Yoga Svarga Dvidasana Pose

As Sambhu-bhattaraka states: One existence or reality is the nature of all objects; Iconversely all objects are of the nature of one existence. One who has succeeded in seeing the one existence is able to see all objects. The Yoga Gita XVIII.201 also states: One who sees the one immutable reality in different objects considers his knowledge to be the satti’ika pure one. The different conceptions of the various philosophical schools of thought about the nature of the supreme reality are admitted for the sake of their conventional validity on the empirical plane, and as such they do not in fact hold good on the highest plane.

The VaiSesikas call ultimate reality the universal and consider it to be of the Yoga Svarga Dvidasana Pose nature of all-pervasive existence, the substratum of all substances and attributes in all existent substances. Some others consider the embodied individual pinda as the ultimate reality. They accept no such thing as a universal which is said to be the substratum of all attributes, hence it is logical for them to postulate the embodied individual as the ultimate reality. All our activities center around our individual being; hence why should a universal be admitted at all? In this way, disputing the very existence of such arguments alleging a universal, and not finding any other all-pervasive category which could serve as the root cause for individual beings to emerge, they do not admit a universal as the ultimate reality.

Thus the different views about the nature of ultimate reality stated in the foregoing paragraphs, beginning with vijfliina the stream of consciousness and ending with pinda the individual being, are only apparent, not real or factually correct. According to the proponents of the doctrine of divine freedom the non-dual Saivites, reality is of the nature of self-effulgent illumination, and as such it cannot be extinguished or obliterated. The different views about the nature of ultimate reality refer only to an apparent reality, and as such have no credence. These views are untrue, not corresponding to reality. As a matter of fact, they have been imagined by other dualistic schools of thought, and only exist as such.

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