понедельник, 6 ноября 2017 г.

Adhyatmika Husband, Madhurya-Rasa, Vishishta-Adwaita and Pratyabhijna...

AbhinavaGupta is famous for simple, but very powerful examples, which you will remember for all your life. 

The following cite in grey is a classic Pratyabhijna example. Shreemati MahaLakshmi-Devi tells about the same Siddhanta in "Shree Lakshmi-Tantra" (I mean Pratyabhijna of Shreemati MahaLakshmi-Devi or Bhagavan Shree Vishnu OmniPresense, not attaining Shivahood!). 

Several years ago I had the very amazing altered state of mind, feeling that Bhagavan Shree Narayana exists everywhere near me (even in a small dust particle and snowflake!!!). Beautiful Madhurya-experience and as usually sincere thanks to Bhagavan Shree Narayana for the feelings! 

Abhinava Gupta tells about the same feelings, but his point of view is Adwaitic, while our (Shree Ramanuja-Sampradaya) is Vishishta-Adwaitic (Shakta!), so we always feel not Shivahood, but OmniPresence of Bhagavan Shree Narayana and Madhurya-Sayujya-Bhavas (that is Shringara, that is being a Shakti/Wife of Bhagavan Shree Narayana!):


One, following it, realises that Atman makes the world and absorbed in Sivahood attains Siddhi.     

Abhinava raises the question— if Atman exists, then there is no difference between its recognition and non-recognition. When there is sprout, the seed does not remain unrecognised. When there is sprout, the seed does not remain unrecognised. 

The reply is - there are two things, one external like the sprouts, and the other internal like love. The former does not necessitate recognition, but the latter does. 

In the realisation that ‘I am Mahesvara’ recognition is a must. The necessity of recognition is illustrated by a very convincing analogy.   
The husband may be present near the wife, but so long as she does not recognise him she does not get joy. 
Similarly though Visvesvara is in one's Atman, His presence is unknown; as such there is no effect on the person concerned. So pratyabhijna is necessary.

The author concludes the work by saying that it is written by him for the people who can attain Siddhi without effort. Abhinava states that it is accessible to all irrespective of caste, etc.

Cited from "Encyclopaedia of tantra vol 3" 
by Sadhu Santidev (Cosmo Publ. 1999)