“There is a Guru in each of us. It is the Atma principle. It is the Eternal Witness functioning as Conscience in everyone. With this Conscience as guide, let all actions be done.” (sss20-15)
hariḥ oṁ
~~~~~~
namasté ekanta (et.al)
IMHO the answer to your question lies in the dis-assembly of gāḍha + suptā + khyāgāḍhasuptākhyā is the word used... Yajvan?
you offer:
- gāḍha - dived into , bathed in ; ' deeply entered ' , pressed together , tightly drawn , closely fastened , close , fast
- suptā - having beautiful braids of hair ; if we look at this way from its root (√) svap ; for su-pta then we have fallen asleep , slept , sleeping , asleep
- khyā - to make well known , praise ; yet too we find this word in khyāyate meaning to be named , be known
I think you can make the connection to gāḍhasuptākhyā when you consider 4.15 and 4.16 . I will offer my opinion later.4.15-16(a). Having always introvision though ever participating in external actions, those that are engaged in the practice of this (sixth stage) are seen like
one sleeping when fatigued (viz., being freed from all affinities).
4.16(b). (Lastly) the seventh stage which is the ancient and which is called Gudhasupti is generally attained.
praṇām
यतसà¥à¤¤à¥à¤µà¤‚ शिवसमोऽसि
yatastvaṠśivasamo'si
because you are identical with śiva
_
Namaste Ekanta, Snip, and Yajvan
gāḍha - is also similar to ghana -- that is dense or deep (ghana is used to describe suSupti-- deep sleep)
suptā - is restful-sleep and also a calm confidence (supta is there in suSupti also)
khyā - is to be known as
I think the verse 4.17 describes it further. To me it conveys ever undisturbed deep restfulness --- which is (of course) due to attainment of the singular one without a second state.
Om Namah Shivaya
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.
Namaste everybody
I know , there is only one stage and that is Devotion .
Upanishads , shashtras , puranas and many more scriptures explain ..what is contained in Vedas…of course many views differ . Similarly as we think of our birth living and struggling and lastly come to death . Is it not thinking like, that there is a NEEDLE in ocean ? Actually this thinking is Enlightenment and this thought is contained in Vedas . Now the question is , where is that needle and how to find it ?
Veda says…uddvayam tamasaspari…..jyotiruttamam 24/38 yaj
Our goal should be to find that highest high Parmatma , here some people talk of achieving Moksha , but mind it , if moksha is there then Aham brahmasmi stands null .
Gita says the way to find the parmatma….
Bhaktyaa maamabhijaanaati yaavaanyashchaasmi tattwatah;
Tato maam tattwato jnaatwaa vishate tadanantaram.
By devotion he knows Me in truth, what and who I am; and knowing Me in truth, he
forthwith enters into the Supreme…55/18
Namaste Guptaji
Welcome back. But do you mean to say you can hold on to devotion in dream and deep sleep also? If it is true then you are turiyatita.
There is no doubt that Shri Krishna teaches the highest truth. However, the verse that you quote comes after 18.53 and 18.54 cited below:Gita says the way to find the parmatma….
Bhaktyaa maamabhijaanaati yaavaanyashchaasmi tattwatah;
Tato maam tattwato jnaatwaa vishate tadanantaram.
By devotion he knows Me in truth, what and who I am; and knowing Me in truth, he forthwith enters into the Supreme…55/18
Ahankaaram balam darpam kaamam krodham parigraham;
Vimuchya nirmamah shaanto brahmabhooyaaya kalpate.
53. Having abandoned egoism, strength, arrogance, anger, desire, and covetousness, free from the notion of “mine” and peaceful,—he is fit for attaining Brahman.
Brahmabhootah prasannaatmaa na shochati na kaangkshati;
Samah sarveshu bhooteshu madbhaktim labhate paraam.
54. Having attained body of Brahman, serene in the Self, he neither grieves nor desires; the same to all beings, he attains supreme devotion unto Me.
Bhaktyaa maamabhijaanaati yaavaanyashchaasmi tattwatah;
Tato maam tattwato jnaatwaa vishate tadanantaram.
55. By devotion he knows Me in truth, what and who I am; and knowing Me in truth, he forthwith enters into the Supreme.
--------------------------
This is not to contradict you. But I wish to add that the supreme bhakti (supreme-union) is available automatically, contingent upon realisation of the attainments mentioned in 18.53 and 18.54; and that is why many teachers teach that ultimately bhakti and jnana are not bhibhakta -- not two separate entitities.
Om Namah Shivaya
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.
Namaste Atanuji
Hath kangan ko arsi kya , you see Devoteeji has attained Turiyatita these days...... [ as usual from me ].
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.
hariḥ oṁ
~~~~~~
namasté atanu (et.al)
Yes, I see how your definition applies. I see the ~same~.
deeply bathed (gāḍha) in rest (suptā) it is well known (khyā).
That is, it is that experience , part of one's own being.
Yet another view could be the following: That which is found in one's deepest (gāḍha) rest ((√) svap ; for su-pta) is to be known (khyā).
And what is that ? Brahman.
praṇām
यतसà¥à¤¤à¥à¤µà¤‚ शिवसमोऽसि
yatastvaṠśivasamo'si
because you are identical with śiva
_
Thank you, Ekanta, Atanu and Yajvan for the elaboration.
Last edited by atanu; 09 August 2010 at 07:24 AM.
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.
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