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Thread: continuum of consciousness

  1. #31
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    Re: continuum of consciousness

    Thank you, Yajvan ji ! This thread is coming up wonderfully !!

    OM
    "Om Namo Bhagvate Vaasudevaye"

  2. #32
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    Re: continuum of consciousness

    hariḥ oṁ
    ~~~~~~

    namast


    This level of awareness some call bhagavat chetana. The word bhagavat means 'divine'. It is given to viṣṇu-kṛṣṇa , ṣiva, mother divine (bhagavatī). Some times the divine is called bhagavan or bhagavantaḥ ( as a group).
    The point here is the individual's experience is that of seeing the divine in His/Her creation. One now has this divine awareness to appreciate the divine within creation.
    We can then see from personal and direct experience, one can become the bhāgavata - the 'follower' of the divine, of bhagavan. Because now it is a personal experience. No pretending, no mood making, but a direct personal experience of Īśvara's creation on the level of the senses ( touch, taste, smell, etc)
    A quality or ~feature~ of this bhagavat chetana is called pratimīlana.
    Pratimīlana = prati + mīlana ; back again, return, or 'on par with' (prati) + closing the eyes ( mīlana). It means both inward awareness (nimīlana) and outward awareness (unmīlana).

    The experient now has this most noble experience of being secured, steady and grounded in one's own Self (atma-jana or knowledge of the Self) yet when the eyes are open he/she experiences the environment/universe as non-different then his/her Divine Self. All details ( flowers, earth, objects of the earth, etc. and sky ) are seen in realtionship to one's own Self.

    How could one's own heart not swell in adoration to the Supreme ? One becomes the bhāgavata - the 'follower' of the divine.



    praṇām

    words
    unmīlana - see post 30 above for the description and context of these words.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  3. #33
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    Re: continuum of consciousness

    hari o
    ~~~~~~

    namasté

    One other term we find in kaśmiri śaivism is khecarī mudrā when defining higher (fuller) levels of awareness that the aspirant may unfold.

    If we just look at the face value of these words khecarī mudrā , we would have the posture or position ( mudrā ) of moving in the air , flying (khecarī). One immediately may think ' oh, this is about siddhi-s and flying in the air'. This is not the case, as we need to go a few steps deeper to bring out a better level of apprecation.
    • khecarī is a compound ( some grammarians may call it aluk samāsa), with one of its components being kha.
    • This kha is rooted (√) in khan meaning a cavity , hollow , cave , cavern , aperture; some call a vacuum or vyoman or ākāśa, hence the notion of sky. Yet it is also another name for brahma (the Supreme ).
    • The second part of this compound khecarī is carī . This carī is rooted (√) in car and defined as to move or travel through , pervade ; it means to move one's self , go , walk , move , stir , roam about.
    We now have a fuller picture of this word khecarī - it is to move about or pervade (car) within vyoman or ākāśa, within brahma. Now we add in mudrā and it becomes one's posture or postion to move about within vyoman or ākāśa, within brahma.

    Yet what does it mean? It suggests that the individual resides and moves and is ~postured~ within the fullness of brahma ( the Supreme);
    Brahma means brahman ( and not brahmā, part of the triad of brahmā, śiva and viṣṇu).

    Yet one may ask why associate this experience with a vacuum or vyoman or ākāśa ? We will take a look in the next post.


    praṇām
    Last edited by yajvan; 23 July 2012 at 06:14 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  4. #34
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    Re: continuum of consciousness

    hari o
    ~~~~~~

    namasté

    from the last post...

    Yet one may ask why associate this experience with a vacuum or vyoman or ākāśa ?
    ... in a few words , it is empty of objects. One withdraws ( as it were) from the multiplicity of things, of diversity, and resides within the SELF. It is the notion of contrasting diversity with absolutely no diversity. The notion of 'many' compared to 'void'.

    Hence it is described as khecarī mudrā or moving in the void.


    praṇām
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  5. #35
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    Re: continuum of consciousness

    This kha is rooted (√) in khan meaning a cavity , hollow , cave , cavern , aperture; some call a vacuum or vyoman or ākāśa, hence the notion of sky. Yet it is also another name for brahma (the Supreme ).
    It also means infinite and zero(nothingness){kham}
    तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।
    उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्वदर्शिनः ॥

    उस ज्ञान को तू तत्वदर्शी ज्ञानियों के पास जाकर समझ, उनको भलीभाँति दण्डवत्* प्रणाम करने से, उनकी सेवा करने से और कपट छोड़कर सरलतापूर्वक प्रश्न करने से वे परमात्म तत्व को भलीभाँति जानने वाले ज्ञानी महात्मा तुझे उस तत्वज्ञान का उपदेश करेंगे. श्रीमद्*भगवद्*गीता-4.34

  6. #36
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    Re: continuum of consciousness

    hari o
    ~~~~~~

    namast

    Quote Originally Posted by dhyandev View Post
    It also means infinite and zero(nothingness){kham}
    If I were choosing a name for zero, I would apply the word śūnya.

    Yet if we use 'kha' (another) nice definition for this is 'a hole made by an arrow', hence the application to the numerical 0.
    Also kha is the anusvāra represented by a circle (bindu). And as aforementioned kha is rooted (√) in khan meaning a cavity , hollow , cave , cavern , aperture; some call a vacuum or vyoman or ākāśa, hence the notion of sky. Yet it is also another name for brahma (the Supreme ), and still applies.


    Yet for a fuller understanding of kha and of kham I direct the reader to the bṛhadaraṇyaka upaniṣad ( some write bṛhadaraṇyakopaniṣad ) om kham brahma brāhmaṇa, and to the chāndogya upaniṣad 4th chapter (some call parvan), 10th section (or adhyāya) we see the discussion of kam and kham. When tied to the bṛhadaraṇyaka upaniṣad's offer, the knowledge shines through.

    praṇām
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  7. #37
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    Re: continuum of consciousness

    If I were choosing a name for zero, I would apply the word śūnya.
    I was going through lilavati by bhaskaracharya ,wherehe tells the properties of zero like0*0=0,0+0=0 etc all zeros were represented by khm He has special verses describing the peculiar properties of zero. He lists eight rules such asa+ 0 = 0, 02= 0,√0 = 0,a×0 = 0 etc. The interesting aspect of this verse is the
    definition of infinity or Khahara
    as a fraction who’s denominatoris zero. In other words,a/0=∞. He knew that whenever a number was divided by zero, itlead to a problem. He gives a verse on the nature of this infinity as follows (copied from translation):“There is no change in infinite (khahara) figure if some thing is added to or sub-tracted from the same. It is like there is no change in infinite Visnu (Almighty)due to dissolution or creation of abounding living beings”.


    Also of the 3 sounds of the universe one is om, other is khm & other is km कं
    तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।
    उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्वदर्शिनः ॥

    उस ज्ञान को तू तत्वदर्शी ज्ञानियों के पास जाकर समझ, उनको भलीभाँति दण्डवत्* प्रणाम करने से, उनकी सेवा करने से और कपट छोड़कर सरलतापूर्वक प्रश्न करने से वे परमात्म तत्व को भलीभाँति जानने वाले ज्ञानी महात्मा तुझे उस तत्वज्ञान का उपदेश करेंगे. श्रीमद्*भगवद्*गीता-4.34

  8. #38
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    Re: continuum of consciousness

    hari o
    ~~~~~~


    namast


    Quote Originally Posted by dhyandev View Post
    Also of the 3 sounds of the universe one is om, other is khm & other is km कं
    So I do not miss a finer point, can you advise how this knowledge fits into the string and recent thoughts as it is prudent to stay on topic.


    praṇām
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  9. #39
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    Re: continuum of consciousness

    an you advise how this knowledge fits into the string and recent thoughts as it is prudent to stay on topic.

    It is just a little more info to enlighten readers
    तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।
    उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्वदर्शिनः ॥

    उस ज्ञान को तू तत्वदर्शी ज्ञानियों के पास जाकर समझ, उनको भलीभाँति दण्डवत्* प्रणाम करने से, उनकी सेवा करने से और कपट छोड़कर सरलतापूर्वक प्रश्न करने से वे परमात्म तत्व को भलीभाँति जानने वाले ज्ञानी महात्मा तुझे उस तत्वज्ञान का उपदेश करेंगे. श्रीमद्*भगवद्*गीता-4.34

  10. #40
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    Re: continuum of consciousness

    Thanks Yajvanji and Mana for discussion on such a deep subject. The examples and descriptions are apt and are strong attempts to bridge the continuity and discontinuity which are apparent only (because of our limitations of 5 senses).

    The circles in Yajvanji's post is interesting. I was thinking on it. May be I will put it as 3 circles - one in another not exactly concentric but a bit variation on that.

    The outer - the body, next - the mind, the innermost - reflection of consciousness.

    The mind can go in and out of the body, depending on the scenario.

    As we get cleaner in mind - the inner circle gets bigger and starts covering the mind.

    However it does not cover it fully as there is a limit - in terms of intellect only. The minds of the cells and organs are connected to the human level mind.

    The next level cleansing is required through actions. This way the body cleanliness acts on the human level mind and allows the reflection of consciousness to cross the boundary of mind and reach the body level minds. That might be the expansion of consciousness. That might be the Turia state. This way it breaks or bridges the boundary of continuity and discontinuity.

    Some more thoughts on this next time
    Love and best wishes:hug:

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