Guest guest Posted July 12, 2007 Report Share Posted July 12, 2007 Dear Kris, > " When the consciousness is in the state of unmodified > nirguna Brahman, it is no longer aware of self as an > object in the field of duality " . > Does this equate to the fourth state known as turiya? Not quite. Within the wakeful state, dreaming state and deep sleep state, there are further divisions and distinctions. The above state of nirvikalpa samadhi is a higher state within the sushupti (deep sleep) state. Even after being immersed in nirguna Brahman without objectification for a few hours, a sankalpa can come suddenly and one can come back to the field of duality and perceive duality again. This means a return to the wakeful/dreaming state. Only when one starts perceiving all objects in the field of duality without a sense of objectification and starts to see all as nirguna Brahman, does one remain established in Brahman for ever. If one can remain in that state for ever, then one is in Turiya. Once one reaches Turiya, one does not go back to the other three states anymore. Turiya permeates the other three states. One in Turiya may *appear* to be awake or asleep or dreaming. He may appear to be experiencing or interacting with the objects of the field of duality. But one in reality sees all as Brahman at all times. If one can reach that state and stay in that state for ever, then and only then is one in Turiya. Best regards, Narasimha ------------------------------- Homam manual and audio: http://www.VedicAstrologer.org/homam Free Jyotish lessons (MP3): http://vedicastro.home.comcast.net Free Jyotish software (Windows): http://www.VedicAstrologer.org Sri Jagannath Centre (SJC) website: http://www.SriJagannath.org ------------------------------- - " shrivajra " <shrivajra <sivacharya > Thursday, July 12, 2007 10:44 AM [sivacharya] On Shakti and Brahman (Re: On Adwaitism...) > Namaste Narasimha and Mahahradanatha, > Many thanks for both replies which give a slightly > differing perspective. Narasimha, you wrote that > " When the consciousness is in the state of unmodified > nirguna Brahman, it is no longer aware of self as an > object in the field of duality " . > Does this equate to the fourth state known as turiya? > > You further wrote " After switching between the two > states, the consciousness may reach a different state. > In this state, consciousness is in the state of Shakti and > unmodified nirguna Brahman at the same time " . > I would understand this as the Lord and Lady in indivisible > great bliss, as when the cit kundalini reaches the crown. > Would this be accurate within this context? > > N: " If " action " is sacrificed or " Maya " is trivialized/ > denounced and the second state mentioned above > is over-emphasized, the order in this dual world will > be disturbed. " > Similarly, in my system it is taught that if " action " > is sacrificed it takes many more lifetimes to reach > the goal than if it is utilised within the path as a > holistic component. > > N: " Experience is more important than scholarship > or theoretical discussions " . > I agree entirely. The more one gains the less inclined > one feels to speculate. > > Regards > Kris > > sivacharya , " Narasimha P.V.R. Rao " <pvr wrote: >> >> Namaste Kris, >> >> > Am I right in thinking that the contraction of >> > nirguna Brahman is, in fact, Shakti and the further >> > contraction of Shakti is our ego-mind? >> >> The modification of Nirguna Brahman (formless Self) to create a field of >> duality is Shakti. All further modifications in that field of duality to >> create various forms is also Shakti only, in Her various aspects. >> >> > Would you say that the 'witness', mind, consciousness >> > or whatever " label " we apply, is the state of nirguna Brahman, >> > Shakti or (at different times) both? >> >> The ego-mind or consciousness that experiences various objects in the >> field >> of duality is an aspect of Shakti. However, it is Nirguna Brahman too, >> just >> as everything else in the field of duality in reality is. So it is both! >> >> When the consciousness is in the state of Shakti (or modified Brahman), >> it >> experiences various dual objects in the field of duality and is aware of >> " self " also as an object in the same field. >> >> When the consciousness is in the state of unmodified nirguna Brahman, it >> is >> no longer aware of self as an object in the field of duality. It no >> longer >> experiences any objects in the field of duality. There is no longer any >> objectification and it no longer experiences a field of duality at all. >> >> After switching between the two states, the consciousness may reach a >> different state. In this state, consciousness is in the state of Shakti >> and >> unmodified nirguna Brahman at the same time. The consciousness >> experiences >> various objects in the field of duality and interacts with them. Yet, it >> is >> firmly rooted in the understanding that all those objects and their field >> of >> duality are actually modifications of nirguna Brahman only. >> >> This is a very very tough state to reach. Of course, even the state of >> nirguna Brahman (second state mentioned above) is tough to reach, but the >> third one is tougher. >> >> * * * >> >> Rishis do not denounce Maya ( " field of duality " which is the basis of all >> " experience " ). The very word Maya is translated as " delusion " , which has >> a >> negative connotation. In fact, there is no perfect equivalent of that >> word >> in English. >> >> While some may look down upon Maya, a rishi does not dismiss Maya and >> does >> not talk about " overcoming " Maya! A rishi talks about realizing that Maya >> is >> just a modification of nirguna Brahman. A rishi looks to reach the third >> state I mentioned above. Thus, one can operate in the field of duality >> without losing the understanding of the underlying nondual Self. Such a >> person does not give up action in the field of duality and acts and >> interacts with the objects of that field (and yet free from reactions to >> those actions and the bondage caused). >> >> Just as a bird flies with two wings, such a person flies with the dual >> wings >> of knowledge and action. Neither knowledge is compromised nor action (in >> the >> field of duality) is sacrificed. >> >> Vasishtha taught the same to Rama in " Yoga Vaasishtham " . Krishna taught >> the >> same to Arjuna in " BhagavadGita " . >> >> If " action " is sacrificed or " Maya " is trivialized/denounced and the >> second >> state mentioned above is over-emphasized, the order in this dual world >> will >> be disturbed. That perhaps happened to some degree in the last couple of >> millennia. >> >> * * * >> >> I realize that this discussion may be difficult to follow for some. After >> all, it is not easy the express the essence of " Yoga Vaasishtham " in a >> few >> emails, though I tried like a fool. Please ignore this email then and >> instead read Yoga Vaasishtham and Upanishats. >> >> Experience is more important than scholarship or theoretical discussions. >> Certain things are only experienced and not learnt by reading or hearing. >> Yoga Vaasishtham is one rare book reading which can actually take a >> prepared >> person close to experiencing, but most books are not like that. Thus, >> spiritual sadhana is far more important than typing and reading emails >> like >> this. Satsang (good company) and discussions with learned people may help >> if >> one is also doing some sadhana. But sadhana is the key. >> >> Best regards, >> Narasimha >> ------------------------------- >> Homam manual and audio: http://www.VedicAstrologer.org/homam >> Free Jyotish lessons (MP3): http://vedicastro.home.comcast.net >> Free Jyotish software (Windows): http://www.VedicAstrologer.org >> Sri Jagannath Centre (SJC) website: http://www.SriJagannath.org >> ------------------------------- >> >> - >> " shrivajra " <shrivajra >> <sivacharya > >> Wednesday, July 11, 2007 10:53 AM >> [sivacharya] Re: On Adwaitism, Shiva's Worship and Different >> Paths >> >> > Namaste Narasimha, >> > Many thanks for your clear reply - free >> > of metaphysical speculation and aimed at the >> > heart of the matter. >> > >> > I am beginning to understand where you stand >> > on this, but on one thing I am still unclear. >> > >> > Would you say that the 'witness', mind, consciousness >> > or whatever " label " we apply, is the state of nirguna Brahman, >> > Shakti or (at different times) both? >> > >> > Am I right in thinking that the contraction of >> > nirguna Brahman is, in fact, Shakti and the further >> > contraction of Shakti is our ego-mind? >> > >> > It seems our 'being' is capable of both contracting >> > to an individual ego or expanding through more >> > subtle levels of duality to the infinite. >> > >> > Best Regards >> > Kris >> > >> > sivacharya , " Narasimha P.V.R. Rao " <pvr@> wrote: >> >> >> >> Dear Kris, >> >> >> >> The Female element represents the Energy (Shakti). The desires, >> >> actions >> >> and >> >> knowledge of each being are caused by the movement of life force >> >> within >> >> that >> >> being, which is personified as a Female deity. If there is no energy, >> >> there >> >> is no movement of life force and there is nothing to desire or >> >> despise, >> >> nothing to do or avoid and nothing to know or ignore. We just have the >> >> singular non-duality and there is no field of duality then. It is the >> >> Shakti >> >> that gives birth (Mother!) to all desires, actions and knowledge and >> >> the >> >> field of apparent duality in which all desires, actions and knowledge >> >> operate. >> >> >> >> * * * >> >> >> >> >> >> Shiva is essentially nirguna Brahman, while Shakti is the energy that >> >> causes >> >> a movement in Brahman and gives birth to a field of duality. >> >> >> >> While Brahman (nondual reality) is ONE and only one, the field of >> >> duality >> >> has a lot of variety. The field of duality (also known as " maya " or >> >> " delusion " ) has scope for different types of desire, action and >> >> knowledge. >> >> The energies that cause different desires, different actions and >> >> different >> >> aspects of knowledge is personified as different female deities. >> >> >> >> You can also trace all those energies to the primordial energy that is >> >> the >> >> root of all energies in Brahman. However, at that stage, we are almost >> >> beyond names, gunas and depictions. >> >> >> >> * * * >> >> >> >> Even within each person, there are different Energies that cause >> >> different >> >> desires, actions and knowledge. But there is one root energy that >> >> causes >> >> a >> >> distinct identity in that person. All other energies stem from that >> >> energy. >> >> >> >> It is that root energy that creates the entire field of duality in >> >> which >> >> THAT person operates. This energy is the cause of the self-awareness >> >> or >> >> ego-consciousness in that person. This energy (that causes >> >> ego-consciousness) is also called " Kundalini shakti " . Instead of >> >> having >> >> no >> >> concept of self and no objectification and being immersed in the >> >> non-dual >> >> Brahman, due to this shakti, one views a part of Brahman as " self " >> >> with >> >> certain attributes, certain vasanas (mental conditioning) etc. This >> >> energy >> >> can either " bind " one to a limited concept of self or " liberate " one >> >> with >> >> an >> >> infinite concept of self. In most people, it is the former. >> >> >> >> One can view this shakti as a microcosmic representation of the Divine >> >> Mother within oneself. >> >> >> >> Best regards, >> >> Narasimha >> >> ------------------------------- >> >> Homam manual and audio: http://www.VedicAstrologer.org/homam >> >> Free Jyotish lessons (MP3): http://vedicastro.home.comcast.net >> >> Free Jyotish software (Windows): http://www.VedicAstrologer.org >> >> Sri Jagannath Centre (SJC) website: http://www.SriJagannath.org >> >> ------------------------------- >> >> >> >> - >> >> " shrivajra " <shrivajra@> >> >> <sivacharya > >> >> Monday, July 09, 2007 3:48 PM >> >> [sivacharya] Re: On Adwaitism, Shiva's Worship and Different >> >> Paths >> >> >> >> > Dear Narasimha, >> >> >> In both the paths, one overcomes the simple and finite concept of >> >> >> I-ness >> >> >> with something more infinite. >> >> > >> >> > Well said. >> >> > >> >> > May I ask another question? >> >> > >> >> > Whilst it seems that Shiva is a given constant his >> >> > partner is depicted in different ways. I have found >> >> > descriptions and images of Shiva in the company of >> >> > Shakti, Parvati and Kali. What is the significance of >> >> > the female in these various depictions? >> >> > >> >> > Regards >> >> > Kris Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 13, 2007 Report Share Posted July 13, 2007 Dear Kris, It can be practiced in meditation. The higher states of deep sleep aren't more easily achievable from the sleep state, just because they are labeled with the word " sleep " . One is better off trying to reach them in meditation. You may be interested in the seven states described by Maharshi Vasishtha to Lord Ramachandra in " Yoga Vaasishtham " . The same book contains a description of three very high states by Lord Shiva to Maharshi Vasishtha. Best regards, Narasimha ------------------------------- Homam manual and audio: http://www.VedicAstrologer.org/homam Free Jyotish lessons (MP3): http://vedicastro.home.comcast.net Free Jyotish software (Windows): http://www.VedicAstrologer.org Sri Jagannath Centre (SJC) website: http://www.SriJagannath.org ------------------------------- - " shrivajra " <shrivajra <sivacharya > Friday, July 13, 2007 9:56 AM [sivacharya] Turiya (Re: On Shakti and Brahman...) > Dear Narasimha, > I never realised that there were distinct levels in > yoga nidra. This is very interesting. Can this be > practiced in meditation, or only in sleep? > Regards > Kris > sivacharya , " Narasimha P.V.R. Rao " <pvr wrote: >> >> Dear Kris, >> >> > " When the consciousness is in the state of unmodified >> > nirguna Brahman, it is no longer aware of self as an >> > object in the field of duality " . >> > Does this equate to the fourth state known as turiya? >> >> Not quite. >> >> Within the wakeful state, dreaming state and deep sleep state, there are >> further divisions and distinctions. The above state of nirvikalpa samadhi >> is >> a higher state within the sushupti (deep sleep) state. >> >> Even after being immersed in nirguna Brahman without objectification for >> a >> few hours, a sankalpa can come suddenly and one can come back to the >> field >> of duality and perceive duality again. This means a return to the >> wakeful/dreaming state. Only when one starts perceiving all objects in >> the >> field of duality without a sense of objectification and starts to see all >> as >> nirguna Brahman, does one remain established in Brahman for ever. >> >> If one can remain in that state for ever, then one is in Turiya. Once one >> reaches Turiya, one does not go back to the other three states anymore. >> >> Turiya permeates the other three states. One in Turiya may *appear* to be >> awake or asleep or dreaming. He may appear to be experiencing or >> interacting >> with the objects of the field of duality. But one in reality sees all as >> Brahman at all times. If one can reach that state and stay in that state >> for >> ever, then and only then is one in Turiya. >> >> Best regards, >> Narasimha >> ------------------------------- >> Homam manual and audio: http://www.VedicAstrologer.org/homam >> Free Jyotish lessons (MP3): http://vedicastro.home.comcast.net >> Free Jyotish software (Windows): http://www.VedicAstrologer.org >> Sri Jagannath Centre (SJC) website: http://www.SriJagannath.org >> ------------------------------- >> >> - >> " shrivajra " <shrivajra >> <sivacharya > >> Thursday, July 12, 2007 10:44 AM >> [sivacharya] On Shakti and Brahman (Re: On Adwaitism...) >> >> >> > Namaste Narasimha and Mahahradanatha, >> > Many thanks for both replies which give a slightly >> > differing perspective. Narasimha, you wrote that >> > " When the consciousness is in the state of unmodified >> > nirguna Brahman, it is no longer aware of self as an >> > object in the field of duality " . >> > Does this equate to the fourth state known as turiya? >> > >> > You further wrote " After switching between the two >> > states, the consciousness may reach a different state. >> > In this state, consciousness is in the state of Shakti and >> > unmodified nirguna Brahman at the same time " . >> > I would understand this as the Lord and Lady in indivisible >> > great bliss, as when the cit kundalini reaches the crown. >> > Would this be accurate within this context? >> > >> > N: " If " action " is sacrificed or " Maya " is trivialized/ >> > denounced and the second state mentioned above >> > is over-emphasized, the order in this dual world will >> > be disturbed. " >> > Similarly, in my system it is taught that if " action " >> > is sacrificed it takes many more lifetimes to reach >> > the goal than if it is utilised within the path as a >> > holistic component. >> > >> > N: " Experience is more important than scholarship >> > or theoretical discussions " . >> > I agree entirely. The more one gains the less inclined >> > one feels to speculate. >> > >> > Regards >> > Kris >> > >> > sivacharya , " Narasimha P.V.R. Rao " <pvr@> wrote: >> >> >> >> Namaste Kris, >> >> >> >> > Am I right in thinking that the contraction of >> >> > nirguna Brahman is, in fact, Shakti and the further >> >> > contraction of Shakti is our ego-mind? >> >> >> >> The modification of Nirguna Brahman (formless Self) to create a field >> >> of >> >> duality is Shakti. All further modifications in that field of duality >> >> to >> >> create various forms is also Shakti only, in Her various aspects. >> >> >> >> > Would you say that the 'witness', mind, consciousness >> >> > or whatever " label " we apply, is the state of nirguna Brahman, >> >> > Shakti or (at different times) both? >> >> >> >> The ego-mind or consciousness that experiences various objects in the >> >> field >> >> of duality is an aspect of Shakti. However, it is Nirguna Brahman too, >> >> just >> >> as everything else in the field of duality in reality is. So it is >> >> both! >> >> >> >> When the consciousness is in the state of Shakti (or modified >> >> Brahman), >> >> it >> >> experiences various dual objects in the field of duality and is aware >> >> of >> >> " self " also as an object in the same field. >> >> >> >> When the consciousness is in the state of unmodified nirguna Brahman, >> >> it >> >> is >> >> no longer aware of self as an object in the field of duality. It no >> >> longer >> >> experiences any objects in the field of duality. There is no longer >> >> any >> >> objectification and it no longer experiences a field of duality at >> >> all. >> >> >> >> After switching between the two states, the consciousness may reach a >> >> different state. In this state, consciousness is in the state of >> >> Shakti >> >> and >> >> unmodified nirguna Brahman at the same time. The consciousness >> >> experiences >> >> various objects in the field of duality and interacts with them. Yet, >> >> it >> >> is >> >> firmly rooted in the understanding that all those objects and their >> >> field >> >> of >> >> duality are actually modifications of nirguna Brahman only. >> >> >> >> This is a very very tough state to reach. Of course, even the state of >> >> nirguna Brahman (second state mentioned above) is tough to reach, but >> >> the >> >> third one is tougher. >> >> >> >> * * * >> >> >> >> Rishis do not denounce Maya ( " field of duality " which is the basis of >> >> all >> >> " experience " ). The very word Maya is translated as " delusion " , which >> >> has >> >> a >> >> negative connotation. In fact, there is no perfect equivalent of that >> >> word >> >> in English. >> >> >> >> While some may look down upon Maya, a rishi does not dismiss Maya and >> >> does >> >> not talk about " overcoming " Maya! A rishi talks about realizing that >> >> Maya >> >> is >> >> just a modification of nirguna Brahman. A rishi looks to reach the >> >> third >> >> state I mentioned above. Thus, one can operate in the field of duality >> >> without losing the understanding of the underlying nondual Self. Such >> >> a >> >> person does not give up action in the field of duality and acts and >> >> interacts with the objects of that field (and yet free from reactions >> >> to >> >> those actions and the bondage caused). >> >> >> >> Just as a bird flies with two wings, such a person flies with the dual >> >> wings >> >> of knowledge and action. Neither knowledge is compromised nor action >> >> (in >> >> the >> >> field of duality) is sacrificed. >> >> >> >> Vasishtha taught the same to Rama in " Yoga Vaasishtham " . Krishna >> >> taught >> >> the >> >> same to Arjuna in " BhagavadGita " . >> >> >> >> If " action " is sacrificed or " Maya " is trivialized/denounced and the >> >> second >> >> state mentioned above is over-emphasized, the order in this dual world >> >> will >> >> be disturbed. That perhaps happened to some degree in the last couple >> >> of >> >> millennia. >> >> >> >> * * * >> >> >> >> I realize that this discussion may be difficult to follow for some. >> >> After >> >> all, it is not easy the express the essence of " Yoga Vaasishtham " in a >> >> few >> >> emails, though I tried like a fool. Please ignore this email then and >> >> instead read Yoga Vaasishtham and Upanishats. >> >> >> >> Experience is more important than scholarship or theoretical >> >> discussions. >> >> Certain things are only experienced and not learnt by reading or >> >> hearing. >> >> Yoga Vaasishtham is one rare book reading which can actually take a >> >> prepared >> >> person close to experiencing, but most books are not like that. Thus, >> >> spiritual sadhana is far more important than typing and reading emails >> >> like >> >> this. Satsang (good company) and discussions with learned people may >> >> help >> >> if >> >> one is also doing some sadhana. But sadhana is the key. >> >> >> >> Best regards, >> >> Narasimha >> >> ------------------------------- >> >> Homam manual and audio: http://www.VedicAstrologer.org/homam >> >> Free Jyotish lessons (MP3): http://vedicastro.home.comcast.net >> >> Free Jyotish software (Windows): http://www.VedicAstrologer.org >> >> Sri Jagannath Centre (SJC) website: http://www.SriJagannath.org >> >> ------------------------------- >> >> >> >> - >> >> " shrivajra " <shrivajra@> >> >> <sivacharya > >> >> Wednesday, July 11, 2007 10:53 AM >> >> [sivacharya] Re: On Adwaitism, Shiva's Worship and Different >> >> Paths >> >> >> >> > Namaste Narasimha, >> >> > Many thanks for your clear reply - free >> >> > of metaphysical speculation and aimed at the >> >> > heart of the matter. >> >> > >> >> > I am beginning to understand where you stand >> >> > on this, but on one thing I am still unclear. >> >> > >> >> > Would you say that the 'witness', mind, consciousness >> >> > or whatever " label " we apply, is the state of nirguna Brahman, >> >> > Shakti or (at different times) both? >> >> > >> >> > Am I right in thinking that the contraction of >> >> > nirguna Brahman is, in fact, Shakti and the further >> >> > contraction of Shakti is our ego-mind? >> >> > >> >> > It seems our 'being' is capable of both contracting >> >> > to an individual ego or expanding through more >> >> > subtle levels of duality to the infinite. >> >> > >> >> > Best Regards >> >> > Kris >> >> > >> >> > sivacharya , " Narasimha P.V.R. Rao " <pvr@> >> >> > wrote: >> >> >> >> >> >> Dear Kris, >> >> >> >> >> >> The Female element represents the Energy (Shakti). The desires, >> >> >> actions >> >> >> and >> >> >> knowledge of each being are caused by the movement of life force >> >> >> within >> >> >> that >> >> >> being, which is personified as a Female deity. If there is no >> >> >> energy, >> >> >> there >> >> >> is no movement of life force and there is nothing to desire or >> >> >> despise, >> >> >> nothing to do or avoid and nothing to know or ignore. We just have >> >> >> the >> >> >> singular non-duality and there is no field of duality then. It is >> >> >> the >> >> >> Shakti >> >> >> that gives birth (Mother!) to all desires, actions and knowledge >> >> >> and >> >> >> the >> >> >> field of apparent duality in which all desires, actions and >> >> >> knowledge >> >> >> operate. >> >> >> >> >> >> * * * >> >> >> >> >> >> >> >> >> Shiva is essentially nirguna Brahman, while Shakti is the energy >> >> >> that >> >> >> causes >> >> >> a movement in Brahman and gives birth to a field of duality. >> >> >> >> >> >> While Brahman (nondual reality) is ONE and only one, the field of >> >> >> duality >> >> >> has a lot of variety. The field of duality (also known as " maya " or >> >> >> " delusion " ) has scope for different types of desire, action and >> >> >> knowledge. >> >> >> The energies that cause different desires, different actions and >> >> >> different >> >> >> aspects of knowledge is personified as different female deities. >> >> >> >> >> >> You can also trace all those energies to the primordial energy that >> >> >> is >> >> >> the >> >> >> root of all energies in Brahman. However, at that stage, we are >> >> >> almost >> >> >> beyond names, gunas and depictions. >> >> >> >> >> >> * * * >> >> >> >> >> >> Even within each person, there are different Energies that cause >> >> >> different >> >> >> desires, actions and knowledge. But there is one root energy that >> >> >> causes >> >> >> a >> >> >> distinct identity in that person. All other energies stem from that >> >> >> energy. >> >> >> >> >> >> It is that root energy that creates the entire field of duality in >> >> >> which >> >> >> THAT person operates. This energy is the cause of the >> >> >> self-awareness >> >> >> or >> >> >> ego-consciousness in that person. This energy (that causes >> >> >> ego-consciousness) is also called " Kundalini shakti " . Instead of >> >> >> having >> >> >> no >> >> >> concept of self and no objectification and being immersed in the >> >> >> non-dual >> >> >> Brahman, due to this shakti, one views a part of Brahman as " self " >> >> >> with >> >> >> certain attributes, certain vasanas (mental conditioning) etc. This >> >> >> energy >> >> >> can either " bind " one to a limited concept of self or " liberate " >> >> >> one >> >> >> with >> >> >> an >> >> >> infinite concept of self. In most people, it is the former. >> >> >> >> >> >> One can view this shakti as a microcosmic representation of the >> >> >> Divine >> >> >> Mother within oneself. >> >> >> >> >> >> Best regards, >> >> >> Narasimha >> >> >> ------------------------------- >> >> >> Homam manual and audio: http://www.VedicAstrologer.org/homam >> >> >> Free Jyotish lessons (MP3): http://vedicastro.home.comcast.net >> >> >> Free Jyotish software (Windows): http://www.VedicAstrologer.org >> >> >> Sri Jagannath Centre (SJC) website: http://www.SriJagannath.org >> >> >> ------------------------------- >> >> >> >> >> >> - >> >> >> " shrivajra " <shrivajra@> >> >> >> <sivacharya > >> >> >> Monday, July 09, 2007 3:48 PM >> >> >> [sivacharya] Re: On Adwaitism, Shiva's Worship and >> >> >> Different >> >> >> Paths >> >> >> >> >> >> > Dear Narasimha, >> >> >> >> In both the paths, one overcomes the simple and finite concept >> >> >> >> of >> >> >> >> I-ness >> >> >> >> with something more infinite. >> >> >> > >> >> >> > Well said. >> >> >> > >> >> >> > May I ask another question? >> >> >> > >> >> >> > Whilst it seems that Shiva is a given constant his >> >> >> > partner is depicted in different ways. I have found >> >> >> > descriptions and images of Shiva in the company of >> >> >> > Shakti, Parvati and Kali. What is the significance of >> >> >> > the female in these various depictions? >> >> >> > >> >> >> > Regards >> >> >> > Kris Quote Link to comment Share on other sites More sharing options...
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