Page 255 - Bodhayanti Parasparam Vol 3

THIS AND THAT HAVE GONE NOW
sensory empirical, even when such an empirical becomes profoundly meditative and contemplative.” We should also note that “The sensory intuition of the jhana never went beyond the super sensory or more subtle sensory but tied up to desire elements, central to persistence in the sensory empirical reality.” Once this limitation on man’s knowledge is understood it is clear that the transcendent or non- sensory intuitive realisation of the self becomes impossible. Nirvana (freedom from all Vana or movement of the ego-centralized desires) is surely experienced as a non-sensory empirical thing having non negative characteristics. This leads to the awareness of that all things are relative, and all non- things absolute.
If this Nirvana is to be equated with God realisation we have to answer how that realisation could be only what is good and glowing? How could unity not also include everything else, like everything bad and evil? This was the dilemma of Buddhists and Advaitins. By insisting that realisation means only perfect bliss, happiness and such other fairy tale endings, a notion totally unwarranted, they
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