Guest guest Posted November 15, 2009 Report Share Posted November 15, 2009 Dear Advaitins, Can some one please explain the meaning of the verse aparokShaanubhuuti : # 142 appearing on our home page. With all respects to the translator, I am afraid the meaning in English given doesn't seem to say what exactly the verse is meant to convey. Hence, this requet. Besides, I believe it has got something to do with Sekharji's quote of JK about the seer and the seen being the same. Best regards to all. Madathil Nair Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 16, 2009 Report Share Posted November 16, 2009 Dear Nair-ji, As a purely literary translation it is correct, but it needs explanation. dRishyam means the entire universe. adRishyam is Brahman. So the first line of the verse says that the whole world should be merged, mentally, in Brahman and looked upon as Brahman itself. The second line says that the wise man (who has merged the world in Brahman) should remain identified with pure Consciousness (cidrasapUrNayA dhiyA)and in eternal bliss (nityasukhe). Regards, S.N.Sastri advaitin , " madathilnair " <madathilnair wrote: > > Dear Advaitins, > > Can some one please explain the meaning of the verse aparokShaanubhuuti : # 142 appearing on our home page. > > With all respects to the translator, I am afraid the meaning in English given doesn't seem to say what exactly the verse is meant to convey. Hence, this requet. > > Besides, I believe it has got something to do with Sekharji's quote of JK about the seer and the seen being the same. > > Best regards to all. > > Madathil Nair > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 16, 2009 Report Share Posted November 16, 2009 advaitin , " snsastri " <sn.sastri wrote: > > > Dear Nair-ji, > As a purely literary translation it is correct, but it needs explanation. dRishyam means the entire universe. adRishyam is Brahman. So the first line of the verse says that the whole world should be merged, mentally, in Brahman and looked upon as Brahman itself. The second line says that the wise man (who has merged the world in Brahman) should remain identified with pure Consciousness (cidrasapUrNayA dhiyA)and in eternal bliss (nityasukhe). > Regards, > S.N.Sastri > > advaitin , " madathilnair " <madathilnair@> wrote: > > > > Dear Advaitins, > > > > Can some one please explain the meaning of the verse aparokShaanubhuuti : # 142 appearing on our home page. > > > > With all respects to the translator, I am afraid the meaning in English given doesn't seem to say what exactly the verse is meant to convey. Hence, this requet. > > > > Besides, I believe it has got something to do with Sekharji's quote of JK about the seer and the seen being the same. > > > > Best regards to all. > > > > Madathil Nair > > > Dear Mr Nair All the sense we get out of knowledge is also called sixth sense All sense data is indirect and partial otherwise also called as paroksham. But the sense we get out that data is aparoksham (Direct)Whatever one feels is direct but the data responsible for that is indirect. Knowledge is also compared with the moon but not with the sun. That was how asked by Hayagreeva in Lalitha sahasranamams Dvaithadvaitha vivarjitha. Apparently We see the symbols or language different from us.We also say we use the language but is it true? Veda begins with Omkara ends in it so also our knowledge we are carrying, begins with sound and end in sound.Sound is feeling or emotion or intelligence or intellect or consciousness or mind.Sound becomes dwaith when mixed with a symbol and gets corrupt. Anubhoothi is feeling.One is no way seperate from ones feeling so it is aparokshanubhoothi. thank you sekhar Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 16, 2009 Report Share Posted November 16, 2009 Pranams Sekharji, /////////////// > All the sense we get out of knowledge is also called sixth sense > All sense data is indirect and partial otherwise also called as paroksham. > But the sense we get out that data is aparoksham (Direct)Whatever one feels is direct but the data responsible for that is indirect. > Knowledge is also compared with the moon but not with the sun. > That was how asked by Hayagreeva in Lalitha sahasranamams > Dvaithadvaitha vivarjitha. > Apparently We see the symbols or language different from us.We also say we use the language but is it true? > Veda begins with Omkara ends in it so also our knowledge we are carrying, begins with sound and end in sound.Sound is feeling or emotion or intelligence or intellect or consciousness or mind.Sound becomes dwaith when mixed with a symbol and gets corrupt. > Anubhoothi is feeling.One is no way seperate from ones feeling so it is aparokshanubhoothi. > > thank you > sekhar ///// When we are discussing about Sankara Vedanta, let us try to stick to the Sankara Sampradaya and his literature. Let us not create a hotch-potch of the philosophies from here and there. For academic view, i am presenting what exactly is the Moon on the forehead of Divine Mother about and the 5 avasthas in Srividya per se that accepts the Turiyatita state. CONCEPT OF MOON ON THE FOREHEAD The Chandrakala (parts of the moon) which we see on the forehead of Mother/Siva is the 16th Kala (Part) of the Moon which is seen on 1st day of the Dark Fortnight (pAdyami tithi of Krishna Paksha ie., the next day of Amavasya). On Amavasya ie., New Moon Day, the Moon shines with only 1 Kala (1/16th part) which is called para sodasi / sadaa / dhruva kala. This is called called " Nitya Kala or " Ama Kala " . This Kala is called called " a-mA " kala because " mA " indicates the state which is having vikaras in the form of expansion & contraction. " a-mA " means the state without any vikaras that denote the " Eternal Principle " . " a-mAvAsya " denotes this principle in the form of Supreme consciousness. The entire creation is divided in terms of Samvatsara or Year. Year in terms of Months and Months in terms of Pakshas (Fortnight). Fortnight is governed by the Waxing of Moon during the Bright & Dark Fortnight. Here is the chart and for every Kala (Part) of the Moon in Bright / Dark Fortnight, there is a Deity that presides over these. However, i would not go deep into it as this is the forum of such discussions. Chandra Kalas on Bright Fortnight 2 kalas on 1st day (Pratipath) 3 kalas on Vidiya 4 kalas on Tritiya 5 kalas on Chaturthi 6 kalas on Panchami 7 kalas on Sashti 8 kalas on Sapthami 9 kalas on Ashtami 10 kalas on Navami 11 kalas on Dasami 12 kalas on Ekadasi 13 kalas on Dwadasi 14 kalas on Trayodasi 15 kalas on Chaturdasi 16 Kalas on Pournami Chandrakalas on Dark Fortnight 15 kalas on Pratipath 14 Kalas on Vidhiya 13 kalas on Tritiya 12 kalas on Chaturthi 11 kalas on Panchami 10 kalas on Sashti 9 kalas on Sapthami 8 kalas on Ashtami 7 kalas on Navami 6 kalas on Dasami 5 kalas on Ekadasi 4 kalas on Dwadasi 3 kalas on Trayodasi 2 kalas on Chaturdasi 1 kala on Amavasya So, the Amavasya represents the Pralaya or Dissolution where the Supreme Consciousness as Siva is in Total Absoption into Himself alongwith His Sakti. During Amavasya or New Moon Day, the Supreme Consciousness shines with only 1 Kala of the Moon which is His Maya Sakti. So, when the Creation starts, Siva unites with this 1 kala of Moon of Amavasya, and Creates the 1st Day of Bright Fortnight (Sukla Paksha) thus bringing forth 2 Kalas of Moon on 1st day of Bright Fortnight. It is this 2 Kalas of Moon of pADyami (1st day of Bright Fortnight) that is represented as the " CRESCENT MOON " on the forehead of Divine Mother / Siva etc. that represents " Principle of Creation " . This Cycle of Creation, Preservation continues till the Dissolution on Amavasya. It is said that the Chadrakalas of Moon has the Nector or Ambrosia and the yogis of highest order drink that Nector by performing the " Lambika Yoga " using Khechari Mudra. Some of the Singeri Acharyas were adept in this form of Yoga like Vidyasankara Tirtha, Sivabhinava Nrisimha Bharati, Chandrasekhara Bharati, Abhinava Vidya Tirtha. CONCEPT OF TURIYATITA AVASTHA IN SAKTA SIDDHANTA Sabda is also called Vak. This principle of Vak is eulogized in Veda in several riks and mantras. It is this Vak which is called Agni, Saraswati, Savitri etc. in Rig Veda. In Rig Veda, this Vak is symbolically represented as cow by name DHENU (Ref the mantra " dhenurvAk asmAn upa sushtaitu...). The milk that comes from the Dhenu (the milch cow) is symbolically represented as Speech. If Vak is DHENU, then Speech is MILK. This Sabda is also called Sabda Brahma that is responsible for the creation of this entire Cosmos. This Sabda / Vak when exists as Unmanifested form as Supreme Consciousness in the form of Suddha Chaitanya. This is of the form of Para Nada at Sahasrara. The source of this Para Nada is " Mula Para Avastha " which is in the form of Chit Kala in Hridaya Guha (Heart Cave). Para Nada comes to Muladhara Chakra. From Muladhara to Svadhistana, the Vak resides in the form of Para Nada. At Manipura, this Para Nada becomes Pashyanti. The Pashyanti Nada becomes Madhyama at Anahata Chakra. The Vak in the form of Madhyama becomes Vaikhari at Vishuddhi Chakra. This Vaikhara Nada is the Articulate Sound in the form of Matrikas which form 16 vowels and 34 Consonants. The entire creation is the Vaikhari Nada in the form of Matrikas. The Vak manifesting in Prana at Muladhara is Para Nada. The Vak manifesting in Mind at Manipura is Pashyanti Nada. The Vak manifesting in Indriyas at Anahat is Madhyama Nada. The Vak manifesting in articulate speech at Vishuddhi is Vaikhari Nada. These 5 stage of Vak are compared with 5 stages. Mulapara is correlated with Turiyatita; Para is correlated with Turiya; Pashyanti is correlated with Sushupti; Madhyama is correlated with Swapna; Vaikhari is correlated with Jagrat avastha of Jiva. So, this entire process of evolution is classified in three stages 1) NADA 2) BINDU 3) KALA When the Supreme Consciousness tries to become many (Bahusyaam prjaayeya…), there is a throb or spanda in him. This is NADA. The principle that makes the Nada blossom is Bindu. The Bindu is again 3-fold. Sukla Bindu, Raktha Bindu and Misra Bindu. Sukla Bindu is Nishkala Siva. Sukla Bindu is the Maya Swarupa with aspect of Sakti in it. Misra (Mixed) Bindu is the form of Siva and Sakti. It is Maya-Sabala Brahma. This is the concept of Ardha-Nariswara Tattva. When this triad of Bindu is formed, it takes the form of Triangle. This Triangle is TRIPUTI or TRIPURA. And thus results in AHAM (I-Ness) and IDAM (This-ness) in Para Siva. This AHAM is THE KALA. The purpose of Srividya is to know this AHAM and trespass the 3 tripuras (Triputi-bhedana) and become one with Para Siva. The one who is able to pierce this triad or triputi, becomes one with Siva which is called " Becoming Siva " in Tantra. The Vedanta defines this Siva to be Brahman and if one transcends this Triputi, becomes Brahman ie., Brahma Vid Brahmaiva Bhavati. with regards, sriram //shrI gurupAdukA me gatih..// Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 16, 2009 Report Share Posted November 16, 2009 advaitin , " Venkata Sriram " <sriram_sapthasathi wrote: > > > Pranams Sekharji, > > /////////////// > > > All the sense we get out of knowledge is also called sixth sense > > All sense data is indirect and partial otherwise also called as paroksham. > > But the sense we get out that data is aparoksham (Direct)Whatever one feels is direct but the data responsible for that is indirect. > > Knowledge is also compared with the moon but not with the sun. > > That was how asked by Hayagreeva in Lalitha sahasranamams > > Dvaithadvaitha vivarjitha. > > Apparently We see the symbols or language different from us.We also say we use the language but is it true? > > Veda begins with Omkara ends in it so also our knowledge we are carrying, begins with sound and end in sound.Sound is feeling or emotion or intelligence or intellect or consciousness or mind.Sound becomes dwaith when mixed with a symbol and gets corrupt. > > Anubhoothi is feeling.One is no way seperate from ones feeling so it is aparokshanubhoothi. > > > > thank you > > sekhar > > ///// > > When we are discussing about Sankara Vedanta, let us try to stick to the Sankara Sampradaya and his literature. Let us not create a hotch-potch of the philosophies from here and there. For academic view, i am presenting what exactly is the Moon on the forehead of Divine Mother about and the 5 avasthas in Srividya per se that accepts the Turiyatita state. > >>>>>>>>>> Dear sir Please to know that you are well versed in Sanskrit literature.What you explained in Sanskrit terminology I stated above in simple English.You can not call the essence of principles as notch poach.As you know pretty well that there are Maha vakyas which were explained By Adi Sankara in a lucid way.He himself said Ardha manardham Bhavaye yuktham. Anubhoothi is Bhava or feeling which in fact one in nature i,e I am existing.Whatever super imposed over it are names which diverts the attention of Bhava. Certainly you may also admit that explanation is different from interpretation and description but all bring out feeling in their own sense of construction.So knowledge is a thick forest and readers require clarity so to say the above description. thank you sir sekhar Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 17, 2009 Report Share Posted November 17, 2009 advaitin , " madathilnair " <madathilnair wrote: > > Dear Advaitins, > > Can some one please explain the meaning of the verse aparokShaanubhuuti : # 142 appearing on our home page. > > > Madathil Nair > Dear Mr Nair Usually any complex word is divided to get a proper meaning.But there might be some flaws.As it is Sanskrit literature is musical by its very inception but complex while searching for a an appropriate meaning.Mostly meaning depends on the commentaries. As I could derive but you need not accept.You may inquire with a scholar. APAROKSHANUBHOOTHI Paroksham not visible to the senses,future tense aparoksham present,visible ( mental eye) Anu By singing made famous,By repetition becomes knowable Bhoothamu possessed knowledge (known),past,derived from symbolic relation. What we derive from the known is feeling.Basically philosophy deals with thus derived feeling.We are what we feel.Seer is past and also seen but seeing is present.Seeing the seer and seen is wisdom. thank you sekhar Quote Link to comment Share on other sites More sharing options...
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