hariḥ oṁ
~~~~~~
Namasté
A limited being is said to be an 'individual'. The word in itself states the issue. 'Individual' suggests that which is not connected to the whole. When one views out of their eyes they see more individual things - houses, trees, cars, other individuals, books, planes, trains, etc. All look as if they exist on their own - which tends to support the notion of ones individual existence.
This is the pickle we are in. We're considered saṁsārī-s¹, passing through a succession of states , a circuit of mundane existence.
The problem with the limited being is we do not know the vastness of our own nature. Its like trying to convince the King who bumped his head and has forgotten his position that he is the King. He would say, how can this be? I have no riches in my pockets, I do not remember (moha¹ - loss of consciousness) any crown or castle that I own, how can you tell me I am King when my memory and my pocket book tells me different!
This then is the delusion we read and hear about, that is, being separate. The experience of separate-ness is one of the defining factors found in this state of ignorance.
Yet on the other hand, the wise tell us of their experience, of their connectedness to the whole (bhūman). They inform us what we see is just not the whole picture, we are seeing only the top half of the ice-berg. They tell us that what we see is really part-and-parcel an expression of Brahman, of praramaśiva.
As the Supreme, or parameśvara there are 5 great energies or śakti-s that express themselves in Creation; This expression is no different then Śiva, it lies within Him not outside of Him. These 5 have an infinite format and take on a limited format:
Hence once again the pickle - when we associate ourselves with the top half of the iceberg, it is one of limitations. When one 'cracks the code' and the experience of Unboundedness occurs in a bound space, then the dawn of understanding begins.
- pūrṇatvan - the power of fullness/wholeness when limited is turned in to the power of being incomplete, feeling individual, separate from the whole.
- sarvajñātvam - the power to know everything when limited is the power to know some thing(s).
- nityatvam- the power of eternity is turned into the power of time and constraint of time i.e. aging.
- vyāpakatvam - the power of being all pervasive (viś - to pervade¹ is turned into the power of limited space and dimension.
- sarvakartṛitvam - the power of all-doing is turned into the power of doing some thing.
Hence for the limited being, knowledge is important; it is said, na hi jñānena sadṛṣaṁ pavitram i.e. certainly ~indeed (hi) there is nothing (na) so purifying (pavitram) or suitable (sadṛṣaṁ) then knowledge (jñānena) - Bhāgavad gītā , chapter 4, 38th śloka.
Why do I mention this 'knowledge is the greatest purifier' ? For saṁsārī-s we need a vision of possibilities, a glimpse of what is real
some guidance to let us comprehend ( in part) what Reality is.
For some, the resin of ignorance (avidya) is deep and clouds one's vision substantially. for others it is not so thick. It is though knowledge that this resin is removed, by the ointment of knowledge applied. This application is both intellectual knowledge and direct experience knowledge.
Hence understanding supports ones sādhana, and ones experience does the same - both applied take one from the limited to the unlimited. There can be 4 parts (pāda) to this knowledge and experience:
If we were reading Patañjali’s Yogadarśana, these 'ways' would be discussed in chapter two Sādhana Pada; he calls out the 8 limbs of yoga. Within these 8 limbs he outlines yama & niyama¹. We have several posts on this and there is little need to list them out here.
- yoga - practice or means , some may call dhāranā-s; some also call this yukti or preparation , going to , making ready for
- caryā - way of living ~ dharma
- kriyā - ritual and discipline
- vidyā - knowledge or philosophy
So, for the limited being , the saṁsārī, there is plenty of help to move forward. One only needs to take the first step and come to the observation that I must be more then this . Then the notion of parāprāveśikā becomes a subject worth the pursuit.
This word belongs to Kśemarāja-ji ( Abhinavagupta's¹ principle śiṣyaka¹ . Parāprāveśikā = parā + prā +veśikā. Parā is the highest point , the chief object i.e. the Supreme + prā or pra is to go forward + veśikā is entrance. So parāprāveśikā is that which causes/allows/assists you to enter the Supreme.
The saṁsārī then becomes the mumukṣu - the one with a desire for liberation, enlightenment mokṣa.
praṇām
words & references
- saṁsārī is from saṁsāra संसार - passing through a succession of states , circuit of mundane existence; also called wandering through the world from birth-to-birth.
- moha मोह- loss of consciousness, bewelderment , delusion of mind preventing the discernment of truth and leading men to believe in the reality of worldly objects.
- na hi jñānena sadṛṣaṁ pavitram
- na न- not , no, neither
- hi हि indeed , assuredly , surely , of course , certainly
- jñānena or jñāna ज्णान - knowledge,wisdom
- sadṛṣaṁ सदृश- suitable , fit , proper , right , worthy
- pavitram पवित्र- means of purification
- viṣaya विषय- to extend
- yama यम- we know this as restraint - the act of checking or curbing , suppression , restraint; self-control forbearance; It is interesting to note the Śani (Saturn) is also known as Yama. Sani brings discipline and restraint.
- niyama नियम- we know as observances; any fixed rule or law , necessity , obligation ~ compliance
- śiṣyaka शिष्यक- pupil or scholar
- mumukṣu मुमुक्षु - eager to be free (from mundane existence) , striving after emancipation
- Abhinavagupta - more here on this muni : http://www.hindudharmaforums.com/showthread.php?t=3150&highlight=Abhinavagupta
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