Pranam BrahmanOriginally Posted by brahman
If Aham or twam is Brahma , then why Veda describes Two birds in a body , means Atma which is first bird is not but the second bird which is Parmatma is only Chaitanya .
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Pranam Brahman
If Aham or twam is Brahma , then why Veda describes Two birds in a body , means Atma which is first bird is not but the second bird which is Parmatma is only Chaitanya .
Member
Namaste,
Because there are indeed two birds: the restless desire driven Thinker and calm stitha pragnya Seer (sakshi chaitanya). Both have for their substratum the one single Tree. Every thinker bird goes to deep sleep into the Isha chaitanya, unknowingly. But when knowingly the Thinker chaitanya is controlled by meditation (which is not possible without grace), it vanishes and only the Sakshi remains.
Om Namah ShivayaSvetasvastara U.
IV-6: Two birds of beautiful plumage, who are inseparable friends, reside on the self-same tree. Of these, one eats the fruits of the tree with relish while the other looks on without eating.
IV-7: Sitting on the same tree the individual soul gets entangled and feels miserable, being deluded on account of his forgetting his divine nature. When he sees the other, the Lord of all, whom all devotees worship, and realizes that all greatness is His, then he is relieved of his misery.
IV-8: Of what avail are the Vedas to him who does not know that indestructible, highest Ethereal Being, in whom the gods and the Vedas reside ? Only those who know That are satisfied.
IV-9: The Lord of Maya projects the Vedas, sacrifices, spiritual practices, past and future, religious observances, all that the Vedas declare, and the whole world including ourselves. The other, again, is bound by Maya in this.
IV-10: Know then that Nature is Maya, and that the great God is the Lord of Maya. The whole world is filled with beings who form His parts.
IV-11: One attains infinite peace on realizing that self-effulgent Adorable Lord, the bestower of blessings, who, though one, presides over all the various aspects of Prajapati, and in whom this universe dissolves, and in whom it appears in manifold forms.
IV-12: May He, who created the gods and supports them; who witnessed the birth of the cosmic soul; who confers bliss and wisdom on the devoted, destroying their sins and sorrows, and punishing all breaches of law – may He, the great seer and the lord of all, endow us with good thoughts !
IV-13: Let us offer our worship with oblations to that blissful Divine Being who is the lord of the Devas, who governs the bipeds and the quadrupeds and in whom the worlds rest.
IV-14: One attains infinite peace when one realizes that Blissful One who is subtler than the subtlest, who creates the world in the midst of chaos, who assumes various forms, and who is the only one that encompasses the universe.
IV-15: He alone is the protector of the world at the proper time. He is the lord of the universe hidden in all creatures. In Him the divine sages and the gods merge themselves. Realizing Him thus, one cuts asunder the fetters of death.
IV-16: One is released from all fetters on realizing the Blissful One who encompasses the world, and who hides Himself in all beings in an extremely subtle form as the essence finer than ghee.
IV-17: This Divinity, who created the universe and who pervades everything, always dwells in the hearts of creatures, being finitized by emotions, intellect, will and imagination. Those who realize this become immortal.
IV-18: When ignorance is dispelled, there is neither day nor night, neither being nor non-being. There is only that Auspicious One who is imperishable, and who is worthy of being adored by the creator. From Him has proceeded the ancient wisdom.
That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.
तत्
Dear kd gupta, belive in a single bird that is the हंस hamsa, सो ऽहम् soham
Then
The teacher said: “Your question is valid, and so very clearly expressed, I shall answer it exhaustively to make it as vivid to you as though you are seeing it near”.
6. Direct knowledge of that total identity between the individual-Self and the Universal-Self, stemming forth from the Vedic statements such as “Thou art that”, etc., is the immediate means to liberation.
7. The disciple said: “What is the individualised Self ? What, then, is the Universal Self ? How can they both be identical ? And, how can statements like “That thou art” discuss and prove this identity ?”
8. The teacher said: “I shall answer your question. Who else can be the individual Self (Jiva) other than yourself, that asks me this question, “Who am I ?”. There is no doubt about it. You alone are the Brahman.
9. The disciple said: Not even the word meaning do I fully grasp clearly; how can I then comprehend the significance of the sentence, “I am Brahman” ?
10. The teacher said: “You have said the truth when you complained that the knowledge and understanding of the meaning of the words employed in a sentence are indeed the cause of the understanding of the full significance of the sentence. And there are no two opinions about it.”
11. “Why do you not recognise your own Self, which is an embodiment of Eternal Bliss-Essence, the Witnessing Light that illumines the inner equipments and their functions ?”
12. “Give up the intellectual misconception that the Self is the body, etc., and always meditate upon and think yourself to be the eternal Knowledge-Bliss – the Witness of the intellect – a sheer mass of Pure Knowledge”.
13. “The body is not the Self, as like the pot, etc., the body also has form, etc., and again, the body is a modification of the great elements such as Akash, just like the pot”.
14. The disciple said: “If, by the strength of these arguments, the gross-body is considered as “not-Self”, then please exhaustively explain and directly indicate the Self – as clearly as a fruit in hand”.
15. The teacher said: “Just as the perceiver of a pot is ever distinctly different from the pot and can never be the pot – so too, you, the perceiver of your body, are distinct from your body and can never be the body – this you firmly ascertain in yourself.”
16. “Similarly be sure in yourself that you, the seer of the senses, are not the senses themselves, and ascertain that you are neither the mind, not the intellect, not the vital air (Prana).”
17. “Similarly be sure that you are not the complex of the gross and the subtle-bodies, and intelligently determine, by inference, that you, the ‘seer’, are entirely distinct from the ‘seen’.”
18. “’I am He’, the One because of whose presence alone the inert entities like the body and the senses, are able to function through acceptance and rejection”.
19. “’I am He’, the One changeless, Innermost Self that moves the intellect, etc., as a magnet does the iron filings.”
20. “’I am He’, the One Entity in whose vital presence the body, senses, mind, and Pranas, though inert in themselves, appear to be conscious and dynamic, as though they are the Self.”
21. “‘He am I’, the One Consciousness, which is the Self that illumines the modifications in my mind such as ‘my mind went elsewhere, however, it has been brought to rest now’, – ‘He am I’ ( सो ऽहम् So’ham).”
22. “’He am I’, the One Consciousness which is the Changeless Self that is directly cognised, that illumines the three states of waking, dream, and deep-sleep, and that which illumines appearance and disappearance of the intellect and its functions – ‘He am I’ ( सो ऽहम् So’ham).”
23. “Know yourself to be the One Self, a homogenous mass of Consciousness, which is the illuminator of the body and therefore quite distinct from it – just as a lamp that illumines a pot is always different from the pot illumined. ‘I am a mass of Consciousness’ (Aham bodhavigraha).”
24. “Know yourself to be the One for whose sake beings and things such as children and wealth – are dear, who is the sole seer and dearest of all. ‘He am I’ – ascertain thus and realise, सो ऽहम् So’ham.”
My Pranams to shri. Sankara, the ONE philosopher
Adi Sankaracharya's, VAKYA VRITTI, Translated by Swami Chinmayananda, Published by Chinmaya Mission, Mumbai
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New Member
Thank you Brahmanji
I shall take some time to understand .
Member
Namaste Guptaji,
Gita is the most prominent teaching of the two birds communicating. The Kutashata chaitanya (Atma chaitanya) and the chidabhasa jiva chaitanya.
IV-7: Sitting on the same tree the individual soul gets entangled and feels miserable, being deluded on account of his forgetting his divine nature. When he sees the other, the Lord of all, whom all devotees worship, and realizes that all greatness is His, then he is relieved of his misery.
When the jiva chaitanya knows that its source and greatness lies in Kutashta and not in Jiva, then the misery is relieved. And then the chit (of sat-chit-ananda) is known:
IV-18: When ignorance is dispelled, there is neither day nor night, neither being nor non-being. There is only that Auspicious One who is imperishable, and who is worthy of being adored by the creator. From Him has proceeded the ancient wisdom.
Om Namah Shivaya
Last edited by atanu; 19 December 2009 at 12:04 PM. Reason: sp.
That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.
New Member
I'm reading from Advaita Vedanta.. The PDF that someone suggested I should read. OK.. It talks about Antahkarana as being the mind and that Cidaabhaasa is Reflected Consciousness.. It says the Atma Chaitanya is what is reflected in Cidaabhaasa. So I'm trying to understand how the 2 relate exactly.. are there certain attributes?
New Member
Ive been pondering and reading about Chidabhasa and I'm wondering if the reflection of Chidabhasa is like when you dream at night and it seems real.. It's like an image reflected from some deep consciousness. Now I always thought Vasana was the cause or action that creates experiences.. But I'm reading that it seems like the Chidabhasa is the root of seeing experiences..
Am I right?
So what is Antahkarana in relation to Chidbhasa? Chidabhasa reflects Atma Chaitanya which is self awareness.
Is the Antahkarana where the Chidabhasa resides?
तत्
Stop to read and start to ponder.
years of pondering will give you the right answer to all your questions.
Please do remember, sages have pondered for ages to give us a clew
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New Member
How can I start to ponder when I don't know what it is I'm pondering?
तत्
Tirisilex, in your earlier post you said
You mean you were pondering without having an idea about it?
also this quote
Advaita is an art of 'slowing down, you don't need to be in a hurry.
be patient, many memeber have come forward to offer you help.
But you wanted everything to be comprehended in the first place.
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