Adoration of the Absolute is permitted and is useful

Then why live at all? To practise dharma. Sansara has nothing to offer. We should live in it not to gain anything. It has only disappointment and despair to offer. The result of all earthly achievements is despair and disappointment.

Therefore let the mind never forget that sansara is mithya. If you think so, you will not get attached, will not run after it, will not soil your fingers in the spittle of blood, considering it a ruby in the moonlight.

“And think of God, Shiva, as thy being.” These two things, negative and positive.

We have to act in this world. What should be our modus vivendi? We have to act. “Do those actions which please God.” Only those.

Service to His children, self-sacrifice, detachment, devotion, enriching the mind with truth and beauty. If it is asked what shall we do every day, “That which produces in us love for Murrari, or that which pleases God.”

A note of warning is sounded. Krashtha means confidence, trust; krashtha “is not to be put ever in the sea of sansara.” Always beware. There is opportunity to be drowned in a moment. Even a little latitude given to the mind, God knows where it may lead to. Therefore be alert.

“Though Atman is considered as the Absolute, perfectly indeterminate …” As the author of Mahimna says: “When Shruti itself while speaking of Thee drops fatigued by the saying ‘Not this, Not this, Not this’, how can I dare to praise Thee, O Shiva?”

Thibaut and Deussen have made errors after errors; they say: “How can you adore the Absolute, which cannot be the subject of adoration? It is only Ishvara that can be adored.” They find fault with the second Sutra of Vedanta Sutras: Tajjalaniti. They say it applies to Ishvara, not to Brahman.

This only illustrates that the holy truth is not to be grasped by a keen intellect, but by a sattvic intellect which has thrown away the heavy burden of attachment, avarice, which has dispelled the wicked companions raga and dvesha, which, devoted to the contemplation of the lotus feet of the Guru, has acquired the propensity to pierce the gloom of avidya; and for that intellect, adoration of the Absolute is permitted as a means to understanding it.

Padmapada and Sarvajnatmamuni have devoted most subtle dialectics to propound this point of view, that adoration of the Absolute is permitted and is useful. These pseudo-pundits say Brahman has no colour or form or attributes, how can you adore Him? You can adore Him in this way:

“That which is consciousness, sarvagam (which pervades all), which abides in the heart or in the intellect of all living beings.” Not only all-pervasive like space or the law of cohesion but ready to burst forth into a flood of light of bliss.

You cannot pray to the law of gravitation, nor to fire not to burn your cakes! Shove them into the oven with a prayer; the fire is not Brahman! It bides as latent, as the substratum, as the cause of motion and activity of each and every mind and antahkarana, but subject to be patent in the form of conflagration of light and bliss.

Do not forget! “That which is atita, free, beyond all objects and attributes and objectives, reverence to that omniscient One, reverence to that omniscient One.” (“Upadeshasahasri” II.l)

The adoration is of two kinds: pratika-upasana and ahangrahopasana.

Pratika means a unit of measurement. To worship Him as Cross, as the one blessing humanity from the Cross, to worship Him as Shiva, as Guru, is pratika, worship through a symbol.

Ahangraha means ontological adoration, as here: “I am Shiva, I am Shiva, I am Shiva.” So may we adore in either way.

When Deussen and Thibaut said: “When you say ‘The Lord omniscient and omnipresent’ you are ascribing attributes to Him, and therefore the Absolute has only one leg to stand upon …”

How could these Guruless beings, to whom the world was real, understand? The magician who has created His magic in the form of the world has, in fact, projected Himself in the form of this dream matter of the world and has also entered every atom, and therefore He himself, as every atom, cries:

“Trahi mam, Pundarikaksha!” “O Hari, protect me from the onslaughts of passions and avarice, O Universal Protector!”

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