Meaning of Kaul

[nanda chandran]

>The li.nga purANa mentions that imagining that desires will cease by
>fulfilment of them is like pouring ghee into fire. Srimad Vidyaranya
>mentions this verse in his pa.ncadashI. The modern saint Ramana Maharshi
>has also mentioned the foolishness of this idea. Note that when I say
>orthodox
>it's not to be confused with orthoprax. Of course kaula would be
>objectionable to the orthoprax also.

The basic tenet of Advaitam is that the Atman is neither the
body, nor the senses, nor the mind. The practical implication of Absolutism
in Advaitam is that reality is one single homegenous
substance which doesn't tolerate any difference. The body, senses
and mind which imply variety and thus dualism, cannot be related to the
Atman and are hence products of avidhya. All sadhana which involves the use
of these faculties only affirms their reality and cannot ultimately lead to
liberation. Even during sadhana the Advaitin doesn't use these faculties,
but indirectly controls them by abiding in his true Self.

Knowledge of the Self - which is the essence of one's consciousness
- is the liberator in Advaitam.

Even the Yoga SUtram which concentrates on the suppression of
prAkriti as the means to liberation is not the true Advaitic way.
Cultivation of chitta suddhi, control of the body and senses, higher powers
of concentration, themselves are not enough. Infact Shankara demands these
as qualities required for an aspiring Advaitin!

One has ascend to a higher plane of knowledge - to know oneSelf - the
SAmkhya conception of liberation is much closer to Advaitam.

"Knowledge" is the liberator.

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