Owner: Vedic Vision of Consciousness & Yoga URL:http://vedic-yoga.blogspot.com Join Date: Sat, 24 Nov 2007 11:12:20 -0600 Rating:0 Site Description: Yoga in the field of consciousness holds supremacy which tries to bring social harmony by understanding that one reality exists in all. Yogis through the tool of yoga, unfold the mystery of this universe and thus acquire knowledge to its minuteness. Throu Site statistics:Click here
Vedic Symbolism -- Ghrta (Clarified Butter) 2007-11-24 09:43:00 Ghrta is clarified butter. Since cow was in abundance in the Vedic
age, there was also abundance of ghŗta. As such, it was a matter of great use in life. It was used in sacrifices as well as was an important ingredient of food. Consequently it has found a significant place in the Vedas.Ghŗta was used during the Vedic period as well as throughout the whole history of India as a delicious and extremely nourishing food content is evident from the heavenly damsel Urvaśī’s statement in the Ŗgveda that she took a lump of ghŗta only once a day and on the strength of it moved around fully contented even after four years of departure from Pururavas. (Ŗgveda X.95.16 )As the Vedic seer was in the quest of the essence of things, he did not permit the product of milk stop at the stage of butter. He saw to it that the butter could be made rather durable. With this end in view, he clarified it and thus could produce ghŗta, which is durable and can assume two forms, solid and liquid without Read more:Butter
Hinduism and Environment Conservation 2007-11-23 07:43:00 In the struggle to sustain the earth's environment for the future generations, environmental studies have so far left unexplored the role of religion. But the human ecology is deeply conditioned by religious beliefs about our nature and destiny. Religious views and practices mould our attitude towards the relations with material life as well as help us to reappraise our ways apart from reorienting ourselves towards the resources of life.If we examine the ecological underpinning & implications of Hinduism both in principal and practice, it would be a new field of study in religion. From the Rigveda to Bhagavadgita and the Ramayana to Gandhian ideals and contemporary issues from forest in the epic to sacred rivers Yamuna, Ganga and Narmada – Hinduism and ecology offers a wealth of perceptions on the way in which Hinduism and ecological issues are enmeshed.Hinduism can be given a legitimate -- `Sanatandharma' which means `the eternal essence of life'. This essence of life is not Read more:Conservation
, Environment
About the Author -- Pankaj Rastogi 2007-11-23 07:34:00 Pankaj Rastogi is an Officer in the Indian Council of Philosophical Research an autonomous body under Department of Higher Education, Government of India, Ministry of Human Resource Development and is currently Officer-in-charge of the Academic Centre of the Council in Lucknow, Uttar Pradesh. He is also acted as the Media Coordinator during the major national level academic programmes organized by the Luckow office of the ICPR for which he received appreciation from academicians and the media.Interviewed famous personalities on TV such as Professor Kireet Joshi, internationally renowned Educationist , Philosopher ex-Chairman of Auroville Foundation and Indian Council of Philosophical Research; Yogacharya Swami Ramdev for Rashtriya Sahara daily newspaper, famous environmentalist Mr. Sunder Lal Bahuguna.He has presented many papers on old age problem, Indian philosophy, yoga and society at various national seminars organized by reputed universities.He has regularly appeared in Youth M Read more:Author
, Pankaj
17. Vedic Symbolism - Cow - V 2007-11-07 08:14:00 It is interesting to note that how the Upanişadic story of Satyakāma’s education by sage Haridrumata has a direct bearing on the highly symbolic mantra seen by Dīrghatamas .To remind ourselves of the main points of the story, Satyakāma, an initiate in Vedic
education, was given the charge of four hundred cows by the teacher and was asked to take them to the pasture land, take due care of them and not return to the school until they became one thousand.Satyakāma does accordingly and when the cows reach the required number of one thousand, the bull from amongst the cows happens to initiate Satyakāma in the mystery of Brahman, the Ultimate Reality. Supposing Brahman as four-footed, he proposes to teach Satyakāma in one aspect of Brahman called prakāśavān and explains it as comprising the four directions, i.e., east, west, north and south as different aspects of that phase of Brahman. After teaching so much, the bull directs Satyakāma to proceed on his return journey where Agn
15. Vedic Symbolism -- Cow - III 2007-11-07 04:10:00 Another mantra worth observing in this regard is seen by seer Vacya Prajāpati. In this mantra Soma is said to be adorned by cows by means of their milk. This milk, again in the same hemistich, is replaced by matibhih, meaning mantras. This shows the equivalence of cow and milk both with the mantra. In the second hemistich, again the Soma juice is described as vipra, kavi and delightful as the heaven, svarcanah, on account of its wisdom (Rigveda, IX.84.). Thus while cows and their milk get rendered into mantra, the Soma juice turns eventually into kavi and kāvya, which obviously bespeaks of the symbolical usage of these objects in the text.In a mantra seen by seer Gaya Plāta the symbolic use of cow with reference to mantra is clearer. In this mantra the seer prays to Maruts, Indra, Varuņa and Mitra to fill with substance the mantra, which they gave to him like the cow being filled with milk (Rigveda, X.64.12). Here the milk is equivalent to the substance of the mantra while the cow Read more:Vedic
14. Vedic Symbolism -- Cow - II 2007-11-07 02:01:00 In one of the mantras of Viśvāmitra there is an account of one being who, immobile himself, carries on his back six loads while cows come close to him when he assumes the role of the most productive principle of creation and sustenance. His dynamics results in the birth of the three higher worlds. Out of these three also, two are hidden in mystery, the remaining one alone is tangible to us (Rigveda, III.56.2). The immobile being is obviously the Supreme Being who, in this instance, as well as in many other instances, is conceived as a mighty bull. It is out of Him that the creation has proceeded as His progeny. In view of the colossal massivity and variety of the created beings the procreator is conceived as most abundantly fertilising, varsistham.Being conceived as a bull, it was but necessary for Him to have cows as the medium of His act of procreation. In view of the diversity of the created beings, the medium of creation has been taken as many in the form of plurality of the cows Read more:Vedic
13. Vedic Symbolism -- Cow - I 2007-11-07 00:09:00 Cow is one of the most commonplace spectacles of the Vedic
age. She has been mentioned in thousands in the Samhitās as well as the Upanişads. Anywhere in the Ŗgveda if we read any set of ten mantras, we are sure to find reference to cow, as go, dhenu or aghnya or her product in the form of her calf, bull, ghŗta, etc. This shows unusual preoccupation of Vedic seers with the spectacle of cow.Now the question is whether these references to cow are just description of the actual preoccupation of the seer with their kine, grazing them, confining them to their dwelling places, milking them, rearing their calves, preparing other products out of the milk, etc., or it has been utilised to suggest to something higher than the bare physical spectacle.Writers on Veda in the modern times beginning with the advent of the Western scholars in the field have taken for granted the first alternative emphasising it to almost total relegation of the second alternative to the background.This conclusion
12. Sri Aurobindo’s Contribution to the Understanding of Vedic Symbolism - IV (2) 2007-10-31 04:57:00 As is evident from the history of evolution, it has taken aeons to develop Life out of Matter on this earth itself. The process must have been gradual and extremely slow and yet each point in the upward movement getting materialised in a state of transformation from Matter into Life. So must be the case with the range from Mind to Supermind.Sri Aurobindo
has delineated four distinct stages in the midst of the two. These he named as Higher Mind, Illumined Mind, Intuition and Overmind. Vedic
gods and goddesses, in his view, are assignable to one or the other of these stages or even to the sub-section of any one of them. The Ŗgvedic story of seer Dadhyan learning Madhu-Vidyā from Indra and imparting the same to the Aśvins with the horse’s head is illustrative of the point involved here.This significant role of gods and goddesses has been kept couched in a thick garb of symbols not discernible to the ordinary mind. It is as thick as the Nature herself, only letting it to be discernibl Read more:Contribution
, Understanding
11. Sri Aurobindo’s Contribution to the Understanding of Vedic Symbolism - IV (1) 2007-10-30 14:24:00 Sri Aurobindo
has taken care of almost all the aspects of Vedic
symbolism including seers, metres, gods and goddesses. He indeed has put forth a symbolic system which has the potentiality of explaining comprehensively and homogeneously everything in the Veda. This system was evolved in course of his intensive yogic sādhanā resulting on the one hand in the making of his own philosophical system known as integral Vedanta and on the other in the formulation of his view of the Veda particularly the symbolism involved in it. While the crux of his philosophical system is embodied in his magnum opus, The Life Divine, his theory of Vedic symbolism is formulated in his Secret of the Veda, both these works were serialised in the Arya concurrently during the years 1914-20. To understand his theory of the symbolism, it is essential to have some idea of his philosophical system which in itself seems to have been formulated as much by his understanding of the Veda from within its symbolic system a Read more:Contribution
, Understanding
Introduction to Professor Kireet Joshi 2007-10-30 13:32:00 ( I am happy to inform my readers that Professor Kireet Joshi
one of the greatest educationists, philosophers and yoga expert has kindly given his consent to contribute his articles and works on this blog, which will not only further enrich this blog in matters of yoga, philosophy but also benefit readers.)Kireet Joshi (born on 10th August, 1931) studied Philosophy and Law in Bombay University. In 1953, he was awarded gold medal and Vedanta prize for having stood 1st class 1st at the M.A. examination. In 1955, he was selected for the IAS and posted as Assistant Collector of Surat in 1956 but resigned in the same year to devote his life to the study and practice of Sri Aurobindo’s Yoga at Pondicherry. He was responsible for the establishment of Sri Aurobindo International Centre of Educational Research at Auroville.In 1976, the-then Prime Minister of India, Late Smt. Indira Gandhi requested him to advise the Government of India, particularly, to impart dimension of value-education to Read more:Introduction
10. Sri Aurobindo’s Contribution to the Understanding of Vedic Symbolism - III 2007-10-12 12:23:00 Vedic symbols are to be interpreted not in isolation but in relationship to each other. This is one of the basic propositions of Sri Aurobindo
in course of his discussion on Angirasa. Working of this formula is to be seen in the sequel in regard to the same Angirasa legend with a view to determine the particular sense or system of ideas it might have been intended to communicate, as per Sri Aurobindo’s explanation.Sri Aurobindo starts his deliberation on this legend with the cognisance of the fact that Angirasas occur in the Veda as seers, Fathers and gods all at the same time. In Ŗgveda V.11.6, for instance, Angirasas are said to have discovered Agni from within the forests and at the same time Agni itself has been addressed as Angiras, the son of force arising out of churning and becoming a force by itself (Rigveda, V.11.6.). It is significant to note that in the same mantra the Angirasas have been taken both as seers and god Agni.In another mantra they are described as the sons o Read more:Contribution
, Understanding
, Vedic
9. Sri Aurobindo’s Contribution to the Understanding of Vedic Symbolism - II 2007-10-09 13:15:00 Sri Aurobindo
provided us with the clue to the understanding of Vedic
accounts in general as centring around the gods like Agni, Indra, Soma, Aśvins, Mitra, Varuņa and Bŗhaspati, and goddesses like Sarasvatī and Uşas as also objects like cow, horse, gold, water and light, and he proceeds further to explain certain legends germane to the Vedic thought involving the interaction of almost all the above mentioned forces and objects together and therefore potent enough to show the working of the meanings assigned to each one of these agencies and objects together synthetically. Most prominent among them, in Sri Aurobindo’s view, is Angiras. As such, he deals with it at length.The legend of Angiras involves the working of several gods and goddesses such as Indra, Brhaspati, Aśvins, Soma, Vāyu, Agni, Pūşan, Uşas and Sarasvatī. The basic problem ith legend is the confinement of cows by some adversaries in a certain cave. The names of those who have kept confined the cows are Vŗtr Read more:Contribution
, Understanding
8.Sri Aurobindo’s Contribution to the Understanding of Vedic Symbolism - I 2007-10-07 08:58:00 After the Upanişads and Yāska, Sri Aurobindo
is the most revealing light on the symbolism used in the Veda. There is a colossal difference not only of time from the Upanişads and Yāska to Sri Aurobindo. As regards the Upanişads, they came immediately after the Vedic
Samhitās but for the intervention of the Brāhmaņas and the Āraņyakas and in certain cases without any such intervention at all. As such, they were most intimate to the spirit of the seers. The students who came to the Upanişadic sages for higher knowledge were well versed in the Vedas. Under these circumstances, the Upanişadic sage had only to hand over to them the key to this citadel of knowledge in the form of precise hints and suggestions and the whole thing became obvious to the student already fully charged with inquisitiveness.More or less, the same conditions prevailed during the age of Yāska. No doubt, a considerable course of time had passed and consequently the Vedic words, phrases and idioms were bec Read more:Contribution
, Understanding
7. Sri Aruobindo’s Theory of Vedic Interpretation 2007-10-06 12:20:00 Sri Aurobindo’s acquaintance with the Veda proved to be a remarkable incident in the history of Indian thought as well as in his own life. It is an incident of discovery of eternal life and inestimable amount of vitality from within the greatest literature of the world which virtually had begun to be treated as a dead mound containing completely fossilised ideas of bygone ages. It is an incident of re-enlivening what was supposed to be merely a historical record, into a perpetual psychology. To put the circumstances of this incident in Sri Aurobindo’s own words”:“My first contact with Vedic
thought came indirectly while pursuing certain lines of self-development in the way of Indian Yoga which, without my knowing it, were spontaneously converging towards the ancient and now unfrequented paths followed by our forefathers. At this time there began to arise in my mind an arrangement of symbolic names attached to certain psychological experiences which had begun to regularise thems Read more:Theory
Tracts on Aditi (Creatrix) 2007-10-02 06:55:00 The infinity of consciousness tending to creation becomes finite and individualistic. It becomes individualistic by virtue of having become self-centric while finite on account of identifying itself with whatever it projects itself on.This hrdaya of Consciousness is treated as feminine on account of being creative, that is why She is called the Creatrix or Aditi
in the Vedas. She is eternally constant in her original status yet successive in her creative movement.In the form of expansion, emanation etc., from the earth up to the stage of self-realisation, the creative movement is meant for her self-expression both in the form of action and its consciousness.The self-expression of her is mystifying as well as revelatory of her.Her mysteriousness is maintained by the golden light around her real nature lying in transcendence of all as well as in the inmost being of all.The universe unfolds forth into being and continues in existence as per her wishes to remain self-expressed and is withd
6. Lights on Vedic Symbolism Shed by the Upanisads 2007-09-30 06:02:00 Discussion on Yāska’s cognisance of Vedic
symbolism ultimately converged on the relationship between adhibhuta, adhidaiva and adhyatma. We also saw how the idea of unity among these three levels of the reality was envisioned by Vedic seers themselves particularly Dirghatamas. This tradition was carried on by the Brāhmaņas so much so, as to have led Yāska to formulate so decisively his theory of Vedic interpretation concurrently on these three levels. Since the Upanişads occupy a place intermediate to the Brāhmaņas and Yāska historically, it would be worth looking into them and see if they provide us with any further clue in this regard.The problem with which we are going to look into the Upanişads is the relationship between ādhibhautika, ādhidaivika and ādhyātmika. From this viewpoint, the beginning of the second chapter of the Brhadāraņyaka Upanişad is interesting. It is in the form of a dialogue between Gārgya, a Brahmin scholar, and Ajātaśatru, the famous King. Read more:Lights
5. Yaska’s Cognisance of Symbolic Usages in the Veda -IV 2007-09-28 05:36:00 Rgveda X.71.5 speaks of a person who has taken milk in good quantity and stands unrivalled in contests. On the contrary, the other person moves along with what are cows just in appearance, listening to words which are bereft of fruits and flowers (Rigveda .X.71.5). Obviously this mantra tells us of cow, milk, cowherd, taking of milk in good quantity and facing contests boldly and successfully. In the second place in prominence, it makes a passing reference to a situation of fruitlessness and flowerlessness of speech. The details embodied in the mantra are mutually incongruent if taken at the face value, since cow has nothing to do with language and the latter with flowers and fruits. Were this mantra to have been taken in isolation, it would have implied keeping cows well if one wanted to get milk from her, fare well in physical contests and reaping fruits from trees if maintained well. However, presence of the word vācam puts a break to such a an interpretation. Taking cognisance of
4. Yaska’s Cognisance of Symbolic Usages in the Veda - III 2007-09-27 07:20:00 Yaska’s interpretation of Ŗgveda I.164.15 discussed earlier in terms of relationship between sense organs and mind on the one hand and mind and Atman on the other, opens a new vista for the understanding of the group of seven mantras following it in the same hymn and exercising the mind of scholars since long without any acceptable solution coming forth. The mantra talks of seven things out of which six are sense organs and the seventh is manas. Sense organs are said to be found in twins. Thus, there must be only three sense organs meant here which somehow bear the spectacle of being in twins. They are eyes, ears and nose and undoubtedly are the most prominent amongst the sense organs in regard to knowledge of the external world and their formation in twins itself indicates to their prominence in the scheme of Nature.Their common duality played an important role in the eye of the seer in putting them together. The variation of five, six and seven in the number of sense organs is bas
3. Yaska’s Cognisance of Symbolic Usages in the Veda - II 2007-09-25 02:10:00 One of the spheres in which Yaska has displayed his awareness of the Vedic symbolism prominently concerns the relationship of our central being with our sense organs. There is a mantra in the Vajasaneyi Samhita which speaks of seven seers appointed at different strategic spots in the body and guarding it with full care in the waking state but withdrawing to the world of sleep being relieved of their tiring duty by a couple of gods keeping awake and sitting constantly for the whole year (VS. XXXIV.55). This mantra also talks of seers working as watchmen, retiring to sleep after their duty is over and being substituted by a set of two gods who remain sitting awake throughout the whole year unlike the seven seers whose duty is confined only to the daily sacrifice. Now the points of incongruence in this mantra lie in so dignified persons as seers serving as watchmen of the body considered as the sacrificial ground and their substitution by still more dignified personalities like the gods.
2. Yaska’s Cognisance of Symbolic Usages in the Veda - I 2007-09-24 05:20:00 Yaska is the leading light on the Veda. As is evident from Sayana’s commentary, it is Yaska who has formed the backbone of his Vedic interpretation to a great extent. On whatsoever mantras Yaska’s commentary is available, Sayana quotes it invariably in the midst of his own commentary on those mantras without showing any disagreement with him. Even then, however, if Sayana develops a viewpoint about Veda, which is markedly different from Yaska’s, it is particularly due to Yaska having commented on the mantras only selectively. Had he commented as extensively as Sayana, the latter would not have dared to transgress him on the rest of the mantras also.The validity of Yaska’s views on the Veda lies in his relative closeness to the Vedic age, though by his time it had become considerably antiquated and difficult to understand, so much as to make Kautsa, one of his contemporaries, pronounce outright the meaninglessness of this classic.Moreover, Yaska’s understanding of the Veda is
1. Necessity of Symbolic Approach to the Veda 2007-09-23 04:49:00 During the last couple of centuries the Vedas have been subjected to most rigorous sort of study possible undertaken by a band of Western scholars including Colebrook, Bernauf, Rudolf Roth, Max Muller, Waber, Oufrecht, Stevenson, Haug, Hillebrandt, Wilson, Ludwig, Griffith, Oldenberg, Eggling, Macdonell, Keith, Caland, Whitney, Wacker Nagel, Arnold and Luois Renou. They discovered, preserved and deciphered a huge mass of manuscripts, edited them most punctiliously and translated a number of them pretty well. They prepared histories of Vedic literature, grammar of Vedic language as well as treatises on Vedic metres. The Veda was sought to be studied from several viewpoints including cultural, historical, sociological, economic, mythological and linguistic. Accomplishment of all this task well within just a century and half and that also by scholars hailing from distant lands and from an entirely different cultural milieu is indeed remarkable and obviously goes to the credit of their lov Read more:Necessity
About The Author -- Professor S.P. Singh 2007-09-21 02:59:00 Professor S.P. Singh
Professor Satya Prakash Singh is renowned Vedic scholar. He is a Ph.D. of the Banaras Hindu University and D.Litt. of the Aligarh Muslim University. A former Chairman of the Department of Sanskrit and Dean, Faculty of Arts, Aligarh Muslim University, he is presently working as an Editorial Fellow in the Centre for Studies in Civilisations, New Delhi. He has also been Director of Dharam Hindu International Centre of Indic Research in Delhi and Director of Vedic Research Centre in New Delhi. He is the recipient of a number of prestigious awards including Ganganath Jha Award of the Uttar Pradesh Sanskrit Academy, Rajaji Literary Award of Bharatiya Vidya Bhavan, Swami Pranavananda Best Book of the Year Award in Psychology, Banabhatta Puraskara of Sanskrit Academy, Uttar Pradesh, besides President of India’s Award of Scholar of Eminence. His publications include: 1. Sri Aurobindo and Whitehead on the Nature of God, 2. Sri Aurobindo, Jung and Vedic Yoga, 3. Upanisadic Read more:Author
A CRITIQUE OF STEPHEN HAWKING’S VIEW OF THE ROLE OF GOD IN THE CREATION OF THE UNIVERSE by Professor S.P. Singh 2007-09-18 23:43:00 When any discipline of knowledge reaches its zenith, it is quite likely to begin to talk of God. This is true, as the foregoing pages make out not only of Whitehead but also of many other scientists, the latest of them being Stephen Hawking, the celebrated author of the best seller, A Brief History of Time. Like Whitehead, he too comes conceptually in the lineage of Einstein. If Whitehead developed the philosophy of process out of Einstein’s theory of relativity, Stephen Hawking evolved his cosmology out of the same theory of relativity. And just as Whitehead struck on the idea of God speculatively while explaining the reality in terms of process, even so Stephen Hawking happened to refer to the idea of God particularly as a matter of protest against the guarded warning of Pope, while tracing the origin of the universe ultimately to the primeval incident known as the Big Bang. In course of attending a conference on cosmology organised by the Jesuits in the Vatican in 1981, and being Read more:Singh
Brief Introduction to Mukesh 2008-01-22 02:50:00 Mukesh (b.21st September 1957) is a Postgraduate in Sanskrit and Philosophy and has worked as Private Secretary to the Chairman, Auroville Foundation, Auroville and also with Chairman of Indian Council of Philosophical Research, New Delhi, with the Vice-Chairman of Maharsihi Sandipani Rashtriya Veda Vidya Pratishthan. He also worked in Dharam Hinduja International Centre of Indic Research as an Executive Secretary.He is also a graphic designer, writer and has submitted articles to Sanskriti Magazine published from Canada () as well as presented research papers on Yoga as well as on Yogic Experiences of Consciousness besides being the creator of this Blog -- Vedic Vision of Consciousness & Yoga.I am accomplished practioner of yoga besides being deeply grounded in the study of yogic lite Read more:Brief
, Introduction
, Mukesh
Tracts on Foundation of Yoga & States of Consciousness - IV 2008-01-21 22:51:00 MANOMAYA KOSA OR THE STATE OF DREAMLESS SLEEP1.69 When consciousness ceases to play the dual role of the subject and the object and withdraws itself entirely to itself, it is known as complete sleep or susupti. Here the cogniser becomes devoid of all contents, support and relation to objects. 1.70 It is called the seed of the universe where everything is merged in consciousness in the form of latent impressions which in the state of wakefulness give rise to the world of differentiated perceptions.1.71 It is the microscopic equivalent of the state of universal destruction where all experiences of the realm of diversity melt into one or sameness.1.72 Although the same cognising subject, as present in waking and dreaming states, persists here also, he appears to be absent on account of the ab Read more:Consciousness
, Foundation
, States
Tracts on Foundation of Yoga & States of Consciousness - III 2008-01-08 23:14:00 PRANAMAYA KOSA OR THE STATE OF DREAM 1.41 The dream state is the result of interiorisation of consciousness when tending to take rest inside after having moved outside for a certain duration.1.42 In this state of rest, consciousness withdraws itself inward having dissociated itself from the world of organs of sense and action.1.43 Here the individual consciousness, ceasing to be the perceiver, turns towards ideation on the basis of mental impressions formed in his consciousness by objects of the external world in the state of wakefulness.1.44 This state occurs not only while one is asleep but also during the phase of perception in which the external object is represented by its ideas.1.45 The impurity of karma persists here only as traces while the objects perceived inwardly are illusory c Read more:Consciousness
, Foundation
, States
Tracts on Foundation of Yoga & States of Consciousness - II 2008-01-04 00:30:00 ANNAMAYA KOSA OR THE STATE OF WAKEFULNESS1.18 Waking state is that form of awareness, which prevails when the subject’s attention is directed on sensations that come to it through the senses.1.19 This state is the result of the projection of consciousness on what is sensed by it from the outside via the organs of seeing, hearing, smelling, touching and tasting. The body, prana, senses and manas remain active in this state.1.20 Perceptibility of the world outside, indeed, is owing to the cumulative activity of the senses, manas and prana.1.21 The combine of the three is attended by limitations caused by sensory perception, bodily action and mental modifications leading to obscuration of the true nature of the cogniser.1.22 From one point of view, this state is called pindastha, that is, t Read more:Consciousness
, Foundation
, States
Tracts on Foundation of Yoga & States of Consciousness - I 2008-01-04 00:14:00 Everything emanates from Consciousness
Is sustained in Consciousness,Abides in Consciousness,Finally merges in Consciousness,That which remains ultimately is Consciousness.1.2 As countless rays emerge from the sun and ripples from the surface of the sea, so emerge from consciousness infinite worlds, including our own.1.3 In this world the manifestation of consciousness takes two forms, the objective and the subjective. While the objective is the result of objectification of consciousness, the subjective is the consequence of restoration of consciousness to itself.1.4 The parallelism of the objective and subjective gets graded into four as manifest in the four states of the human consciousness, namely, the waking, dreaming, dreamless sleep and what in the Veda is called the fourth -- turiyam Read more:Foundation
, States
Recommend Site To A Friend
