It is a fact that there is different names and forms.
The fact that there are names and forms, will obviously go alongwith the presence of differences.
Differences can be in terms of attributes, and also in terms of degrees of the same attribute.
For example glow is an attribute.
Shine is a degree of glow.
These differences are what make the jagad, however these differences are all existing, but share a common existence, they exist out of a common edifice, which is the attributeless being.
I am that attributeless being, which gives reality and existence to all the attributeful beings. In me there is no more or less, I am purnatvam.
When we say less glow and compare glow of a candle to a sun or star, we only look at the intensity or density of the attribute, but if you look at the truth of both, you will see the relative moreness or lessness is only in terms of the manifest attribute level differencr, but the truth of both candle light and suns light is light itself , which is fully light and in itself lacks nothing, neither is subject to growth or decline. It is pUrnah.
Parameshvara is an attributeful being, who is the cause of the universe of attributes, he manifests and withdraws the attributeful jagad into himself.
All the jivas are also within this parameshvara, but appear to have birth, death and are subject to laws of karma.
The talk in this sphere is talk of duality or differences.
But the atman resides at the level of one being, which is the giver of being to both supreme being and the individual beings that take shape in this world, which is upheld by the supreme being.
So atma is pUrnah and this purna atma alone appears as both individual and supreme being.
The individual being itself, in that way can be considered an offshoot or a glory of the supreme being.
The individual being is an imagination of the supreme being, who manifests and pulls back the individual beings and is present as the supreme maintainer of the universe.
The fact that there are names and forms, will obviously go alongwith the presence of differences.
Differences can be in terms of attributes, and also in terms of degrees of the same attribute.
For example glow is an attribute.
Shine is a degree of glow.
These differences are what make the jagad, however these differences are all existing, but share a common existence, they exist out of a common edifice, which is the attributeless being.
I am that attributeless being, which gives reality and existence to all the attributeful beings. In me there is no more or less, I am purnatvam.
When we say less glow and compare glow of a candle to a sun or star, we only look at the intensity or density of the attribute, but if you look at the truth of both, you will see the relative moreness or lessness is only in terms of the manifest attribute level differencr, but the truth of both candle light and suns light is light itself , which is fully light and in itself lacks nothing, neither is subject to growth or decline. It is pUrnah.
Parameshvara is an attributeful being, who is the cause of the universe of attributes, he manifests and withdraws the attributeful jagad into himself.
All the jivas are also within this parameshvara, but appear to have birth, death and are subject to laws of karma.
The talk in this sphere is talk of duality or differences.
But the atman resides at the level of one being, which is the giver of being to both supreme being and the individual beings that take shape in this world, which is upheld by the supreme being.
So atma is pUrnah and this purna atma alone appears as both individual and supreme being.
The individual being itself, in that way can be considered an offshoot or a glory of the supreme being.
The individual being is an imagination of the supreme being, who manifests and pulls back the individual beings and is present as the supreme maintainer of the universe.
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