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Thread: skill in action...

  1. #1
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    skill in action...

    hari o
    ~~~~~~

    namasté


    If one asked me, what would be one thing that a person and society would benefit from by an aspirant becoming a fully realized being ?

    My answer would be skill in action. Action done so skillfully that not only the person doing the action would benefit, but society as a whole would also benefit -or- at the least never be negatively impacted by one's actions.

    There are two categories of skillful action:
    • spontaneous right action, without support of the śāstra-s i.e. śruti, smṛti , āgama-s and the like.
    • right action with support of the śāstra-s.
    That is , a fully realized being's actions are in accord with all the laws of nature, all right actions occur without effort. It is spontaneous.
    Others that are not at this level of realization need the support from our śāstra-s i.e. the 'rules of the road' if you will, on what is proper
    and right.

    Within the bhāgavad gītā, chapt 2, 48th śloka kṛṣṇa-ji informs us , yogasthaḥ kuru karmānī- established (or steadfast) in yoga ( union) perform actions (karma). Within yoga (union) there is perfect balance, or sattva. Fast forward to the 14th chapter, 16th śloka we find kṛṣṇa-ji saying
    that success, happiness, bliss (sukṛta¹) is born of sattva (sāttvkaṁ).

    Within kaśmir śaivism's vijñāna bhairava kārikā-s we find the notion tangentially discussed in the 15th kārikā. This level of consciousness with the quality of vikalponmuktagocarā (vikalpa unmukta gocara).
      • vikalpa = thoughts
      • unmukta = freed from;
      • gocara = abode , dwelling-place
    vikalponmuktagocarā is that level of awareness/consciousness that is free from the dwelling place of thoughts (vikalpa-s).

    Now the beauty of this is (and we do not find this in regular publications of the vijñāna bhairava kārikā-s) svāmī lakṣman-jū
    informs us this is vikalponmuktagocarā = pramiti bhāva.

      • pramiti is ~ provider~
      • bhāva is 'the true condition' ; it is rooted in bhū = being¹ , existing , occurring.
    So, this pramiti bhāva is that paṇḍita¹ , the muni, the avadūta¹ that is established in the purity of Being, the Self and requires no support
    from books to act in accordance with all the laws of nature ; to act spontaneously, in a skillful, life supporting manner.

    What is the ~main ingredient ~ of this blessed being with this quality ? We will need to visit the yoga darśana of śeṣa patañjali
    (the author of the yoga-sūtras) for this insight.

    iti śivaṁ

    words
    • Being - see this post: http://www.hindudharmaforums.com/showthread.php?p=102627#post102627
    • paṇḍita = learned, wise
    • avadūta = spiritual adept
    • sattva , being, wholeness, purity, that one unfolds their essence (sārah).
      • The implications are substantial . It is not by acting good that one unfolds, but by infusing the highest good in one's self that unfoldment occurs to ones delight.
      • sukṛta - meritorious act , virtue , moral merit ; well-conducted , virtuous , fortunate ; another name for prajā-pati
      • sattva - In the sāṃkhya view of reality it is the the highest of the three guṇa-s. With one's spiritual practice over time, sattva infusion into one's behavior unfolds their essence (sārah) of being as their true nature.
    Last edited by yajvan; 05 May 2013 at 03:34 PM.
    यतसà¥à¤¤à¥à¤µà¤‚ शिवसमोऽसि
    yatastvaṠśivasamo'si
    because you are identical with śiva

    _

  2. #2
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    Re: skill in action...

    hariḥ oṁ
    ~~~~~~

    namasté

    What is the ~main ingredient ~ of this blessed being with this quality ? We will need to visit the yoga darśana of śeṣa patañjali ( the author of the yoga-sūtras) for this insight.

    If we look to chapter 1, of the yoga-sūtras (pātañjalayogasūtra-s) two core sūtra-s address this notion of right action, which is housed in right/pure knowledge:
    47th sūtra:
    nirvicāra-vaiśāradye'dhyātma-prasādaḥ |

    This says ( some of the words are mine here), on gaining skill or vaiśāradya which is clearness of intellect , infallibility, in nirvicāra samādhi then purity, clearness or brightness (prasāda) of the inner instruments of cognition are developed. ( I have taken the liberty to assume the reader knows the meaning of samādhi).
    We note that nirvicārā samāpatti is groomed/unfolded by experiencing and establishing nirvicāra samādhi which is explained in the yoga-sutras.

    There are 4 types of samāpatti¹ or absorption which we will not venture into within this post. But nirvicārā¹ samāpatti is that absorption (samāpatti) without (nir) thought or pondering or change (vicāra). It is the most potent, the cream of the 4 types of samāpatti to which one cares to unfold.

    Now why is this a big deal ? Because within this absorption (samāpatti), samprajñāta (meaning distinguished , discerned , known accurately) is its fruit. And what then occurs ? This is taken up in the next sūtra.

    48th sūtra:
    rtambharā tatra prajñā|

    We will visit this in the next post. Yet in a nutshell, it means essential cognition i.e. how one perceives the world, is filled with truth.

    iti śivaṁ

    words
    • samāpatti = absorption = yoga = completion , conclusion; coming together; Assuming an original form = one's pure Being.
      • samāpatti , 4 types: nirvicārā , savitarkā, nirvitarkā, and savicārā ;
      • the samāpatti discussion in pātañjalayogasūtra-s begins in chapter 1, 41st sutra.
    • nirvicāra = not needing any consideration; that is, without support of any sound, technique or seed; perfectly pure.
      One is resting in a pure Being state . It does not require any support.
    Last edited by yajvan; 06 May 2013 at 02:25 PM.
    यतसà¥à¤¤à¥à¤µà¤‚ शिवसमोऽसि
    yatastvaṠśivasamo'si
    because you are identical with śiva

    _

  3. #3
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    Re: skill in action...

    hariḥ oṁ
    ~~~~~~

    namasté

    48th sūtra:
    rtambharā tatra prajñā|



    tam-bharā prajñā. This means essential cognition i.e. how one perceives the world, is filled with truth. Lets look a bit deeper:

    • ṛtam = luminous, insightful unalloyed, pure
    • bharā = bearing, bestowing, carrying
    • prajñā : pra = great + jñā = to know ; prajñā = wisdom , intelligence , knowledge , discrimination , judgment
    • tatra = in that place; there
    This says ( again, my words only), in that place, one is filled with pure , luminous, unalloyed truth.

    In that place one perceives only the Truth. Some call this unvarnished, stainless, great truth and becomes a part of one's daily vision.

    Now, one may ask, yajvan , what does this have to do with spontaneous right action ? It is like this: knowledge is the basis of action. When one has limited knowledge one's actions are limited. When one has full knowledge, full Truth, seeing clearly to the n-th degree then one's actions are aligned accordingly.
    Not only that, one is aligned with the home of all knowledge - perfect Being, the home of all actions, of perfect intelligence that guides this whole creation with no effort.


    When one is established in That, then each and every action is in accord with all the laws of nature, because one is operating from that level. In fact that person is the exponent of that level of Being. The small-small self of likes and dis-likes has been expanded to its real cosmic status. He or she is filled with dharma-meghaḥ or cloud pouring virtue. These are not my words but are found in the 4th chapter of pātañjalayogasūtra-s ( yoga-sūtras) , 29th śloka¹ .

    Now for me, I cannot think of something that is so uplifting to man-kind. To uplift him/her from the paśavya¹ to one's divine status.

    iti śivaṁ

    words
    • 29th śloka -
      prasaṅkhyāne'pyakusīdasya sarvathā vivekakhyāterdharmameghaḥ samādhiḥ|
    • paśavya - belonging to a herd; a herd or drove of cattle
    यतसà¥à¤¤à¥à¤µà¤‚ शिवसमोऽसि
    yatastvaṠśivasamo'si
    because you are identical with śiva

    _

  4. #4
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    Re: skill in action...

    hariḥ oṁ
    ~~~~~~

    namasté

    If you perhaps are not connecting the dots regarding the discussion of the above posts, try to put the following into your understanding. This may help regarding the benefits of this level of existence.

    Śea patañjali informs us of the following ( found in the 4th chapter )
    tataḥ¹ kleśakarmanivṛttiḥ | 30
    this says,
    from this dharmameghaḥ we have just spoken of in the 29th sūtra (in the above post) what then comes ?
    here is the cessation (nivṛttiḥ) of afflictions (kleśa) and actions (karma) | 30

    What are kleśa-s ? they are ~blemishes~ found in ignorance; some say afflictions; in this yoga approach 5 kleśa-s are called out:
    • avidyā - ignorance regarding the true nation of one's own Being
    • asmitā - 'me'-ness; not aware of Self and non-Self.
    • rāga - excessive affection or sympathy for , vehement desire
    • dveṣa - aversion towards; hatred , dislike , repugnance , enmity
    • abhiniveśa - is excessive affection of clinging to life ; to mundane existence, which means overall, fear of death

    With the pouring of dharmameghaḥ these become nivṛtti or destroyed, they cease to pester one's status.

    Śea patañjali also says nivṛtti (destruction) of karma also occurs. What does this mean ? What does this do to the role of karma (or karman) ? This brings us back to the intent of the overall post - that of skillful action.


    iti śivaṁ

    words
    • 'tataḥ' is a brilliant selection of verbiage offered by śea patañjali - it means 'extended , stretched , spread , diffused , expanded'.
      He is saying if we expand upon this subject , in our case dharmameghaḥ, let's discuss what will occur.
    Last edited by yajvan; 08 May 2013 at 01:24 PM.
    यतसà¥à¤¤à¥à¤µà¤‚ शिवसमोऽसि
    yatastvaṠśivasamo'si
    because you are identical with śiva

    _

  5. #5
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    Re: skill in action...

    Namaskaram Yajvan-ji.

    Re: 48th sûtra: rtambharâ tatra prajñâ

    Kena Up. Ch. 3-4: When Indra & Co. had strayed from right understanding and were therefore in danger of committing actions unbefitting their position as agents of Nature, they were restored to the correct perspective by the timely appearance of Umâ Haimavatî, the Soul of fully blossomed God-consciousness. Who better than She embodies the meaning of the 48th sûtra: rtambharâ tatra prajñâ

    That very Devî is praised by this verse:
    Sarva mangala mângalye shive sarvârtha sâdhike
    Sharanye tryambake gaurî nârâyanî namostute


    Herein the name Nârâyanî may be interpreted variously. It seems to me the most relevant interpretation is along these lines: Nâra the Soul has emanated from Nara the Original Person (Paramâtman). Ayana means the path, i.e., the optimal mode of life for the Soul. Nârâyanî embodies this mode of life. She is the Soul participating in the world with fully blossomed God-realization. While remaining the optimal Soul for as long as the universe persists, Umâ Haimavatî demonstrates how Her marital fidelity is inseparable from Her astute response to presenting situations.

    Within the God-given role of a human being can there be any greater accomplishment than to merge with Her state of consciousness and (insofar as possible) do as She does?

    Om Srî Mâtre namah.

    Last edited by TrikonaBindu; 07 May 2013 at 02:52 PM. Reason: word choice

  6. #6
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    Re: skill in action...

    hariḥ oṁ
    ~~~~~~

    namasté

    Śeṣa patañjali also says nivṛtti (destruction) of karma also occurs. What does this mean ? What does this do to the role of karma (or karman) ? This brings us back to the intent of the overall post - that of skillful action.
    What does this suggest ? We get support from the bhāgavad gītā... kṛṣṇa-jī ( chapt 2 & 3) informs us :
    • in every case actions are performed by the 3 guna-s of prakṛti¹ (nature). He whose mind is deluded by the sense of 'I' and 'mine' holds 'I am the doer'.
    • be without the 3 guna-s
    The notion is this... the real 'me' that is now aligned in nirvicārā¹ samāpatti ( 47th śloka reviewed in post 2 above) is beyond the 3 guna-s as per kṛṣṇa-jī's instructions. They, the 3 guna-s act amongst themselves. 'I' no longer am fooled by thinking 'I' am the doer of action (karma).

    Now too there is a deeper consideration ( as you would suspect!). If you do not get this at first, please do not be concerned... it will come with time.

    Within kaśmir śaivism samāpatti (absorption) is also known as samaveśa and this word means entering together or at once ,
    penetrating . It is that absorption into one's original state of śiva.
    Now when this is a fully blossomed state, it is considered svatantrātmaka. This means one is completely/totally independent,
    non-different then śiva. This
    svatantra is a key mark (lakṣaṇārtha) of śiva - completely and totally free of any constraint of time, space or cause, of any and all boundaries.
    So, if this is the case how can a being of this status receive any 'effect' that would come back from an action? It would be outside the definition of completely independent. How so ? Let's look at it one more way.

    If I am śiva , ( I say 'if' to form the hypothesis) and we are told by our āgama-s that everything is śiva, then where can there be 'another' other then me to give 'me' a return affect ? It is all 'me' and nothing other then me. So, where then is the cause and effect of karma ?
    It has been exhausted per śeṣa patañjali's Sloka i.e. tataḥ kleśakarmanivṛttiḥ , reviewed in post 4 above.


    iti śivaṁ
    words
    • prakṛti - nature , character , constitution ; 'making or placing before or at first'; the original or natural form or condition
      • prakṛti = pra+ kṛti
        • kṛti the act of doing , making , performing , manufacturing , composing
        • pra - rooted (√) in pṝ or prā = filling , fulfilling - as it it rooted in pṝ is defined as 'to grant abundantly'
    Last edited by yajvan; 08 May 2013 at 02:22 PM.
    यतसà¥à¤¤à¥à¤µà¤‚ शिवसमोऽसि
    yatastvaṠśivasamo'si
    because you are identical with śiva

    _

  7. #7
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    Re: skill in action...

    Namaskaram Yajvan-ji.

    First, my gratitude for your continued efforts to cajole us who walk up and down the shore with only our feet wet to enter a little further into the ocean!

    As you have written, it is not easy but requires deep consideration even to get the conceptual appreciation of what it might mean to recognize my original identity as Shiva. If I understand you correctly—and I am putting this in my own words so you can better judge if I do understand: The temporal personality with all its adjuncts is deprived of its former status as “I.” The state of videha has supervened, which is casting off the limiting identity as “this particular body-mind.” I no longer live within the enclosure of the body-mind. Rather I live as Shivatman, possessed of svatantra, absolute freedom and sovereignty, which is my essential trait.

    Now here comes the knotty consideration: As Shiva, I alone emanate the world. It is simply and solely by My will that the cosmos is substantiated. Which means: I Shiva have established a relative reality in which a certain yogi has long been identified as a particular body-mind. That body-mind of the yogi has not been destroyed by samavesha (absorption into the identity of Shiva). Far from being destroyed, the body-mind gets transformed in such a way that it fulfills its ultimate potential, which is to function in the world as—kindly indulge me here—a portion of Uma Haimavati, the Goddess who (for me) is the dharmamegha, the raincloud of virtues, also described by the phrase rtambhara tatra prajna, that abode of immaculate insight and luminous judgment.

    Unless there were such a transformation/reassignment of the body-mind, there could be no rishis to teach the world anything about Shivatman. Indeed there could be no such thing as Veda. So what must happen in the wake of samavesha is this: Instead of the body-mind functioning as an identity, it functions in the service of Shivatman. To express it another way: On one hand there is I Shiva. On the other hand there is I Nandi, the Lord’s vahana (vehicle), which is the transformed body-mind, now set free of its former function, which was ahamkara, i.e., the job of constituting a small, separative self.

    For me, when it comes to these Huge Realities, I have to identify them with Devata. Otherwise no possibility of assimilation into my heart-mind. This whole topic of "skill in action" has pointed to a level of consciousness that I can only bring close to myself by representing it either as Nandi or (as I prefer) Haimavati. Quite conceivably, Sharadamba, Ganga, Ganesha, Narayana, Devi Sri, Veda Mata, and others could also be appropriate Devata. Whichever divine personality a given individual may select for this purpose, it is important to get the concept clear, so there are fewer impediments to realization. Which is why I need to know, Yajvan-ji: Did I catch the concept or not? Please advise and correct.

    Pranam.
    Last edited by TrikonaBindu; 10 May 2013 at 02:39 PM.

  8. #8
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    Re: skill in action...

    hariḥ oṁ
    ~~~~~~

    namasté


    I think in part, you have digested the ~flavor~ of the offering. There are just a few things that you may wish to consider that will bring out even more clarity on this overall subject.

    First and foremost - we do not ( so much) become śiva but we once more re-member we are that Being. This is the cornerstone of advitīya (~ non dual~, without a second) kaśmir śaivism. It is 'as if' I were a King, got a bump on my head and have forgotten my status. I then came to remember my status (pratyavbhijñāhṛdayaṁ¹) as king.
    Yet here is the pickle in this example. Śiva by His own free will (svatantra) chose to 'throttle' Himself down to this status. As if he chose to bump his head to temporally forget he was king.

    Here is the intriguing part... as we are the condensed form we are still śiva. We do things like śiva but in a condensed or limited way. When we are in our expanded state we do things that are infinite in nature; when in our condensed state we do things in a limited way:
    • Śiva's (your) sarva-kartṝtva or omnipotence becomes kalā or the limited agency of creative ability within the human condition.
    • Śiva's (your) sarvajñātva or all knowing omniscience becomes that of vidyā - knowing a few things within the human condition.
    • Śiva's (your) pūrṇatva or wholeness and fullness becomes rāga or the desire for abundance within the human condition.
    • Śiva's (your) nityatva or eternity , being without any time constraint, becomes one of kāla - time metered out within the human condition.
    • Śiva's (your) vyāpakatva or infinite presence ( some call omnipresence) becomes niyati or ordinary, or limited by space and time within the human condition.
    iti śivaṁ
    words
    • Pratyavbhijñāhṛdayaṁ is authored by kṣemarāja-ji śiṣya of abhinavagupta. This word pratyabhijñāhṛdayaṁ means the re-recognition of ones Self - in this word hdya is used as ~heart~ or the inner most , most dear, and hence the Self.
    यतसà¥à¤¤à¥à¤µà¤‚ शिवसमोऽसि
    yatastvaṠśivasamo'si
    because you are identical with śiva

    _

  9. #9
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    Re: skill in action...

    Thank you, Yajvan-ji! This clarification adds even more value to an ultra-meaningful Thread that concerns nothing less than the highest potential of humankind. Here is my revised summary of understanding. If I may trouble you again, please amend what needs amending.

    1. There is Shiva Paramatman.

    2. There is the vulnerable, limited jiva, who appears in a certain dimension of the freewheeling life of Shiva Paramatman.

    3. Any power the jiva may possess, including the fabled ashta siddhi (eight paranormal powers), is less than a speck of dust before the sovereign power of Trishaktimana Shiva Paramatman (whose will is omnipotent, whose awareness is omniscient, and whose activity is omnipresent).

    4. Nevertheless! Despite the humble status of the jiva!! Because Shiva Paramatman eternally recognizes Himself, and because the quintessential “I” of the humble jiva is the very same “I” who is Shiva Paramatman, it can happen that the jiva comes to recognize that “I am that Shiva Paramatman.”

    5. Recognition of this profound truth has repercussions on the body-mind, such that the practical life of the vulnerable, limited jiva may be transformed in a sublime manner.

    6. The sublime potentials of "life within God-given limits" can be represented to the jiva by a Devata whose mythos (sacred story and attributes) inspires the jiva towards the Optimal.

    Pranam.
    Last edited by TrikonaBindu; 09 May 2013 at 03:34 AM. Reason: spelling

  10. #10
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    Re: skill in action...

    hariḥ oṁ
    ~~~~~~

    namasté

    I think you have it... some light polishing made be needed. This polishing comes from ones study and practice. One without the other is like carrying water in a wicker basket.

    Thus, from this we come to study advitīya (~ non dual~, without a second) kaśmir śaivism some call trika, also considered īśvarādvayavāda.

    Within trika we have various schools or darśana-s¹ :
    • pratyabhijñā darśana - It uses śiva’s viewpoint; I have mentioned a few ideas from this school in the posts above.
    • spanda darśana: It uses śakti’s viewpoint ;
    • kaula darśana It uses paramaśiva’s viewpoint ;
    • krama darśana It uses śakti’s viewpoint .
    All these fit broadly within the śaiva or trika system of āgama śāstra-s, spanda śāstra-s , and pratyabhijñā śāstra-s. Note that all these śāstra-s compliment each other. They are there for the upliftment of the aspirant i.e. they form one thought ...to bring one back to their original status.


    iti śivaṁ
    words
    • darśana - exhibiting , teaching ; seeing , observing , looking , noticing , observation , perception ; discernment , understanding , intellect;
      • view , doctrine , philosophical system; The most ~recognized~ by the general population are:
        • śāṁkhya
        • yoga
        • vedānta
        • mīmāṃsā
        • nyāya
        • vaiśeṣika
    trika falls outside these traditional 6.
    Last edited by yajvan; 09 May 2013 at 06:25 PM.
    यतसà¥à¤¤à¥à¤µà¤‚ शिवसमोऽसि
    yatastvaṠśivasamo'si
    because you are identical with śiva

    _

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