Self has been described as ' anor aneeyaan mahato maheeyaan ' meaning minuter than the minutest and greater than the greatest in Kathopanishad. Self in fact is beyond all opposites and imaginations & thoughts.
Self has been described as ' anor aneeyaan mahato maheeyaan ' meaning minuter than the minutest and greater than the greatest in Kathopanishad. Self in fact is beyond all opposites and imaginations & thoughts.
Last edited by yajvan; 18 November 2010 at 07:07 AM.
यतस्त्वं शिवसमोऽसि
yatastvaṁ śivasamo'si
because you are identical with śiva
_
Same upanishad says :-
Na ayam atman pravachanen labhyo, na medhaya, na bahuna shruten
Yameveisa vrinute ten labhyastasyeisa atman vivrinute tanoo swam.
Self is beyond mind and It chooses man & not otherwise. Self is Emptiness.
यतस्त्वं शिवसमोऽसि
yatastvaṁ śivasamo'si
because you are identical with śiva
_
Just as vacuum is seething with causal energies, Zeroness-Emptiness is seething with Being-Awareness-Consciousness-Bliss.
यतस्त्वं शिवसमोऽसि
yatastvaṁ śivasamo'si
because you are identical with śiva
_
Chidākāśa is a mental concept. Shoonya or void as you call it is a state where mind is completely extinct. It is called manonaasha in sanskrit. It is the real Truth.
hariḥ oṁ
~~~~~~
namasté soham3
Thank you for your posts, yet with no disrespect my mind is still filled with doubts (śaṅkā). I do not comprehend the description of the Self that your offer...
In the chāndogya upaniṣhad there is a beautiful conversation/teaching between sanatkumāra-ji and nārada found in canto 7.
Nārada as a mantravit ( one well versed in the sutras and mantras) is well learned in all the veda's, sciences, etc. yet nārada-ji as ajñānin, or one not fully-realized in Being, approaches sanatkumārā ( mind-born som of brahma Himself) . He sees sanatkumāra-ji as the jñānin , knowledgeable, a realized in Being. The guru-śiṣya ( teacher-student) relationship is established when nārada makes the request "Revered Sir, Please teach me".
The conversation that ensues is one of my favorite teachings of this grand book. Yet , at the crux of this post, it is the key theme and conversation behind ātmavit and ativādin.
That is, the mantravit becomes the ātmavit. This ātmavit , is the knower of ātman, and this ātman has interesting roots: one root means to pervade, from the root verb ap, and from another root at= to breathe. It points to all pervading, the breath or life force of all. It is puruṣa¹ in us, it is brahman, in us, the all pervading one, some even say it is the breath of puruṣa. So this ātmavit, is the knower of brahman, because he is the knower of his ātman (Self).
This also has another significant meaning in this dispensing of knowledge from sanatkumāra-ji (also known as skaṇda). Knowledge must be complimented by experience. Attaining mantravit no doubt is rewarding yet is still devoid of the subject matter one has studied - that of brahman, or ātman as one's direct and personal experience. So, one needs to experience and become established in the SELF to bring full life to ones knowledge of Brahman. When this happens one then becomes ativādin. .
Now why is this ativadin of interest? Ativādin at its root is ati that which transcends + vādin or one who speaks. It is one whose speech is pregnant with Truth (sat). So, one who speaks of THAT, which is beyond, or turiya ( the 4th).
praṇām
words
puruṣa - in the sāṃkhya view of Reality it is the Supreme Self/Spirit as passive and a spectator of the prakṛti or creative force; different schools have different viewpoints on this matter.
Last edited by yajvan; 20 November 2010 at 04:18 PM. Reason: added footnote.
यतस्त्वं शिवसमोऽसि
yatastvaṁ śivasamo'si
because you are identical with śiva
_
hariḥ oṁ
~~~~~~
namast
The bṛhadaraṇyaka upaniṣad gives us some advice as yajavalkya-muni speaks to his wife:
O' maitreyi this Self is to be properly heard of; to be properly cogitated upon and to be realized in meditation.
Yajavalkya-muni points to 3 things worthy for this preparation:
praṇām
- śravaṇa - the act of hearing or 'that which is heard' = śruti iti śravaṇāt , 'because it is so heard or revealed'
- manana - thinking , reflection , thought , intelligence , understanding
- nidīdhyāsana - or nidī + dhyāna + āsana = to shine down upon + meditation + seat or posture.
Hence the posture of meditation that brings one light and luster, luminance, brilliance.
यतस्त्वं शिवसमोऽसि
yatastvaṁ śivasamo'si
because you are identical with śiva
_
I have heard some metaphors about this.
Yajñavalkya-muni points to 3 things worthy for this preparation:
- śravaṇa - the act of hearing or 'that which is heard' = śruti iti śravaṇāt , 'because it is so heard or revealed'
- manana - thinking , reflection , thought , intelligence , understanding
- nidīdhyāsana - or nidī + dhyāna + āsana = to shine down upon + meditation + seat or posture.
Hence the posture of meditation that brings one light and luster, luminance, brilliance.
Shravana, like a deer listens to music. Manana, like a cow chews on grass. Nididhyasa, like a swan seperates milk from water.
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