Bigness, is one word which is only understood by us in a relative sense.
The human pursuit as a whole is more or less can be summarised, and said to be a continuous effort to be big.
In terms of material, there is only one bigness , as ishvara, as the omnipotent, omnipresent.
The person identifying with an individual body mind, has no way to relate to becoming the omnipotent omnipresent. Thereby the pursuit of bigness remains largely relative and eternally incomplete.
However with the very fact that there is a desire to be big, totally big, has to be solved for a human who is self conscious.
The shastra gives the knoweldge that the invidividual self, as such is none other than the universal, limitless self.
The conscious being I, it says is the non dual total cosmic being , with the cosmos being an upadhi, or a mithya manifestation, and the non dual consciousness, itself is limitless in terms of space, time and attributless (non limited in terms of being a particular object), and this self , is itself the only being. The cosmic being is none other than this self.
This knowledge is a different route to bigness, yet the only real route to bigness.
The actions that people perform to become big, lose relevance. Hence this person, pursuing this knowledge ends up being different.
However when it comes to worldly activities, he can still be engaged in actions, but with a difference.
Instead of performing actions to become big, the person, who is big, can enjoy the limitations and perform actions, without any need to be big, but purely as a vibhuti or a luxury.
It becomes a shakti, a glory. A pure glory, an addition, which only adds a glory and not bigness.
The actions performed, the desires desired, the things known are to be seen as a glory, as a luxury, as a play or leela, as a creative expression coming from already full fullness, not really adding to fullness.
These creative expressions are the glories of the lord, the power that is present , is in fact the lord itself, is bhagavan. This recognition of bhagavan, as non separate from oneself, and the expression of oneself in the universe, itself as all bhagavan, is the culmination of advaitic knowledge and bhakti. There is no end, or limit to the divine expressions and that is the glory that is to be understood.
There is no limit to oneself the reality, neither is there a limit to divine glories and expression it finds in ones own divine manifestations. This positivity is the contribution that is the svarupa of the jnani, which is nothing other than total surrender to ishvara in terms of knowledge.
The human pursuit as a whole is more or less can be summarised, and said to be a continuous effort to be big.
In terms of material, there is only one bigness , as ishvara, as the omnipotent, omnipresent.
The person identifying with an individual body mind, has no way to relate to becoming the omnipotent omnipresent. Thereby the pursuit of bigness remains largely relative and eternally incomplete.
However with the very fact that there is a desire to be big, totally big, has to be solved for a human who is self conscious.
The shastra gives the knoweldge that the invidividual self, as such is none other than the universal, limitless self.
The conscious being I, it says is the non dual total cosmic being , with the cosmos being an upadhi, or a mithya manifestation, and the non dual consciousness, itself is limitless in terms of space, time and attributless (non limited in terms of being a particular object), and this self , is itself the only being. The cosmic being is none other than this self.
This knowledge is a different route to bigness, yet the only real route to bigness.
The actions that people perform to become big, lose relevance. Hence this person, pursuing this knowledge ends up being different.
However when it comes to worldly activities, he can still be engaged in actions, but with a difference.
Instead of performing actions to become big, the person, who is big, can enjoy the limitations and perform actions, without any need to be big, but purely as a vibhuti or a luxury.
It becomes a shakti, a glory. A pure glory, an addition, which only adds a glory and not bigness.
The actions performed, the desires desired, the things known are to be seen as a glory, as a luxury, as a play or leela, as a creative expression coming from already full fullness, not really adding to fullness.
These creative expressions are the glories of the lord, the power that is present , is in fact the lord itself, is bhagavan. This recognition of bhagavan, as non separate from oneself, and the expression of oneself in the universe, itself as all bhagavan, is the culmination of advaitic knowledge and bhakti. There is no end, or limit to the divine expressions and that is the glory that is to be understood.
There is no limit to oneself the reality, neither is there a limit to divine glories and expression it finds in ones own divine manifestations. This positivity is the contribution that is the svarupa of the jnani, which is nothing other than total surrender to ishvara in terms of knowledge.
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