/lit/ - Literature

Abhinavagupta says:
>But if you say ‘indeterminate knowledge is true knowledge, while determinate one is false’, I would question ‘Why this distinction (why one is right and the other is wrong), because both of them are equally shining?’
That is to say that both Brahman—the formless, thought-free Absolute (‘indeterminate knowledge’)—and the manifest universe of thought and form (‘determinate knowledge’) shine equally within Consciousness. Where else can they shine?

Swami Muktananda writes:
>According to Vedanta, Brahman is the cause of the universe; He is ever pure, awake and free. He is bliss but the world is false, the result of ignorance. Only Brahman is real, and one becomes Brahman when false knowledge is replaced by true. On the other hand, the philosophy of Self-recognition teaches that the world is not false. Emanating from supreme Shiva, it runs by His will. By His will also He withdraws it one day.

>The Shaivite master would say that each of the classical yogas by themselves, bhakti yoga—the path of devotion, jnana yoga—the path of wisdom, and raja yoga—the path of mental and physical control, is incomplete. Shaiva yoga is a combination of all of these yogas. It includes will, knowledge and action in a comprehensive whole.