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Thread: Revisitng Turīya

  1. #31
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    Re: Revisitng Turīya

    hariḥ oṁ
    ~~~~~~

    Namasté


    I mentioned the following in a previous post:
    Turiya can be found there, in these gaps, sandhyā .
    We can find these gaps in our breathing - between one breath and another ( apāna and prāṇa). It is said, haṃsaprāṇa-śūnya-viṣuvat. Lets see what this says.
    • viṣuvat विषुवत् - sharing both sides equally , being in the middle , middlemost ; many use this word as equinox - a balanced point.
    • śūnya शून्य - empty , void
    • prāṇa प्राण - in this sloka, it is used as breath; We also know it is vital life force.
    • A breath = 1/6th vināḍikā ( vināḍikā = 24 seconds) or ~ 4 seconds. I only mention this because it informs us on how many times we breathe in one day ~ 21,600 times ( (24 hrs X 60 min X 60 sec) / 4 = 21,600 ).
    Note that prāṇa is connected to haṃsa i.e. haṃsaprāṇa. Haṃsa is the symbol for in-and-out breathing ham + saḥ. Hence haṃsaprāṇa-śūnya-viṣuvat is that place where in-and-out breathing is balanced, the zero (śūnya) point.

    Its been mentioned on several occasions in another way called madhya मध्य or central point. This madhya and now we can also call it viṣuvat ( the equinox) occurs 2X times in our breathing - at the top of the breath and at the bottom.

    There is many a debate on what is top ( breathing in) and what is bottom ( breathing out) - that is, which one is called prāṇa and apāna. I will leave this technical point to your discretion. Knowing that it happens twice is the message.

    So with each breath there is the possibility of this gap, this śūnya-viṣuvat occuring. Hence with each breath there is the possibility for this gap or sandhyā to be experienced; the opportunity to experience turiya.

    praṇām
    Last edited by yajvan; 24 January 2009 at 11:39 AM. Reason: spelling
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  2. #32
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    Re: Revisitng Turīya

    Namaste Yajvan.

    Quote Originally Posted by yajvan View Post
    There is many a debate on what is top (breathing in) and what is bottom (breathing out)--that is, which one is called prANa and apAna. I will leave this technical point to your discression. Knowing that it happens twice is the message.
    Interestingly, when the NirguNa Brahman manifests as SaguNa Brahman and creates this universe, it is done by his outgoing breath (his apAna). At the end of the current Time Cycle, he breathes in everything that came out of him into himself (his prANa).

    Born in the manifest world, the newborn child first breathes in, then breathes out, absorbing the particles and energy of Brahman and releasing some of them--a reverse of what Brahman does, and thereby starts the duality and polarity of manifestation.

    The whole process of breathing and the action of the prANa and apAna (as everything else) is carried on, on the substratum of AkAsha (space), which is the first manifesation of the Cosmic Consciousness of Brahman; prANa and apAna as the energy behind all life forms, course through the turIya of space/consciousness in waves, with that turIya shining in the interval between two waves. As these waves thicken into grosser matter and life forms, their crests and troughs become closer, increasingly shortening the perceptible interval of turIya.

    Thus the first sAdhana for increased perception and awareness of turIya is to watch and regulate the breath--prANAyAma. The rhythm of our breath is indeed greatly affected by our speech (specially in a language like the English), our emotions and thoughts of a grosser nature. The rhythm is automatically regulated in our dreamless sleep, and in moments we become immersed in devotion, divine music, satsang and other spiritual persuits, which serve, specially in this Kaliyuga as alternatives for the rigors of Hatha Yoga, meditation and other advanced forms of yoga sAdhana.

    I have written only what seem to be the case to me: members might freely correct me where I am wrong.
    Last edited by saidevo; 24 January 2009 at 09:19 AM.
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  3. #33
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    Re: Revisitng Turīya

    hariḥ oṁ
    ~~~~~

    Quote Originally Posted by saidevo View Post
    Thus the first sAdhana for increased perception and awareness of turIya is to watch and regulate the breath--prANAyAma.
    Namasté saidevo,

    Thank you for an insightful post... Its of great interest (to me) that the 1st sūtra of instruction¹ found in the Vijañāna Bhairava kārikā-s is that of the regulation or watchfulness of breath, prāṇa. Bhairava discribes it as visarga ( consisting of 2 points or : )

    He suggests one get familiar with viṣuvat विषुवत्- the equinox, the balanced point.
    How important must this breathing be that Śrī Bhairava-ji offers it as the first instruction to Śrī Devī ? and from this one may be able to deduce the amṛtabija¹ of sauḥ from this? For me, I am in awe.

    praṇām

    words and references
    • First kārikā of instruction to Śrī Devī is the 24th sūtra.
    • amṛtabija is amṛta + bija: nector + seed sound.
    Last edited by yajvan; 24 January 2009 at 02:05 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  4. #34
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    Re: Revisitng Turīya

    hariḥ oṁ
    ~~~~~~

    Namast

    Speaking of breath, I wrote the following
    He suggests one get familiar with viṣuvat विषुवत्- the equinox, the balanced point.
    How important must this breathing be that Śrī Bhairava-ji offers it as the first instruction to Śrī Devī ? and from this one may be able to deduce the amṛtabija of sauḥ from this? For me, I am in awe.

    Let me offer an additional point from the Vijāna bhairava, 64th kārikā , as it mentions Saṃghaṭṭāt .
    • Saṃghaṭā संघाट - is fitting or joining together
    • saṃ सम् - union, placing together
    • ghaṭṭ घट्ट् - to rub (the hands) over , touch , shake , cause to move
    This has to do with the breath. Saṃghaṭā is when/where the 2 breaths meet. What are those two breaths? It is what we have been talking about in the above posts, prāṇa and apāna.

    Where prāṇa begins, is the ending of apāna. It is a junction of these two, saṃdhi संधि. Svāmī Lakṣman-jū says this junction, saṃghaṭā, may take place in the body or outside of it. Yet he informs the practitioner, the sādhu, yogī or yoginī, that in the end (anta अन्त or conclusion, ~ definite ascertainment ) when both breaths stop then one is capable of knowing the rise of the oneness to Self.
    That is, the practitioner becomes bhajana भाजन - capable i.e. ' partaker of' , a recipient , receptacle , a vessel fit to know the rise of oneself to Self.

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

    _

  5. #35
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    Re: Revisitng Turīya

    hari o
    ~~~~~~

    Namasté

    This post is a continuation of the Vijñāna bhairava, 64th kārikā.

    I mentioned
    It is a junction of these two, saṃdhi संधि. Svāmī Lakṣman-jū says this junction, saghaā, may take place in the body or outside of it.
    Where are these locations?

    Within the body:
    • ājñā आज्ञा- command; cakra between the eyesbrows. Some call śivanetra, or the 3rd eye.
    • This location is also referred to as vāraṇasi. See http://www.hindudharmaforums.com/showthread.php?t=2227&highlight=varanasi and the related posts for its discussion.
    • Sarabhanga offers the following:
      varaNa means "bridge", and varaNasya is "of the bridge".
      varaNa-nasi is "at the bridge of the nose", and vAra-nasi is "at the (proper or appointed) place of the nose".
    • hṛdaya हृदय- the heart or region of the heart as the seat of feelings and sensations ; centre or core or essence or best or dearest or most secret part of anything; hṛdaya does not equaute to the physical 'pump' that lies in the center of the chest, yet this hṛdaya is used to suggest feeling; many times Full Consciousness. Much has been written about this area. We can pursue it if there is interest.
    Outside of the body is dvādaśānta
    • dvā+daśā+ ānta
      • dvā द्वor dva - 2, both +
      • daśā दशाconsisting of 10 +
      • ānta आन्त- final , terminal , relating to the end
    • Hence the end of 12 (fingers in this case).
    There are several locations that are 12 fingers away from different points on the body. MahaHrada offers his insights on this matter here: http://www.hindudharmaforums.com/showpost.php?p=22320&postcount=10


    praṇām
    Last edited by yajvan; 10 February 2009 at 07:07 PM. Reason: spelling correction
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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