𝖳𝖱𝖨𝖪𝖠 𝖲𝖧𝖠𝖨𝖵𝖨𝖲𝖬

https://archive.org/details/058.SamvitSvatantryamRameshwarJha/page/%E0%A5%A9/mode/2up

अभिनवगुप्तनाथलिखितं लिखितं हृदये तदितरशास्त्रकारलिखितं लिखितं सलिले । स्वहृदयदेवतामुखहुतं हुतमग्निमुखे तदितरदेवतासु निहितं निहितं भसिते ॥

What is written by Abhinavagupta is inscribed in the heart; what is written by other authors is written in water. What is offered to one's heart-deity is offered into fire; what is offered to other deities is offered into ashes.

Sri Gurunāthaparāmarśaḥ by Madhurājayogi

Does anyone hold authority over the Vedas? If so, wouldn't that imply that the Vedas are of human origin, rather than being considered divine revelations or apaurusheya (uncreated, eternal texts)?

Just a thought

नानाभावैः स्वमात्मानं जानन्नास्ते स्वयं शिवः ।
Shiva himself remains knowing his own self through various states.

आत्मानमनभिज्ञाय यो विवेक्तुमन्यदिच्छति।

तेन भौतेन किं वाच्यं प्रश्नेऽस्मिन् को भवानिति ।। IPVV, III, 317


He, who without knowing himself, wants to analytically examine others Ý what would that crazy man (lit., made of elements or matter or one possessed by evil spirits) say in answer to the query 'who are you'?

https://youtube.com/playlist?list=PLplXz64H2WtGxIGAyblEMtixLDcBBkHB6

Playlist of Kashmir shaivism by Dr Navjivan Rastogi ji

https://youtube.com/playlist?list=PLD1nfo-60R_IP4cPsyye7lmp9b_CJz7ne

https://youtu.be/2FLzQWkjx9A?si=xl4PrvsVeVkHGbUu

Prof. Pandey evaluates Kashmir Shaivism as the best example of 'Advaitic Theism' or 'Theistic Advaitism'. This description is an echo of the self-serving naming of Kashmir Shaivism itself in the terminology of Theism or Parameshwaradvaitism or Shivadvaitism.

Thoughts of Acharya Govind Chandra Pandey on Kashmir Shaivism by Navjeevan Rastogi

How do diverse cognitive science approaches explain the mind?

Though it is an interdisciplinary field, cognitive science's branches offer different perspectives that come together into a rich tapestry of knowledge about how the mind works. Each discipline adds a unique perspective on the mind, creating a fuller picture of cognitive phenomena:

If we understand with the Philosophical Angle There are basic questions on mind and body which philosophy provides a backdrop to. It confronts the mind-body problem, the issue of whether mental states are physical states. Monism theorizes that mind and body are one identifiable thing — as in idealism (mind forms the basis of all) or physicalism (mind is a product of the physical brain). Dualism, by contrast, posits a chasm between mind and body. a broad theory often referred to as Functionalism that restricts mental states to their function rather than what the physical stuff it’s made of, which leaves open the door for minds to inhabit matter other than brains.

2ndly Psychology (mind study) is the scientific study of mind and behavior. It examines the thoughts and workings of the mind through various techniques reflecting, testing, and noticing. In psychology, different schools of thought—structuralism, functionalism, Gestalt psychology, psychoanalytic psychology—offer different accounts of how mind is structured and operates.

Cognitive psychology also describes the mind as an information processor — similar to a computer. It is about mental representations and the operations on those representations. Process models — often visualized as a sequence of boxes and arrows — detail how information moves between cognitive steps while completing tasks. One such example is the theory of modularity of mind stating that mind consist of independent modules, each designed for certain tasks.

Neuroscience seeks to understand both the structure and function of the brain, to understand the neural processes that lead to cognition. Cognitive neuroscience*, a subdivision of the discipline, aims to establish correlations between cognitive functions and brain regions and pathways. This field opens a world to the exploration of the neural correlates of cognition via brain imaging techniques, electrophysiology, and lesion studies.

The Network Approach is also Inspired by the interconnected nature of neurons, this perspective emphasizes the distributed and interconnected nature of cognition. The leading subfield of this endeavor is Connectionism, which implements artificial neural networks (ANNs) to simulate cognitive architectures. These networks consist of numerous interconnected nodes that work in parallel to process information, thus offering an alternative to the serial processing paradigms that defined classical cognitive science.

According to evolutionary psychology, the mind is a result of natural selection. It investigates the mechanism of evolved psychological mechanisms—domain-specific cognitive modules shaped by the ancestral environment—in human behavior and cognition. I am, with others, interested in comparative cognition — the study of intelligence across species — because it enables us to understand how cognitive skills evolved.

Linguistics is the study of language, its structure, acquisition, and relation to thought. This book emphasizes the extent to which language is rule governed, and considers the cognitive mechanisms that underlie understanding and producing language. This angle, too, (mostly) explores a relationship between language and thought, considering hypotheses such as linguistic relativity.

Also in Embodied and Ecological Approach There is am argument that counteracts the classical mind as isomorph to the brain. It indicates that everything that we refer to as mind arises from a dynamic interplay of brain, body, and environment. In other words, embodied cognition focuses on the role of sensory and motor experiences in cognition, while ecological perception concerns itself with the direct perception of affordances.

Considering these different approaches, some cognitive scientists aim at a more mainstream way to build a comprehensive theory of the mind. Then it recognizes that none of them can bring buds of fruit to the table each necessarily only contains part of the story and it is only by bringing them together do we fortify our understanding of the maturation of cognition.

The_Nyayamanjari_s_Arguments_Against_the.pdf

https://x.com/toherefromthere/status/1872530956181237947?s=35

"Ishaivite read English Translation of Kashmir shaivism"

Yeah so what? should i read your crap translation where you'll try to say it's all copied from us lol.

Acharya Abhinavagupta has already told us to stay away from these people. They'll Delude you"

I've made an infographic, detail where you can understand better

https://www.facebook.com/share/v/15LQqYDQw6/

https://www.youtube.com/watch?v=-e5rvjHfbag

Jayanta Bhatta

Average debate in Kashmir during 700ce to 1000ce

https://youtu.be/PRUIf2t6uII

Do Vigyan bhairav Tantra consider Jagat to be Mithya?
Refuting the kings of Cherry pickers.

Purvaparkash "Verse 8-9 says Jagat is Dream or like Indra's net, It is similar to Advait Vedanta, hence Vigyan bhairav Tantra and Kashmir shaivism consider Jagat to be mithya.

Refutation :- cherry pickers don't read anything else except what they want to read

In verses 8-13, Bhairava begins by acknowledging that the various forms and concepts previously taught about his nature are not the ultimate truth, but rather provisional teachings meant to help those with confused minds. He states:

"Whatever has been declared to be the composite form (Sakala) of Bhairava, that oh goddess should be considered as insubstantial (asarataya), as phantasmagoria (lit. as the net of Indra), as magical illusion (maya), as dream, as the mirage of a town of Gandharvas in the sky."[8-9]

These two verses highlights the provisional nature of conceptual understanding in spiritual practice. As Bettina Bäumer ji, a renowned scholar of Kashmir Shaivism, notes, "The text emphasizes that all conceptual forms are ultimately transcended in the highest realization".

Bhairava then proceeds to describe the true nature of reality in verses 14-16:

"Paravastha (the highest state) of Bhairava is free of all notions pertaining to direction (dik), time (kala), nor can that be particularized by some definite space (desa) or designation (uddesa). In variety that can neither be indicated nor described in words."

This description points to the non-dual, transcendent nature of ultimate reality that defies conceptualization or verbal description. It can only be directly experienced when one is free of thought-constructs. As Jaideva Singh ji, prominent translator and commentator on Kashmir Shaiva texts, explains, "This verse indicates the nirvikalpa or thought-free state in which the highest reality is realized". Nowhere it says how Maya is evil or it is same like Advait vedanta

Bhairava further elaborates:

"One can be aware of that only when one is completely free of all thought-constructs (vikalponmukta-gocara). One can have an experience of that bliss in his own in most self (when one is completely rid of the ego, and is established in pūrṇahanta i.e. in the plenitude of the divine I-consciousness)."

This verse emphasizes the experiential nature of ultimate realization, which transcends conceptual understanding. It points to the state of pure consciousness or cit, which is the core teaching of Kashmir Shaivism.

Now coming to verses 17-19, Bhairava explains the non-dual nature of Śakti and Śiva:

"Since there is always non-difference between Śakti and the possessor of śakti (śaktimān) therefore being endowed with His (i.e. Śaktimān's) attributes Śakti becomes the bearer of the same attributes."

Nowhere if Jagat is Mithya in Vigyan Bhairav Tantra and Para Bhairava is Static like what Shankar tradition claims. Why would Vigyan Bhairav Tantra will say this?

The non-dual relationship between Śiva and Śakti is a fundamental tenet of Kashmir Shaivism. As Alexis Sanderson, a leading authority on Tantric traditions, explains, "The absolute in Kashmir Shaivism is conceived as the union of Śiva and Śakti, consciousness and its creative power".

Misconceptions of people that Vigyan Bhairav Tantra consider Jagat to be false.

It is important to address a common misconception that Kashmir Shaivism, as represented in texts like the Vijñānabhairava Tantra, considers the world to be false or illusory.


This interpretation is so incorrect and stems from a misunderstanding of the tradition's nuanced view of reality.

Kashmir Shaivism, unlike Advaita Vedānta, does not consider the world to be ultimately unreal (mithyā). Instead, it posits that the world is a real manifestation of the divine consciousness. This view is known as realistic idealism or concrete monism.

Mark Dyczkowski, a renowned scholar of Kashmir Shaivism, clarifies this point:

"Unlike Advaita Vedānta, Kashmir Shaivism does not consider the world to be an illusion. Rather, it sees the universe as a real manifestation of the divine consciousness, Śiva. The world is not separate from Śiva but is his creative expression".

Also in Vijñānabhairava Tantra, it emphasizes the reality and sacredness of worldly experience. This is evident in many of its verses that use sensory experiences and worldly phenomena as means to realize the divine. For instance, verse 15 states:

"That state of Bhairava which is full of the bliss of non-difference from the entire universe (bharitākārā) is alone Bhairavī or Śakti of Bhairava."

This verse clearly shows that the universe is not rejected or considered false, but is seen as non-different from the divine reality. The goal is to recognize the divine presence within and as the world, not to negate the world itself.

Swami Muktananda, a modern exponent of Kashmir Shaivism, emphasizes on the same point that :-

"In the Kashmir Shaiva tradition, the world is not considered illusory or false. It is seen as the dynamic play of consciousness, real and sacred. The goal is not to escape the world, but to recognize its true nature as the expression of divine consciousness".



Several scholars have contributed to our understanding of the Vijñānabhairava Tantra and its place within Kashmir Shaivism.

André Padoux the Disciple of Swami Lakshmanjoo and a prominent scholar of Tantra, notes:

"The Vijñānabhairava is not a philosophical treatise, but a practical manual of spiritual realization. It presents a series of methods to attain the highest state of consciousness, often using everyday experiences as gateways to the divine".

So Cherry pickers who think, Vigyan Bhairav Tantra can be brought to justify their foolish claim. Verses 8-9 justify it.

Same as Paul Eduardo Muller-Ortega, in his study of the text, emphasizes its non-dual perspective:

"The Vijñānabhairava presents a radical non-dualism that sees the entire universe as the expression of divine consciousness. It offers practices to recognize this truth in every aspect of experience".

Also the status of the world, Debabrata SenSharma, another brillant scholar of Kashmir Shaivism, clarifies:

"Kashmir Shaivism's view of the world is neither absolute realism nor absolute idealism. It propounds what may be called 'realistic idealism' where the world is seen as a real manifestation of consciousness".

Verses 8-20 of the Vijñānabhairava Tantra present a profound exposition of the nature of ultimate reality and the path to its realization. They emphasize the limitations of conceptual understanding and point to a direct, experiential realization of non-dual consciousness.


I think people should do Panchodev upasna rather than doing Cherry picking 🥴

Tell me you are Illiterate without telling me you are illiterate.
Every Scholar called Trika Advait.

In fact "MaliniVijyottra" calls Trika "Para Advait"

When Trika shaivism accepts Advait to be Ultimate Truth it doesn't talk about Advait vedanta 😂

This happens when you smoke Satvik Ghanja

https://youtu.be/S9S8vju1uVY

https://youtu.be/bkjnAiuEx7c?si=mB5LMBb5dcizCG9z

https://youtu.be/iFLc0n8RSAA?si=tJmOdjy-WMLfnHQJ

https://youtu.be/SnMsAoot3QY?si=eMjjwzgVKGnyq8yr

https://archive.org/details/DhBr_navjeevan-rastogi-article-on-govinda-chandra-pandeys-views-on-kashmir-shaivism-u/mode/1up

https://youtu.be/gicTybK56vA


I bow down to NetraNatha

I bow to that One Goddess in the form of Self-consciousness,
in whom this universe that appears as an external objective existence
in the state of manifestation, shines,
on the disappearance of agitation,
in the state of the Unsurpassable Reality.

( Acharya Abhinavagupta, maṅgalaśloka to Parātrīśikā Vivaraṇa)

This vision is best depicted in Nietzsche’s Übermensch or Overman. The Overman is without society's moral shackles as he or she fully satisfies life, redirecting the physical self-impulse into productive energy. This concept is related to Acharya Abhinavagupta’s *kaulikisiddhi*, which states that the idea of the body’s perfectibility does not stem from rejection but from training in bodily energy.



Raniero Gnoli has made a significant contribution to our understanding of Acharya Abhinavagupta and, in particular, his treatment of sound and connection with the body. To Gnoli, such stress in Acharya Abhinavagupta on phonematic emanation extends to the disclosure of a further meaning of the body. Phonemes, hence, are not mere symbols or representations, as he notes; they are bodily events that vibrate to produce meaning.

In a reading of the *Parātrīṃśikā Vivaraṇa* Gnoli engages with the *Sa* phoneme that Acharya Abhinavagupta links to joy, oneness, and divine rapture. This is a sigh-like sound that is made by the body I felt as expressing itself in response to the Infinite. Gnoli sees it, therefore, as a profound cosmic insight as to how the physical form is involved and informs the existential condition.

Acharya Abhinavagupta theorizes about dance, and Nietzsche speaks of one’s instincts and the beat of the heart, for it is this emphasis on the warlike pulse of the body that connects the two thinkers. As a consequence, both minds emphasize the concept that the human body, when in harmony with those original drive forces, emerges as a place for creativity and metamorphosis.



Acharya Abhinavagupta and Nietzsche, in their own manner and in hailing from entirely different cultures, express deep skepticism toward the cultural construction of physical and spiritual divisions. As rightly, the word used is ‘lila’ in Acharya Abhinavagupta’s philosophy, the body is a sacred site or, more precisely an ontological site of the intersection of the finite and the Infinite. He speaks about this as *parasaṃbandha* (relationship with the Other), and the body and the divine are engaged in a dynamic exchange.

It is this latter that Nietzsche – as much as, say, William James emphasizing the need for people to overcome their smallness – implicitly understood while neglecting the purely spiritual aspects of the process. Instead of the body’s instinct and passion being enemies that need to be slain, they are energies that need to be tamed. This is similar to what Acharya Abhinavagupta believed: that *śakti*, or divine energy, courses through the body, rejuvenating it and unabashedly reminding it that it is divine.

Gnoli builds on this notion by elaborating on how sound and vibration are more than mental experiences: they link the body to an infinity. Taking all the above into consideration, for both thinkers, the body is not simply carnal; it is the door to the universe.



Source:- The bodily efflorescence of words: the crossing of divine-voice and the body-self in Abhinavagupta's cosmology.

The idea that the body serves as a means of transcendence is not novel, but the reflections of the Indian theoretician of Kashmir Shaivism, Acharya Abhinavagupta, and the creator of the psychology of tragedy, Nietzsche, are unique in the invariance. Although both had markedly different cultural and historic antecedents, each [intellectually] positioned the body at the heart of human emergence, change, and becoming.

It is noteworthy that the body, in some contexts, is a hindrance, according to Acharya Abhinavagupta. Hence, it is a textured vase for experiencing the Infinite (*Anuttara*). The preliminary of creativity and of the eternal process of self-overcoming, which Nietzsche declared, was also the body, though Nietzsche, just like Heidegger, the opponent of the spiritualistic dichotomization of the spiritual and the material. These teachings provide a somewhat similar message – a phenomenal vision of the body.

Greater depth to this discussion is provided by Raniero Gnoli, an Italian scholar whose research on Acharya Abhinavagupta made the features of the mystic’s philosophy clear and comprehensive. Thus, Gnoli gave additional information on the connection between the physical and the infinite based on his analysis of Abhinavagupta’s phonematic cosmology and the role of the body in the experience of divine energy.

This article aims to reflect on the connection between Acharya Abhinavagupta’s view of *kaulikisiddhi* (the perfection of the body) and Nietzsche’s Übermensch, with comments from Raniero Gnoli.



There are a few philosophical systems associated with tantra, out of which the most elaborate was conceived by Acharya Abhinavagupta the Kashmir Shaivism. Closely connected with his doctrine is the concept of *kaulikisiddhi* – the perfection of the body, considered in such works as *Parātrīṃśikā Vivaraṇa* and *Tantrāloka*.

Accordingly, for Acharya Abhinavagupta, the body itself and all of the aspects of bodily experience reverberate with *panda* – the original vibration of consciousness. This is not a metaphorical vibration but something that can be felt. They are all emulations of the intra-and extra-corporeal oscillations of the total energy of the human body. Consequently, this energy should be tuned in by applying practices, such as meditation, mantra chanting, and pranayama – and the individual becomes divinized.

It is for this reason that for Acharya Abhinavagupta, this process can be understood as a dialogue between the physical body and the Divine Speech (*Paravāc*). This dialogue returns the body to the site of purity that makes it no longer an alien object outside the consciousness.

Raniero Gnoli has penetrated much deeper into this aspect of Acharya Abhinavagupta. He brings out how the mystic works on sound and vibration as being from the body and directly related to the Infinite. Gnoli uses the phoneme *Sa* that reproduces the sound of a sigh and interprets its meaning as a liberating touch with divine energy. The sound and body are indivisible, and phonemes are meaningful in a way that goes beyond the analytic meaning.



The German existentialist philosopher Friedrich Nietzsche put the body at the core of his philosophy, although he lived in the nineteenth century and died early this century. For Nietzsche, the body is not only the physical one but the very base of all drives, imagination, and will to power.

Religion and philosophy of the West characterized Nietzsche’s body and spirit dualism in some of his many books, such as *Thus Spoke Zarathustra* as well as *The Will to Power*. He spurns the idea of the body needing to be tamed or negated in order to allow for the soul. On the contrary, he equates the body with vigor, that through which the human being realizes his or her full potential.

Nietzsche and Acharya Abhinavagupta.

The Crossing of Divine Voice and Body Self.

https://youtu.be/em1zF5XP0i4

He tries to permit all the sounds of the world to resonate within himself and to present this total sound outside of himself by means of concepts, expanding himself to the macrocosm while at the same time maintaining reflective circumspection.

--Friedrich Nietzsche (1)

Upon a mountain-solitude a man instantly feels a sensible exaltation and a better claim to his rights in the universe. He who wanders in the woods perceives how natural it was to pagan imagination to find gods in every deep grove & by each fountain-head. Nature seems to him not to be silent, but to be eager & striving to break out into music. Each tree, flower, and stone, he invests with life and character, and it is impossible that the wind, which breathes so expressive a sound amid the leaves--should mean nothing.

--Ralph Waldo Emerson (2)

Thus, everything--stones, trees, birds, animals, human beings, divine beings, demonic beings ... [and so on]--is all one. [These entities] make up the levels of the glorious Other Voice, the whole being of everything [presencing within and embracing everything], identified with Paramesvara (Highest Lord) ...

-- Acharya Abhinavagupta (3)

Even the sounds of drums ... [and other musical instruments], like the cries of birds ... [and other animals], are full of meaning.

--Acharaya Abhinavagupta (4)

https://spandagenin.wordpress.com/2024/11/17/acharya-abhinavagupta-aristocratic-philosopher-of-grace-and-beauty/



Read my new article please.

Map of Acharya Abhinavagupta's guru linage

A proof for God, in logic's might,
Falls short, for faith's essence takes flight.
A deity bound by reason's chains,
Is but a shadow of divine remains.

For God's existence, proven or told,
Loses mystique, and majesty grows old.
A god confined by logic's narrow space,
Is but a mortal concept, lacking sacred grace.

Topic: Foundations of Saivism
Time: Nov 14, 2024 07:30 PM India

Join Zoom Meeting
https://amrita-edu.zoom.us/j/82946527698?pwd=yk3yVfmsjQIbSo6um6bWY1jbPoIiU2.1

Meeting ID: 829 4652 7698
Passcode: 336955

We are going Live in 50 minutes.

The language will be Hindi.

https://www.youtube.com/live/5YEe9uHk_Qw

In realms of shadow, Fear's dark spell binds thee,

Yet, mortal, thou art not lost, but foreboding seas.

Thy treasures, perhaps, are but illusions' gleam,

And Pain's fierce dragon breathes but empty dreams.

Arise, brave heart, and shake off slumber's chains.


Say namah shivay 🙏

Ai image of Acharya Abhinavagupta

https://www.youtube.com/live/XiNurkKFg2w?si=DaZW9B68XueDq5x8

Birth and death, twin specters, breed fear's might,

Yet, in this Realm, their shadows take flight.

Illusion's veil, lifted, reveals the Truth, And fear's dark wings, in Radiance, lose their youth.

How strange, O heart, that after beholding Thee,

Fear's dread whisper still echoes within me?

Has the Unreal's snare not been rent apart? Does the Cycle of Birth and Death still grasp thy heart?

Arise, O mind, and shake off slumber's chains, For in the Unchanging, all fears are vain. In Thoughtless Realms, Infinite and Free, Lies thy true Nature, wild and carefree.

Oh, maddening Bliss, that doth surpass all thought, How thou dost ravish my soul, with ecstasy brought! In Thee, I find the End of Fear's dark night, And the Beginning of Eternal Delight.

Admin

Difference between Universe, Śiva and Samsāra —

Universe – Anything which we perceive as outside of us is the universe.

Śiva – Supreme nondual entity, in fact the universe is nothing but Śiva, when we perceive it through the sight of wisdom.

Samsāra – When we perceive this universe through the sight of ignorance or half-wisdom, it's called Samsāra. Samsāra is also Śiva but with the sight of ignorance we can't perceive him completely, in other words, Samsāra is nothing but incomplete cognition of Śiva.

This imperfect sight is called the sight of Jīva and the perfect sight is the sight of Śiva ; i.e Śiva percieves this universe through the sight of Śiva, that's why universe can't affect him, but when he obscures his perfect nature by his own will, he becomes Jīva or individual and percieves this universe through this imperfect sight.

Keep this in mind that for Śiva universe is not outside of him, he himself is the universe, but for us individuals, it is outside of us, this inside-outside cognition is also Samsāra, but without these Sāmsārika terminologies it's impossible to give an idea about this philosophy.

Can anyone sponsor me a tab 🤔 (I genuinely need it)

ज्ञातं येन निजस्वरूपममितस्चित्रैः स्वपैः स्थितं
भेदाभेदमयं विशुद्ध विभवं जाज्वल्यमानं स्वतः।
दृष्टादृष्ट समस्त मेय जगतां बीजं विकल्पात्मनां
तेनाप्तं नर जन्म दुर्लभ फलं विश्वात्मकत्वं स्फुटं।।

He has certainly attained rare feat in human birth, to understand essence of everything, who has realized himself. He knows that his own form projects everywhere like images (pictures चित्र). All the things that appear different from self (dual भेद) and appears as self (non dual अभेद) is illuminated by his undiluted shakti. He originates all components of visible (with form दृष्ट) and invisible (formless अदृष्ट) knowable and alternate universe.

Mahamahopadhyaya Rameshwar Jha

And Subh Kali Chaudas

Happy Diwali everyone

This mind of mine, which was distressed by the torment of suppressing the flow of prāņa, and by the difficult practice of repetition of japa, now reposes intoxicated by the Juice of the Taste of Joy born from the Flavor of Supreme.

By Acharya Nagah

My last response.

https://www.youtube.com/live/SRsgfj_JaWQ

https://youtu.be/4mOYBvEMr5w

https://youtu.be/86nAA8NEqJE

This is the respect Adi Sayush shows to Traditional Acharyas of Kashmir shaivism.

Ahankar sach me andha kardeta hai.
"Everyone is wrong sar, wonly I speak the truth"

Paratattva is beyond the grasp of the intellect and senses. It cannot be objectified, analyzed, or understood through conventional means. This is where language fails us, asany attempt to define or describe Paratattva ultimately falls short. It's like trying to capture the vastness of the sky in a small container.


Māyā (Illusion):Paratattva transcends our ordinary experience of reality, which is seen as a limited and illusory perception of the true nature of things.

Śāntyatītā (Beyond Peace):It is even beyond the concept of peace, which, although a desirable state, is still within the realm of duality. *Paratattva*is the state of absolute unity, beyond all distinctions and limitations.

Śuddha (Pure):Finally, it is described as pure, meaning it is free from any taint of duality, limitation, or imperfection. It is pure consciousness, pure being, pure awareness.

https://x.com/iishaivite/status/1849109136396472371?s=19


The Nature of Paratattva: The Unknowable Reality

Netra Tantra describes Paratattva as "param anuttaram parameśvarasvarūpan - the highest, unsurpassable, absolute nature of the Supreme Lord. This complex definition reveals several key aspects of this ultimate reality:

Param (Highest):Paratattva isn't just another level of reality; it is the ultimate ground of being, the source from which everything arises and to which everything returns.

Anuttaram (Unsurpassable): There is nothing beyond or higher than Paratattva. Itis the absolute peak of spiritual realization, the ultimate state of consciousness.

Parameśvarasvarūpam (Absolute Nature of the Supreme Lord): This highlights the non- dualistic nature of Trika Shaivism. The Supreme Lord, often personified as Shiva, isn't separate from Paratattva; it is its very essence and nature.

Nowadays it's Achievement if someone says you are Avedic.
Means your words meant something 🔂

Methinks, my soul doth wander in realms of dreams, Where visions dance, and mystic whispers beam.

Yet, erstwhile passion for scribbling's might,

Fades like dawn's ember, lost in Siva's light.

A yearning grips, to grasp the Unseen, To fathom secrets of the Eternal Screen. Amidst manifold paths, my heart doth stray, Into enigmas' depths, night and endless day.

Exhausted, yet invigorated, I remain, Torn 'twixt mortal bounds and cosmic pain.

Is this, O wise ones, Adoration's call? A mystic summons, beyond mortal's fall.

My consciousness, aflame with sacred fire, Aspires to merge with Siva's heart's desire. In this sweet anguish, I find my peace, A love-soaked longing, the soul's release.


~Admin

O, wondrous adoration, tell me what thy name, In beholding innate Essence, Nature's holy flame, Equal to Heaven's vast expanse, infinite and wide,

With Consciousness' ambrosial dew, thy soul doth reside.

Yet, Self, thy delight, doth not thyself impart,

When fantasies fade, and fleeting fancies depart.

Doth thy own radiance, not thy heart enchant?

Or doth thy essence, not thy soul, ravish and transport?

Kashmir_non_dual_Shaivism_lineage.pdf

https://x.com/iishaivite/status/1846797833489228268?s=19