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Thread: Mind is the cause for bandhan and moksh !!

  1. #11
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    Re: Mind is the cause for bandhan and moksh !!

    Quote Originally Posted by yajvan View Post
    hariḥ oṁ
    ~~~~~~

    namasté



    The vijñāna bhairava kārikā-s are interested in one thing: śuddha-vijñāna-kevalatā which is isolating (kevalatā) pure (śuddha) awareness (vijñāna) for the sādhu-s re-recognition (~realization~); that is, the unfoldment of this (śuddhavijñāna) so it can be stabilized and nurtured into god consciousness, one's own Being.

    Most śaivāgama-s have 4 parts (pādaḥ) to them - that of rituals (kriyā) proper way of life (caryā), knowledge/philosophies ( vidyā) and spiritual practices (yoga); all of these combined could be called a practice ( abhāsa - repetition , practice, repeated discipline). The vijñāna bhairava kārikā-s are very focused on yoga.

    Within this offer śrī devī asks bhairava (śiva),
    prasādaṁ kuru me nātha niḥśeṣaṁ chindhi saṁśayam | 7a
    O’lord do me this favor/kindness (prasādaṁ kuru) remove all my doubts (saṁśayam) completely (niḥśeṣaṁ) |

    Śrī devī asks 8 + 1 questions and it is from this vantage point that all of her doubts ( about the highest Reality i.e. bhairava) are removed. All of her questions are of this orientation on this Reality and how to reach it – all on yoga.

    So, what does this have to do with mind (manas) ? All the dhāraṇā –s ( or practices) is to bring the sādhu to ‘unmindedness’ to make the mind melt. If the mind is used it is used as a tool to remove itself. How can this be? It is the notion that samādhi (nirālambana¹ in this school of thought) is where there is no mind. Mind is a collection of impressions; it loves to motor on-and-on. It cares not about anything, it just wants to continue to exist.


    तिशिवं
    iti śivaṁ

    1. nirālambana - supportless; Self-supported , not resting on another , fr
    Namaste yajvan Ji,
    Thanks for the post..
    Pranam
    Aasato ma sat gamay
    tamaso ma jotirgamay
    mrityorma amrutamgamay
    (Bring me from asat to sat, bring me from darkness (ignorance) to light (knowledge), bring me from death to immortality)
    Om Namah Shivay
    Om Vishnave Namah

  2. #12
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    Re: Mind is the cause for bandhan and moksh !!

    Namaste Anirudh Ji..
    I am not going to answer you as I am not qualified one.. But will like to put my views.. I love if someone correct the mistakes or will tell if I misinterpreted post..

    So I view all this as mechanism.. The perfect mechanism.. I view prana here as shakti or energy..
    Let us assume intellect, mind and senses are devices.. Which require energy or electricity (prana) to work..
    This devices work together and in synchro but yet have individual existence without each other..

    So what I learnt about this mechanism is
    We perceive external objects from senses.. And senses told it to mind.. Mind decodes and acts.. In some cases budhi doesn't involve.. We always feel longing, incompleteness.. There is something hidden subtely in object in which our senses see satisfaction and they rush towards objects.. So in actual senses control mind and mind influence budhi..
    But to achieve highest goal with power of discrimination (budhi) we have to control mind and then senses and direct them to right path..

    Now does mind exist without senses.?
    I think yes.. If you have not any sense to see hear or touch then you will not perceive objects.. Senses will not give signals to mind but mind still exists..
    You can still think, you still have vrittis, you still have samskaras.. So mind exists..

    As yajvan Ji mention.. When mind ceases atma reveals.. So mind is important key as this thread name suggest.. Mind is important for liberation and responsible for destruction too.. It all depends upon how you use this machine..

    Now can we define atma.. Not totally, scriptures have tried to do that.. We are at core the powerful, knowledgeble and eternal soul.. This is what we can express . expressing the qualities of atma..
    Body is important but one day we will not have body..


    How can you say death can't be deactivated.? Death is like long deep sleep.. But the question is who activate and deactivate it?

    And I think yes.. We need influence..
    Influence by senses, subtle and causal bodies, mind, God, guru, karmas and many factors..

    Now last question..can we do manas Pooja without senses..
    Definitely we can.. It's all about visualisation which is work of alone mind without interference of senses..
    Pranam
    Last edited by Soul of Light; 29 July 2016 at 05:13 AM. Reason: typo
    Aasato ma sat gamay
    tamaso ma jotirgamay
    mrityorma amrutamgamay
    (Bring me from asat to sat, bring me from darkness (ignorance) to light (knowledge), bring me from death to immortality)
    Om Namah Shivay
    Om Vishnave Namah

  3. #13
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    Re: Mind is the cause for bandhan and moksh !!

    hariḥ oṁ
    ~~~~~~

    namasté


    Quote Originally Posted by Soul of Light View Post
    Namaste Anirudh Ji..

    As yajvan Ji mention.. When mind ceases atma reveals..

    ~Mind~ ceasing is nirvikalpa
    ( निर्विकल्पं¹ ) not admitting or allowing an alternative , free from change or differences i.e. not waivering.
    One gets a taste of this with samādhi and is accomplished ( or looks like) nirālambana not resting on another . These words require some
    dimension for their appreciation.

    If 'I' inspect my mind and say, 'oh yes it has ceased and I am not allowing any alternative, it is not resting on any thing'
    , this condition is still filled with ego ( I am not suggesting a 'bragging' ego but that it is still engaged - doesen't matter if it is big or small).
    It then does not meet the conditions of non-waivering . There is an internal dialog that still continues and mind is still there.
    Said simply - if 'individual' is there , then there is no room for 'universal'. Said differently , and this will cause a brain cramp for a few readers
    the 'universal' is busy being the 'individual'. You see there is no two. It is not as if there is a univesal waiting some where
    to come in and be itself, it is that portion or slice of the universal acting/engaged as 'individual'.

    That is why the wise say the mind has to cease ( to stop just rambling, collecting, etc.) for the 'universal' to shine through as
    as total SELF/Being/Presence. That is why the wise suggest to become 'unminded'.

    So, how is this done? In simple terms we remove the thorn by using another thorn to do it. If we engage the mind we use the mind to remove it.
    This is one way as there are others.




    इतिशिवं
    iti śivaṁ



    1. निर्विकल्पं = nirvikalpaṃ ; I am adding this only to practice my saṃskṛtam and to show the reader what the term looks like in devanāgarī script.

    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: Mind is the cause for bandhan and moksh !!

    Namaste all,

    It is a very fundamental question of yoga,and thanks for starting the thread.

    Please start with panchikaran,the process of creation, then one can imagine " its just the reverse path leading to liberation"

    https://www.scribd.com/doc/269035299/Panchi-Karan

    Brahman--in gradual process of descendance is known as prana,then antah-karan,then intellect,then mind,then senses.........

    So one can note that for the sake of convenience ,scripture says this converts to that.but actually when a superior things descends below its position to perform a different action,its called by different name.

    So in actual sense, IT NEITHER CONVERTED INTO SOMETHING ELSE,NOR IT IS CONTROLLING ITS SUB-ORDINATE FACULTY "!

    The same thing is known with different name according to its action.

    Antah-karan (chitta/vritti)-- when mind,intellect,senses remains in a balanced state,its called chitta.

    Intellect-- Nischayatmika vritti--- when mind has decided upon something concretely,its called budhi or intellect.

    Mind-- when the chitta vritti is in wandering form,in-decisive form,its called mind.

    Sense-- When the chitta is engaged with any of 5 Gyanendriya, its called senses.

    Prana is still most subtler level of brahman,and its way above CHITTA/ANTAHKARAN.

    So when one choose path of liberation, he has to start from where he is positioned at the moment.

    Most ordinary people are always engaged at sensual pleasure level,so you can start only from there.

    So Japa starts from vocal chord level. with prolonged and gradual chanting,one will elevate to level of mind.

    when one ascends to level of Budhi, one is capable of doing DHYANA. Because dhyana is a NISCHAYATMAKA VRITTI.

    At wandering state of chitta,that is at mind level,when one attempts dhayan,its called PRATYA-HARA. one repeatedly bring backs his mind to his designated aim.

    Thats why there is ADHIKARI-BHEDA in hinduism.There is nothing called this is better than that. one has to start where he belongs !


    Jayaguru
    Man-naathah Shri Jagan-nathah Mat-guru-shri jagad-guruhu.
    Mad-atma sarva-bhutatma tasmai Shri Gurave Namah.


    My Lord is the Lord of Universe; My teacher is the teacher of the
    entire universe; and my Self is the Self of all. My salutations at the lotus-feet
    of such a Guru, who has revealed such knowledge to me.

  5. #15
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    Re: Mind is the cause for bandhan and moksh !!

    hariḥ oṁ
    ~~~~~~

    namasté



    the wise tell us...
    The mind is the slayer of the Real ( i.e. of SELF, of pure awareness); when the slayer is slain, then the Real reveals itSELF.

    If one chases after this Real as an object, as if it where something to hold in your hand like an apple, you will fail miserably and consistently - even if your chase lasts 1,000 years, 24 hrs a day.

    aṣṭāvakra-ji says the following to king janaka,
    śantiṁ na labhate mūḍho yataḥ śamidaṁ īśyate |

    one does not catch hold (labha) of the peace (śanti) of god consciousness (īśa) and will remain adrift (mūḍha – adrift, confused) because he wants it via effort ( giving effort - śamidaṁ).
    Svāmī lakṣman-jū says, as long as the urge is there it is useless; when it becomes your nature then it is right. It must become your nature not your urging for a desired object.

    See the point? if we treat Being/god consciousness as an object to be known it will not occur. Why so? Because Being/pure awareness it the ~utility~ , the enabler to know something. Ask your eye to look at itself . Can this be done ( without a mirror) ? Not possible. Being/god consciousness cannot be an object to be inspected – it is the ultimate inspector and behind every perception ( subtle or gross).

    But what does this have to do with the mind? The mind is external to this Being/Self pure awareness . it is an object to this pure awareness; the only thing this mind can
    grasp is other objects! That is the pickle that one needs to comprehend. Then what does one do? How does one get out of this maze ? There needs to be some method
    some strategy (
    upāyaḥ ).


    इतिशिवं
    iti śivaṁ
    Last edited by yajvan; 06 August 2016 at 07:35 PM. Reason: updated upāyaḥ to ablative case ending
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: Mind is the cause for bandhan and moksh !!

    Namaste..
    All posts are knowledgeable..
    Yajvan Ji.. I will like to know that method..
    Pranam
    Aasato ma sat gamay
    tamaso ma jotirgamay
    mrityorma amrutamgamay
    (Bring me from asat to sat, bring me from darkness (ignorance) to light (knowledge), bring me from death to immortality)
    Om Namah Shivay
    Om Vishnave Namah

  7. #17
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    Re: Mind is the cause for bandhan and moksh !!

    Namaste yajvanji,

    you just gave a very poetic explanation of mind.

    And the method to reveal pure self is by dissolving / disappearing the mind into self. (chitta-vriti nirodh). the vritti / waves of self called mind shouldn"t arise at-all. then self is there ! this is also called "LAYA" , it never get deleted forever,it just get dissolved into self like salt into water.

    so what are the methods to dissolve mind---- there are two ways described by sages--

    1- Expand it so much so that it engulfs entire brahman.....expansion of aham.. jnana yoga

    2- compress it so much to so small that it disappear completely into brahman-- Bhakti-yoga(yoga of surrender)


    jayaguru
    Last edited by anirvan; 05 August 2016 at 02:42 AM.
    Man-naathah Shri Jagan-nathah Mat-guru-shri jagad-guruhu.
    Mad-atma sarva-bhutatma tasmai Shri Gurave Namah.


    My Lord is the Lord of Universe; My teacher is the teacher of the
    entire universe; and my Self is the Self of all. My salutations at the lotus-feet
    of such a Guru, who has revealed such knowledge to me.

  8. #18
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    Re: Mind is the cause for bandhan and moksh !!

    hariḥ oṁ
    ~~~~~~

    namasté


    Thank you both ( anirvan and soul of light) for your posts,

    soul of light: To be specific on how to do this ( that is, being prescriptive) requires one to understand the temperament of the student, his/her existing practices, steadiness, and the proper advancement to, or entry point for practice ( upāye) . This I do not know regarding your existing sādhana or abhyāsa ( ~ practice~); as mentioned one size does not fit all.
    Yet we know this : anytime one infuses more pure awareness into one’s daily life it can only uplift. Now here is where words cause mischief. This ~ infusion~ is not as if it comes from some place else. So it is really like re-recognition of one’s pure awareness and there is ‘stuff’ that tends to get in the way. So, one’s practice (abhyāsa) is to re-aquaint one’s self to this pure awareness ( or SELF). Pending one’s school of thought there are different methods ( I am not fond of saying paths – that suggests going somewhere, and everything is in you already).
    The 3 means ( some call 3 and ½ means) is a nice grouping I have found to discuss the various ways in aggregate. I am sure you have read these as they are part of the trika school (trika śāstra) better known here as non-dual kaśmir śaivism. The methods are for ‘unminding’ the mind.


    • śāmbhavopāya
    • śāktopāya
    • āṇavopāya

    There is a reasonable review of these 3 ( that go back to 2007)
    http://hindudharmaforums.com/showthr...jnana-Bhairava

    These methods are all about śuddha-vijñāna-kevalatā - isolating (kevalatā) pure (śuddha) awareness (vijñāna) for the sādhu-s re-recognition ( ~realization~); that is, the unfoldment of this (śuddhavijñāna) so it can be stabilized and nurtured into god consciousness. If there is pure awareness engagement, that is ‘unminding’ the mind. We want to do one thing: Go beyond the city of 8 ( code for our mundane existence). The city of 8 is puryaṣtaka ( post 4 here : http://hindudharmaforums.com/showthr...a%E1%B9%A3taka )

    I am also quite found of patañjali’s instruction/darśana, his rājayoga known as aṣṭāṅga yoga ( the 8 limbs) of his yogadarśana. One can never go wrong here. Some posts on this matter: http://hindudharmaforums.com/showthr...-light-on-yoga

    Yet too, I have limited my answer to what you may do, some approaches and not a specific practice. Why so? It would be like a doctor offering the same medication for all his patients. That does not seem to make sense. But what I will do if offer some general ideas that a person may practice and see if there is some ‘flavor’ of this pure awareness arising that I mentioned. Again it is not foreign to you or anyone here. How do I know this? If you are reading this post it is predicated that pure awareness is there , otherwise not one word could be read.

    Also , anirvan has given us hints of a few ways, in general, on what can be done. I’d also like to add additional points for discussion and will offer them next.


    इतिशिवं
    iti śivaṁ
    Last edited by yajvan; 04 August 2016 at 04:57 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  9. #19
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    Re: Mind is the cause for bandhan and moksh !!

    hariḥ oṁ
    ~~~~~~

    namasté


    anirvan offers us the following,
    so what are the methods to dissolve mind---- there are two ways described by sages--
    1- Expand it so much so that it engulfs entire brahman.....expansion of aham.. jnana yoga
    2- compress it so much to so small that it becomes disappear completely into brahman-- Bhakti-yoga(yoga of surrender)
    I have a few ideas and need to split hairs ... my intent is to bring out more knowledge and extend the conversation. I am not offering any corrections;
    perhaps one would view it more as the point of view from other schools of thought.

    When we are talking ‘mind’ it is compartmentalized within the city of 8 or puryaṣṭaka. This term puryaṣṭaka is the 8 parts/components. The 8 are the tanmātra-s¹, buddhi, ahaṁkāra ¹, and manas¹. So, we find the mind (manas) within this 8. Also there may be a few reading this saying that the human condition is called out as the city of 9 gates, 10 gates, some even suggest 11. Yes, this remains so, yet for this conversation the most appropriate verbiage is puryaṣṭaka. Some too call this the substance of the ~subtle~ body. I am not a fan of this term as it is a bit squishy for me and not easily comprehended.
    Because this puryaṣṭaka resides within the limited/fractionalized realm of life it, in and of itself ( manas ) cannot expand to that of brahman. why so ? It resides within in the finite. Brahman is the infinite. As much as we want to expand manas it cannot get to brahman because brahman is the holder – mind is the held. Now be aware I am mixing schools here and this is not the best approach. Brahman¹ within non-dual kaśmir śaivism is viewed a bit differently. So it will be easy to stub one’s toe when crossing from one school to another.

    If we said one ‘transcends’ the mind to reside within brahman, then all is well with this view. Within the spandakārikā-s ( section 1.8) one of my reference points for this discussion, the question arises – how is this Reality ( we can call here brahman) touched ? Kṣemsrāja says tatsamāveśāt. This term tatsamāveśāt = tad + samāveśā

    • samāveśā = penetration , absorption into
    • tad = That = brahman = one’s pure Self

    Hence kṣemsrāja-ji is saying 'by absorption into That' - that is how Reality is touched. This suggests ‘we’ cannot absorb it; we can only return and be absorbed back into it.
    We are nothing but a ‘trifle’ to the Supreme. The term used is kiyanmātra (a trifle of little importance) ; this is found in the commentary of verse 1.8. Now I say this not to make one feel petty because at the end of the day you are none other than That. Yet think on a grand scale. This total universe is a mere eye lash to the Supreme. What then of us? It is the Supreme that brings us in... we are a sprinkling (abhiṣekā) – just a drop going back into the ocean of Being. But like this water, it is non-different than the ocean.
    Once in that ocean who is the sādaka and who is the Divine? Where is there difference? Yet where then does this perceived difference arise ? The city of 8 or puryaṣṭaka is the mischief maker.





    इतिशिवं

    iti śivaṁ


    words

    • tanmātra-s – considered śabda ( sound), sparśa (touch), rūpa (form) , rasa ( taste) & gandha (smell)
    • buddhi – intellect ; the power of forming and retaining conceptions and general notions , intelligence , reasoning abilities
    • ahaṁkāra – ego that is connected with objectivity
    • manas – mind in its widest sense; many see this organ as ‘thought production’
    • Self (svātman) used here is the ultimate final, sattā, samvit; some may call brahman, yet this term is not exactly equal to the notion found in trika (kaśmir śaivism);
    • for now we will not split hairs on this matter
    Last edited by yajvan; 05 August 2016 at 11:50 AM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  10. #20
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    Re: Mind is the cause for bandhan and moksh !!

    hariḥ oṁ
    ~~~~~~

    namasté


    anirvan offers us the following,


    so what are the methods to dissolve mind---- there are two ways described by sages--
    1- Expand it so much so that it engulfs entire brahman.....expansion of aham.. jnana yoga
    2- compress it so much to so small that it becomes disappear completely into brahman-- Bhakti-yoga(yoga of surrender)

    I thought to add this to the conversation. It is from a past post¹ ( October 2015) in another folder. I add it here only for convenience so one does not have to flip back and forth between folders. Note that this post takes some settling-in time so if you are in a rush the core of the offer will be missed.

    Regarding devotion
    It is very popular and people gravitate to bhakti mārga most often, and it is my humble opinion it is not fully comprehended. That is, its depth, breath, profundity, and in many cases ( that I view) its ~casual application~ by many, missing its essential nature of approach.

    ...a few ideas on this

    Bhakti is known as devotion. We must revisit ‘devotion’ in a bit to bring clarity to this term; yet bhakti in the feminine gender use means separation, partition or division. This makes sense when on thinks of it. There needs to be some sense of ‘2’ for bhakti to apply. There needs to be a worshiper and the worshiped. And with this 2 then bringing them together or at a minimum closer ‘yoga’ or union is applied. Hence the path or approach (mārga) of bhakti yoga, and its relevance to this string I have been posting .

    So there must be one who practices it, bhakta. Sometimes this bhaktaka¹ poetically (sāhitya or kavitā) considered the dāsa or śliku (slave); that is, the master-slave concept
    or the adored and adorer.

    some building blocks
    I am selecting a few terms for devotion to hopefully round-out its true meaning ( as I have been taught).
    • The first is kāsū. This term kāsū is defined as devotion, but also as a spear or lance; it is also defined s light, luster, and as understanding. So, it ( devotion) is that one-pointed approach, that is filled with light.
    • The second is caraṇasevā. This term is defined as ‘service on one’s feet’. If you read it too quickly you will read service to one’s feet, and your mind will think ‘ oh yes , service to the master or to the Lord’s feet’. This is not the case. The point here is ‘service on one’s feet’ suggesting all the time, occupied all the time with this service/devotion of kāsū i.e. always attentive to devotion.
    • The third is spṛhā. It is longing, eager desire. It is the notion of ‘active longing’; that perpetual desire for the Supreme.
    • The fourth is akṣamā . This is aligned to the third notion just mentioned. This term akṣamā is unable to endure , impatient Hence ‘longing’. But why these last two terms of spṛhā and akṣamā? It tells you what is on the bhaktaka’s mind all the time.
    • The fifth: when svāmī lakṣman-jū talks of this notion of devotion he always seems to mention passion… the passion of devotion , where devotion and passion are on equal terms. It seems to me that ‘passion’ is a very good one as it suggests both heart and mind.
    • ​When I think of passion the term māḍhi also arises. One definition of it is in fact ‘passion’ , yet too it is rooted in ‘mah’. This is defined as ‘to magnify , esteem highly , honor , revere’. See the point ? It is that ~passion~ that magnifies, honors and reveres.

    With bhakti, worship goes hand-and-hand… some terms considered:
    • upāsana – the act of service, homage , adoration , worship
    • yajatha – worship, sacrifice
    • pūjā - honor , worship , respect , reverence , veneration , homage to superiors or adoration


    Most are immersed in some rigor of worship e.g. pūjā, offering flowers, prayer, japa ( muttering sacred śloka-s) or ajapa ( muttering in the mind, these śloka-s ), some may clean the temple, others may donate, etc. These are all well and good, and are considered supports (bahusādhāra or having many supports) that one may take delight in doing.

    We are informed and encouraged by utpaladevacāra¹ and his writings of the śivastortāvalī which he says, wherever one finds the Supreme, His presence ( in this case Lord śiva) it is worth having; he continues and says, wherever you (Lord śiva) are not found, that is worth abandoning. This is from the chapter called rahasyanirdeśanāma dvādaśaṁ stotram. This says, the 12th stotra or hymn (dvādaśaṁ stotram) revealing of a secret (rahasyanirdeśanāma). This is one of the secrets utpaladevacāra offers us.

    It seems simple enough. Within your practice of devotion gravitate to that which the Supreme is most abundant to you , abandon the others.
    So, where is the ‘secret’ ? It is, iteyaṁ sārasaṅgrahaḥ - this in essence is saṃgraha, the summary, the epitome, the marrow of what is offered in this view. Pending one’s comprehension this can be viewed as mildly interesting or profoundly insightful.
    This says, in very terse words to put all your attention on that where the Supreme is most near, closest. This is at the core the secret of blooming devotion. The gravity of the words deserves another look… let me explain.

    Being immersed in devotion is substantial. It is not a fashion; something that is put-on and taken off later. It is kratu, a resolve, that 'this is so, not otherwise'. When this is complete we have niṣpatti avastha.

    Niṣpatti avastha
    niṣpatti = completion + avastha = state
    The highest level ( most bathed-in, immersed, as one would say) is the continuous and perpetual condition of bhakti that occurs every second of every day. But one must ask, how can this even occur? In between worship I need to shop, pick up food, get my dry cleaning; oh, I have to go pay my bills, I have to….
    In this state of doing ( some call kalā śarīra¹) the native is in a differentiated/fractionalized level of awareness. The mind at times is surrounded by devotion, the temple, pūjā and in a millionth-of-a-second later the mind is off doing grocery shopping in the mind; running here and there. There must be 'more', there must be something deeper and more robust to comprehend.
    In viśiṣṭādvaita vedānta this view would be called out as a continuous stream of remembrance of God, uninterrupted – like a flow of oil from one vessel to another. There is no break or pause; it is continuous, pure, unending (niḥśeṣa without remainder).

    What then is this continuous flow and without interruption ( not even for a second) ? It is bhagavat-cetana (god consciousness). This is undifferentiated awareness… it is without break or pause. Yet one must be mindful that this is not the next stop in consciousness… that is, wake – dream – sleep - bhagavat-cetana. There are plenty of posts¹ on HDF regarding this matter so I will not go deeper.

    इतिशिवं
    iti śivaṁ

    words

    • this post came from here: http://hindudharmaforums.com/showthr...-on-yoga/page2 post 11 and 13
    • bhaktaka or bhakta+ka = devotion to ka. Who is 'ka' ? viṣṇu , brahman, etc.
    • kalā śarīra - śarīra= body, that which is easily destroyed + kalā which has many definitions : A division of time, ignorance, weak, crude, undigested, 1/16th division; a small part of anything. In this use it means a body of actions as kalā also means ‘skills’.
    • Utpaladevācārya – utpala+deva+ācārya utpala = blossoming, any flower + deva = divine, of highest excellence + ācārya is the master, knowing or teaching the ācāra or rules, the spiritual guide Utpaladevācārya was a luminary within kaśmir śaivism. This work I am quoting from is the śivastortāvalī is devotional to its core.
      • ācāra – conduct, manner, established rule of conduct , ordinance , institute , precept

    • Plenty of posts for other views on consciousness : ​http://hindudharmaforums.com/showthr...ghlight=turiya , http://hindudharmaforums.com/showthr...ng-Tur%C4%ABya
    • niḥśeṣa – finished, complete, totally; some say without remainder

    Last edited by yajvan; 05 August 2016 at 10:10 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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