EXPERIENCE (Anubhava)

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CHAPTER  III

EXPERIENCE (Anubhava)

Anubhava:1. What is the light of consciousness? It is the self-luminous existence-consciousness which reveals to the seer the world of names and forms both inside and outside. The existence of this existence-consciousness can be inferred by the objects illuminated by it. It does not become the object of consciousness. 2. What is knowledge (vijnana)? It is that tranquil state of existence-consciousness which is experienced by the aspirant and which is like the waveless ocean or the motionless ether. 3. Anubhava:What is bliss? It is the experience of joy (or peace) in the state of vijnana free of all activities and similar to deep sleep. This is also called the state of kevala nirvikalpa (remaining without concepts). 4. What is the state beyond bliss? It is the state of unceasing peace of mind which is found in the state of absolute quiescence, jagrat-sushupti (lit. sleep with awareness) which resembles inactive deep sleep. In this state, in spite of the activity of the body and the senses, there 1 is no external awareness, like a child immersed in sleep  (who is not conscious of the food given to him by his mother). A yogi who is in this state is inactive even while engaged in activity. 1  The acts of sleeping children like eating and drinking are acts only in the eyes of others and not in their own. They do not therefore really do those acts in spite of their appearing to do them.

This is also called sahaja nirvikalpa samadhi (natural state of absorption in oneself without concepts). 5. What is the authority for saying that the entire moving and unmoving worlds depend upon oneself ? The Self means the embodied being. It is only after the energy, which was latent in the state of deep sleep, emerges with the idea of ‘I’ that all objects are experienced. The Self is present in all perceptions as the perceiver. There are no objects to be seen when the ‘I’ is absent. Anubhava:For all these reasons it may undoubtedly be said that everything comes out of the Self and goes back to the Self. 6. As the bodies and the selves animating them are everywhere actually observed to be innumerable how can it be said that the Self is only one? 2 If the idea ‘I am the body’ is accepted , the selves are multiple. The state in which this idea vanishes is the Self, since in that state there are no other objects. It is for this reason that the Self is regarded as one only. 7. What is the authority for saying that Brahman can be apprehended by the mind and at the same time that it cannot be apprehended by the mind? It cannot be apprehended by the impure mind but can be apprehended by the pure mind. 8. What is pure mind and what is impure mind? When the indefinable power of Brahman separates itself from Brahman and, in union with the reflection of consciousness (chidabhasa) assumes various forms, it is called the impure mind. When it becomes free from the reflection of consciousness 2  The idea that one is one’s body is what is called hrdaya-granthi (knot of the heart). Of the various knots, this one, which binds together what is conscious with what is insentient, is what causes bondage.

Provided by:https://en.wikipedia.org

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