It is stated in the scriptures that "Consciousness flows down from Sri Hari Purna Prajnya Narayana. By the time it reaches down to the earth and its jiva rashi, living beings it is so diluted that very little exists here! However, the jiva can rise to higher consciousness with yogabhyasa. Allthe seven levels of prajnya exist within the jiva in a subtle unmanifest state, as it were, and only traces are experienced!
The three lower levels of muladhara (at the base /seat), svadhshthana (below navel) and the manipura (nabhi or navel) are the normal states of jiva as in jagrata, svapna and sushupti, respectively. The fourth is the anahata (heart). The first three levels are the levels to which the jiva is condemned and made to suffer. The fourth is the state if 'is and 'is not'. This is very difficult to understand. The jiva suffers due to limitations. These limitations are, more or less, self-imposed. The jiva is the limitation. Limitation, niyati, is due to its contraction, sankuchan (constriction); what was once vast, unlimited, free becomes limited by time, space, causation and reduced to limited in size, shape, and sphere of influence and activity. All these are the attributes of the prakruti, svabhava. The jiva can always revert to its original pristine pure unlimited form anytime by taking recourse to yogabhyasa and brahma chintana! But it has forgotten its true nature!
The three lower levels of muladhara (at the base /seat), svadhshthana (below navel) and the manipura (nabhi or navel) are the normal states of jiva as in jagrata, svapna and sushupti, respectively. The fourth is the anahata (heart). The first three levels are the levels to which the jiva is condemned and made to suffer. The fourth is the state if 'is and 'is not'. This is very difficult to understand. The jiva suffers due to limitations. These limitations are, more or less, self-imposed. The jiva is the limitation. Limitation, niyati, is due to its contraction, sankuchan (constriction); what was once vast, unlimited, free becomes limited by time, space, causation and reduced to limited in size, shape, and sphere of influence and activity. All these are the attributes of the prakruti, svabhava. The jiva can always revert to its original pristine pure unlimited form anytime by taking recourse to yogabhyasa and brahma chintana! But it has forgotten its true nature!
As we have seen the struggling jiva and its predicament without any clue as to why it is suffering, and it never occurs to us that we are also enjoying this suffering! If we were to suffer, or even know that we are suffering we would definitely try to stop it? We are not even aware of it, as if, the unconscious person in the ICU? The very moment a person feels there is a problem, that he is suffering, he will find out the cause of it and works out to get rid of it. This is how atma chintana helps. The realized person thinks about the cause of suffering is the limitations, the desires, greed, ego, selfish nature of the jiva and tries to get rid of these afflictions and becomes pure. This is the higher levels of consciousness, much above the mundane, sensuous, worldlyexistence.
The higher levels of Consciousness are the vishva prajnya, daivee prajnya and the brahmn. The jiva as a limited entity becomes expanded to cover the entire world as vishva manava. Then jiva rises to divine state, and finally to the brahmn. But all these three higher levels are like journey by air. The passengers in a flight, flying across the world. The aircraft has to take off and then reach a certain height and put on auto-pilot state? Only yogabhyasa will help. Divine will, anugraha or grace of the Lord and the purva punya are essential.
The bijakshara mantra for these three higher levels are: vishuddhi at throat level- 'ham'; 'ajnya' at the bhru or between the eybrows- 'Om', and, finally at the highest shiras- 'shivo'ham'. respectively. The upper limit is dvadashanta, 12 units above head. The method of chakra dhyana is the same as explained earlier. The divine state is one of higher level where there is no body consciousness. However, buddhi, manas and ahamkara exist. This is the level where attachment (moha) is still there. This is like the departed souls- pitamaha, pra-pitamaha and pra pra pitamaha, may be in heavenly abode, always wishing well their progeny!
The next higher level of devi-devata is also one of attachment and the gods are benevolent to their devotees. It is at the ajnya level that real knowledge dawns and the Rishis are completely bereft of attachment and the worldly existence. The Rishis are interested in attaining to the state of absolute stillness, brahmn. There is nothing to attain further.
It must be noted that each of the higher levels is blocked and difficult to transcend! There exists something like a barrier, a locked gate and the jiva has to break it open and cross with the help of divine grace. There is an unseen power operating here that pulls the jiva out and liberates it!
The next higher level of devi-devata is also one of attachment and the gods are benevolent to their devotees. It is at the ajnya level that real knowledge dawns and the Rishis are completely bereft of attachment and the worldly existence. The Rishis are interested in attaining to the state of absolute stillness, brahmn. There is nothing to attain further.
It must be noted that each of the higher levels is blocked and difficult to transcend! There exists something like a barrier, a locked gate and the jiva has to break it open and cross with the help of divine grace. There is an unseen power operating here that pulls the jiva out and liberates it!
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