ability to discriminate, discrimination + cūāmai = a crown jewel , or the crown jewl of discrimination ( some say crest jewel); this is a most profound great work of ādi śaṅkara.
    • 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).
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: māyā - the villian ?

    Namaste. Very nice and well written article. It's going to take me a few days to fully digest this, because it goes quite deep and I haven't been there 'in this part of my belief' for quite a while.

    I was drawn to this though:
    vivekacūḍāmaṇi
    • viveka= the ability to discriminate, discrimination + cūḍāmaṇi = a crown jewel , or the crown jewl of discrimination ( some say crest jewel); this is a most profound great work of ādi śaṅkara.
    Hari Om

    I learned that this was called the Divine Swan, Hamsa which represented the state of discrimination leading to understanding of pure Brahman through 'Soham' (it is also, ironically the mount of Lord Brahma 'creation' and Lady Saraswati 'learning/knowledge'). One who has conquered Hamsa, then becomes 'Paramhamsa' I'll find a link to explain it better than I can:

    https://en.wikipedia.org/wiki/Hamsa_(bird)#Philosophy

    Maya (I have to learn how to type Sanskrit words like you do), can be 'villain' or 'teacher' according to the premise of Tantra....as long as you are fully aware of it.

    This to me informs me that māyā is the 'sport' of thisśakti and is the view we find in kaśmir śaivism. Yet śakti is non-different then śiva. It would be the relationship of light to flame, of wet to water.
    On my shrine, there's a tiny photo of Ardharnarishvara to represent just that.
    Jai Shiva Shakti!!! Jai Maha Kali and Jai Maha Kala.

    Yes, you often see them both stopping each other in their tracks when they go off on a little individual 'Destructive Dances'.

    Aum Namah Shivaya
    Last edited by Necromancer; 24 January 2013 at 12:36 AM.

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    Re: māyā - the villian ?

    hariḥ oṁ
    ~~~~~~

    namast

    ...a little deeper
    This māyā-śakti on a universal level is called svātantrya śakti. Śvāmī lakman-jū teaches that at the individual level this is māyā-śakti and at the universal level it is svātantrya śakti. You see, they are one , but have slightly different qualities - this is where one can stub their toe. How so ?

    When the individual experiences svātantrya śakti in a crooked way it becomes māyā-śakti. But when one's vision is clear ( and possessed of the Self) then this māyā-śakti is seen as svātantrya śakti.


    Now a bit more
    Within the 36 tattva-s of how the Supreme brings forth all manifest creation ( both subtle and gross) māyā appears 6th, counting upward from śiva. Now a most curious thing occurs as the Supreme (we call parama-śiva or parama-īśvaraḥ, some call anuttaramūrti, others māheśvaraḥ) manifests Himself into all of creation ( this means you also).
    Between the 5th tattva that is still ~pure~ and is called sadvidyā and the 6th tattva called māyā as forementioned, there is this transformation that occurs. Within this transition there is a bit of a blemish or mala that is there. As in the trika view of things there are 3 i.e. gross, subtle, and subtler. We will not go into all 3, but are mentioned because within this transpostion from the 5th to the 6th tattva is the mala of āṇavamala. It is here where the Supreme throttles down to feel or concieve being incomplete. The word many use is apūrṇatā defined as not whole, not full.

    It is here where one ( this is you) begins to experience that one is less then whole and threrefore individualized and not connected to all things. For those that might be a bit near-sited will exclaim, ah ha! we finally found the villian. It is not this māyā but it is this apūrṇatā ! This again would be missing the point. Once again it is a tool that the Supreme uses to throttle Himself into creation, into seeming duality and differences.
    Our experience (which is you śiva in an individual format) is we feel something is missing, feeling less in some way. This can be experienced all different ways - the need to aquire , to feel full by adding/collecting:
    • family & fiends
    • knowledge
    • a new car, house, boat, bike, skates, summer home, shoes, suit, plane, train, garage to store all this stuff, etc.
    • a college degree
    • flower gardens
    • praise , purpose and wealth
    • a beautiful body
    • etc etc.
    Yet this is what has been ~encoded~ in you to begin to look for the real you - śiva and the fullness pūrṇatā that is your real DNA.

    So with that said, back to māyā in the next post.



    iti śiva

    words & references
    • svātantrya - http://www.hindudharmaforums.com/showthread.php?t=8831 12th post in the string
    • The 36 tattva-s are called out in ṣaṭtriṁśattattvasandoha - the mass of 36 catagories or tattva-s ( of that-ness)
      authored by amṛtānandanātha-ji.
    • Resources: svāmī lakṣman-jū's writings e.g. śiva sūtra-s, kaśmir śaivism - The Secret Supreme, paramārthasāra, and the like.
      also writings and insites by gabriel pradīpaka, deba brata sensharma, and somadeva vasudeva, plus clarity offered by John Huges a śiṣya of svāmī lakṣman-jū's; not to mention the clarity of consciousness provided to me by my teacher , of which I would be no more then a bump on a log. Yet the truth of the matter is all of these beings are none other then Him, and by His grace made available to this good earth - of this there is no doubt.
    Last edited by yajvan; 24 January 2013 at 05:31 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  5. #5
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    Re: māyā - the villian ?

    hariḥ oṁ
    ~~~~~~
    namast

    The 6th, māyā , the sixth tattva or category scatters (prathā) difference or duality , so says the great kṣemarāja-ji. Some call māyā the womb of diversity, from which all manifested creation ( therefore diversity) comes from. It is the ~apparatus~ for diversity to occur. A sort of tool of the Supeme's.

    This is a good juncture to talk of purity and impurity within the light of advitīya kaśmir śaivism . As mentioned in post 1 above this notion of pure or impure is not predicated on one's actions - this is 'good' , this is 'bad'; it is predicated on one's state of being.

    The pure course ( called śuddhādhvā ) is within the first 5 tattva-s ( of the 36 tattva-s referred to) and the impure course (called aśuddhādhvā) begin with tattva 6 or māyā and end with the 36th called earth or pṛthvī.
    That is, when one is possessed and fully infused and living with Being, with the full abundence of their own Self, śiva - then this is pure. When outside this fullness (apūrṇatā - from the last post) it is considered impure - or the predomonice of diversity and duality in one's awareness. Is this even possible ? No doubt, yes.

    It has little to do with washing one's hands or feet or sipping water. These traditions of doing these rituals is to remind us to become pure. It and of itself does not make us pure, yet it does remove dirt and grime from our bodies. This too is of importance in kaśmir śaivism but is not germane to the conversation of śuddhādhvā and aśuddhādhvā.

    iti śiva


    words
    • śuddhādhvā = śuddha +adhvā
      The key word here is śuddha defined as pure , simple , mere , genuine , true , unmixed.
      • Note the term 'unmixed'. It is when the Unity of Being is predominant in one's experience, 'unmixed' as it were.
        When it is mixed and not experienced as predominant then it is aśuddhādhvā = a + śuddha +adhvā
    • pṛthvī can also be called dharaṇī or 'the world', meaning 'the earth , the soil or ground' - it also means 'support' for it is this
      good earth that supports all , not only as a place to reside, but by the food and shelter it offers.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: māyā - the villian ?

    hariḥ oṁ
    ~~~~~~
    namast

    A most reasonable question to ask : why does the Supreme choose to do this ? To throttle itSelf down and unfold the universe , to beocome 'individual', diversified ? One answer is the following, from abhinanagupta-ji's work called bodhapacadśikā or the 15 verses of wisdom.
    tasaivaiṣā parā devī
    svarūpāmarṣantosukā |
    pūrṅatvaṁ sarvabhāveṣu
    yasya nālpaṁ na cādhikam ||

    I will rely on svāmī lakṣman-jū for the proper translation of this śloka. This then says,
    The collective state of the universe is His supreme energy (or śakti) which He created to recognize His own nature. This śakti who is the embodiment of the collective state of the universe loves possessing the
    state of God Consciousness. She is in the state of ignorannce remaining perfectly complete (pūrṅatvaṁ) and full in each and ervey object.
    Svāmī lakṣman-jū informs us, why has He ( śiva) created this supreme energy in His own nature ? For one reason - to recognize His own nature. This whole universe is nothing more then the means by which we can come to recognize śiva. You can come to recognize
    śiva through the universe, not by abondoning it.

    Svāmī-ji further says, that is why this external universe is called śakti because it is the means to realize own's own nature.

    So if we look at this word śakti we know it is defined as power, ability , strength , might , effort , energy , capability.
    If we look to the definition of śakta it is defined as able , competent for , equal to , capable of . Yet if we look a bit deeper we find the following:
    śa+k+ ti
    • śa = śiva
    • śak = to be stong or powerful
    • ti is for ti and iti means 'thus', ' in this manner'
    Hence we can say thus (ti) śakti is the power (śak) of śiva (śa)
    As you would expect there is another view (not opposed) on this :
    ti = iti =itya ( from itya) to be gone to or ( to go) towards.
    Now we have to go towards (ti) śiva (śa) is in this manner (ti) via śakti ( śak )
    This is why it is said śaivīmukham ihocyate - śakti is the entrance, the suitable way to join with śiva. Or another way of viewing it is Śrī Devī (śakti) is the delightful (uc) entrance (mukha) to śiva.

    Hence when svāmī lakṣman-jū informs us, this whole universe is nothing more then the means by which we can come to recognize śiva. You can come to recognize śiva through the universe, not by abondoning it.
    It resonates perfectly with the notion of śakti.



    iti śivaṁ
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  7. #7
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    Re: māyā - the villian ?

    hariḥ oṁ
    ~~~~~~
    namast

    So, it is with the 6th tattva māyā that scatters (prathā) the difference or duality , so says the great kṣemarāja-ji. Some call māyā the womb of diversity, from which all manifested creation comes from. It is the ~apparatus~ for diversity to occur. A sort of tool of the Supeme's.

    L
    et's add a ~brain cramp~ to the conversation. Because the Supreme's svātantrya śakti is so perfect & complete (pūrṅatvaṁ) it creates this diversity, but that does not mean there is not an underlying unity. We see a multitude of items , but there is a common thread - atoms, electrons, protons, forces, etc. that are assembled to build items that look different, but at its base there is unity.
    Take gold. look at all the gold rings, charms, necklaces and the like... there is a common thread, the gold is common to all.

    So, when we reviewed pure and impure in post 5, the pure course (called śuddhādhvā) is within the first 5 tattva-s ( of the 36 tattva-s referred to) and the impure course (called aśuddhādhvā) began with tattva 6 or māyā and ended with the 36th called earth or pṛthvī.

    We can make a few observations. Within the first 5 pure tattva-s there is differences in the 5 qualities of tattva-s but there is no seperation, there is harmony and unity within the 5. Then as we go from the 6th tattva to the 36th tattva we have differences and the notion
    of apparent separation. For the ignorant there is differences and seperation, for the enlightened there is unity in diversity.


    This is the māyā that I think many people are missing, let me explain.

    It is as if the Infinite (mā is another name for brahmā , viṣṇu , śiva ) is metered out (mā - to measure ) and restrained (yā) into boundries i.e. the boundries of objects, things, feelings, found in dharaṇī or 'the world'. Yet, the ~illusion~ is, people think this restraint is 'put on' / forced, applied, to the Supreme - but the ~illusion~ is it is done by His own absolute free will of svātantrya śakti that is applied as māyā-śakti.

    He is playing hide-and-seek with Himself. And why So ? The ṣaṭtriṁśattattvasandoha informs us ( as does many other tantra-s) that the Supreme is playful (krīḍana). Think about it... You are infinite, eternal (ananta) & full of joy (ānanda). You are, in Reality the only one there is, ever, for all time. What do you wish to do ? Well, I have all this time on my hands, let me play (krīḍana) and be sporting ( div). Let's see if I can hide from mySelf. This will be a challange, but let me work through the mechanics of doing this. I will need some building blocks to play with ( the 36 tattva-s ) and some space to do this in (viśva). Now, what can be the biggest thing for me to forget ? That I am Infinite, full, complete. So , the tools I will use are the 3 blemishes ( mala's) and what will be fun to do? To remember again (pratyabhijā).
    So , the two things that will be fun will be :

    • concealment or tirodhāna - concealing My perfection
    • grace or anuttara - and revealing it again.
    iti śivaṁ


    words

    • viśva - to pervade everywhere; this infers space, time, cause, any mind, body, etc.
    • ṣaṭtriṁśattattvasandoha - the mass of 36 catagories or tattva-s ( of that-ness) authored by amṛtānandanātha-ji.
    • pratyabhijā - to recognize , re-member

    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: māyā - the villian ?

    hariḥ oṁ
    ~~~~~~

    namast

    • concealment or tirodhāna
    • grace or anuttara

    It s quite interesting to me that this purity and impurity ( see last post above) boils down to two simple things We note
    of the Supreme's 5 fold acts ( called pacakṛtyavidhiḥ):
    • sṛṣṭi - letting go or emination or emmission - from this all of creation as we know it unfolds. Note it is an emmison of all
      the tattva's that make up creation - we offered 36 in this strings disussion.
    • sthiti - continued existence; continuance in being . We may see this as the maintenance of life or of all creation
    • saṁhāra - contraction; drawing in (like an elephant's trunk); fetching back. NOte many like to use the word distruction
      (vilaya - dissolution , liquefaction , disappearance , death , destruction ) yet this is not what is being communicating here, it is tat of drawing back in. Some
    • tirodhāna - concealing; covering ( like a sheath , veil , cloak ) ; this convering is the concealing of his own nature.
    • It is His own self-imposed limitation on his own Self. Why so? I hope we can offer a POV to that satisfies this question ( It has for me).
    • anugraha - grace; showing favor, kindness; This we know as His blessings and the main act that brings one to kevala amd regai ning one's real status.
    Yet even in this constricted state of being the paśutva we still have the ability to act out the 5 pacakṛtyavidhiḥ in a limited way. We create, build, destroy, conceal, reveal within society and within ourselves, just in miniture form ( not on the grand scale as the Supreme or māheśvara).

    iti śivaṁ

    words
    • kevala - simple , pure , uncompounded , unmingled ; the doctrine of the absolute unity of spirit ; some call this mokṣa
    • paśutva - (with māheśvara-s and pāśupata-s) being the individual soul
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  9. #9
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    Re: māyā - the villian ?



    Dear Yajvan et.al,


    A minor add-on to post #2 for everyones consideration:

    Quote Originally Posted by yajvan View Post

    namast
    [/SIZE][/FONT]
    Within the advaita vedāntic tradition , (and hence we look to ādi śaṅkara-ji's knowledge) this māyā is tightly coupled to avidyā and is considered inter-changable in their use.


    This couplet of māyā/avidyā has 6 marks or defining charactistics
    • it is beginningless or anādi
    • it is terminiated by proper knowledge or jāna-nivartya
    • it covers or veils or āvaraṇa & vikṣepa
    • it is indefinible or anivacanīya
    • it is the nature of existence or bhāvarūpa
    • it is neither located in the individual or in brahman
    If we look to ādi śaṅkara-ji's vivekacūḍāmaṇi , 110th and 111th śloka-s addresses māyā and brings controversy to many a scholar/śāstṛi ( that would not be me). The 111th śloka informs us of the following as it discusses this māyā. It says,

    It is neither real or unreal or both; it is neither undifferentiated nor dofferent nor both; it neither has parts nor is it partless nor both. It is supremely wonderful and of an inexpressible form.
    Here maya is presented as a series of effects. Nobody can think of a cause without an effect. A cause is a cause because it affects something.

    Past is past because of the present. As long as the past is here, it cannot be past. It is the present. It is only in relation to the present that we can say something is past. Similarly it is in relationship to an effect that we say cause.

    It is only when we taste the saline water that we say it is salty: before we taste it that question doesnt arise. Thus all experiences are clusters of effects.

    What we have seen so far is only a little, like the iceberg analogy, but it is nonetheless beginningless.

    Hence in the same verse, to obviate such confusions, Sankara adds: She (Maya) is to be inferred by one of clear understanding only from the effect (kaarya) she produces.

    Sankara describes Maya as the ignorance that is without a beggininng, and that causes the dual aspect which conceals truth and projects untruth, with all its variegated names and forms, in a variety of ways.

    Since it has no beginning we cannot say prior to the beggingless.
    We think of Being first, and then Becoming starts. We cannot conceive of becoming that starts before being because we already considered the process of phenomenality as beginningless. So there is no point in looking for something that is before it. Whatever beingness is there we have to see within the becoming itself, as being and becoming are inseparable.

    --------

    An appreciation to post#6, which reads:

    Quote Originally Posted by yajvan View Post
    hariḥ oṁ
    ~~~~~~
    namast

    A most reasonable question to ask : why does the Supreme choose to do this ? To throttle itSelf down and unfold the universe , to beocome 'individual', diversified ? One answer is the following, from abhinanagupta-ji's work called bodhapacadśikā or the 15 verses of wisdom.
    tasaivaiṣā parā devī
    svarūpāmarṣantosukā |
    pūrṅatvaṁ sarvabhāveṣu
    yasya nālpaṁ na cādhikam ||

    I will rely on svāmī lakṣman-jū for the proper translation of this śloka. This then says,
    The collective state of the universe is His supreme energy (or śakti) which He created to recognize His own nature. This śakti who is the embodiment of the collective state of the universe loves possessing the
    state of God Consciousness. She is in the state of ignorannce remaining perfectly complete (pūrṅatvaṁ) and full in each and ervey object.
    Svāmī lakṣman-jū informs us, why has He ( śiva) created this supreme energy in His own nature ? For one reason - to recognize His own nature. This whole universe is nothing more then the means by which we can come to recognize śiva. You can come to recognize
    śiva through the universe, not by abondoning it.

    Svāmī-ji further says, that is why this external universe is called śakti because it is the means to realize own's own nature.
    In fact Vedanta holds almost the same viewpoint. In 100 verses of self instruction Narayana Guru is offering his approach to this question. It is not merely to satisfy curiosity to know how this world evolved but the centerpiece of discussion here is the Self.

    Knowledge, to know its own nature here,
    Has become earth and the other elements;
    Spiraling up, back and turning round,
    Like a glowing twig it is ever turning.

    Our very self is like an ocean of potentials. Its own nature is just beingness; at the same time it is infinitely creative and expressive at the level of life.

    Where it expresses, it is as if knowledge, to know its own potentials, is changing into all these.

    It is like an artist who wants to express her artistic talent, or a musician who can make different kinds of tonal effects.

    When we consider all these, the human mind and senses are not the private preserve of the individual who wears them. They belong to the entire universe. They are the universes's way of perceiving itself.

    Love

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