tag:blogger.com,1999:blog-7261097102178676559.post4115763665182509794..comments2023-12-30T00:24:21.399-08:00Comments on Learn Sanskrit And Read The Scriptures For Yourself!: Prakriti: What is "the truth"?Rohini Bakshihttp://www.blogger.com/profile/08469456189900353078noreply@blogger.comBlogger3125tag:blogger.com,1999:blog-7261097102178676559.post-25391002789072462332014-02-09T21:58:42.861-08:002014-02-09T21:58:42.861-08:00Yes I agree that Absolute is anejat-without moveme...Yes I agree that Absolute is anejat-without movement, and the world is always changing. And hence, it conceived that for Brahman or Purusha to become active, it does so through his power of Maya like a appearance or mirage, what is called as Prakriti. <br /><br />I feel, if you had used the certain terms used in the tradition and explained in some detail it would have made your points more clear. <br /><br />Nithin.Shttps://www.blogger.com/profile/18360413368919350289noreply@blogger.comtag:blogger.com,1999:blog-7261097102178676559.post-85564830827100513442014-02-09T11:09:38.452-08:002014-02-09T11:09:38.452-08:00Thanks a lot for kind words and I also enjoyed you...Thanks a lot for kind words and I also enjoyed your detailed comment. <br /><br />Although, I also agree with your version but there are subtle variations here.<br /><br />Since, my main theme is prakriti not purush (spirit) thus I started with concept of duality at first instance. Thus, I totally understand both of your points. But I would request you to take this assumption into consideration and rethink to see if difference still stand.<br /><br />Our existence (with qualities) change with time where as absolute truth is static thus it has to be more than that. <br /><br />If you read above, I have come around same conclusion "Because it is part of our existence. ,<b>Our physical being along with the narrative of relative and absolute truth put together is our existence actually. </b>"Anonymoushttps://www.blogger.com/profile/10136298285626815649noreply@blogger.comtag:blogger.com,1999:blog-7261097102178676559.post-79853081058336376192014-02-09T09:12:28.518-08:002014-02-09T09:12:28.518-08:00Firstly I would congratulate the author. This is a...Firstly I would congratulate the author. This is a well articulated blog written in a simple but lucid manner.Kudos to you.<br /><br />I have just few points to make.<br /><br />1. Absolute Truth or Satyam as mentioned in the upanishads are not part of our existence, it is our existence. Brahman/Atman is described as Satyam, Jnanam and Anantham. Here the 3 words are not qualities or descriptions of 3 attributes. They are simple three words that point out true Nature of Brahman as distinct from the world. Example- The world is Mithya or temporary and hence Brahman is Satya that is true always and is birthless. World is full of duality of (relative) knowledge and ignorance, of sentient and insentient. Distinct from this is Brahman who is Jnana,the Knowledge/Consciousness itself beyond duality of subject-object. Similarly, Anantham or Infinity. Hence, "Sat" or "Satya" is not a part of our existence, but is the Existence itself.<br /><br />2. In your points about manifestation of Absolute and Relative Truth, you say that relative truth manifests as individual illusions and Absolute Truth manifests as the shared world. I am not sure I understand you properly. But, the question of God, Individual and the world and their mutual relationship can be dealt from 3 standpoints. <br /><br />From the standpoint of Objective Universe, God is the Creator of both Individual and the World. And hence, it is God/Brahman who is the substratum of Jiva and Jagat both. Hence, it is Brahman/God alone who manifests as both Jiva and Jagat. <br /><br />From stand point of Subjective Experience (of a Mumukshu), an Individual or Jiva is the subject and everything else including the world, the people etc are only objects that are projected from his mind. Hence, Jiva alone exist. This Jiva mistaking himself to be a body, differentiates between himself and others. But, the body, mind, the world, other people everything is just an object. Atman, the True InnerMost Self is the only Subject, the substratum. Hence, This Atman which manifests the Jiva and Jagat both. <br /><br />From Absolute Standpoint i.e. standpoint of Atman/Brahman, it alone exist. There is no creation hence no destruction either. What appears as world and duality is merely an appearance, a mirage which is in Truth Atman alone. <br /><br />Hence, a person first understand the Reality/Truth from Objective standpoint called as Paroksha Jnana/Indirect Knowledge. Then, he experiences/realizes the Reality from Subjective standpoint that his Atman alone is Truth/Existence. This Realization is Aparoksha Jnana/Direct Realization. And when one attains Aparoksha Jnana, one becomes free-Jivanmukta and perceives Absolute Reality alone.<br /><br />3. You are right about Dharma. It is the very basis of our existence. <br /><br />Once again, I congratulate you. I enjoyed your blog.<br /><br />Regards,<br />Nithin SNithin.Shttps://www.blogger.com/profile/18360413368919350289noreply@blogger.com