SATWA PURUSHA ANYATA KHYATIMATRASYA SARV BHAVA
ADHISHTATRUTWAM SARWA DNYAN TRUTVAM
(WHEN YOGI CONCENTRATES ON CHITTA -THE MIND STUFF )
HE REALIZES THAT THE CHITTA OR ANTAHKARAN -MIND STUFF IS DIFFERENT
FROM THE CONSCIOUSNESS BEHIND IT --THE PURUSHA--THEN HE HAS ACHIEVED
THE "PURUSHKHYATI" WHICH IS ALSO CALLED VIVEKKHYATI - WHICH IS
MODIFICATION OF NATURE AND THE OMNISCIENCE
This is little difficult and little difficult to understand. In vedic religion the cycle of the origin of the universe and dissolution of the universe . SO some believe that the PURUSHA OR THE SPIRIT and the NATURE OR THE MATTER OR THE PRAKRUTI are different . ( others think that the ONE AND ONE ONLY slit in to Purusha and Prakruti at the beginning of the Universe.)The SPIRIT has no qualities and so has no desires or power to ACT . ( This comes with 3 Gunas or the qualities )The Nature or the PRAKRUTI has no Energy to do anything. So even though it has desires , it can not ACT upon it . So until they COME TOGETHER , the Universe can not come to existence.The mind and the chitta and the 5 big elements and the intellect -all are part of NATURE OR PRAKRUTI. The Satwa Guna or the quality in association with EGO or AHANKAR goes to form the senses.and the RAJ AS Guna and the Ego- AHANKAR goes to form the Organs of ACTION.
The physical body is gross and the senses are subtle . But the mind is subtler and the intellect is still more subtler . But the INDEPENDENT OBSERVER is the PURUSHA or the SPIRIT . So when the Yogi realizes that the PURUSHA is different than the CHITTA , (which means Purusha and the NATURE OR PRAKRUTI which is the origin of all the CHITTA and rest of the things that are mentioned ,) He has reached the level of PURUSHKHYATI which is also called VIVEKKHYATI.
The powers that have been mentioned in past SUTRAS, were related to NATURE or the PRAKRUTI and not related to PURUSHA or the spirit . So when the Yogi realizes that there is difference between the two , he does not get 'caught up ' in the 'SIDHHIS' or the Powers that are achieved with concentration on the different aspects of the NATURE or the PRAKRUTI . .
ADHISHTATRUTWAM SARWA DNYAN TRUTVAM
(WHEN YOGI CONCENTRATES ON CHITTA -THE MIND STUFF )
HE REALIZES THAT THE CHITTA OR ANTAHKARAN -MIND STUFF IS DIFFERENT
FROM THE CONSCIOUSNESS BEHIND IT --THE PURUSHA--THEN HE HAS ACHIEVED
THE "PURUSHKHYATI" WHICH IS ALSO CALLED VIVEKKHYATI - WHICH IS
MODIFICATION OF NATURE AND THE OMNISCIENCE
This is little difficult and little difficult to understand. In vedic religion the cycle of the origin of the universe and dissolution of the universe . SO some believe that the PURUSHA OR THE SPIRIT and the NATURE OR THE MATTER OR THE PRAKRUTI are different . ( others think that the ONE AND ONE ONLY slit in to Purusha and Prakruti at the beginning of the Universe.)The SPIRIT has no qualities and so has no desires or power to ACT . ( This comes with 3 Gunas or the qualities )The Nature or the PRAKRUTI has no Energy to do anything. So even though it has desires , it can not ACT upon it . So until they COME TOGETHER , the Universe can not come to existence.The mind and the chitta and the 5 big elements and the intellect -all are part of NATURE OR PRAKRUTI. The Satwa Guna or the quality in association with EGO or AHANKAR goes to form the senses.and the RAJ AS Guna and the Ego- AHANKAR goes to form the Organs of ACTION.
The physical body is gross and the senses are subtle . But the mind is subtler and the intellect is still more subtler . But the INDEPENDENT OBSERVER is the PURUSHA or the SPIRIT . So when the Yogi realizes that the PURUSHA is different than the CHITTA , (which means Purusha and the NATURE OR PRAKRUTI which is the origin of all the CHITTA and rest of the things that are mentioned ,) He has reached the level of PURUSHKHYATI which is also called VIVEKKHYATI.
The powers that have been mentioned in past SUTRAS, were related to NATURE or the PRAKRUTI and not related to PURUSHA or the spirit . So when the Yogi realizes that there is difference between the two , he does not get 'caught up ' in the 'SIDHHIS' or the Powers that are achieved with concentration on the different aspects of the NATURE or the PRAKRUTI . .
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