Shaiva Upanishads (A Critical Study)
by Arpita Chakraborty | 2013 | 33,902 words
This page relates 鈥楴on-Dual or Absolute consciousness鈥� of the study on the Shaiva Upanishads in English, comparing them with other texts dealing with the Shiva cult (besides the Agamas and Puranas). The 鲍辫补苍颈峁诲s are ancient philosophical and theological treatises. Out of the 108 Upanishads mentioned in the Muktikopanishad, 15 are classified as Saiva-Upanisads.
Go directly to: Footnotes.
9. Non-Dual or Absolute consciousness
[...] 笔补帽肠补产谤补丑尘补 鲍辫补苍颈峁诲 verse 33-35
Once upon a time 惭补丑腻诲别惫补, having imparted instruction in this manner unto the high souled Sage 骋腻濒补惫补, relating to the 笔补帽肠补产谤补丑尘补vidy!, taking compassion on him, blessed the sage and suddenly vanished into his own self of his own accord. He who thus vanished so suddenly, on merely hearing whom, O 艢腻办补濒补, what has not hitherto been heard would have been heard what has not hitherto been understood, would have been understood, and what has not hitherto been known, would have become known that 惭补丑腻诲别惫补 is the prime cause of all. Even as, through knowing a clod of earth alone, O Gautama, everything made of earth becomes known, as the article made of earth, its cause, even as through a jewel made of gold, everything made of that metal becomes known, even as through paring off the nails once with a nail cutter, every article made of black iron becomes known as in no way differing from the nail cutter in its essential character, the effect, which is in no way essentially different from its cause, its verily cause alone. What is always of the same form absolutely is the truth. Description in a form different from the actual one is indeed falsehood. That (the Brahman, the prime cause of all) is verily the one absolute cause (in no way capable of being differentiated from all its effects which would become false if described as existing apart from the Brahman), which is neither differentiated nor is of a dual character. Differentiation results in falsehood alone everywhere as the characteristics, qualities, attributes, marks and the like, forming the basis of such differentiation, stand undisclosed (without being fully set forth and well defined).
Hence, the eternal and immutable cause of all things is the one, absolute (Brahman) alone that is peerless.
[...] 笔补帽肠补产谤补丑尘补 鲍辫补苍颈峁诲 verse 39
In this matter the one and only determining factor is that the pure sentience of the Brahman (which is the one real substratum of all this varying and variegated phenomenal existence) is non dual (Advaya) and absolute alone.[1]
Footnotes and references:
[1]:
Ibid verse 33-39 [...]