Meditation and Concentration

[atanu]

Namaste,

pavate is a reflexive form, and the implied action is intransitive ~ e.g. the soma itself is flowing clear, and the prANa itself is moving, and the wind is itself blowing (of its own nature).

pavate particularly refers to intrinsic or natural purity ~ being itself purified, rather than purifying another.

Namaskar Sarabhanga Ji,

Yes. The One and half God is One Who blows (or purifies if you prefer). And One God is the Prana itself. The one and half is only the ONE.

My point is that locating "THE ONE WHO BREATHES", is illuminating. Who is breathing, if not sarabhanga? Where and What is sarabhanga?
-----------------------

With respect to the statement '---wind itself moving of its own accord' I am not very sure. Has the wind an independent will? Keno Upanishad says that the wind could not extinguish fire in a piece of straw.

And Vedas also say that Prostrations to that Rudra who has entered Fire, Air, water etc. Samana (Shiva) is sthanu, equivalent of eternal kumbhaka. The OM (I am) as Udana is the out-breath, which is the movement, the mind and prana both. There is a transcendental mover called Shiva and he is the manifest Prana as well.

But first He is pure consciousness whose I sense is OM, which is past, present, future and beyond.

yo rudro agnau yo apsu ya oshhadhIshhu
yo rudro vishvA bhuvanA.a.avivesha
tasmai rudrAya namo astu

Prostrations to that Rudra who exists in fire, water, and air, herbs and all the worlds

-------------------
My point is that during tranquility of Pranayama, it is interesting to locate "THE ONE WHO BREATHES". Who is breathing, if not sarabhanga? Where and What is sarabhanga?

Om

[atanu]

If this "I am is not prana" is a conscious pursuit, a internal conversation , a debate to get to Aham, then the road will be long.

Namaskar Yajvan and ZN,

And My Point is (Thank You Yajvan).

Yatha tatra tatha anyatra
14. This kind of freedom obtains for him within and without.

Bijavadhanam
15. Even after such achievement one has to remain aware in contemplating on the seed of Universal Being.


Even on attaining freedom from 'in and out' state (as in Kumbhaka), one has to remain aware in contemplating on the seed of Universal Being. Else, sleep will supervene and it will be Laya and not Self Realisation.

And this is the enquiry "Whence this I?"

Yajvan Ji, have you got your answer?
---------------------------

Samana is intelligence pure and unadulterated -- the Param I. If one loses consciousness before touching this I, then one finds oneself in Prakriti and not in the Self. Retaining the consciousness of I and seeking it till the end (consciously)is imperative.

Om Om Om

[atanu]

Using Shri Sarabhanga's posting from another thread.

By mind alone could this Brahman be obtained; then there is no difference here at all. He goes from death to death who sees any difference here.(Attaining the Saman concsiously -- my emphasis).

When this Atman who dwells in the body departs from the body, what remains then? This verily is That.

Not by Prana, not by Apana, does any mortal live, but it is by some other, on which these two depend, that men live.
---

Om

[yajvan]

Hari Om
~~~~~

And My Point is (Thank You Yajvan).

Yatha tatra tatha anyatra
14. This kind of freedom obtains for him within and without.

Bijavadhanam
15. Even after such achievement one has to remain aware in contemplating on the seed of Universal Being.


Even on attaining freedom from 'in and out' state (as in Kumbhaka), one has to remain aware in contemplating on the seed of Universal Being. Else, sleep will supervene and it will be Laya and not Self Realisation.

And this is the enquiry "Whence this I?"

Yajvan Ji, have you got your answer?

Namaste Atanu,

beautiful...

[atanu]

Hari Om
~~~~~
Namaste Atanu,

beautiful...

Namaste Yajvan,

Thanks are due to you. I have a pretty sure feeling that Lord intervened.

Regards

Om

[sarabhanga]

The final question remains, �Who breathes?�. Language is inadequate here.

Namaste Atanu,

AtmAnite (AtmA anite)

[sarabhanga]

With respect to the statement ‘wind itself moving of its own accord’ I am not very sure. Has the wind an independent will?

pavate is a reflexive form, and the implied action is intransitive ~ e.g. the soma itself is flowing clear, and the prANa itself is moving, and the wind is itself blowing (of its own nature).

The wind blows “of its own nature”, as it is the very nature of wind to blow, and wind without motion (unblowing and unblown) is only air!

I have not suggested that wind blows spontaneously, by its own independent will or “of its own accord”, only that it blows ~ and the examples were given mainly to clarify the import of the terms “reflexive” and “intransitive”.

[sarabhanga]

AtmAnite (AtmA anite)

AtmA anite or AtmA prAnite ~ �the Breath (itself) breathes�

[sarabhanga]

Locating �THE ONE WHO BREATHES� is illuminating.

Who is breathing, if not sarabhanga? Where and what is sarabhanga?

nara = ekapAda = sharva = sarva = paramAtman
nArAyaNa = sahasrapAda = bhava = sarvA�ga = sUtrAtman
nAra = dvipAda = jIva = sharabha�ga = pratyagAtman



AtmA prAnite !