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Thread: Practical Wisdom of Vijnana Bhairava

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    Practical Wisdom of Vijnana Bhairava

    Hari Om
    ~~~~~

    Namaste,

    I thought I would offer some of the wisdom found in the Vijnana Bhairava. It is very practical and its orientation is 'a wack in the side of the head'. What do I mean by this. The sutras or vallis considered karikas (verses) are all about the sadhu realizing Self, Brahma Sakshtkara ( Self Realization) getting to Bhairava¹.

    This is the beauty of these agamas ( that which is handed down) of Saivism. As I see it Saivism suggests, sure philosophy is a boon to discuss, yet lets make hay while the sun shines - this lifetime, lets be introduced to Siva, to Bharirava to our SELVES.

    So , Perhaps I thought to offer some of the karika's that are there… they are most succinct, insightful, and without fluff. They are the 'wack' I know I can use, and thought to share some I find useful and to me profound.

    So , lets start at the beginning? Nope. Lets start with karika 100, as for me, it sets the stage on why this Knowledge is so attractive to the sadaka [one practicing spiritual disciplines], sisya [student] or mumuksu [the seeker with the burning desire for liberation].

    Here is this karika from the Vijnana Bhairava that gives some insights and dharana ( a practice, contemplation, meditation). It says
    cid-dharna sarva dehesu vishesi nasti kutracit|
    Atashca tanmayam sarvam bhavayan bhavajij-janah||
    The One, which is characterized as Consciousness is residing in all the bodies; there is no differentiation in anything. Therefore ( or Hence ) if a person realizes that everything is full of that (very Consciousness) he conquers the world of becoming.

    So what's this all about?

    In all bodies [sarva deshesu] from the smallest , most feeble insect to the body of Brahma, Consciousness is the same, without differentiation. There is no difference [visheso nasti kutracit] in caitanya , in consciousness.

    The dharana or meditation is, if the native or sadhaka ( one that practices sadhana) fixes his/her awareness on this, that caitanya [consciousness] that is the same, homogeneous, in each and every object (a smooth continuum) he/she conquers the duality of individual level [i] to the Supreme level [Aham].

    That is, the duplicity of Life of the objective world is then seen in turiyatit chetana (sustained turya) i.e. higher levels of Consciousness devoid of the duality. Swami Lakshamjoo prefers to Call this state God Consciousness.

    If one has time during the day to try this, its' a slight wack to the side of the head. There are some more interesting 'wacks' perhaps you may find of interest, and I will share in some new postings.

    ॐनमःिशवाय



    1. This HDF post may be of use: http://www.hindudharmaforums.com/sho...2&postcount=52

    pranams,
    Last edited by yajvan; 17 May 2008 at 12:10 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: Vijnana Bhairava: Better Understanding

    Hari Om
    ~~~~~

    Quote Originally Posted by yajvan View Post

    Here is this most karika from the Vijnana Bhairava that gives some insights and dharana ( a practice, contemplation, meditation). It says
    cid-dharna sarva dehesu vishesi nasti kutracit|
    Atashca tanmayam sarvam bhavayan bhavajij-janah||
    The One, which is characterized as Consciousness is residing in all the bodies; there is no differentiation in anything. Therefore ( or Hence ) if a person realizes that everything is full of that (very Consciousness) he conquers the world of becoming.

    So what's this all about?

    In all bodies [sarva deshesu] from the smallest , most feeble insect to the body of Brahma, Consciousness is the same, without differentiation. There is no difference [visheso nasti kutracit] in caitanya , in consciousness.

    The dharana or meditation is, if the native or sadhaka ( one that practices sadhana) fixes his/her awareness on this, that caitanya [consciousness] that is the same, homogeneous, in each and every object (a smooth continuum) he/she conquers the duality of individual level [i] to the Supreme level [Aham].

    Namaste

    When one looks at this information/approach above it may be new to ones thinking. How to in-vision this consciousness [ sva-caitanya] everywhere?

    Where does one start? the concept seems a bit foreign to you The place to start is with akasha - pure space. Perhaps you cannot 'see' consciousness/awareness.. Yet you can see/sense Space. Theses 3 posts will assist you with this akasha if you wish to pursue this notion.
    The interconnectedness of everything: http://www.hindudharmaforums.com/showthread.php?t=713
    Interconnectedness akasha dristi part 1 http://www.hindudharmaforums.com/showthread.php?t=725
    Interconnectedness akasha dristi part 2 http://www.hindudharmaforums.com/showthread.php?t=892

    The other word I used in the first post is dharana. Now this word has a few uses. If we were discussing Patanjali and his Yoga Sutras dharana would have a specific use.

    In the Vijnana Bhairava the word is not found. Yet people who teach this way use the word to describe the various methods called upadesa or nistaranga upadesha, undistracted instructions. Yet this upadesha is known as spiritual instruction, it also is known as Upaya , or skillful means, technique or way, means of approach.

    In Kasmir Shaivism there are 3 upayas for taking individual consciousness to that of Fullness of Being, To Brahman, to God Consciousness. They are the following:
    • Sambhavopaya [Sambhava - upaya] - this is considered the highest means
    • Saktopaya - this is considered the middle means
    • Anavopaya - this is considered entry level
    Why even bother mentioning this? The techniques in Vijnana Bhaitava run the gamut of these 3 approaches. For one on the path some approaches are more suitable for them then the others. Also note this same three Upayas are the foundation for the Siva Sutras e.g. the 3 sections ( or nihsyandas ~ chapters ), The First Awakening or Sambhavopaya, The Second Awakening is Saktopaya, and the Third Awakening is Anavopaya. This is the brilliance of the masters that teach this and it comes from His Grace.


    1. Using Dharana in Patanjali's Yoga Sutras
    Dharana is used in the practice of samyama. Regarding samyama - it is a technique or condition one can practice that is made of the following components, that is, when all three of these components are present ( some say exercised) then one is practicing samyama - at the end of this we will discuss samyama on or for what? So, the three components are dharana, dhyana, and samadhi.

    Dharana is fixity of the mind , dhyana or meditation, and samadhi as concentrated mind. Lets click down one more level:
    Dharana is this fixity or attention , consciousness of a single object, idea, etc. and the other senses are withdrawn i.e. do not apprehend the object/idea at hand. some say one-pointed.
    Dhyana is that continuous flow of the same knowledge/idea in Dharana - some call this meditation. Continuous flow of the one-pointedness found in Dharana.
    Samadhi is when the object of meditation (dhyana) only shines forth in the mind, as if devoid of the thought and is considered concentrated mind ( not concentration or the act of, but again, resolved to simple one pointedness). When these three are in sync, and pointed to the same object of reference, then one is practicing samyama.

    ॐनमःिशवाय

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

    _

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    Re: Practical Wisdom : Starting the Karikas

    Hari Om
    ~~~~~
    Namaste,

    I thought to start the posts of the karikas found in the Vijnana Bhairava¹ Tantra. As I have mentioned this is also written as Vijnanabhaurva or Vigan Bhairav. No matter , the wisdom remains the same. One hundred and twelve karika's ( verses) of practical spiritual practices.

    The dharana or the Upaya's begin with sutra 24, so I will number them in that manner. I will take the knowledge from the book, and also other writings from Swami Laksmanjoo, JaiDeva Singh ( one of his disciples), and other books that are relevant to offer a view for your kind consideration. I will also add the karikas of others of the same sutras to compare and contrast interpretations when warranted.

    I am not the final authority on this matter, as I am a sadhu on the path, and these postings allow me to exercise my understanding accordingly.
    My teacher has always said, teaching is learning twice. I hope to share what I may know in a fruitful manner... if one sees any blemishes in the knowledge, please point them out for clarification.


    Sri Devi asks Shiva [Bhairava],
    O God Of gods ( some like to write Lord of Lords as the text reads deva-deva), whose emblem is the trident (trisulanka)... How can that fullness (bharutakara) which is free fom any sense of direction, space and time (vyapadesa vivarjita) Bhairava be realized... How can para devi (Para-devi katham bhavet) be realized?

    ... Sri Bhairava uvaca (answers),

    karika 24
    The exhaling breath (prana) should ascend and the inhaling breath should decend, both forming visarga [consisting of 2 points]. Their state of fullness (is Found) by fixing then the two paces of their origin.

    What is their two places of origin? The heart area. When one says the heart they do not mean the physical heart. It is the space in the chest area. Its called the space between the arm pits as its called, to give one a location. Another definition is 12 fingered spaces between the eyebrows to the heart area. So , the center of the breast area.
    This visarga विसर्ग is sending forth , letting go , liberation , emission , discharge, hurling , throwing , shooting , casting. With the outward breath there is 'sa' and inword breath there is 'ha'. Many know this as hamsa mantra ( or swan) and this becomes so'ham over time , when repeated.

    Now one is taking the breath from the hearth area. It is said the sadhu is reciting prana then. 'sa' + 'ha' and done in the heart area. This is apana + prana ( inward and outward) breath with mantra to facilitate.

    So one just takes their time, inward and outward, and where these two locations meet, the heart area, that is where one puts their attention.
    Like that , one becomes filled with Bhairava , so says this karika - Bhauravasya sthutih syat

    I ask, who does not breathe? We all then have the opportunity...

    1. Vijnana Bhairava - The Practice of Centering Awareness - this is the notes and teachings of Svami Laksmanjoo given to his sisya Prabha Devi in 1991; Then turned into publication in 2002 [ISBN 81-86569-35-9]; I am a better person for finding this book.


    ॐनमःिशवाय

    prana-ams
    Last edited by yajvan; 17 May 2008 at 12:08 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: Vijnana Bhairava: Upayas Reviewed

    Hari Om
    ~~~~~~
    Quote Originally Posted by yajvan View Post

    In Kasmir Shaivism there are 3 upāyas for taking individual consciousness to that of Fullness of Being, To Brahman, to God Consciousness. They are the following:
    • Sambhavopaya [Sambhava - upāya] - this is considered the highest means
    • Saktopaya - this is considered the middle means
    • Anavopaya - this is considered entry level
    Why even bother mentioning this? The techniques in Vijnana Bhaitava run the gamut of these 3 approaches. This is the brilliance of the masters that teach this and it comes from His Grace.
    Namaste,

    Lets take a look at these upāyas mentioned above in a bit more depth.

    In Kaśmir Śaivism [ some call Trika¹ Śaivism ] some say there are 3 upayas , others say there are 4 in Kasmir Saivism. I show the 4 below - you will see 1 and 1a. The two can be combined into 1 and then you can compare.

    Who says there are 3? Svāmī Lakman-jū with his works from Ksemaraja, the sisya of Abhinavagupta. Who says there are 4? Radha Krisgen Kaw founder of Sharda Peetha Research centre Srinagar Kashmir. Are the definitions at odds with one another…absolutely not.

    1. sāmbhavopāya (sāmbhava upāya)
    This upāya The rise of Śiva consciousness by mere hints from the guru. It is via iccha śākti that the sādhu advances; the grace/will of the master. The sadhu gains entry into sāmaveśa ( posessed of the Divine), absorption of the individual consciousness in the Divine, without adapting any process. No dhyāna, mantra or any other aid is needed.
    1a. sāmbhavopāya is also known as anupāya or 'without means or no upāya' - the way is without a way, as one person has said it. It does not really involve any process. Due to śaktipata or descent of grace in a very intense degree, everything needed for the realization, beginning from the liquidation of individual impurity down to the recognition of the state of Parameśvara may be achieved by the sādhu immediately and without going through any sādhana or discipline.

    2. śākopāya (shakti-upāya )
    the means of approach to the Divine through śakti, the ever-recurring contemplation of the pure thought of oneself being essentially Śiva or the Supreme ahaṁ.

    3. āṇavopāya
    āṇu अणु = fine , minute , atomic is known as 'atom' - which is another name for the individual jiva. This upāya is the means whereby the āṇu or the individual jiva uses his own kāraṇa-s or instruments i.e. senses, prana and manas for self-realization. It includes disciplines concerning the regulation of prana, japa, concentration, meditation, etc.

    FYI
    Techiques are contemplations/meditations that cannot be spoken of or recited. Whats that? An example of this would be amatra or the unstuck sound at the end of the bija-aksara Om. After Om there is silence, the fouth part of A-U-M____ this silence at the end. The sadhu is using this 4th part, that which cannot be sounded or spoken of as a vehicle.

    Are there more then these? Yes. We can review them at a later point if there is interest.

    words and references

    1. Trika is a triad, a group of three divisions of Kashmir Shaivism, Agama, Spanda and Pratyabhijna shastras or agamas.
    2. sāmaveśa - Being possessed by the Divine, absorption of the individual consciousness in the Divine.
    3. Conversation from http://www.hindudharmaforums.com/showpost.php?p=25724&postcount=17

    ॐनमःिशवाय

    pranams,
    Last edited by yajvan; 24 May 2009 at 07:31 PM. Reason: updates to definitions
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: Practical Wisdom of Vijnana Bhairava

    karika 24
    The exhaling breath (prana) should ascend and the inhaling breath should decend, both forming visarga [consisting of 2 points]. Their state of fullness (is Found) by fixing then the two paces of their origin.



    There is a way of inhaling through one nostril whilst exhaling through the other at the same time, which I use to balance myself in meditation ... when breath is everything and there is no inside or out, just the flow of the breath ... and then not even the flow, just the balance. OM.


    Thank you for posting this (and the subsequent passage, which reminds that the "heart" is not Heart.



    Namaste,
    ZN
    yaireva patanaM dravyaiH siddhistaireva choditA .
    shrI kauladarshane chApi bhairaveNa mahAtmanA .

    It is revealed in the sacred doctrine of Kula and by the great Bhairava, that the perfection is achieved by that very means by which fall occurs.

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    Re: Practical Wisdom of Vijnana Bhairava

    Hari Om
    ~~~~~
    Quote Originally Posted by Znanna View Post
    [/color][/font]


    There is a way of inhaling through one nostril whilst exhaling through the other at the same time, which I use to balance myself in meditation ... when breath is everything and there is no inside or out, just the flow of the breath ... and then not even the flow, just the balance. OM.


    Thank you for posting this (and the subsequent passage, which reminds that the "heart" is not Heart.

    Namaste,
    ZN
    Namaste and hello ZN,
    Good to hear you are practicing pranayam and you are experiencing results. It is the most simplest yet effective dharana I can think of. Many think , 'oh its too simple...', so the effects are less. This I believe is not seeing the gold one can harvest.

    The balance, the centering or madhya¹, is the gold. Experiencing sama, neither the in or out breath, but in the rest of the middle, and this happens all but itself over time. Little effort , in fact no effort yields the best results.




    1. मध्य or madhya = middlemost , intermediate , central, standing between two , impartial , neutral. What is one between? the in and out breath that is calm. Over time it blossoms to turiya.


    pranams,
    Last edited by yajvan; 23 November 2007 at 08:27 AM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: Vijnana Bhairava: kumbaka

    Hari Om
    ~~~~~~
    Quote Originally Posted by sarabhanga View Post
    And, of course, at the saMdhyA of pUraka and recaka there is always kumbhaka
    Quote Originally Posted by sarabhanga View Post

    notes on nothing :
    shUnya (or shunya) is "empty, void, hollow, barren, desolate, deserted, destitute, distracted, vacant, absent, missing, free, with no certain object or aim, possessing nothing, wholly destitute, wholly alone or solitary, having no friends or companions, wanting, lacking, non-existent, vain, idle, unreal, nonsensical, ineffectual, insensible, bare, naked, guileless, innocent, or indifferent".
    shUnya is "a void or vacuum", "vacuity, nonentity, or absolute non-existence", "nought, zero, a cipher, or space", "svarga or brahma", and shUnyA is "a barren woman".
    shUnyatA is "emptiness, loneliness, desolateness, absence of mind, absence or want, distraction, vacancy, nothingness, non-existence, non-reality, or mAyA".
    Namaste,
    Sarabhanga offered the information above. This is from a Siva Sutras posting¹. Sarabhanga points out kumbaka and also shunya .
    This approach is called out in the Vijnanabhaurava Tantra - karika (verse) 27. From our 3rd posting in this folder we started with karika 24; we will fill-in karika 25, and 26 in a new post. Since sarabhanga offered the core idea of karika 27, lets assume it is an auspicious sign to discuss this now.

    Part of a triad of breathing i.e. pūraka (to take the breath inside), kumbhaka (to retain it), and recaka (to discharge it) - this is a pranayam technique [prāāyām प्राणायाम].

    This kumbhaka - is that of a pot that holds or 'potting up' . In this method what it holds is the full breath as we breathe in -hold- then release or pūraka -> kumbhaka -> recaka. But it also holds nothing, emptiness, or shUnya from sarabhanga's post above.

    So the whole process is pūraka -> kumbhaka -> recaka-> kumbhaka.
    This pranayam pūraka (to take the breath inside), kumbhaka (to retain it), and recaka (to discharge it) and once discharged kumbhaka or shUnya of emptiness, vacancy of breath is done. So sometimes the pot [a.k.a your lungs] is full and sometimes the pot is empty.

    The karika reads like this:
    Kumbhita recita vapi purita va yada bhavet |
    Tadante santranamasau saya shanta prakashate ||


    Svāmī Lakṣman-jū suggest the following:
    When [the energy of breath or prana] is retained or kumbhita, either outside or inside [ that is the recaka or discharging of air, or pūraka , the intake of air] at the end [of this practice] the peaceful state is revealed by means of Shakti.

    So the question is how long does one hold the breath on the inward stroke pūraka + kumbhaka and outward stoke recaka + kumbhaka? The answer is what is comfortable…Swami Laksmanjoo says ' as long as one can do so easily'.


    What then is brought to the aspirant?...shAnta or peace. He also says shAntanAma means SadAshiva. The state of SadAshiva is sAnta, absolutely peaceful and calm.


    1. Siva Sutra post: http://www.hindudharmaforums.com/showpost.php?p=18361&postcount=50

    ॐनमःिशवाय

    pranams
    Last edited by yajvan; 03 November 2009 at 02:15 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: Vijnana Bhairava: Amatra - unstruct sound

    Hari Om
    ~~~~~
    Quote Originally Posted by yajvan View Post

    Lets take a look at these upayas mentioned above in a bit more depth.

    Techiques are contemplations/meditations that cannot be spoken of or recited. Whats that? An example of this would be amatra or the unstuck sound at the end of the bija-aksara Om. After Om there is silence, the fouth part of A-U-M____ this silence at the end. The sadhu is using this 4th part, that which cannot be sounded or spoken of as a vehicle.

    Are there more then these? Yes. We can review them at a later point...

    Namaste,
    I thought to discuss the 39th karika. Bhairava speaks to Parviti and says,

    O Bhairavi, by uttering the pranava and by meditating on the void at the end of the protracted sound, one attains the state of the Void by means of the Supreme Energy of the Void.

    This is of interest as we all are aware of pranava¹, we all think of Om. In Kasmir Saivism OM is dear and recognized, yet they also see 3 types of pranava.
    There's vaidika वैदिक pranava - Om or the Vedic pranava
    śiva pranava - hum ( as in the mantra śivo-hum )
    māyā pranava - hrīm ( pronounced hreem)

    Now what Svāmī Lakṣman-jū says about this sutra is pick one to recite. He says to recite the mantra (mentally) in a prolonged way, plutānte, as it appears in the sutra itself; from the root plu प्लु to be lengthened or prolated.

    He says the dharana² is in the merging of the sound at the end into silence. The meditation is on the silence at the end, the amatra, that is where one puts there awareness for the sutra to bear fruit.


    More on this...
    We know lots about pranava om or AUM , the benefits, etc.
    A is Vaisvanara and owns waking state, is the first condition; As Om pervades the totality of the universe, so does Vaisvanara. Even in the Bhagavad-Gita , Krsna says ‘ Aksharanam Akarosmi’ or of the letters, the ‘A’ I am.
    U is Taijasa, and the middle of AUM, and His sphere is dream.
    M is Prajana, and His sphere is deep sleep where all the senses are collected and merged.

    The last letter is _____ no letter! It’s turya तुर्य , the 4th. All bliss, non dual, pure consciousness, w/o parts or meter and is amatra³, without measure, unbounded.

    For one knowing each one of these chatu-pada, the benefits (boons) are delightful:
    • For A (of AUM) brings fulfillment of desires, and becomes the first.
    • With U (of AUM) one becomes great in knowledge.
    • With M (of AUM) one is able to measure all and to comprehend all within himself.
    • With amatra one merges his self in the SELF and there is no more to do.



    1. praNu (pra-nu) - 'to sound loudly' or 'to praise greatly'. It appears in the Rigveda, and in the Brahmanas and Upanishads praNu especially refers to the syllable oM. And throughout the Vedas, the term praNava (or praNavaka) implies the ekAkshara praNava, or Om.

    2. In the Vijnana Bhairava the word dharana is not found. Yet people who teach this way use the word to describe the various methods called upadesa or nistaranga upadesha, undistracted instructions. Yet this upadesha is known as spiritual instruction, it also is known as Upaya , or skillful means, technique or way, means of approach.

    This Jnanam Bandhah is the subject of HDF post and provides a reasonable commentary on this matter: Jnanam Bandhah and Mark Twain post

    3. More on amatra see HDF post Amatra post

    ॐनमःिशवाय

    pranams
    Last edited by yajvan; 03 November 2009 at 02:15 PM. Reason: additions
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: Practical Wisdom of Vijnana Bhairava

    Hari Om
    ~~~~~

    Namaste,

    I thought to post another dharana¹ I found interesting.


    How often, or should I say, do you find yourself at times getting mad (krodha - anger, wrath) or with an excessive desire (kAma) or maybe confusion (moha - bewilderment , perplexity , distraction)?


    In the Vijāna Bhairava Tantra there is a sloka that offers a way to take full advantage of this (these) conditions for the benefit of ones spiritual advancement. It is found with karika (verse) 101; Bhairava says,


    kāma-krodha-lobha-moha-mada mātsarya-gocare|
    buddhiṃ nistimitāṃ krtvā tat-tattvam-avaśișyate||

    and Svāmī Lakṣman-jū's translation is thus:
    If one makes ones's mind stable in the various states of desire, anger, greed, delusion intoxication or envy, then the Reality alone will remain which is underlying them.

    Why is this interesting? The instruction is to focus one's awareness via the intellect evenly on the emotion or tendencies that are rising. But here is the technique.

    One maintains evenness or nistimitam, motionless, without agitation at the point where the excitement ( of those emotions) rises or begins, just as its getting started. One detaches from the upward rise of anger and maintains that motionless state there.
    He says ' when you put your unagitated consciousness on the point of these states, the supreme Lord is revealed to you'.

    Yet they key is, one does this as the emotion is rising, you catch it before it blossoms.
    This is not 'anger management', it is another gap where one has the opportunity to be in-between. Perhaps the physical part of the rise of anger happens, yet the selective control of putting your awareness at the start, provides the opportunity to experience the gap. If its done after the emotion has risen, one has lost the opportunity for that particular session and there is no need to purse the techniques further.

    But you may say, how do I know when I am going to feel mad, anxious, desire-ful, etc etc.

    The question is how can you anticipate when you get angry, or deluded, or in high anxiety? Many of us know when this happens. Some people get anxious in traffic, others may feel this way in an elevator. Some perhaps get angry with the dog is barking, others with a person they may not like. One may get mad waiting in line, another by missing their plane. All these conditions we know of and we can predict our behavior in these situations. So we know with some ( not 100&#37 certainty that a menu of things are going to be served up to us; now you can look forward to them to try this method.

    Now, how wise is Barirava to know of life in modern society and offer ways to take maximimun use of these conditions.

    This sloka also adds new value to Krsna's instruction of 'the same in pleasure and pain'. It allows me to see that sloka in two different lights. One before moksha to pracitce the above teachnique, and while in moksha, when perfect balance is achieved.

    ॐनमःिशवाय

    pranams

    1. dharana - please view this post for more info: http://www.hindudharmaforums.com/showpost.php?p=18299&postcount=2
    Last edited by yajvan; 03 November 2009 at 02:08 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  10. #10
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    Re: Practical Wisdom : Music as a Vehicle

    Hari Om
    ~~~~~~
    Namaste

    Many here on HDF like music. There is a dharana¹ offered in the Vijāna Bhairava tantra for this. Here is sutra or kārikā 73 and 41 that relates to music.

    73rd kārikā

    tādi-viṣayāsvādasama-asukhyaikatatmanaḥ |
    yoginas tanmayatvena manorūdhes-tad-ātmatā ||

    Svāmī Lakṣman-jū's translation:
    When the mind of a yogi is one with the unparalleled joy of music and other (aesthetic delights), then he is identified with it due to the expansion of his mind which has merged with it.

    He suggests that the yogi whose mind is focused on the joy of the music while experiencing the melodious tunes, becomes united with that unparallelled bliss or asama saukhya = unequaled + health , happiness , felicity.


    The mind is absorbed in the one collective sound, not the different notes. This is key , to experience it in whole. The notion is to collectively put ones awareness of the beauty of the sound. I have had some nice experiences with with this approach.

    Another is the 41st kārikā
    tantryādu-vādya-ṡabeṣu dīrgheṣu krama-samsthiteḥ |
    Abanya-ceta pratyante prara-vyima0vapur-bhavet ||

    Svāmī Lakṣman-jū's translation:
    If one listens with undivided attention to the sounds of all string instruments and
    others which are played successively and are prolonged,
    then one becomes absorbed in the supreme ether of consciousness (cidākaṡa)

    A stringed instrument is tantrī. One thinks of a sitar, some a violin, or guitar or perhaps all in concert together. You can find separate sounds, yet there too is a collective sound that proceeds from the instrument at the depth of one's hearing.
    So we are listening, aware of the collective sound produced; that should that is successive. When the awareness has captured this sound, then the listener becomes one with the supreme ether of consciousness (cidākaṡa).

    There is no straining to do this, as Svāmī Lakṣman-jū says ' This can be heard by anyone'.


    ॐनमःिशवाय

    pranams

    1. dharana - please view this post for more info: http://www.hindudharmaforums.com/sho...99&postcount=2
    Last edited by yajvan; 03 November 2009 at 02:07 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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