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Thread: Revisitng Turīya

  1. #11
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    Re: Revisitng Turīya

    Hari Om
    ~~~~~

    Namaste Saidevo (et.al)
    Thank you for your post and great examples. I hope others take the time to enjoy and read them as they help understand this turīya a bit better.
    One of your examples resonated with my personal experience:
    I bought a Henry Sandoz mechanical wrist watch in March 1971 for my university examinations and was wearing it until May 2008, thus for over 37 years! Of course, I would have done repairs and services to the watch at least four or five times during this time, but it worked very well and I was fond and proud of it! Recently, it stopped working, so I changed it to a quartz watch, keeping the old dial. With this mechanical watch, I found it difficult to focus awareness on the tiny half-second intervals of silence. And in fact there is another interval of silence, far tinier, within the double tick-tick!


    Years ago (1976) I was just sitting and meditating. The surroundings were absolutely still. Due to this silence, I could hear the tick-tick of my watch. I thought, how interesting , so I just listened.

    What was interesting was not the tick-tick's but the underlying silence that pervaded the room and the only sound was the ticks that put a ripple in that silence.

    It become apparent to me that the tick-ticks were not measuring any given hour or minute of the day but the 'eternity' that underlies the sound, the silence that was there.

    No matter how busy one gets, how many thoughts there are in the mind or how many errands one needs to accomplish that same silence is there all day, night, year, and eternity.

    Albeit a simple experience but profound ( for me) as I remember it to this day.

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

    _

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    Re: Revisitng Turīya

    Namaste Yajvan, Sudarshan and others.

    Let me now discuss some of my thoughts/doubts/questions on turIya. Please add clarity and corrections to these impressions of mine.

    1. The three normal states of existence, waking-dreaming-sleeping are manifest in space and time, though space and time is not perceived in deep sleep. They can be mapped to the three planes or worlds of consciousness: physical-astral-mental (bhU-bhuvas-suvar). For a common man, the awareness is focussed only on a related world in a given state of existence, and breaks when the state changes, which is why he/she cannot remember dreams or the bliss of deep sleep.

    What about turIya? As we have discussed above, turIya is the infinitely pervading, eternally existing silence of blissful consciousness which is experienced by every person in the tiny moments such as between two breaths, thoughts or clock-ticks. So, would it be right to say that turIya is also a state manifest in space and time and maps to the causal (kAraNa) plane or world, the fourth in the seven-world series bhU-bhuvar-suvar-mahar-jana-tapa-satyam?

    If so, would turIyAtIta comprise the three higher planes jana-tapa-satyam?

    2. Our Puranas say that the nature of Absolute Truth is not completely realized by even Brahma. The TrimUrtis constantly meditate on the Self even as they go about playing their roles in manifest creation.

    So it seems to me, that as humans experiencing sustained turIya in meditation, we can only reach the causal (mahar) world, a world which is the abode of sages and survives destruction in the times of normal Pralayas.

    3. It should be noted that once a soul gets past the tribhuvana (three worlds) bhU-bhuvas-suvar it attains mokSha (liberation) from birth and death. The paths open to the soul at this stage are: to merge its identity with Brahman, to reside in Brahman with its identity intact or take voluntary birth to reside in the mental and astral planes or even being born in physical plane for the spiritual advancement of mankind.

    4. The seven worlds and its occupants are:
    (http://bijjamsnaps.blogspot.com/2005...-bhuwanas.html)

    satya-loka: World of eternity where Brahma and Sarasvati live.

    tapa-loka: World of the four SanatKumaras: Sanata, Sanatana, Sanaka, Sananda. This is the first world that Brahma creates. Thereafter, Shiva creates his female aspect Shakti and lets Brahma proceed further with creation of his seven mAnasa putras and their descendants.

    jana-loka: World of the seven mAnasa putras atri, vasishtha, AngIrasa, marichi, bhrigu, daksha, pulasthya.

    mahar-loka: World of the remaining sages.

    suvarga-loka: World of devas such as Indra, Agni, Vayu, etc. The heaven were human souls reside to enjoy the fruits of their good karma.

    bhuvar-loka: The astral world populated by Yakshas, Kinneras, Kimpurushaas, Gandharvaas and disembodied human souls.

    bhU-loka: The physical world of humans and other living beings, where humans experience the results of their karma and learn to advance spiritually.

    The higher worlds map to the seven chakras, starting from sahasrAra.

    5. Apart from these seven higher worlds, there are seven nether worlds, called pAtAla-lokas. They are:

    atala: World of Mayasura, RavaNa's father-in-law and a devotee of Shiva. He is the expert-architect of the Asuras just as Visvakarma is the expert-architect of the Devas.

    vitala: World of GaNas, created by Shiva.

    sutala: World of King Bali. VishNu in his Vamana Avatara blessed him to be the equivalent of Indra in this nether world.

    talAtala: World of the three demon brothers whom Shiva killed in the battle of Tripura.

    mahAtala: World of Kadru, daughter of Daksha, wife of Kashyapa and mother of the NAgas. Kashyapa was the grandson of Brahma, born of his mAnasa-putra Marichi. The children of Kadru are all snakes, considered cousins of Garuda. Garuda's mother was Vinutha, a sister of Kadru. Garuda's elder brother is AruNa, charioteer to the Sun God.

    rasAtala: World of Diti, Danu and their children called DaityAs and DanavAs. Diti and Danu were daughters of Daksha and wives of Kashyapa.

    pAtAla: World of special snakes such as Vasuki, Takshak, Anata Naaga, who were also sons of Kadru.

    The nether worlds map to the lower seven chakras below mUlAdhara that cater to the lower self.

    Even though everything except the Absolute Truth of Brahman is the result of the material veil of Maya, Hinduism gives a detailed world-order and paths marked by various milestones, for every human being, irrespective of religion, creed or caste, towards Self-Realization, which can only be gradual but progressive, depending on our spiritual levels and efforts.

  3. #13
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    Re: Revisitng Turīya

    Turiya means chaturtha or fourth. State beyond the deep sleep is the zero or the first state and it always exists beyond the mental clutterings.

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    Re: Revisitng Turīya

    Hari Om
    ~~~~~

    Quote Originally Posted by saidevo View Post
    Namaste Yajvan, Sudarshan and others.

    Let me now discuss some of my thoughts/doubts/questions on turIya. Please add clarity and corrections to these impressions of mine.

    What about turIya? As we have discussed above, turIya is the infinitely pervading, eternally existing silence of blissful consciousness which is experienced by every person in the tiny moments such as between two breaths, thoughts or clock-ticks. So, would it be right to say that turIya is also a state manifest in space and time and maps to the causal (kAraNa) plane or world, the fourth in the seven-world series bhU-bhuvar-suvar-mahar-jana-tapa-satyam?
    Namaste saidevo.
    First thank you for your well thought out post. Just a few notions or ideas and we can move the conversation deeper, or forward, however brings the most value.

    There is no doubt that this turiya is the substratum for all other levels of consciousness. On one hand this turiya is there for all to experience as you mention. It is found between the tick of a clock or between two breaths, but let me add an additional POV to this thinking.

    Turiya can be found there, in these gaps, sandhyā . Yet if the person is thinking, "Ahha I am viewing this gap" and using his/her awareness to do it, then the Turiya experience is not occurring (unless one is a muni), due to the fact that turiya is the awareness of that experience itself. The 'experience' is pure awareness itself, turned back on ltself. That is why it is considered the 4th as it is not about wake, dream or sleep.

    Now when you offer the 4th plane of mahaḥ, this is a most beautiful concept. We have bhuh, bhuvah suvha + mahaḥ + janaha , tapaya, satyam ( we know these as vyāhti-s or sacred utterances). Bhuh + bhuvah+ suvah can be considered the 3 lower and janaha + tapaya + satya are considered the 3 higher.
    What connects the lower to the higher? ...this mahaḥ. According to rishi Mahachamasyaḥ this mahah is Brahman, same as ātman. It connects the lower to the higher. And according to Svāmi Svāmi Śivananda this ātman, has its root in vyap, to cover. So this mahaḥ 'connects' by covering all. This is the ~connection~ of finding turiya, as it covers all, permeates all, yet is so subtle, we pass it by. Our anntena has yet to be tuned to this station.

    So , when we talk of turiya we are stuck with words - and they tend to get in the way. Yet this satatoditam is attractive to use.
    The word satatoditam suggests the notion here. Svāmi Laksmanjoo offers this word from the Tantrāloka. It is that which has no pause, no break.

    Why mention it? Because of the notion of mahaḥ aligning with satatoditam. Hence no clear lines of distinction, of covering and engulfing all, and that which has no break or pause.

    As we discussed earlier - this turiya as turīyātīta is unbiquitious, in every crack and crevice, every where. The Bṛhadaraṇyaka Upaniṣad says 'it fills us to our (finger) nail ends'. Yet no matter how we try and describe it, we will always fall short of its true nature i.e. uccarā rahitam vastu - Indescribable.

    I am in hopes this assists in developing the convesation a bit more... Please feel free to poke on these ideas as you see fit.


    pranams
    Last edited by yajvan; 17 December 2008 at 04:56 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  5. #15
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    Re: Revisitng Turīya

    Namaste Yajvan.

    The POV you have added is precise: turIya is obtained as pure awareness only, without the person experiencing it being mentally conscious of the state. For ordinary persons, this awareness is perhaps like the field of our vision where we are aware of the presence of many things around though we do not focus our attention on them. Once we do that, that object we focus on dims the overall awareness of the surroundings. In perhaps the same way, turIya is experienced by an overall, general awareness of its silence and bliss, which would be lost when a thought tries to bring it into focus. This is because turIya remains as expanded consciousness until a thought localizes it to the subject of thought.

    Yogis and munis, however, as you have said, are permanently established in turIya, so they can get in and out of thoughts that arise in their shuddha manas (pure mind), without losing the awareness of turIya.

    As you have said, mahar loka (the fourth plane), the world of turIya manifest in AkAsha (space), is the bridge that connects the upper and lower triads in the seven world hiearchy. The corresponding chakra that maps to this world is the anAhata (heart chakra), whose main expression is love. No wonder then, that the bliss experienced in the state of turIya pervades the consciousness that flows as altruistic love.

    Your statement that according to Rishi Mahachamsya, the mahar loka, the fourth vyAhriti is Brahman, the same as Atman, is found in Taittiriya Upanishad, which mentions that he was the son of Lord Yama and was the first to acquire the qualification to know about the fourth state.

    That the state of turIya as mahar loka connecting, permeating and wrapping up the higher three worlds of Gods and the lower three of humans throws up some recollections, even as it baffles by its complexity:

    • The first manifestation of NirguNa Brahman after IT became SaguNa Brahman was AkAsha (space/ether). As NAdha Brahman he then created the OmkAra (AUM) that resonated through the infinite space. The silence phase of the AUM is the silence of turIya, forever existing in all the worlds that were created later.

    • Puranas mention that Brahma the creator, divided the HiraNya-Garbha he was born in into two halves, keeping AkAsha in between. Then he proceeded to create the fourteen worlds. Possibly the space he kept as a bridge to the upper and lower worlds represents the state of turIya, the mahar loka.

    • Brahman as the essence of turIya is located in the mahar loka, the abode of Brighu and other sages. However, this world is also destroyed at the end of the existing Kalpa, absorbing the inhabitants into the higher worlds!

    Here is a summary of the four states of existence for quick reference:

    States of Existence
    • waking, jAgrat, vishva/vaishvanAra (relating to mortal life)
    • dreaming, svapna, taijasa (luminous)
    • deep sleep, suShupti, prajna (consciousness)
    • fourth, turIya, turIya (fourth and of four parts)

    Apprehension of the Reality of Brahman/Atman
    • waking: non-apprehension (cause) and misapprehension (avidyA) (effect)
    • dreaming: non-apprehension (cause) and misapprehension (avidyA) (effect)
    • deep sleep: non-apprehension of Reality and of duality (cause)
    • fourth: non-apprehension of duality (no cause, no effect)

    Associated guNa (Visishtadvaita concept)
    • waking: buddhi (intelligence) transformed by sattva guNa
    • dreaming: buddhi (intelligence) transformed by rajo guNa
    • deep sleep: buddhi (intelligence) transformed by tamo guNa
    • fourth: pure Self as nirguNa (without attributes)

    Duration of the State
    • waking: temporary and cyclic in a world of objects with subjective experience
    • dreaming: temporary and cyclic in a subjective world
    • deep sleep: temporary and cyclic but no subject or objects
    • fourth: eternal as the substratum, and conscious of all other states

    Some Quotes

    VII: Turiya is not that which is conscious of the inner (subjective) world, nor that which is conscious of the outer (objective) world, nor that which is conscious of both, nor that which is a mass of consciousness. It is not simple consciousness nor is It unconsciousness. It is unperceived, unrelated, incomprehensible, uninferable, unthinkable and indescribable. The essence of the Consciousness manifesting as the self in the three states, It is the cessation of all phenomena; It is all peace, all bliss and non—dual. This is what is known as the Fourth (Turiya). This is Atman and this has to be realized.

    10 Turiya, the changeless Ruler, is capable of destroying all miseries. All other entities being unreal, the non—dual Turiya alone is known as effulgent and all—pervading.

    -- Gaudapada's Karika on Mandukya Upanishad Verse VII

    This fourth state, Turiya, is the real Self or true Self. One with direct experience of this expands to Universal Consciousness.
    -- Mandukya Upanishad, verse 12

    II.4. There are five AvasthA-s (states): jAgrat (waking), svapna (dreaming), suShupti (dreamless sleeping), the turIya (fourth) and turyatita (that beyond the fourth)...

    II.5. The Yogin is one that has realised Brahman that is all-full beyond turIya.

    -- (from "Mandala Brahmana Upanishad", Translated by K. Narayanasvami Aiyar)

    From Ramana Maharshi

    "Why is the Self described both as the fourth state (turIya) and beyond the fourth state (turyatita)?"

    Ramana Maharshi replies:

    "turIya means that which is the fourth. The experiencers (jIva-s) of the three states of waking, dreaming and deep sleep, known as vishva, taijasa and praj~nA, who wander successively in these three states, are not the Self. It is with the object of making this clear, namely that the Self is that which is different from them and which is the witness of these states, that it is called the fourth (turIya). When this is known, the three experiencers disappear and the idea that the Self is a witness, that it is the fourth, also disappears. That is why the Self is described as beyond the fourth (turyatita)."

    -- (from, "Spiritual Instruction" no. 8.)

    D.: What is turiya?

    M.: There are three states only, the waking, dream and sleep. turIya is not a fourth one; it is what underlies these three. But people do not readily understand it. Therefore it is said that this is the fourth state and the only Reality. In fact it is not apart from anything, for it forms the substratum of all happenings; it is the only Truth; it is your very Being. The three states appear as fleeting phenomena on it and then sink into it alone. Therefore they are unreal.

    -- (Talk 353.)

    References:
    http://www.advaita.org.uk/discourses...riya_peter.htm
    http://avgwarrier.blogspot.com/2007_10_16_archive.html

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    Re: Revisitng Turīya

    Hari oṁ
    ~~~~~

    Namaste Saidevo


    Thank you for the post, your assessments and research...very clear and succinct.

    Perhaps when we get comfortable with the knowledge here we can even extend it to the states or conditions of the pramātṛin ( the perceiver, the experient).
    With the examples we have talked about - we have laid the 'plumbing' in place. Yet we must ask if others are ready and comfortable to go deeper and wider.

    'Deeper' suggests a body of knowledge in the mālinī-vijatottara tantra (Chapt 1 ślokas 14 to 17) that review the various 'conditions' of the experient; just as you have so richly called out wake, dream, sleep, etc. this body of knowledge talks of the following
    • sakala ( sa+kala)
    • pralayākala (pralaya + kala)
    • vijñānākalā
    • śuddhavidya
    • mantreśvara
    • mantra maheśvara
    • Śiva
    (Definitions to the list above will be offered once the conversation begins)

    These conditions or ~states~ outline the observer (the experient, the pramātṛin) as he/she relates to the observed, until the observer realizes he/she is also the observered, there is no two i.e. Śiva, anuttara. These 7 conditions (of consciousness) take us from total unawareness to total full awareness.

    Since there is an observed and observer, it infers some blemish or mala-s are active. So this is a most robust look at Consciousness-experience-experiencer-mala.

    I mention this as turīya¹ is a key part of the conversation, an ingredient, as is turīyātīta¹. For this conversation extends the turya to new depths we have as yet considered on HDF.

    But if it does not serve the reader and may be a bit advanced, my recommendation is we continue to build out the turya conversion.
    How will we know that the conversation on turya is moving forward? When there are more participants and questions - perhaps even personal experiences are offered.


    pranams

    words
    • turya तुर्य - the forth or forming the 4th part; yet there are no 'parts' other then turya being 4th in line of wake, dream and sleep or turīya तुरीय a 4th or 4th part
    • turīyātīta is turīya + atīta - the 4th + beyond, past. Hence turīyātīta is beyond the 4th; atīta अतीत - gone beyond, past
    Last edited by yajvan; 14 September 2008 at 08:55 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  7. #17
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    Re: Revisitng Turīya

    hariḥ oṁ
    ~~~~~

    Namaste

    I wrote
    This is found in the Mālinī Vijaya Tantra, it says the following :
    mahā-pracayam-icchanti
    turyātitaṁ vicakṣaṇāh||
    The bright, radiant (vicakṣaṇāh - bright, splendid ) i.e. the wise desire (icchanti - rooted in iṣ, to desire ) the Great (mahā) Supreme Totality (pracaya) of turyātitaṁ ( beyond the 4th).
    I am happy to hear others view point, insights and translations on this sloka from Mālinī Vijaya Tantra ( Chapter 2, 38th śloka)
    I asked a friend for his interpretation of the total 2nd couplet of the 38th śloka, and he provided the following.

    प्रचयंरूपातीतंसम्यक्तुर्यमुदाहृतं।
    महाप्रचयमिच्छन्ति
    तुर्यातीतंविचक्षणाः॥३८॥
    Pracaya rūpātīta ca samyak turyamudāhta|
    Mahāpracayamicchanti turyātīta vicakaā||38||

    Turya -the fourth state of consciousness-- (turyam) is said to be (udāhṛtam) truly (samyák) pracaya -lit. the Mass- (pracayam) and (ca) rūpātītam -the state beyond rūpastha or deep sleep- (rūpá-atītam). The wise (vicakṣaṇāḥ) wish (to attain) (icchanti) mahāpracaya -lit. the Great Mass - (mahāpracayam) (also known as) turyātīta - lit. beyond the fourth - (turya-atītam) ||38||

    Pracaya, rūpātīta and turya are synonymous. This is the meaning of the first line in the stanza. In turn, Pracaya or the Mass is so called because it is made of a mass of Pure Consciousness. This Mass is also declared to be Bindú, the fourth body where one experiences the fourth state of consciousness (turya).
    The wise seek to attain the Great Mass which lies even beyond the fourth body, i.e. beyond the fourth state of consciousness. This sublime condition is said to be "the state beyond Turya", where one transcends all his four bodies and rests only on Pure Consciousness, his true Essence. All in all, turyātīta and mahāpracaya and synonymous.


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

    _

  8. #18
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    Re: Revisitng Turīya

    hariḥ oṁ
    ~~~~~~


    Namaste


    Withdraw then withdraw from the withdraw. We know that these words as sutras ( or stitches, snippets). So people ask withdraw from what? Withdraw from the parts (aṅga) and experience the whole,(aṅgī); then withdraw from the withdrawal i.e. withdraw from that whole or aṅgī, and come back to the parts. Now what's that again?

    Withdraw from the duality of life, the parts, diversity (aṅga) and experience fullness, bhuma, turīya ( aṅgī ), then come back to diversity
    We have reviewed this withdraw and withdrawal idea in the above posts. There is a simplier way of saying this with the word āgamana आगमन. It means coming or approaching then returning. It is rooted in āgam, to come near or fall into, then to leave or return.


    Like that the sādhu falls into this fullness (aṅgī the whole) then comes back to the parts (aṅga or diversity). This is done day-in-and-day out. More and more of sattā ( Being, Pure Consciousness) is infused into the native each time.


    But what occurs along the way, when the sādhu is not engrossed in the whole (aṅgī) ? Viśrama is being seated within him/her. What is this viśrama? It is quiet, the silence of Being, it is the sāma ( balance) that is being established - some call this repose. Yet this word also suggests something a bit more profound - it is the absorption into delight. The native gains the silence and quiet, yet with time the infusion of rama comes . For this, it is a worthy of one's time and attention.

    pranams

    words
    • sattā सत्ता - existence , being
    • viśrama विश्रम - rest , repose , quiet , relaxation;
    • vis विश् is to be absorbed, to come into conjunction +
    • rama रम pleasing , delighting , rejoicing
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  9. #19
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    Re: Revisitng Turīya

    hariḥ oṁ
    ~~~~~~

    Namaste

    What is all the interest by many sadhu's to attain this turiya? It is advised by the wise and by Kṛṣṇa.
    What is the key benefit ? It is that of nirvikalpa, free from change or differences. This fulfills Kṛṣṇa's instructions in the Bhāgavad gītā to be without the 3 guna-s and to be establish in yoga ( Chapt 2 śloka 45 & 48).

    But why one can (continue) to ask? The answer IMHO is the first sūtra found in the Śiva sūtra-s, commentary by Kṣemarāja ( called Śiva sūtra Vimarśinī). Since it is a sūtra (a stitch) it is very terse, in fact it is one compound word: caitanyātmā.

    That is all that is written caitanyātmā. Yet the depth and breath of this one word holds the truth of nirvikalpa, of Kṛṣṇa's direction to Arjuna, and the end of the path for the yogi or yoginī.
    In the next post I will offer what I know from a kaśmir śaivism point of view and the wisdom offered by Svāmī Lakṣman-jū.

    pranams

    words & references:
    Śiva sūtra-s - http://www.hindudharmaforums.com/showthread.php?t=2078
    Svāmī Lakman-jū - http://www.hindudharmaforums.com/showthread.php?t=3150
    nirvikalpa निर्विकल्प- free from change or differences ; not wavering
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  10. #20
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    Re: Revisitng Turīya

    hariḥ oṁ
    ~~~~~~



    But why one can (continue) to ask? The answer IMHO is the first sūtra found in the Śiva sūtra-s¹, commentary by Kṣemarāja ( called Śiva sūtra Vimarśinī). Since it is a sūtra (a stitch) it is very terse, in fact it is one compound word: caitanyātmā.

    Namaste

    If we look at this word caitanyātmā we see caitanya +atmā. We know atma as ātman आत्मन्, the essence, the highest personal principle - the reality of everything. And we know caitanya चैतन्य as consciousness , pure intelligence, the Universal SELF. So with this one compound word caitanyātmā, this sūtra tells us the Supreme SELF, Pure consciousness is the reality, the essence of everything.
    This Supreme makes others conscious, as it is the essence of everything. Svāmī Lakṣman-jū comments and says caitanya means complete independence. This is at the crux of attaining this level of being (sattā).

    Kṣemarāja suggests and views ātmā to mean 'form'. Hence the first sūtra then reads ' This Supreme independence state of God Consciousness (caitanya) is the form (ātmā). So, now we wait for Kṣemarāja-ji to finish the sentence - we think ' the form of what?''. He does not say. Hence we deduce and are guided by the wise to say the form of everything. Kṣemarāja-ji is telling us caitanyātmā is the form of ( the essence of) everything , there is no-thing It is not.

    This state of being then is the Independent state - it is support less. It is completely full in itself, it is Supreme (anuttara&#185. This is the reason for its attractiveness to the yogi and yogini. It's Independence is beyond the 3 guna-s. This state of Independence says Svāmī Lakṣman-jū is svātantraya i.e. complete freedom, complete independence.

    This is the fruit of one's sadhana - this independence, this freedom beyond the changing world of the 3 guna-s. This fulfills Kṛṣṇa's instructions found in the Bhāgavad gītā, to be established in yoga, and be without the 3 guna-s

    pranams

    words
    • ātman आत्मन् - is the essence, the highest personal priinciple - the reality of everything; ātman is also defined as the breath , what could be more essential then the breath?
    • svātantrya - absolute freedom
    • nirvikalpa निर्विकल्प- free from change or differences ; not wavering
    • cetanā चेतना- is consicsiousness.
    • caitanya चैतन्यConsciousness , intelligence, sensation, Universal Soul
    • niśkala निष्कल- without parts , undivided ; This is used then wouthout parts or divisions that was used with thre word kalā.
    • anuttara अनुत्तर- chief , principal; yet it is that which is unsurpassable; Abhinavaguputa says IT ( this state of Being) is the experient all and there is no other that can make IT his/her object of experience
    Last edited by yajvan; 10 November 2008 at 09:31 PM. Reason: spelling
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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