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WHO IS KUTASTHA BRAHMAN/ CHAITANYA?PART-02....THE FOUR PATHS OF YOGA-0


MEANING OF KUTASTHA BRAHMAN?-

16 FACTS;-

1-Kutastha chaitanya is a Sanskrit term .Kutastha means “that which is unchanged” and chaitanya means “consciousness.”The concept refers to the idea that consciousness is universal and common in all things. This purity of consciousness is what makes all things one.It is considered by some to be synonymous with Christ Consciousness.

2-The common consciousness is the witness of the mental vrittis, or modifications and workings of the mind, but it is not affected by these. The mind is different for each individual and, for most people, is said to limit them from experiencing kutastha chaitanya.

3-In the state of kutastha chaitanya, all the universe is experienced and felt as one by the yogi: there is no longer any separation between the individual and universal Consciousness.

4-Another way of considering kutastha chaitanya is by considering it to be the consciousness of God, which is projected onto and present in all of creation. Yogis believe that Krishna along with Christ, and other avatars, manifest the oneness with God.

5-Some say that kutastha chaitanya can be perceived through meditation as an image of a spiritual eye. This is said to appear as an outer bright orange ring, surrounding a blue center, with a small five-pointed white star in the center.

6-The causal world (or kutastha chaitanya) is represented by the large blue center, while the orange ring is the energy of the astral world and the white star symbolizes the infinite Cosmic Consciousness. Through meditation, the intention is to enter this white star and experience oneness with God.

7-There are two types of Primordial Energy are reputed to exist in this world;one is perishable, the other imperishable. Between these two, all elements are perishable and the Kutastha-consciousness is termed as imperishable.

8-None have before described what Kutastha is. Needless to say, it is not describable, it is made comprehensible through sadhana-derived realization. Only the yogis are aware about it.The word Kut infers the anvil or the iron block on which the ironsmith or goldsmith by hammering iron or gold into shape produces various types of objects, but the anvil remains as usual. It does not undergo any change, it remains unaffected.

9-Similarly the whole universe is existent by taking recourse to Kutastha. Everything is undergoing a change, but Kutastha does not undergo any metamorphosis and is imperishable. Thus what we call the Third Eye, the vision which occurs when one is in communion with the Infinite; the Eye of Wisdom is Kutastha.

10-After attaining permanence in Kutastha, the whole universe becomes known to him, everything becomes manifest and realization occurs. It is the origin of everything and is the place of manifestation of the spiritual world. By achieving permanence here, a yogi asks questions to his own self and receives the answers to it. All questions automatically arise in him and are solved also.

11-For instance, just as a binocular is used to locate quite distant objects, similarly by attaining permanence in Kutastha, the whole universe can be visualized. Arjuna is the heat essence and it is through this that questions occur in the inner realm of a yogi and answers evolve through the medium of Kutastha. Since it is exclusively realized by yogis, Gita is a scripture on realization. Therefore Yogis has explained that “realization occurs through Kutastha”.

12-By becoming an adept in Pranayama, a yogi through Yonimudra can perceive in the Ajnachakra... an encompassing golden lustre, the middle of it being black in colour and within this black colour a dot which resembles a star. Later by assuming the effulgence of the manifestation of a million suns it makes the yogi lose his own entity.

13-This is the Sudarsana Chakra, by visualizing this all the accumulated sins of a yogi are severed and seized, therefore He is Hari. He causes the seizure of all the accumulated sins. Sudarsana signifies beauty. Since the middle of it is black in colour, He is Krishna and within this a static star is present which is truth and reality. He only is Taraknath.

14-By attaining permanence in Kutastha, a yogi acquires true knowledge. Since it is sky-semblant (resembling), it is known as Cavern(dark place or space )of the Union with the Absolute Void. If permanence is achieved in the aforesaid Cavern; A yogi becomes conversant with all the essences of religion. Addressing Kutastha, Yudhisthira has noted; —

''This Kutastha only is imperishable or in other words is reputed to be the indestructible Primordial Energy. By the visualizationof Sudarsana Chakra or else Kutastha, the negative feelings or the devilish propensities in a yogi are annihilated. Then a yogi is capable to proceed in the path of renunciation''.

15-ACCORDING to Bhagwad Gita,Lord Krishna says in

(Chapter-15 verse 16) :- There are two Purushas in this world : One is perishable and another is imperishable. All beings are perishable and KUTastha is called imperishable. In the next verse He says : Uttama Purusha is quite another one who is called Parmatma. Who enters into the three worlds and maintains them and He is unchangeable and the Lord of all. 16-THE KEY POINTS OF COMMENTARY;-

1-So, in fact, not two Purushas but there are three Purushas mentioned in these two verses.They are : a) Bhutani > Jeevas / beings This has been translated by some translators as Bodies but that is not correct because Bodies are never referred to as Bhuta. Bhuta is the being who has a distinct identity as Mana+Buddhi+ahamkaar and it "resides" in the body. b) KUTastha ;-Some translators have translated KUTastha as Jeeva but that is not admissible because Jeeva is not KUTastha ... it is KUTa.Bhutas have already been mentioned above and they are called perishables in the sloka.This cannot be Ishvara living in the heart of all beings as it is described in the next verse and He is described as different from Bhutas and KUTastha. So, in the above verse KUTastha is different from Bhutas and also Ishvara. c] KUtastha actually means; KUTastha = KUTa (difficult to understand, looks what it is not) + stha (staying, residing) So, that which resides in KUTa is KUTastha. d] KUTa is all MAyic creation and that includes Bhutas. Within Bhutas /being there are two things :

a) Ishvara in the heart of all beings or essence of all beings

b) seed of MAYA or essence of MAYA which creates the being with Ishavara as the essence. 2-MAYA is beginning-less and at cosmic level, its seed or essence is without an end. Because if it would end, it must have a beginning. So, this seed of MAYA too is imperishable. This is necessary to understand the nature of MAYA. MAyA is ever changeable ... always changing from one form to the other ... from one mode to different modes etc. but the essence of MAYA or seed of MAYA is indestructible.

3-On Self Realisation, for an individual Mayic prapancha ends ... He doesn't get deluded by the delusive power of Maya ... but Maya at cosmic level still remains. Even when everything and all beings are annihilated ... Maya remains as Avyakta ... the unmanifest. 4-So, as this seed of Maya is indestructible in essence, it is called as Akshara and this is the "second thing" in KUTastha, the first is, of course, the Ishvara" as claimed in the next verse (That which enters into the three world and maintains them). 5-So, correct translation of Verse is : "There are two Purushas in this world : One is perishable and another is imperishable. All beings are perishable and the seed of MAyA is called imperishable"

ATTRIBUTES OF KUTASTHA BRAHMAN;-

13 FACTS;-

1-Whatever has beginning or end is unreal. That which exists in the past, present and future is real. Brahman only exists in the three periods of time. Hence Brahman alone is real. A real thing only can be eternal, unchanging, beginningless, endless. Anything which is nothing in the beginning and in the end, necessarily does not exist in the middle also.

2-The reality underlying all names and forms, the primal one from which everything originates is Brahman or the Absolute. Brahman is the ultimate source of all joy and bliss.

3-Brahman is the inner reality or essence. The five sheaths are the outer husk. The body, the senses, the mind and the intellect are merely the outer covers which conceal the inner permanent Reality. These sheaths are the manifestations of Brahman. They are grounded in Brahman.

4-Brahman or the Eternal transcends the phenomena. Production and destruction are only phenomena. They are the jugglery of Maya or mind. In reality there is nothing produced or destroyed.

5-Brahman is infinity. Brahman is eternal. Brahman is Immortality. Infinity must be one. There cannot be two infinities. That which is unchanging, indivisible, non-dual, beginningless, endless, timeless, spaceless, causeless can be infinite.

6-If there are parts in Brahman there will be plurality. There cannot be differences or distinctions in Brahman. Brahman is self-luminous, self-existent, self-contained, self-established, self-revealed. Brahman is birthless and deathless, because He is infinite, bodiless and timeless.

7-Brahman is not a negative blank such as you have in deep dreamless, sound sleep, because He is pure consciousness, knowledge absolute. In Brahman you have perfect awareness, pure intelligence. Brahman or Absolute is Satyasya Satyam. It is the Self of all selves.

8-The objects seen in the waking state are as real as the objects seen in the dreaming state. All objects are unreal. The witnessing subject only is real and eternal. Life is a waking dream. How can a thing which changes be eternal and real?

9-The individual souls and the world are all unreal. Nothing save Brahman or the Absolute is eternal.

The mental world is as much objective or unreal as the material. The only reality is Brahman or the Atman.

10-The world vanishes in sleep. The objects of the dream vanish as soon as you wake up. Hence the world of experience and the dream world are unreal. Beyond the three states is the Atman or Brahman. This Brahman is the basis of the three states. It is the silent witness or Sakshi.

11-Brahman alone is Turiya or the fourth state.

Moksha is the Life Eternal. Realisation of the oneness of Self is the high water mark of Perfection. Realise this Brahman through hearing of Srutis (Sravana), reflection (Manana) and constant meditation (Nididhyasana) and attain freedom or the final beatitude.

12-Realisation of Brahman is regarded as the highest of all knowledge. A strong and wise man who is endowed with the four means only can attain Self-realisation. Rebirth can be stopped only through the realisation of Brahman. He who truly realises his unity with Brahman realises immortality.

13-Withdraw the senses, look within and search your heart. Dive deep into the deepest recess of your heart through deep meditation on the innermost Self. You will doubtless realise your identity with Brahman and get to the heart of the Infinite joy and bliss.

1. There is an Atman or soul independent of body and mind. This soul is immortal, unchanging and infinite. Realise this Atman and be free.

WHO IS ATMA?-

31 FACTS;-

2. This Atman is Satchidananda (Existence-Absolute, Consciousness-Absolute, Bliss-Absolute). It exists in the past, present and future. So it is Sat. It is pure or Absolute Consciousness without any thought. So it is Chit. It is absolute Bliss. So it is Ananda.

3. The unreal body perishes, but the Atman or the indweller is Immortal. So, you should not grieve when anyone dies. In essence everyone is Immortal Atman.

4. This Atman cannot be hurt by anyone. It is subtle, all-pervading. It is the Innermost Self of all.

5. This Atman is birthless, deathless, changeless. When the body is killed, He is not killed. Therefore grieve not, lament not, regret not. Be always cheerful.

6. Fire cannot burn this Atman, sword cannot pierce this Atman, bomb cannot destroy this Atman, machine-guns cannot kill this Atman.

7. This Atman is eternal, immovable, secondless, self-existent, self-centred. Therefore, knowing this to be such, thou shouldst not grieve, when your father, mother, son, wife or relative dies.

8. This perishable body will certainly pass away. Indweller can never perish. Thou art the immortal soul. Therefore, over the inevitable thou shalt not grieve.

9. Brahman or Atman (Consciousness) is beyond the reach of the mind and speech. He is beyond logic, reason, mental process, science. He must be realized through meditation.

10. You cannot deny or doubt your existence. You always feel that you exist. This existence is Atman or your own Self. The knower of the doubt or denier always exists. That knower is your own Atman.

11. In dream you are distinct from the physical body. In deep sleep, you are distinct from the body and the mind. You enjoy peace and bliss in deep sleep. This proves that you are neither body nor mind, but you are All-Blissful Soul.

12. There is only one Reality or Truth. That is Brahman or Atman. All appearances are unreal. They are the effects of Maya, the illusory power of Brahman.

13. Behold the one Immortal Atman in all names and forms. This alone is correct perception.

14. Ignorance is the cause for pain and sorrow. Annihilate this ignorance through Knowledge of the Self (Brahma Jnana). All miseries will come to an end.

15. This Atman is beyond time, space, causation. Time, space, causation are mental creation.

16. Just as snake is superimposed on the rope, this world, and the body are superimposed on Brahman.

17. Bring a light, the snake vanishes; rope alone remains. Attain Illumination, this world and this body vanish. Atman alone remains. That Atman thou art (Tat Tvam Asi).

18. I-ness and mine-ness, agency and enjoyership bind you to the Samsara. Destroy these notions. Identify yourself with the Atman which is non-doer, non-enjoyer. You will attain Immortality and eternal Bliss.

19. Sensual pleasure is only pain. It is momentary mental excitement, momentary sensation of flesh, momentary itching and scratching of the senses. You can have eternal bliss in your own Inner Atman alone.

20. Enquire ‘Who am I?’ Deny or sublate the limiting adjuncts (body, mind, etc.); know the Self and be free.

21. Constantly think of the Immortal, all-pervading Atman. Give up thinking of body. You will attain Self-realization.

22. You are ever free. You are already free. Freedom (Moksha) is not a thing to be attained. You will have to know that you are Atman, that you are free.

23. Destroy the subtle desires (Vasanas), and cravings (Trishnas). This will lead to the annihilation of the mind. Destruction of the mind will lead to the attainment of wisdom of the Self (Brahma Jnana).

24. This world is illusory. Brahman alone is real. You are identical with Brahman. Realise this and be free.

25. The liberated sage is ever blissful. He rests in his own Satchidananda Svaroopa. He is free from egoism, lust, hatred, greed, anger and the pairs of opposites. He has equal vision and balanced mind. He is Brahman Himself.

26. OM is the symbol of Brahman. OM is your real name. Meditate on Om with feeling (Bhava) and its meaning. You will attain Self-realisation.

27. “I am the All-pervading, Immortal Soul. I am Pure Consciousness. I am Satchidananda Svaroopa (Existence-Absolute, Consciousness-Absolute, Bliss-Absolute). I am witness (Sakshi.)”—These are the formulas for constant meditation and assertion.

28. Equip yourself with the Four Means. Hear the Srutis (sacred texts), reflect and meditate. You will attain Self-realisation.

29. Thou art not this perishable body. Thou art not this changing mind. Thou art all-pervading, immortal, infinite, changeless Soul or Atman. Realise this and roam about happily.

30. Watch the breath. It sings Soham, ‘So’ during inhalation and ‘Ham’, during exhalation. It reminds you ‘I am He’. Meditate on ‘Soham’ and attain Self-realisation.

31. ‘I am body. I act. I enjoy. She is my wife. He is my son. This is mine.’—This is bondage. ‘I am Immortal Soul. I am non-actor, non-enjoyer. She is my soul. Nothing is mine.’—This is freedom.

WHO IS BRAHMAN ?-

21 FACTS;--

1-Brahman or the Supreme Self is beyond time and space, causation. He is limitless. He is tranquil. He shines with equal effulgence (brightness taken to the extreme) in all bodies. He cannot be any particular thing. He is Chaitanya or pure consciousness. He is Atman or Brahman or the Supreme Self .....A hidden treasure. It is the jewel of jewels. It is gem of gems. It is the imperishable, inexhaustible supreme wealth, which no dacoit can rob. It is Chintamani of Chintamanis that will give man whatever he wishes.

2-Who Himself sees all, Whom no one beholds, Who illumines the intellect, etc., but Whom they cannot illumine-that is Brahman. That is Atman.

The self-shining pure being, Who is the support of this universe, Who is consciousness itself, Who is Bliss Absolute, Who is changeless is Brahman.

3-A supreme principle exists. It is Atman. It is Para Brahman. It is imperishable, unborn, undecaying and undying. It is ancient. It is one. It is a mass of wisdom and bliss.

4-Brahman is unborn, undying, changeless, bodiless, immortal and fearless. He has neither name nor form. He has neither contraction nor expansion, neither beauty nor ugliness. Verily, Brahman is fearless. He who knows Brahman becomes immortal and fearless.

5-That unborn, undecaying, undying, immortal, fearless (Ajanm, Ajaram, Amritam, Abhayam) essence is Brahman.

That from which this world has come out, That in which this world exists, That in which it gets dissolved is Brahman.

6-Atman is eternal (Nitya). It is unchanging (Nirvikara). It is one mass of knowledge (Prajnana Ghana, Chidghana, Vijnanaghana). It is imperishable (Akshaya).

7-Atman or the pure spirit is timeless, spaceless, placeless and endless. It is full of Jnana (Jnana Maya). It is Santa and self-luminous (Svayam Jyoti). It is Jyotirmaya (full of light). All students of Vedanta seek this Atman to get Brahmanubhava. It is called Parama Vastu (supreme thing). It gives immortality.

That in which there is neither East nor West, neither light nor darkness, neither pleasure nor pain, neither hunger nor thirst, neither Harsha nor Soka, neither gain nor loss is Brahman.

8-Atman is Niravayava (without limbs, without hands and feet). So He is Akarta-Akriya, Nishkriya (inactive). How can you attribute agency to Niravayava Atman?

The Atman has no body. It is Atanu, Nirakara. How can there be then Jara (old age) and death for Atman? Atman is Ajara, Amara, Avinasi (undecaying, immortal and indestructible).

9-The Soul (Atman) is not a product like mind, body or sugar-candy. Eternal intelligence constitutes its very nature. The individual soul is identical with the Highest Self (Brahman).

10-Atman (Highest Self) is always the witnessing subject in all cognition, because it is infinite (endless in space, extent, or size;) and self-luminous. It is not manifested either by itself or by anything else. It is known or revealed through direct perception or immediate intuitional knowledge......

11-Brahman is the soul or Atman of man. He is the soul of the Universe. Brahman alone is the Infinite. There cannot be two infinities. If there are two infinities, there will be fighting among the infinities themselves. One Infinite will be creating something, another Infinite will be destroying something. There can be only one Infinite. This Atman is the one Infinite Brahman. Everything else is its manifestation or expression.

12-Mind always runs after pleasure because it is born of Ananda (Brahman). You love a mango because it affords you pleasure. Amongst all things, you love your own Self most. This love of the Self gives the clue to the fact that Ananda or bliss must be the nature of the Self.

13-That secondless Supreme Being who resides in the chambers of your hearts as Antaryamin or Inner Ruler or controller or Sutradhara or Sakshi (silent witness), Antaratma (inner Self) who has no beginning, middle or end, who is the source for this world, Vedas, body, mind, Indriyas and Pranas, who is All-pervading, who is unchanging, who is the One homogeneous (of the same kind) Essence (Ekarasa), who exists in the past, present and future, who is Self-existent Svayambhu, who is Svatantra (independent) and who is self-luminous (Svayam Jyoti) is God or Atman or Brahman or Purusha or Chaitanya or Purushottama.

14-Atman is different from the knowable. He is beyond the unknowable also. He is incomprehensible. This does not mean that he is a non-entity or void or a negative concept or a metaphysical abstraction. He is a mass of knowledge or pure consciousness. Consciousness is more dense than stone or platinum or gold. He is the only real, living entity, the substratum (a foundation) for everything.

15-Atman is the immortal substance or essence in man. Atman is the origin of thoughts, desires, reasonings. Atman is spiritual because it is beyond matter and mind. It must be immortal, because it is beyond time, space and causation, it is beginningless, endless and causeless and infinite.

16-Soul or Supreme Self or Atman or Brahman is that abiding, constantly existing and imperishable entity which is the basis for this world, which is indivisible self-luminous, unchanging and all-pervading, which is the silent witness or Sakshi of the three states viz., waking, dreaming and deep sleep. The knower of this Soul or Atman attains immortality and enters the abode of bliss and nectar.

17-Brahman is known also by the names Atman or Purusha. Purusha is so-called because of His lying in the body, or because He is full in Himself, or because all that we see is pervaded by Him.

18-Atman or the Self is the ultimate Reality. It is the ultimate philosophical principle. It is the substratum for everything. It is the only living Truth. It is the Brahman of the Upanishads. It is the support of this world. It is the prop (support) of this body and Prana. It is the Impersonal, Absolute.

19-Brahman or Atman or the Supreme Self is self-luminous. Brahman cannot be manifested anything else. Brahman manifests everything. The doctrine of self-luminosity is one of the foundational tenets on which the entire edifice (a complex system of beliefs.)of Vedanta is constructed. Atman gives light to the sun, the moon, the stars, the lightning, the fire, the intellect and the senses. By the light of Atman all these shine but they cannot illumine Atman.

20-Atman alone exists. It appears as the objects which we cognise (know) just as a rope appears as a serpent. Atman puts on the appearance of these phenomenal objects. It shines by itself. It is self-luminous. All the objects shine after them i.e., they borrow their light from the self-effulgent Atman.

21-Look within. Within is the fountain of bliss. That is the real life. What is the real 'I'. That is soul. That is Atman. That is Brahman. That is pure consciousness.

......SHIVOHAM........