Guruji Aruneshvar BELIEVE CHITTA MANTRA SHIVA CHITTA citta is the means of approach to the Divine. citta is not fixed or steadied on any object; concentration or meditation on any thing. citta is used for seeking the source of its being, SHIVA MEDITATION by I or Self. to understand the deeper significance of Shiva mantra and the supreme I-consciousness Meditation real I, the citta gets sancti- fied and ultimately transformed by Dhyan Sakti of the mantra Shiva MEDITATION pratibha jnana or intuitive realization of the real divine Self. The Citta is lifted up by bhavana and suddha vidya, and as pointed out above, is ultimately trans-formed. Bindu SHIVA self anu, the limited, conditioned individual takes up same limited aspect as buddhi, prana, body, some object in space from which we do yogic practice. caitanyam atma. universal consciousness characterized by absolute freedom, jnana (knowledge) and kriya (activity) which is the Self. cittam mantrah. It is the spiri- tually oriented citta which by mantra sakti realizes the essential divine Self. cittam atma. In this, it is the citta (the complex of buddhi, ahatmkara and manas) that moves about from one form of existence to another which is the atma (atati-sawcarati iti atma - that which moves about is atma). atma is used in the sense of the psy- chological complex that is mostly considered to be the Self. This psychological or empirical self is known as anu. A perfect absorption into the essential divine Self that is achieved through uccara, karana, dhyana, varna, and sthana- kalpana is known as anava. As said above, the support of the citta of the aspirant following anavopaya is something different from his essential divine Self. Either it is his (1) buddhi (2) gross prana (3) subtle prana known as varna (4) the body and the disposition of its organs in parti- cular ways, known as karana (5) some external object known as sthana-kalpana. Malinivijaya has summed these up in the above verse. We shall now take these up in detail. 1: Dhyana: aspirant should meditate on the pramata (knower or subject), pramana (knowledge) and prameya (known or object) in a unified way (devoid of these distinctions). In consequence, the fire of the deeper, inner consciousness will be sharply lit up. Then grasping all external objects through the collective whole of the powers (saktis) moving out through his sense-organs, he should, by bhavana, pour them into the fire of inner consciousness that has already been lit up. Then the difference between the inner and outer, between consciousness and its object will disappear Ii and there will be unity-consciousness. Thus one will have anava samavesa in the divine. Another way of dhyana (meditation) has been described in Sutra 4 of the third section of Siva-Sutras. The tattvas from earth right up to Siva should be considered by bhavana to be dissolved in the gross, then in the subtle, and finally in the causal body by the aspirant. This is known aslayabhavana. Or one should think that Kalagni Rudra is arising from the toe of the right foot and burning the whole body. This is known as dahabhavana. This is really a kind of Sakta technique. By these means, the citta (mind) of the aspirant acquires samavesa or absorption into the divine consciousness. The exposition of the 4th sutra should be read for details. 2. Uccara: Uccara is connected with prana which means life-energy or bioplasma. Its main characteristic is uccara which means rising upward and appearing as sound. The word prana is used in two senses - general or subtle and specific. In general sense, it is simply known as pranana. In the specific sense it acquires different names as prana, apana, samana, udana, vyana according to the various functions of the prana sakti. The characteristic of the specific pranas is uccara. The subtle prana is characterized as varna which will be considered separately. Pronunciation = uccara is concerned with prana-dharana or fixing the attention on the various aspects of prana in the specific sense. Various kinds of ananda or delight are experienced by fixing the attention on the various pranas. When the mind rests only on the pramata or the subject of experience, then the ananda expe- rienced is known as (1) SELF JOY=nijananda. When the mind contemplates over the absence of all objects of experience, then the delight experienced is known as (2) Life Joy=nirananda. When there is contem- plation on prana and apana jointly, then the delight experienced is known as (3) parananda. When the mind rests on samana which unifies the various objects of experience, then the delight experienced is known as (4) DIVINE JOY=brahmananda. When the mind of the aspirant rests on udana after dissolving all knowledge and objects of knowledge in the Self, then the delight experienced is known as (5) SUPREME JOY=mahananda. When the mind rests on vyana, then the ananda experienced is known as (6) cidananda. After the experience of these six kinds of ananda, when the as- pirant realizes his prana-sakti in its fulness, he has the experience (7) WORLD JOY=jagadananda in which there is no division or limitation, for it flashes forth all round, in which it is consciousness alone which expresses itself as knower, means of knowledge or known, which expands by the nectar of divine joy of absolute sovereignty, i need for contemplation.
Posted on: Thu, 20 Mar 2014 19:07:17 +0000
Trending Topics
Recently Viewed Topics
© 2015