Rudra01

When time stops and the world fades away The senses collapse and the ropes begin to fray The heat of knowing gradually growing burns through the bonds that lead me astray <table class="contentpaneopen"><tbody><tr><td colspan="2" valign="top"> As the waves flow through me one after one Even though I'd thought one goes blind staring into the sun All words escape me and shrinks the thinking mind As the life-force rises on its ecstatic run The sun shines brightly and my blind eyes see finally that I am That Eternity I argue and fight and flame and flaunt my might but when I look deep deep inside the chasm there is but emptiness as I deal with it's dying spasm I am dying yet I live because I'm not whom I see finally I am -- That Eternity But it took a long time Took far too long to break free Break free of those bonds that were biting into me Immersed in that stillness the emptiness of bliss Breaking through that miasma of myself but a modicum of peace The dams finally gave out and like a raging stream the light suddenly rushed in drowning my indignant scream When I looked up again where had I gone? I was but nothing yet was every one I was in everything and everything was part of me And so I knew I am that Eternity It wasn't easy as the observed said -- who is it that's asking me to mend my ways? If you are not me and I am not you who are you then and who am I too? What is this Eternity that you bring forth... Do you even have a clue? Then Aham Brahmasmi and Tat tvam asi rang silently in my ears deafening me It slowly unfolded to my confounded wit I had to learn to sit back and learn when to quit Trying so frantically to not try so hard I am but a paradox of my dualistic heart And so when the full becomes empty and the emptiness fills me I become that one -- That Eternity. This was originally posted on the Medha Journal </td></tr></tbody></table>

sambya, i'm new here, but it seems too surreal to be true. are you certain these characters aren't rabid abrahamics in the guise of vaishnavites?

you be happy with your siddhi of circular (il)logic since there is nothing more you can argue about. I'm very familiar with your ilk. i'd like to know if you are a "new" arrival on the sanatana way. that'll explain some of your aggression

Sanatana means without beginning. That means infinite. That means you cannot put any labels or definitions to it. That means, logically it might mean different things to different people, based on their intellectual capabilities. If someone is convinced that dualism is all there is, then it's to his/her level of understanding. If someone understands that dualism is there to be transcended, then that too is to his/her understanding. Why does that eerily sound similar to "Kingdom of Jesus" to me? Anyhow, why is not Karma Yoga or Jnana Yoga also in the same list? Didn't Sri Krishna refer to these as valid paths to salvation in the Bhagavad Gita? Like I said, it is not up to you or me to ascribe a label and definition to it. It is Eternal, it is infinite (encompasses everything). The Dharma is properly adhered to by being impeccable in all Karma (be it Bhakti, Jnana, whatever). Again, you confuse Brahman for a void. It is your misunderstanding. The Brahman cannot be named, if it can be named it is not the real Brahman. The Brahman is everything material and at the same time nothing material. The Brahman has no beginning and no end. The Brahman is everywhere but nowhere. Brahman can only be experienced. Brahman has no gender. Brahman has no taste Brahman has no color Brahman has no smell Brahman cannot be seen Brahman cannot be physically felt You can only experience Brahman. When you experience Brahman, everything else will become evident as having been Bhram. What do you mean by God's birthright? With that statement you show that your God has a beginning. So whenceforth did this God come from? This God is the saguna expression of Brahman.

I question your understanding of Advaita. Brahman is not Void. Brahman is the only thing that is. You just don't know it yet. Once you elongate the gap between thoughts and reside in that gap, you will know Brahman. With practice and methodical removal of samskaras/karmas you will remain in that gap. That is not Nothingness, that is everythingness. I would recommend you really spend time learning Advaita before making statements such as is disclaimed in the subject of this thread.

I find it bizarre that I see postings of Abrahamic fervor on a Sanatana forum. The greatness of Sanatana Dharma is in the fact that it is different things for different people at different stages of life and intellect. What is the ultimate reality of Dualism for a Dvaita follower is a milestone for an Advaitin, without necessarily being a full-stop. You don't have to read my blogs if you don't want to -- but if you want to expand your knowledge and mind a little more, you'd do well to check it out. Maybe it's not upto your obvious level of scholastic aptitude, but it is there nonetheless and is someone's heartfelt expressions. Why don't I vanish into obscurity? Because I have not yet transcended Maya. Perhaps you are right though, because by engaging in these quasi-intellectual debates, I run the risk of inflating my ego further. But then I think, I discovered this site for a purpose. I am obligated to correct glaring flaws in logic (actually what you do is more rhetoric than anything else) when I see it, as part of my dharmic responsibilities. Like the other poster indicated, why don't you list out Shankara's locus standii and then deconstruct it one by one. Without proper Purva Paksha, there cannot be any tarka.

It seems like you haven't meditated. Stillness and Silence are very much possible. I know so from experience. You are closing your mind. There is no cosmic annihilation once you have attained Silence. Click on my signature -- it'll take you to my blogs (or visit my website Medha Journal www dot medhajournal dot com ) and read the many "Maayavadi" articles there. Your case against the Advaitins is a strawman.

It is very easy to reject what Advaita proposes, because the human mind is imprisoned in the world of dualism. It is very convenient to pray to one GOD and ask for this and that. The Advaitin takes charge of his/her own liberation, albeit it could be through Bhakti or Jnana or Karma. But it is his/her own responsibility nonetheless. There is a reason for things to be the way they are. If you ask any Advaitin/Yogin/Taoist what his/her experience tells -- it will be very clear. When you meditate, the shackles of Maya loosen and finally fall apart. The dualism is real, but it is possible to transcend it. When you meditate, and embrace silence and stillness, the Brahman shines through from the gaps between thoughts.

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