pilgrim
27-05-2008, 08:47 PM
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"The concept of three modes of material nature is based on three types of consciousness and their consequences according to natural law. Most people are in material consciousness, where selfish material bodily sense gratification is the ultimate goal. A much smaller group are in mental-intellectual consciousness, where material security and benefits of an extended family is the goal. A rare few are in spiritual consciousness, where the goal is the spiritual benefit of all living entities".
The Book Of Enlightenment262) Sri Turya
— The Fourth.
Sri Lalita Sahasranama
"The state of sleep is incapacity of discrimination, namely illusion. One says, "I slept happily, I know nothing," thus one says from recollection. By this saying, three modifications of avidya are indicated; namely ignorance, egoism, and happiness; sound sleep is that state in which these three exist....
Turya state is the state in which the experience called Suddhavidya is acquired and the result of discrimination of these (lower) three states and enjoyers thereof. The Spandasastra says, "He who perceives the object of attainment in the three abodes and the subject thereof, though he participates in it, yet remains unpolluted." Varadaraja slaso says, "Turya is the supreme abode, the participation in that state produces astonishment. Though there are different states, namely waking, dreaming, and sleeping, [real] enjoyment exists only in the fourth one. Ecstasy in the fourth state should be allowed like oil to permeate the other three." The jiva is called he who is merged in the great causal body (mahakarana.) Devi is called Turya because She is both the individual and collective form of this state.
The means of attaining the state of turya is set forth by a Siva-sutra (I. 15.) "He should project his mind by means of his own thought." (The commentary on this is as follows): "Abandoning pranayama and other uncertain gross means, ‘by his own thought,’ by his own knowledge, by the internal experience of astonishment, i.e. by the aid of turya, extinguishing the notion of body, etc. In consequence of merging himself [into the fourth state], this he should enter."
Or, Turya is a deity according to the Saktirahasya as described in the Sruti (Man. Up. 7), "They consider the fourth calmness, non-dual." Acarya (Saun. La. v. 97), "Thou art Turiya, unlimited mystery, difficult of attainment." The Turiya-siddhanta says, "O fair-faced one, as She is a pleasure to Turiyanandanatha [a certain teacher] Devi is known by the name Turiya." "
R. Ananthakrishna Sastry, The Adyar Library and Research Centre, Madras, 1988, p. 143.
"The highest state is Turiya-Turiya, wherein Akhandaikarasa disappears like the dust of the clearing nut (Kataka) used for clearing water. This is the Arupa or the formless state and is beyond cognition” (Vedanta in Daily Life, pp. 211-14). The Kaivalyopanishad says that the states of consciousness are appearances of one Brahman, and that one who knows this is freed from all bonds (Verse, 17)."
www.swami-krishnananda.org/
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263) Sri Sarvavastha Vivarjita
— Beyond all states. She is one with those who are beyond all those states mentioned above.
Sri Lalita Sahasranama
"There is a fifth state of jivas but as it has no special name and as it is beyond the turiya state, it is simply called, ‘beyond turiya;’ . . . Because when a man transcends the fourth state, he necessarily transcends the other three. Vivarjita transcending: Vi, entirely, that is one does not return to the other states. This state also has two aspects, the individual and the collective. This fifth state arises from firmness in the fourth one (turiya.) For it is said, "The supreme state which is beyond turiya is only to be attained through a firm hold on the turiya." Varadaraja, the commentator also states, "The aspirant, by much familiarity with the fourth state attains the state which transcends the fourth one, and become equal to Siva who is the Soul of the Universe and who is pure Absolute Bliss."
There are three sutras (in the Siva-sutras, III. 27, 28 and 29): describing the nature of the man who has attained the fifth state. "His physical life is a religious observance; his conversation is japa; his giving is knowledge of the Self." His physical life is religious and not worldly (lit. Trifling) because it is the means of worshipping Siva by searching into his own soul. So Bhattotpala desires physical life in these words: "Let me have this body invigorated by the nectar of pure Sakti manifested in me, for the sake of worshipping Thee." His random conversation is japa, because his mind has grasped the truth. . . . Krasnadasa says. "The direct experience of Atman described above as consciousness (caitanya) itself, is the knowledge which is his gift and which, with promptness, he freely gives." "
R. A. Sastry, Lalita-Sahasranama
The Adyar Library and Research Centre, Madras, 1988, p. 144.
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265) Sri Brahmarupa
— Of the Form of Sri Brahma, the Creator.
Sri Lalita Sahasranama
O Brahmana! Brahma, Visnu, and Siva are the chief saktis of Brahman.
Visnu Purana
(source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.)
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267) Sri Govindarupini
— Of the form of Sri Vishnu, the Sustainer.
Sri Lalita Sahasranama
In the form of Govinda (govindarupini.) In the Harivamsa, Narada says, "The first portion of prakrti, the famous Devi called Uma. [The second one] the manifested Visnu, the All-Pervading, Protector of the Universe, is known as woman."
R. Ananthakrishna Sastry, Lalita-Sahasranama
The Adyar Library and Research Centre, Madras, 1988, p. 146.
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268) Sri Samharini
— Destroyer of Universe.
Sri Lalita Sahasranama
She creates the universe, She protects, She destroys what She protects at the end of the cycle.
She it is who in Her three forms bewilders the universe. Brahma, united with Her, creates the universe.
Vishnu, united with Her, protects. Rudra, united with Her, destroys.
She binds the whole universe and holds bewildered by the noose of illusion, O king, by the firm noose of ‘I’ and ‘Mine.’
Yogins released from worldly attachments, desiring liberation and seeking after emancipation, worship the beneficent Devi alone, the Ruler of the Universe.
Devi Bhag. Pr. IV
(source: R. A. Sastry, Lalita-Sahasranama, The Adyar Library and Research Centre, Madras, 1988.)
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http://www.adishakti.org/book_of_enlightenment/sri_lalita_sahasranama_201-300.htm
http://www.swamij.com/upanishad-varaha-bhumikas.htm
Seven BhumikasSeven Bhumikas
(stages of development of wisdom)
from the Varaha Upanishad
(Upanishads)
Seven stages of the development of wisdom are described in the Varaha Upanishad. While the Sanskrit terms may not be familiar to you, the general outline of the process is easily seen, and this is quite useful to understand in a general way. It shows the way in which there is an unfolding process of stages in enlightenment. Note that the first aspect of realization of the Self is in stage four, after which that stage is stabilized and expanded. In practical terms, this means the sadhaka (seeker) first seeks and attains a glimpse of Self-Realization, and only later becomes firmly implanted in that Realization. For many people this can bring comfort, as the path of Self-Realization can otherwise seem almost impossible. Knowing that the direct experience is a step along the way can make it seen as much more accessible. Also note that the seven stages are correlated to the stages of Om Mantra (See article on Om Mantra).
Varaha Upanishad, Chapter IV:
On another occasion Nidagha asked Lord Ribhu to enlighten him as to the characteristics of Jivanmukti. To which Ribhu replied in the affirmative and said the following: “In the seven Bhumikas (or stages of development of wisdom) there are four kinds of Jivanmuktas. Of these the first stage is Subhechcha (good desire); the second is Vicharana (inquiry); the third is Tanumanasi (or pertaining to the thinned mind); the fourth is Sattvapatti (the attainment of Sattva); the fifth is Asamsakti (non-attachment); the sixth is the Padartha-Bhavana (analysis of objects) and the seventh is the Turya (fourth or final stage).
The Bhumika which is of the form of Pranava (Om) is formed of (or is divided into) Akara – ‘A’, Ukara – ‘U’, Makara - ‘M’ and Ardha-Matra. Akara and others are of four kinds on account of the difference of Sthula (gross) Sukshma (subtle), Bija (seed or causal) and Sakshi (witness). Their Avasthas are four: waking, dreaming, dreamless sleeping and Turya (fourth). He who is in (or the entity that identifies itself with) the waking state in the gross Amsa (essence or part) of Akara is named Vishva; in the subtle essence, he is termed Taijasa; in the Bija essence, he is termed Prajna; and in the Sakshi essence, he is termed Turya.
He who is in the dreaming state (or the entity which identifies itself with the dreaming state) in the gross essence of Ukara is Vishva; in the subtle essence, he is termed Taijasa; in the Bija essence, is termed Prajna; and in the Sakshi essence, he is termed Turya.
He who is in the Sushupti state in the gross essence of Makara is termed Vishva; in the subtle essence, Taijasa; in the Bija essence, he is termed Prajna; and in the Sakshi essence, he is termed Turya. He who is in Turya State in the gross essence of Ardha-Matra is termed Turya-Vishva. In the subtle, he is termed Taijasa; in the Bija essence, he is termed Prajna; and in the Sakshi essence, he is termed Turya-Turya.
The Turya essence of Akara is (or embraces) the first, second and third (Bhumikas or stages of the seven). The Turya essence of Ukara embraces the fourth Bhumika. The Turya essence of Makara embraces the fifth Bhumika. The Turya essence of Ardha-Matra is the sixth stage. Beyond this, is the seventh stage.
One who functions in the (first) three Bhumikas is called Mumukshu; one who functions in the fourth Bhumika is called a Brahmavit; one who functions in the fifth Bhumika is called a Brahmavidvara; one who functions in the sixth Bhumika is called a Brahmavidvariya; and one in the seventh Bhumika is called a Brahmavidvarishtha. With reference to this, there are Slokas. They are:
1. Subhechcha is said to be the first Jnana-Bhumi (or stage of wisdom); Vicharana, the second; Tanumanasi, the third;
2. Sattvapatti, the fourth; then come Asamsakti as the fifth, Padartha-Bhavana as the sixth and Turya as the seventh.
3. The desire that arise in one through sheer Vairagya (after resolving) ‘Shall I be ignorant? I will be seen by the Shastras and the wise’ (or ‘I will study the books and be with the wise’) – is termed by the wise as Subhechcha [first stage].
4. The association with the wise and Shastras and the following of the right path preceding the practice of indifference is termed Vicharana [second stage].
5. That stage wherein the hankering after sensual objects is thinned through the first and second stages is said to be Tanumanasi [third stage].
6. That stage wherein having become indifferent to all sensual objects through the exercise in the (above) three stages, the purified Chitta rests on Atman which is of the nature of Sat is called Sattvapatti [fourth stage].
7. The light (or manifestation) of Sattva-Guna that is firmly rooted (in one) without any desire for the fruits of actions through the practice in the above four stages is termed Asamsakti [fifth stage].
8-9. That stage wherein through the practice in the (above) five stages one, having found delight in Atman, has no conception of the internals or externals (though before him) and engages in actions only when impelled to do so by others is termed Padartha-Bhavana, the sixth stage.
10. The stage wherein after exceedingly long practice in the (above) six stages one is (immovably) fixed in the contemplation of Atman alone without the difference (of the universe) is the seventh stage called Turya.
11. The three stages beginning with Subhechcha are said to be attained with (or amidst) differences and non-differences. (Because) the universe one sees in the waking state he thinks to be really existent.
12. When the mind is firmly fixed on the non-dual One and the conception of duality is put down, then he sees this universe as a dream through his union with the fourth stage.
13. As the autumnal cloud being dispersed vanishes, so this universe perishes. O Nidagha, be convinced that such a person has only Sattva remaining.
14. Then having ascended the fifth stage called Sushuptipada (dreamless sleeping seat), he remains simply in the non-dual state, being freed from all the various differences.
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).
16(b). (Lastly) the seventh stage which is the ancient and which is called Gudhasupti is generally attained.
17. Then one remains in that secondless state without fear and with his consciousness almost annihilated where there is neither Sat nor Asat, neither self nor not-self.
18. Like an empty pot in the Akasa, there is void both within and without; like a filled vessel in the midst of an ocean, he is full both within and without.
19. Do not become either the knower or the known. May you become the Reality which remains after all thoughts are given up.
20. Having discarded (all the distinctions of) the seer, the sight and the seen with their affinities, meditate solely upon Atman which shines as the supreme Light.
21. He is said to be a Jivanmukta (emancipated person) in whom, though participating in the material concerns of the world, the universe is not seen to exist like the invisible Akasa.
22. He is said to be a Jivanmukta, the light of whose mind never sets or rises in misery or happiness and who does not seek to change what happens to him (viz., either to diminish his misery or increase his happiness).
23. He is said to be a Jivanmukta who though in his Sushupti is awake and to whom the waking state is unknown and whose wisdom is free from the affinities (of objects).
24. http://www.swamij.com/upanishad-varaha-bhumikas.htm
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av krshnan
Re: Re: Shri Atmananda's teachings -- 2. The three states (http://64.233.183.104/search?q=cache:XlNfwWdpa-wJ:www.indiadivine.org/audarya/advaita-vedanta/145093-shri-atmanandas-teachings-2-three-states.html+%27sushupti%27+%27thurya%27.+two&hl=nl&ct=clnk&cd=4&gl=nl)
endaro mahaanubhaavulu,
sleep is one state of samadhi,
yes.
but are there only three
states????
I AM AN IGNORAMUS ON THIS.
however, if you do not mind, can i express a few
sentences???
besides sleep and samadhi, how shall we
describe the following states of apparent inactivity
or stillness?
[1] during the shavaasana of yoga, each
part of the body is relaxed progressively,
and ultimately the whole body and the brain
are RELAXED. during this relaxation,
most practitioners report getting visions
of flowers or the sweet scent of flowers
or fragrances,
or just a pleasant feeling of complete
relaxation.
[2] dream state.[this is already covered by
this
discussion though]
[3] hypnotic state.
[4] anaesthetised state. drugged sleep.
[5] fainting or otherwise losing consciousness
..
[6] coma.
i myself would like to answer the above
query in the following manner:
subsequent to the dream state, the "deep"
sleep state has many levels. these levels are stacked
one after the other like the rose petals or the onion.
i would like to offer the following to
substantiate this:
[1] the lalita ashtottharam identifies
" jaagrath swapna sushupteenaam-----",
as the three states. [ jagrath: awake.
swapna : dream. sushupti: deep sleep[?].
[2] the lalitha sahasranaamam, however
goes one step further :
devi lalitha is-
"suptha prajnaathmika turya
sarvaavasttha vivarjita"
here are identified the states of --
# suptha [ =still /calm etc]
# praajnaatmika [= with prajna=
with consciousness]
# thurya
# sarvaavasttha [= all other states] .
therefore, besides , suptha,
prajnaathkika, anf thurya all of which
have been discussed by the learned
advaitins here, many other states
are also spoken of here[ sarvaavasttha].
[3] most major temples in india have
seven praakaraas [ seven circumferential
ambulatory paths], and seven doors before
you reach the "moolasthhanam"[=the
principal
deity]. [of course, we will identify this
with the chakras of the spine]
[4] the "sriman nagaram" of Devi SHRI Lalitha
is
reached after going thro nine
" aavaranas ". hence the navaavarana
poojas for Devi.
i can cite a few more such refs,
but i will be straying from
vedanta , into smrities.
Seven Bhumikas -> Seven Earths ( = Seven Heavens or Minds)
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