PDA

View Full Version : Vasișțha's Yoga



yajvan
18 December 2009, 06:38 PM
hariḥ oṁ
~~~~~~

Namasté

The work Yogavasișțharāmāyaṇa, is also known as the Yoga Vasișțha, or Vasișțha's Yoga. My great interest with this knowledge is it nicely compliments and parallels the views of Reality held by kaśmir śaivism.
In a word or two , this creation is the play and display of consciousness or caitanya. Its appeal (at least to me) is its thoroughness in offering the vedāntic-genius in a sequential format that is comprehensive. Most of all the wisdom that it imparts is IMHO knowledge that changes/stretches one's view-point of the world.

Vasișțha's Yoga is the conversation of Vasișțha-ji (and other saints) with Śrī Rāmaḥ ; a great work for the sādhu and sadhvī¹ to advance one's sādhana by knowledge and insight; offering a spiritual view of the world around you.

This work is not considered beginner material, nor is it appropriate for the window shopper (light reading). It is for the person with an eye and motivation to spiritual enquiry (vicāra).

Vasișțha-ji says it this way - the eye of spiritual enquiry (vicāra) does not lose its sight even in the midst of all activities.
Yet what is this enquiry? He says, one ponders and is compelled by questions of Who am I? How has this saṃsāra (repetition of birth and rebirth) come into being? It is the light of enquiry that there is realization of the eternal and unchanging Reality, this is the Supreme..
Is this the only thing? No, as vasișțha-ji also mentions self-control ( which I always can use more of :) ), contentment and satsaṅg as the other 'gatekeepers' that stand at the door of mokṣa. We can review these at a later date.

It is my good fortune to have encountered this book some years ago that has been translated by svāmī veṅkaṭeśānanda¹ whose writing/translation ability IMHO is superb.

So, I thought I would offer some ideas and insights from this book. It is divided into 6 sections or prakaraṇa¹ . Why 6 sections, why not 5 ( higher knowledge) or 8 ( esoteric knowledge and mokṣa) or 10 ( fullness, the 10 directions)? We can address this at a later time, or if someone wishes to offer their POV on this matter it will be warmly welcomed.

The 6 prakaraṇa

Vairāgya prakaraṇaṃ - vairāgya is dispassion, non-attachment
Mumukṣu prakaraṇaṃ - mumukṣu is a seeker with the burning desire for kaivala or mokṣa (liberation)
Utpatti prakaraṇaṃ - utpatti is creation, origination, generation, ~creation ~
Sthiti prakaraṇaṃ (sthā - to stand) sthiti a state or condition, ~ existence ~
Upaśānti prakaraṇaṃ - upāsana is the act of throwing off; upaśānti is cessation , intermission , remission ~dissolution ~
Nirvāṇa prakaraṇaṃ - nirvāṇa = 'nir' meaning out + 'vā' ( as in vāyu) is to blow. What is one blowing out? The cycle of birth and death, ignorance. The extinction ( blowing out) of all impressions. If we were talking
the yoga sutras of Patañjali, samādhi-pāda, 2nd sutra¹, this would be called citta-vṛtti-nirodhaḥ or the cessation/stilling of all mental activities. A one line description for each prapāṭhaka¹

Vairāgya prakaraṇaṃ - the true nature of life in this world- 5% of this book
Mumukṣu prakaraṇaṃ - the qualifications of a seeker - 3% of the book
Utpatti prakaraṇaṃ - many short stories that bring to light the nature of this creation - what is, and what 'seems' to be - 22% of the book
Sthiti prakaraṇaṃ - in story format, it offers a view of this existence of this world and the foundation that supports it - 9% of the book
Upaśānti prakaraṇaṃ - knowledge that is offered to dissolve false impressions - 16% of the book
Nirvāṇa prakaraṇaṃ - knowledge to support the destruction ( blowing out) of ignorance - 45% of the bookRama , said vasișțha-ji, do you remember what I have so far said to you, the words which are capable of awakening a knowledge of truth or Self-knowledge? By resorting to dispassion (vairāgya) and a clear understanding of the truth this ocean of saṃsāra ( birth-after-birth) can be crossed - hence engage yourself in such endeavor … Chapter 6, nirvāṇa prakaraṇaṃ

praṇām

words

caitanya - from cétana meaning consciousness
prakaraṇa प्रकरण production , creation ; treatment , discussion , explanation ; this is equal to prapāṭhaka
prapāṭhaka प्रपाठक- chapter or subdivision of a book; a lecture.
for more on Methods of organization in śāstra see this HDF post: http://www.hindudharmaforums.com/showthread.php?t=3727&highlight=subdivision (http://www.hindudharmaforums.com/showthread.php?t=3727&highlight=subdivision)
sādhu and sadhvī - male and female person practicing sādhana
samādhi-pāda ( 1st chapter, 2nd sutra):

yogaś citta-vṛtti-nirodhaḥ
yogaś - process of yoking; union from yuj reviewed in a previous post
citta - as a noun it is thinking , reflecting , imagining , thought; some put this as active mind
vṛtti - ' rolling , or rolling down' i.e. patterning, turnings, movements.
nirodhaḥ - suppression , destruction ; some prefer stilling, cessation, restriction
svāmī veṅkaṭeśānanda - was sisya of svāmi śivānanda. veṅkaṭeśa = 'lord of veṅkaṭa' or another name for viṣṇu or kṛṣṇa + ananda = bliss or happiness. Note veṅkaṭa is of a very sacred hill in the drāviḍa country.

kd gupta
20 December 2009, 05:46 AM
Namaste Yajvanji
There is a vedmantra about the birth of Vashishtha rishi and this has been explained in Ramcharitmanas, also the conversation bet. Rama and the rishi is there .

Vidyato jyotih…..janmotaikam Vashishtha…..aajbhar. rig 7/33/10
Ramcharitmanas says…
One day the sage Vashishtha called at the palace where the charming and all-blissful
Rama was. The Lord of the Raghus received him with great reverence, laved his feet
and sipped the water into which they had been washed. .Listen, Rama :. said the sage
with joined palms, .I make my humble submission, O Ocean of mercy. Even as I watch
Your doings infinite bewilderment possesses my soul. Your immeasurable greatness is
beyond the knowledge of the Vedas; how can I describe it, O Almighty Lord? The
vocation of a familypriest is very low : the Vedas, Puranas and the Smriti texts equally
denounce it. When I would not accept it, Bramha. (my father) said to me, .It will redound
to your benefit hereafter, my son : Brahma[n] Itself, the Supreme Spirit, will appear in human
semblance as a king, the ornament of Raghu.s race…and conversation continues .

yajvan
20 December 2009, 12:54 PM
hariḥ oṁ
~~~~~~

Namasté kd gupta


When I would not accept it, Bramha. (my father) said to me, .It will redound
to your benefit hereafter, my son : Brahma[n] Itself, the Supreme Spirit, will appear in human
semblance as a king, the ornament of Raghu.s race…and conversation continues .

Many miss this point on Śrī Rāmaḥ as the Supreme. I am happy you have brought it up, thank you. It makes Vasișțha's Yoga even more profound. I will continue the conversations and insights as it is a delight to re-read and ponder this great book.

praṇām

smaranam
20 December 2009, 04:23 PM
Namaste




Vasișțha-ji says it this way - the eye of spiritual enquiry (vicāra) does not lose its sight even in the midst of all activities.
Yet what is this enquiry? He says, one ponders and is compelled by questions of Who am I? How has this saṃsāra (repetition of birth and rebirth) come into being? It is the light of enquiry that there is realization of the eternal and unchanging Reality, this is the Supreme..
Is this the only thing? No, as vasișțha-ji also mentions self-control , contentment and satsaṅg as the other 'gatekeepers' that stand at the door of mokṣa. We can review these at a later date.



This is wonderful. This answers the qn : Is realizing Who am I enough ?

It looks like the bottomline is vAsanA (desires). Unless they go away , transmigration continues.

Till then, jnana , knowledge that "I am not this body , mind, intellect" , and its application , probably makes the world a better place.

Hypothetically, is it possible that one has realized the Self and the Oneness of Brahman, there is Vairagya , but the mind contemplates food and hunger, warmth or other bodily comforts ?

Do self control and realization really go hand in hand ?
i.e. the doorkeepers are essential for the realization to take place, and realization also brings self control and contentment .

yajvan
20 December 2009, 05:16 PM
hariḥ oṁ
~~~~~~

Namasté smaranam



Do self control and realization really go hand in hand ?
i.e. the doorkeepers are essential for the realization to take place, and realization also brings self control and contentment .

From mumukṣu prakaraṇaṃ ( 2nd chapter regarding the qualities of the seeker)

Vasișțha says to Śrī Rāmaḥ " there are 4 gatekeepers at the entrance to the realm of mokṣa (liberation or enlightenment), they are self-control, spirit of enquiry, contentment, and good company ( satsaṅga)"

" He who wears the armor of self control is not harmed by sorrows." Enquiry, the study of the srūti and smṛti he says " the intelligence becomes keen and is able to realize the Supreme";

With Contentment - "one does not crave" and one that is not content in the SELF will be subjected to sorrow. Satsaṅga or the company of the wise and enlightened "enlarges ones intelligence" and "is superior to all other forms of religious practice like charity, austerity, pilgrimage, rites, etc". He concludes by saying " if you cannot practice all 4 , practice one."


praṇām

smaranam
21 December 2009, 07:30 AM
Thank You

PraNAm

yajvan
21 December 2009, 01:54 PM
hariḥ oṁ
~~~~~~

Namasté


As I have mentioned this work¹ is not considered entry level knowledge, yet one cannot look away from the richness of this wisdom... If some wish to begin their understanding of this work please consider the following HDF post from 2007: http://www.hindudharmaforums.com/showthread.php?t=629&page=3&highlight=valmiki (http://www.hindudharmaforums.com/showthread.php?t=629&page=3&highlight=valmiki)

It would good to mention this book's author, vālmīki-ji¹; we know too him also as the author of the rāmāyaṇa.

It seems to me talking of the information/wisdom that appears in chapter 2 (mumukṣu prakaraṇaṃ - the qualifications of a seeker ) is a reasonable place to begin a viable discussion on this great work Yogavasișțharāmāyaṇa (Yoga-vasișțha-rāmāyaṇa).
Let me start with self-effort.

Self-effort
This is the notion of one's own intention, will and action to expand their sādhana to support & nurture the the condition of mokṣa to unfold.

Vasișțha-ji inform is ( via his dialog wth śrī rāmaḥ ) that self-effort is based upon 3 limbs: knowledge of the śāstra-s, instructions of the preceptor and one's own self effort. He mentions an important point - fate or daivaṃ does not enter-in here. This I find useful guidance.

To appreciate this position, the definition of daivaṃ is warranted; daiva is defined as belonging to or coming from the gods , divine , celestial. It is also defined as a noun as destiny , fate , chance. Hence vasișțha-ji
is telling us that the fruit of one's action is the reason for one's advancement or decline. The notion that 'it was fate' that caused this or that to occur is delusion. Vasișțha-ji informs us that fate is no less then past actions that come to fruition in this life. Since many roots to past actions cannot be seen ( connecting the dots ) it has become convention that it must then be daiva or destiny. He gives us some words of wisdom:


One's actions and intent in this life is infinitely more potent then those of the past.
At times, and without effort, we see others advance or gain with little to no effort.
This is neither a divine act or accident, but the fruition of some actions coming to play in this life.

One must keep a balanced eye to what is attainable by self-effort and what is not.
One who says 'fate' is directing me to do this' is brainless.
Self-effort that bears fruit is that mental, verbal and physical action
Fate is nothing but the culmination of one's own actions.praṇām

references
1. Yoga Vasișțha ; 70 pages in PDF format : http://homepage.mac.com/dbhill/.Public/Yoga%20Vasistha.pdf (http://homepage.mac.com/dbhill/.Public/Yoga%20Vasistha.pdf)

kd gupta
24 December 2009, 06:37 AM
One's actions and intent in this life is infinitely more potent then those of the past.

Refering to Satayji,s message also....what Yajvan ji you mean , if instant decision by Dashratha to send Rama in forest was...potent or dependent on past act ?

yajvan
24 December 2009, 11:07 AM
hariḥ oṁ
~~~~~~

Namasté kd gupta




One's actions and intent in this life is infinitely more potent then those of the past.

Refering to Satayji,s message also....what Yajvan ji you mean , if instant decision by Dashratha to send Rama in forest was...potent or dependent on past act ?

Would it not be conjecture on my side to suggest I know the answer?
Yet isn't the plight of srī rāmaḥ at the hands of the King's wife, kaikeyī¹ ? ; she is the one causing the mischief?

praṇām


references

kaikeyī , one of 3 wives of daśa-ratha and mother of bharata the daughter of a prince of the kekayas
King daśaratha offered her two boons for her help she provided in battle; Kaikeyī chose to ask for those boons at a later date.
Those requests which the King had to honur was to install her son as the next in line for the thrown; The other was to exile srī rāmaḥ. Hearing these requestsfrom his wife the King fell to the ground as if hit by a thunderbolt.

amra
24 December 2009, 01:23 PM
http://groups.google.com/group/yoga-vasishtha/topics?pli=1

An online translation of the Yoga Vasishtha
There is a full translation available by Vihari Lal Mitra, but be warned it is a massive Granth.

Also Yajvan when you mention self-effort the sanskrit word it is translated from is Paurusha which is derived from Purusha. It is an interesting word. Purusha is personality or more anciently Pur-usha a city dweller.

yajvan
24 December 2009, 02:32 PM
hariḥ oṁ
~~~~~~

Namasté amra-ji

Thank you for your post...


http://groups.google.com/group/yoga-vasishtha/topics?pli=1

Also Yajvan when you mention self-effort the sanskrit word it is translated from is Paurusha which is derived from Purusha. It is an interesting word. Purusha is personality or more anciently Pur-usha a city dweller.

Let me , if I may, extend this word idea just a bit:
This puruṣa पुरुष is rooted in pṝ to grant abundantly, bestow on, to become complete ; If we just look at it as the pṛ root, it is ' to protect' . We also know pura is a city, a town and can also be a fortress or castle.

Yet in the Bṛhadaraṇyaka Upaniṣad - Puruṣavidya Brāhmaṇa, says,
Puruṣa the one who burnt all evils and hence he came to be known as Puruṣa.
So how do we get to Puruṣa as the one that burnt all evils ( i.e. attachment to sense objects) ?

pūrva पूर्व means former , prior , preceding , previous to , earlier than
uṣ उष् - to burn down - we find this in uṣa
uṣa (usha) is early morning , dawn , daybreak & uṣás tisráḥ morning , midday , and evening i.e. burning off the darkness.Now we can add some words together:
pūrva + uṣ(a) - we get Puruṣa , the One that burnt ( uṣ ) prior or earlier, some say 'first' (pūrva) all evils - as it is called out in the śloka of the Puruṣavidya Brāhmaṇa.

So within Puruṣa we have some opposites. We find Puruṣa 'granting abundantly' i.e. brought forth all of creation. He too first burnt all evils - this too must have come from Puruṣa, or from where else could be the source?

Another view:
Puruṣa - means human being, body; the Supreme Being;
pura - dwelling, house, abode
ṣa - best , excellent , wise; also eternal happiness , final emancipation.
Hence we can say it is He the Supreme ( the best, most excellent ṣa) that dwells ( pura) within the body (puruṣa)

praṇām

yajvan
24 December 2009, 03:27 PM
hariḥ oṁ
~~~~~~

Namasté,

Regarding self-effort.

Arna-ji offers the following:

self-effort the sanskrit word it is translated from is Paurusha which is derived from Purusha
Pauruṣa is defined as manly, or human. As arna-ji informs us it comes from puruṣa (see post 10 & 11 above). Yet how do we get to self-effort arna-ji suggests? There are a few ways. Pauruṣa is also defined as the following:

a weight or load which can be carried by one man
manly strength or courage or deed , valor , heroism It can be seen that there is effort involved, energy expended i.e. self-effort.

While mildly interesting , is there a bigger view regarding this matter? I think so. We can extend pauruṣa or self-effort to suggest puruṣārtha.
It can be looked as two components: puruṣa+artha.
We already know puruṣa is man, yet also means human. Add artha, using the simple definition of 'aim or purpose'.

Hence one can exercise their self-effort for puruṣārtha, the aim or purpose of human/mankind. And what is this puruṣārtha? They are considered as a group of 4:


artha अर्थ - aim or purpose; yet it is also defined as substance , wealth , property , opulence , money
kāma काम - pleasure, enjoyment, love. Here we do not dwell on excessiveness of kāma
dharma धर्म - that which upholds; rightly, justly, virtue , morality, religious merit , good works
mokṣa मोक्ष - liberation; release from worldly existence or transmigration , final or eternal emancipation These 4 , puruṣārtha , can be seen in one's birth chart i.e. janma-kuṇḍalī ¹. One gets a hint of the influences that are present in one's life i.e. dūta-janmanā , 'like a messenger' it suggests the influences brought by the grāhaka¹ ( ~planets~).

praṇām

words

grāhaka ग्राहक- more on each name of the grāhaka at the hdf post: http://www.hindudharmaforums.com/showthread.php?t=4107 (http://www.hindudharmaforums.com/showthread.php?t=4107)
janma-kuṇḍalī = janma 'birth' + kuṇḍalī 'coiled rope' - as ones birth is the birth of new energy or birth + kuṇḍalinī (śakti).

kd gupta
25 December 2009, 03:19 AM
One's actions and intent in this life is infinitely more potent then those of the past.
At times, and without effort, we see others advance or gain with little to no effort.
This is neither a divine act or accident, but the fruition of some actions coming to play in this life.
One must keep a balanced eye to what is attainable by self-effort and what is not.
One who says 'fate' is directing me to do this' is brainless.
Self-effort that bears fruit is that mental, verbal and physical action
Fate is nothing but the culmination of one's own actions.If I gather the abstract of your 7 points , it will just lead to the gitashloka as..

Prasaade sarvaduhkhaanaam haanir asyopajaayate;
Prasannachetaso hyaashu buddhih paryavatishthate.
In that peace all pains are destroyed, for the intellect of the tranquil-minded soon
becomes steady.
OR When peace is attained all miseries end.
Now as per latest guru granth Ramcharitmanas is only scripture , which teaches about the daily life and the character of Lord Rama is the guidelines there . Goswamiji has made some changes from Old Valmiki Ramayan and has said..

For the gratification of his own self Tulasidasa brings forth this very elegant
composition relating in common parlance the story of the Lord of Raghus, which is in accord
with the various Puranas, Vedas etc. and incorporates what has
been recorded in the Ramayana (of Valmiki) and culled from some other sources .

Starting from very beginning , Rama believes about the potency of current event for going to forest , but also keeps in mind that it may be beyond his paurush or according to past acts also and should not avoid it.
As per your 2nd point it applies to ours daily life also , is not it ? but how can you deny to be a divine act as your 3rd point ?
I also agree about your 4th point as Rama has felt to destroy the demons and has done as per Vishwamitra rishis order previously .

Regarding other points I think and try to report later . I shall also try to relate all points with our own life as per guidance of ramcharitmanas , eg. helping to sugreeva , but being tested by him first , policy to take vibhishan in favour , try to teach and tell the humanity to ravna etc. etc.

yajvan
25 December 2009, 11:10 AM
hariḥ oṁ
~~~~~~

Namasté kd gupta



If I gather the abstract of your 7 points , it will just lead to the gitashloka as..

Prasaade sarvaduhkhaanaam haanir asyopajaayate;
Prasannachetaso hyaashu buddhih paryavatishthate.
In that peace all pains are destroyed, for the intellect of the tranquil-minded soon
becomes steady.
OR When peace is attained all miseries end.

Starting from very beginning , Rama believes about the potency of current event for going to forest , but also keeps in mind that it may be beyond his paurush or according to past acts also and should not avoid it.
As per your 2nd point it applies to ours daily life also , is not it ? but how can you deny to be a divine act as your 3rd point ? I also agree about your 4th point as Rama has felt to destroy the demons and has done as per Vishwamitra rishis order previously .

Regarding other points I think and try to report later . I shall also try to relate all points with our own life as per guidance of ramcharitmanas , eg. helping to sugreeva , but being tested by him first , policy to take vibhishan in favour , try to teach and tell the humanity to ravna etc. etc.

Thank you for your contribution to this string. I am humbled that you attach the 7 points to my authorship. This is the ownership of vālmīki-ji , and his contribution . I am commenting the best I can i.e. the 'messenger'.

You mention the potency of current events for going forward into the forest. Yes, I see this and perhaps past events may have some influence in this matter. This may be true - yet vasișțha-ji informs us that current events are infinitely more potent then the past when it come to the selection of an action and its response. This does not suggest I discount past actions , nor does vasișțha-ji .

In fact within śrī rāmaḥ's birth chart, a 14 period ( daśā¹) is depicted. There are few jyotisha's that can point to this daśā period and explain it.

Why do I mention this? The 'influence' of the past. Yet when it comes to the devatā, jyotish falls short for many explanations, but on occasion is able to call out the conditions that are closer to their existence as mortal. This exile to the forest happens to be one.

I hope to hear more of your contributions on this matter overall


praṇām

references
daśā - state or condition of life , period of life ; condition, circumstances

kd gupta
26 December 2009, 07:56 AM
Rishi Vashishtha is very helpful to the mankind . Rig, 7th mandalam is fully devoted and named as Vashishtha mandalam . In chitrakoot Vashishtha tells Rama to first listen properly and then decide….
Bharat vinay sadar suniye………nigam nichor . ramcharitmanas

He was the rishi , who performed the yagya for Ramjanma .His all will is for the welfare of mankind, rigveda says…
Youyam pat swastibhih sadah nah .
He has always been shown to utilize the gyan for positivety as krsn also says….
Na karmanaam anaarambhaan naishkarmyam purusho’shnute;
Na cha sannyasanaad eva siddhim samadhigacchati.
Not by the non-performance of actions does man reach actionlessness, nor by mere
renunciation does he attain to perfection.
or Even if a man abandons action, his mind may be active. One cannot
reach perfection or freedom from action or knowledge of the Self, merely by renouncing action.
Jeevem sharadah shatam is also from 7th or shanty mandalam .

amoli
27 December 2009, 11:38 PM
Developed in India, yoga is a spiritual practice that has been evolving for the last 5,000 years or so. The original yogis were reacting, in part, to India's ancient Vedic religion, which emphasized rituals. The yogis wanted a direct spiritual experience -- one on one -- not symbolic ritual. So they developed yoga.
Yoga means "union" in Sanskrit, the classical language of India.

According to the yogis, true happiness, liberation and enlightenment comes from union with the divine consciousness known as Brahman, or with Atman, the transcendent Self. The various yoga practices are a methodology for reaching that goal.
In hatha yoga, for example, postures and breathing exercises help purify the mind, body and spirit so the yogi can attain union.

Pranayama breathing exercises help clear the nadis, or channels, that carry prana the universal life force, allowing prana to flow freely. When the channels are clear and the last block at the base of the spine has been opened, Kundalini rises through the spine, through the central channel called the sushumna-nadi, and joins the crown chakra. According to the tradition, the release of Kundalini leads to enlightenment and union.
yoga retreat (http://www.sivanandabahamas.org/Yoga_Holiday.htm)

yajvan
30 December 2009, 07:52 AM
hariḥ oṁ
~~~~~~

Namasté

From post 1 above, I wrote:


I thought I would offer some ideas and insights from this book. It is divided into 6 sections or prakaraṇa¹ . Why 6 sections, why not 5 ( higher knowledge) or 8 ( esoteric knowledge and mokṣa) or 10 ( fullness, the 10 directions)? We can address this at a later time, or if someone wishes to offer their POV on this matter it will be warmly welcomed.


Why 6 sections? IMHO vasișțha-ji is asking us to consider the 6 marks ( ṣaḍ¹ liṅga ) for understanding the śāstra-s. It is my opinion as vasișțha-ji does not specifically mention this ( as I can recall) in his work.

ṣaḍ liṅga are the following:

upakrama - undertaking , commencement , beginning
upasaṁhāra - conclusion , end , epilogue
apūvatā - uniqueness of the work; being unpreceded , the not having existed before , incomparableness
abhyāsa - repetition of the knowledge or lessons, sometimes in different format, sometimes not.
phala - fruit; the benefits or results of the application of the knowledge.
arthavāda - explanation of the meaning (of any precept); praise or censure
upapatti - right reasoning; intelligibility of the offer or suitably (in a fit manner) of the knowledge.Note the 1st two items above suggest a logical beginning and a ending point, a concusion; vasișțha-ji's work begins with vairāgya prakaraṇaṃ - vairāgya is dispassion, non-attachment, and clearly ends with nirvāṇa prakaraṇaṃ, the wisdom of blowing out (nirvāṇa) ignorance.
For those that study the various śāstra's will find its apūvatā i.e. uniqueness the depth and breath of the knowledge.
Vasișțha-ji also teaches by repetition - different stories looking at the truth from different angles. And the fruit of this work is the knowledge of consciousness and its play and display in the universe, not to mention its singularity of all being One Being.

His offer is 'fit' for those in quest of the deeper meanings of life, their human existence, and their relationship to the world.

praṇām

words
ṣaḍ = ṣaṣ = '6 times' ( fyi - ṣaṣ becomes ṣaṭ before hard letters , ṣaḍ before soft ) or ~6~; liṅga = mark.

smaranam
31 December 2009, 11:25 AM
Why 6 sections, why not 5 ( higher knowledge) or 8 ( esoteric knowledge and mokṣa) or 10 ( fullness, the 10 directions)? We can address this at a later time, or if someone wishes to offer their POV on this matter it will be warmly welcomed.

PraNAm

So is that what it is ? This is very interesting.
Dasha disha (10 directions) , of course, but 8 - I had been appending an 8 to the userID because when turn 90 degrees, it becomes the symbol for infinity.
So my name was 'dove-tailed to the infinite' . Tagging along with the infinite.

I did not know 8 itself stood for esoteric knowledge and moksha

- other that ashta prahar - 8 divisions of the day (8-fold).

The 24 hours are divided into ashta prahar (8 times of the day like dawn, morning-part1,2, afternoon1 & 2, evening 1,2 midnight etc.)
are used to determine the time and mood of a rAga in HindustAni Classical Music.

e.g. Malkauns - midnight
Bhupali - dawn
Bhairav - dawn
Bhairavi - evening
Jaunpuri/Jeevanpuri - 2nd prahar of the day (morning)

Krshna's Leelas are divided into ashta prahar , and devotees/temples pick the rAga in which to sing Kirtan at the time of wake-up, bhog, shringar etc.

-----

Also, the 8-fold day could be the day of life itself and its stages (birth, kumar, yauvan-youth, vardhakya-oldage etc.)

It could be the 8-fold Cosmic day ? Of Lord Brahma.

Namaste

yajvan
31 December 2009, 10:31 PM
hariḥ oṁ
~~~~~~

Namasté smaranam,


PraNAm
So is that what it is ? This is very interesting.
Dasha disha (10 directions) , of course, but 8 - I had been appending an 8 to the userID because when turn 90 degrees, it becomes the symbol for infinity.
So my name was 'dove-tailed to the infinite' . Tagging along with the infinite. I did not know 8 itself stood for esoteric knowledge and moksha


The numbers I offer are from jyotish - each house from 1 to 12 has significance and an indication of a quality.

This 10 is quite important as it is also called the 'thrown' or the 'seat' - it is where the sun resides at its highest point, and also has directional strength. The sun is the natural ātma kārakā for one's life and, the indicator of the 1st house - much can be said about this... you will find this information in the jyotish folder if there is interest.

This number 10 is quite profound - a symbol for wholeness, also called maṇḍala. We know this word maṇḍala to mean 'circular, round' - hence whole; 10 is considered whole, full, and we know of the 10 directions , from where all exists. It is also a name for a division or book of the ṛg-veda, of which there are 10 , according to the authorship of the hymns.

Another view of maṇḍala is a surrounding district or neighbouring state , the circle of a king's near and distant neighbours with whom he must maintain political and diplomatic relations .

Now why do I offer this? Where is the connection? The sun is the king of the grāhaka's ( ~planets~). His surrounding district is the 12 signs or houses the ' neighbouring states'. And his throne is the 10th, where he is the highest in the sky - 12 noon.

So, too with this 5 , 8 , 4 etc. all have signifcance and are 'hints' that are given from the wise to us.

praṇām

smaranam
01 January 2010, 08:31 AM
Thank You

Jyotish is indeed quite interesting. Led by a preliminary curiosity about nakshatra (constellations), grahas (planets) , role of Chandra (the moon - 'Lord of Constellations' ) , division of the sky - from Vedic Astronomy point of view.

I shall look into the Jyotish folder. You have a lot of information there.

Namaste

yajvan
11 August 2010, 08:29 PM
hariḥ oṁ
~~~~~~

namasté

In a different string ¹ the idea of gāḍhasuptākhyā came up in the conversation.


gāḍha + suptā + khyā

gāḍha - dived into , bathed in ; ' deeply entered ' , pressed together , tightly drawn , closely fastened , close , fast
suptā - having beautiful braids of hair ; if we look at this way from its root (√) svap ; for su-pta then we have fallen asleep , slept , sleeping , asleep
khyā - to make well known , praise ; yet too we find this word in khyāyate meaning to be named , be known deeply bathed (gāḍha) in rest (suptā) it is well known (khyā).
That is, it is that experience , part of one's own being.

Yet another view could be the following: That which is found in one's deepest (gāḍha) rest ((√) svap ; for su-pta) is to be known (khyā).
And what is that ? Brahman.


We find a similar idea in the yoga vasișțha, (or vasișțha's yoga) in the nirvāṇa prakaraṇaṃ section ( see post 1 for all the divisions, their names and definitions). The Lord is talking and in this section is is śiva speaking or addressing vasișțha-ji's questions ( section 6.1.34) and this notion of the state of deep sleep comes up as a homogeneous state of consciousness.

Śiva says the following:
when the mind is destroyed by the mind the veil is removed and the truth of the world is seen i.e. world appearance
and jiva are destroyed. (The notion here is that jiva being 'individual and not universal is removed.) The mind is then clear. This condition or level of being is called paśayantī (seeing , beholding ). The mind which is pure abandons conjuring up images of objects. It attains a state like deep sleep. (here is the connection to gāḍhasuptākhyā aforementioned). It ( the mind) rests in supreme peace. This is the 1st state. There is a 2nd and 3rd state śiva defines and I will post that next.

This notion of deep sleep is not the typical sleep i.e. suṣupti we think of. IMHO śiva is defining samādhi. The mind is gone, there is no object of perception ( in thinking, hearing , feeling, etc) and the body is deeply rested yet one is not 'sleeping'. The mind has been 'destroyed' , yet when one comes out of this samādhi diversity is there again. Yet the mind benefited from being trained , really reminded of who it really is.

This idea is taken further in the 2nd and 3rd states which brings us to turīya ( the 4th) and turīya-atīta or beyond (atīta) the 4th ( turīya).

praṇām

Skull
11 August 2010, 11:34 PM
Being too lazy myself, may be why this short compilation on self-reliance from the YV is so inspiring to me.

http://www.katinkahesselink.net/other/selfrely.html