atanu
23 September 2007, 07:39 PM
Namaste to All,
I felt that the post 'Import of Turya' is a storm developing and developing, wherefrom extracting the essence might be difficult. So, I have summarised my understanding as below.
(There may be some wrong parsing in the sanskrit verses used).
Mandukya Upanishad revisited
s:v:üøÊðt:dÏb:ÒÉAy:m:atm:ab:ÒÉs:að|y:m:atm:ac:t:Ø\p:at:Î / 2 /
All this is, indeed, Brahman. This Atman is Brahman. This same Atman has four quarters.
j:ag:ert:sT:an:ab:ehH)jW:Hst:a¤Okan:ev:S:et:m:ØK:HsT:l:B:g:Îv:Ã:an:rH)T:m:Hp:adH / 3 /
In first station, Vaisvanara, of externalised consciousness, it experiences gross objects with the aid of seven limbs and nineteen mouths (faculties).
svn:HsT:an:að|nt:H)jW:Hst:a¤Okan:ev:S:et:m:K:H
e)ev:ev:Vt:B:ØkÏt:òj:s:aðe¾et:y:Hp:adH / 4 /
In second station, Taijasa, with internal cognition it experiences subtle objects through the seven limbs and nineteen mouths.
y:*:s:Øpt:aðn:k÷c:n:kam:ökam:y:t:ð, n:k÷c:n:svn:öp:Sy:et:,
t:t:Îs:Ø\:Øpt:m:Î .s:Ø\:Øpt:sT:an:OkiB:Üt:H)jW:an:G:n:v:an:ndm:y:aðÊan:ndB:ØkÏc:ðt:aðm:ØK:H)ajW:st:àt:iy:Hp:adH / 5 /
In third station of Shushupti, deep sleep -- where dream and desires are absent -- it experiences, with dense cognition, oneness and bliss. This forms the door to the differentiated and defined cognitions of the other states.
O\:s:v:ðüÃ:rO\:s:v:üjW:O\:að|nt:y:aümy:ð\:y:aðen:Hs:v:üsy:)B:v:apy:y:aòehB:Üt:an:am:Î / 6 /
This is the lord of all - the Omniscient and Inner master, source of all and their dissolution.
n:ant:H)jW:ön:b:ehH)jW:ön:aðB:y:t:H)jW:ön:)jW:an:G:n:ön:)jW:ön:a)jW:m:Î .
AdáÄm:vy:v:hay:üm:g:ÒaÊm:l:x:N:m:ec:nty:m:vy:dðSy:m:ðkatmty:y:s:arö)p:Wc:aðp:S:m:öS:ant:öeS:v:m:¾òt: öc:t:ØT:üøm:ny:nt:ðs:Aatm:as:ev:jW:ðy:H / 7 /
n: - not
Ant:H)jW:m:Î - inwardly graspable
n: - nor
b:ehH)jW:m:Î - outwardly capturable
n:uB:y:t:H)jW:m:Î - nor intelligible by both means
n:)jW:an:G:n:m:Î - not vague, dense knowledge
n:)jW:m:Î - not knowable in group
n:A)jW:m:Î - not absence of knowledge
AdÄm:Î - unseen
Avy:v:hay:m:Î - having no relation
Ag:aÊm:Î - uncapturable
Al:x:N:m:Î - non-deducible
Aec:nty:m:Î - beyond comprehension
Aby:dSy:m:Î - beyond explanation
Okatmty:y:s:arm:Î - the essence cognizing all states
)p:Wc:ap:S:m:m:Î - lapsing of everything into nought
S:ant:m:Î peaceful
eS:v:m:Î - auspicious
A¾t:m:Î - non-dual
c:t:T:m:Î - the fourth state
m:ny:nt:ð - deem
s:H - he ( Brahman )
Aatm:a - the self
s:H - he
ev:jW:y:H - to be known
The Fourth is thought of as that which is not internal consciousness, nor externalized consciousness, nor both, nor dense with consciousness, nor simple consciousness, nor unconsciousness, unseen, action less, incomprehensible, un-inferable, unthinkable, indescribable, one self, which is the essence that cognizes all states, wherein all phenomenon come to cease, and which is unchanging, auspicious, and non-dual. That is the Self; that is to be known.
s:að|y:m:atm:aDy:x:rm:að¢arað|eD:m:a*:öp:adam:a*:am:a*:aÁ:p:adaAkarukaraðm:karEet: / 8 /
This Atman (the Self) is OM, the single syllable. When composed of parts, the quarters are the letters, and the letters are the quarters. The letters are a, u and m.
------------------------------------
The Summary of "Import of Turya"
The fourth, the Self is Brahman. Brahman is this self, which is the being cognizing and enjoying three states of existence. Since the Self alone IS and it is Brahman, the Self is also called Brahmayoni (of Mahad Brahma as per Gita) and Shushupti is sarvasya yoni, including of the world soul -- Hiraynagarbha.
The knowledge is that the fourth, the self is not only eS:v:m:¾òt:ö but it has to be known as eS:v:m:¾òt: -- indivisible and good.
-----------
Turya Atman is Brahman and Brahman is Atman. It is Shivam Advaitam. Indescribable but the objective of knowledge.
Maha Narayana Upanishad
XIII-4: Narayana is the Supreme Reality designated as Brahman. Narayana is the highest (Self). Narayana is the supreme Light (described in the Upanishads). Narayana is the infinite Self. [Narayana is the most excellent meditator and meditation.]
Lord of Shushupti is Vena, the Saguna Lord, Sarvesvara who is )jW:an:G:n:.(pure dense consciousness). He is the origin and dissolution of all beings. He is bliss. Saguna Lord is considered to have FIVE ASPECTS of Creation, Sustenance, Dissolution, Veiling and Grace. These five aspects or faces should not be confused with the three stations of Turya Shivam Advaitam Atma – which has no second.
Lord of Taijjassa is Surya/Hiranayagarbha, which is the subtle beginning of gross manifestations.
Lord of Vaisvanaro is Indra.
-----------
Shivam Advaitam is Vishnu (who is said to originate from Soma), traversing the three stations.
-----------
From the perspective of Jivas (who are the faces of thoughts arising in )jW:an:G:n:.the experience of Turya Brahman, is traditionally said to occur through seven states. These are called the seven states of experience as below.
Originally Posted by Madhavan and Atanu
Subeccha - desire for liberation, giving up all worldly pursuits and follow the path of the Self single mindedly. Includes many years of practising the disciplines of yama and niyama.
Vicharana - reflections from study of scriptures and understanding the truth and the way to obtain release from avidya.( paroxa jnana)
Tanumanasi - Highly purifed mind obtained by the practice of dhyana and nishkAma karma. In Tanumanasi, the yogi is able to see even an atom( and even subtler things), and even percieve divine beings(devatas) and communicate with them.
Satwapatti - The knowledge that the world we see is not a reality but only a mental modification, and a consequent realization that the world is only a form of Brahman. The individuality is still retained and realized as a part of the cosmic whole.
Asamsakti - This is the individuality that knows "I am Brahma" which destroys all sanchita karma. The Jnani is still under the influence of the prArabdha karma, and occasionally experiences jnAna tirodAna or loss of samAdhi. His existence is like a 'wise' wave on the water.
Padarthabhavana - Individuality is permanently destroyed and no more lapses from samAdhi are caused. He does not see anything superior to himself and crowns himself the 'king of the universe'. His existence is like a line drawn on the surface of water, just for the sake of instructing others.
Turyaga or Brahmvidvarishta - When all prArabdha karma has ceased, the jnAni goes completely beyond the pale of guNas and mAyA. His existence is water.
Those who have attained the last four stages are called:
Brahmavid
Brahmavidvara
Brahmvidvarya
Brahmvidvarishta
Jnana is said to begin from the stage 4.
-----------
Turya is neither being nor non being -- Eko without "I AM". It is the seed of "I". Or it is the pure "I", the Self. It never slumbers.
Shushupti is "I AM" -- associated with Shakti. Jalasayana. Lord sporting with Jaganmaya.
-----------
The Self that is to be known is Advaita Atma. One and Atma -- the Self (not another). By the definition itself, the Self -- the Paramparastad, cannot be known by remaining a second to it.
Om Shanti Om Shanti Om Shanti
Om
I felt that the post 'Import of Turya' is a storm developing and developing, wherefrom extracting the essence might be difficult. So, I have summarised my understanding as below.
(There may be some wrong parsing in the sanskrit verses used).
Mandukya Upanishad revisited
s:v:üøÊðt:dÏb:ÒÉAy:m:atm:ab:ÒÉs:að|y:m:atm:ac:t:Ø\p:at:Î / 2 /
All this is, indeed, Brahman. This Atman is Brahman. This same Atman has four quarters.
j:ag:ert:sT:an:ab:ehH)jW:Hst:a¤Okan:ev:S:et:m:ØK:HsT:l:B:g:Îv:Ã:an:rH)T:m:Hp:adH / 3 /
In first station, Vaisvanara, of externalised consciousness, it experiences gross objects with the aid of seven limbs and nineteen mouths (faculties).
svn:HsT:an:að|nt:H)jW:Hst:a¤Okan:ev:S:et:m:K:H
e)ev:ev:Vt:B:ØkÏt:òj:s:aðe¾et:y:Hp:adH / 4 /
In second station, Taijasa, with internal cognition it experiences subtle objects through the seven limbs and nineteen mouths.
y:*:s:Øpt:aðn:k÷c:n:kam:ökam:y:t:ð, n:k÷c:n:svn:öp:Sy:et:,
t:t:Îs:Ø\:Øpt:m:Î .s:Ø\:Øpt:sT:an:OkiB:Üt:H)jW:an:G:n:v:an:ndm:y:aðÊan:ndB:ØkÏc:ðt:aðm:ØK:H)ajW:st:àt:iy:Hp:adH / 5 /
In third station of Shushupti, deep sleep -- where dream and desires are absent -- it experiences, with dense cognition, oneness and bliss. This forms the door to the differentiated and defined cognitions of the other states.
O\:s:v:ðüÃ:rO\:s:v:üjW:O\:að|nt:y:aümy:ð\:y:aðen:Hs:v:üsy:)B:v:apy:y:aòehB:Üt:an:am:Î / 6 /
This is the lord of all - the Omniscient and Inner master, source of all and their dissolution.
n:ant:H)jW:ön:b:ehH)jW:ön:aðB:y:t:H)jW:ön:)jW:an:G:n:ön:)jW:ön:a)jW:m:Î .
AdáÄm:vy:v:hay:üm:g:ÒaÊm:l:x:N:m:ec:nty:m:vy:dðSy:m:ðkatmty:y:s:arö)p:Wc:aðp:S:m:öS:ant:öeS:v:m:¾òt: öc:t:ØT:üøm:ny:nt:ðs:Aatm:as:ev:jW:ðy:H / 7 /
n: - not
Ant:H)jW:m:Î - inwardly graspable
n: - nor
b:ehH)jW:m:Î - outwardly capturable
n:uB:y:t:H)jW:m:Î - nor intelligible by both means
n:)jW:an:G:n:m:Î - not vague, dense knowledge
n:)jW:m:Î - not knowable in group
n:A)jW:m:Î - not absence of knowledge
AdÄm:Î - unseen
Avy:v:hay:m:Î - having no relation
Ag:aÊm:Î - uncapturable
Al:x:N:m:Î - non-deducible
Aec:nty:m:Î - beyond comprehension
Aby:dSy:m:Î - beyond explanation
Okatmty:y:s:arm:Î - the essence cognizing all states
)p:Wc:ap:S:m:m:Î - lapsing of everything into nought
S:ant:m:Î peaceful
eS:v:m:Î - auspicious
A¾t:m:Î - non-dual
c:t:T:m:Î - the fourth state
m:ny:nt:ð - deem
s:H - he ( Brahman )
Aatm:a - the self
s:H - he
ev:jW:y:H - to be known
The Fourth is thought of as that which is not internal consciousness, nor externalized consciousness, nor both, nor dense with consciousness, nor simple consciousness, nor unconsciousness, unseen, action less, incomprehensible, un-inferable, unthinkable, indescribable, one self, which is the essence that cognizes all states, wherein all phenomenon come to cease, and which is unchanging, auspicious, and non-dual. That is the Self; that is to be known.
s:að|y:m:atm:aDy:x:rm:að¢arað|eD:m:a*:öp:adam:a*:am:a*:aÁ:p:adaAkarukaraðm:karEet: / 8 /
This Atman (the Self) is OM, the single syllable. When composed of parts, the quarters are the letters, and the letters are the quarters. The letters are a, u and m.
------------------------------------
The Summary of "Import of Turya"
The fourth, the Self is Brahman. Brahman is this self, which is the being cognizing and enjoying three states of existence. Since the Self alone IS and it is Brahman, the Self is also called Brahmayoni (of Mahad Brahma as per Gita) and Shushupti is sarvasya yoni, including of the world soul -- Hiraynagarbha.
The knowledge is that the fourth, the self is not only eS:v:m:¾òt:ö but it has to be known as eS:v:m:¾òt: -- indivisible and good.
-----------
Turya Atman is Brahman and Brahman is Atman. It is Shivam Advaitam. Indescribable but the objective of knowledge.
Maha Narayana Upanishad
XIII-4: Narayana is the Supreme Reality designated as Brahman. Narayana is the highest (Self). Narayana is the supreme Light (described in the Upanishads). Narayana is the infinite Self. [Narayana is the most excellent meditator and meditation.]
Lord of Shushupti is Vena, the Saguna Lord, Sarvesvara who is )jW:an:G:n:.(pure dense consciousness). He is the origin and dissolution of all beings. He is bliss. Saguna Lord is considered to have FIVE ASPECTS of Creation, Sustenance, Dissolution, Veiling and Grace. These five aspects or faces should not be confused with the three stations of Turya Shivam Advaitam Atma – which has no second.
Lord of Taijjassa is Surya/Hiranayagarbha, which is the subtle beginning of gross manifestations.
Lord of Vaisvanaro is Indra.
-----------
Shivam Advaitam is Vishnu (who is said to originate from Soma), traversing the three stations.
-----------
From the perspective of Jivas (who are the faces of thoughts arising in )jW:an:G:n:.the experience of Turya Brahman, is traditionally said to occur through seven states. These are called the seven states of experience as below.
Originally Posted by Madhavan and Atanu
Subeccha - desire for liberation, giving up all worldly pursuits and follow the path of the Self single mindedly. Includes many years of practising the disciplines of yama and niyama.
Vicharana - reflections from study of scriptures and understanding the truth and the way to obtain release from avidya.( paroxa jnana)
Tanumanasi - Highly purifed mind obtained by the practice of dhyana and nishkAma karma. In Tanumanasi, the yogi is able to see even an atom( and even subtler things), and even percieve divine beings(devatas) and communicate with them.
Satwapatti - The knowledge that the world we see is not a reality but only a mental modification, and a consequent realization that the world is only a form of Brahman. The individuality is still retained and realized as a part of the cosmic whole.
Asamsakti - This is the individuality that knows "I am Brahma" which destroys all sanchita karma. The Jnani is still under the influence of the prArabdha karma, and occasionally experiences jnAna tirodAna or loss of samAdhi. His existence is like a 'wise' wave on the water.
Padarthabhavana - Individuality is permanently destroyed and no more lapses from samAdhi are caused. He does not see anything superior to himself and crowns himself the 'king of the universe'. His existence is like a line drawn on the surface of water, just for the sake of instructing others.
Turyaga or Brahmvidvarishta - When all prArabdha karma has ceased, the jnAni goes completely beyond the pale of guNas and mAyA. His existence is water.
Those who have attained the last four stages are called:
Brahmavid
Brahmavidvara
Brahmvidvarya
Brahmvidvarishta
Jnana is said to begin from the stage 4.
-----------
Turya is neither being nor non being -- Eko without "I AM". It is the seed of "I". Or it is the pure "I", the Self. It never slumbers.
Shushupti is "I AM" -- associated with Shakti. Jalasayana. Lord sporting with Jaganmaya.
-----------
The Self that is to be known is Advaita Atma. One and Atma -- the Self (not another). By the definition itself, the Self -- the Paramparastad, cannot be known by remaining a second to it.
Om Shanti Om Shanti Om Shanti
Om