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Thread: Anugraha

  1. #1
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    Anugraha

    Namaste Friends,

    In a recent thread, some references to the descent of anugraha was made as below.

    During diksha the guru will perform kriyas which differ depending on the shisya and the diksha, that if successful performend,will lead to other stronger symptoms of the descent of anugraha shakti, if these do not occur the shisya will be taught only simple tasks

    This descent of power is classified into stages of intensity,-----

    Can we have more elaboration on this please?


    Also, the following was mentioned:
    Originally Posted by MahaHrada
    Namaste Yajvan, Devotee,Atanu
    - Diksha means removal of ignorance.

    In tantra the world is real

    while Kaula and also Trika which is a part of Kaula Dharma is of the opinion that the world, or prakriti is substantial and as real as "brahman" and identical to it.
    Can we have some one who has knowledge of the subject explain the Kaula view point (if possible, without referencing any other darshana in a poorer light) as to why the world, which is stated to be identical to Brahman, requires removal of ignorance at all?


    From MahaHrada to atanu
    And i ask you do you sincerely think the average person can profit from mixing two oppositte paths according to his liking?
    It was already answered by Devotee that understanding the general principles and the commonality between all paths will do no harm, especially, if the intention is not to downgrade the other faiths. But to proceed in a particular line Guru's guidance is absolutely essential.

    --------------------
    I have tried to keep the questions and one answer academic, brushing aside all the provocations in the original post.


    Om Namah Shivaya
    Last edited by atanu; 18 June 2008 at 02:56 PM.
    That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.

  2. #2
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    Re: Anugraha

    Hari Om
    ~~~~~

    Namaste

    A most wonderful subject atanu.

    anugraha अनुग्रह favour , kindness , showing favour , conferring benefits , promoting or furthering a good object i.e. His Grace.

    A definition of dīkṣā I have found reasonable is offered by Utpalabhaṭṭa ( surely we can quote others and find the compares):
    dīkṣā is that which gives realization and destroys all impurities. Because it imparts that realization which awakens one from the sleep of ignorance, therefore is called dīkṣā; It has the characteristiscs of both giving (dī) and destroying (kṣā).
    • This dī is to shine forth , bestow upon by shining; to soar
    • kṣa is destruction; a field
    What does it give? light or prakāśa; What does it destroy? Ignorance known as darkness of sleep.

    Yet I have read & heard from the wise it is just by bringing the light darness is destroyed. One needn't run after darkness, find it and destroy it. Just bring the light and the darkness is abated with no effort.


    This light or prakāśa is a key quality of Reality or anuttara ( some like to call Paramaśiva, or Brahman, or Ultimate Reality).


    I hope we can take the conversation further for all to benefit.


    pranams
    Last edited by yajvan; 21 June 2008 at 02:26 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: Anugraha

    Hari Om
    ~~~~~

    Namaste,

    I was hoping others would offer their POV , perhaps even their experience.
    Maybe some may think with the decent of dīkṣā , the grace that is offered at that moment, the anugraha given, is paśyantī ?
    This paśyantī is a divine view of the universe in its undifferentiated form. Where there is no differnce between name (vācaka ~ object) and form (vācya ~object).

    Lets see what others may think.


    pranams
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: Anugraha

    Hari Om
    ~~~~~
    A definition of dīkā I have found reasonable is offered by Utpalabhaṭṭa ( surely we can quote others and find the compares):
    dīkā is that which gives realization and destroys all impurities. Because it imparts that realization which awakens one from the sleep of ignorance, therefore is called dīkā; It has the characteristics of both giving (dī) and destroying (kā).
    • This dī is to shine forth , bestow upon by shining; to soar
    • ka is destruction; a field
    What does it give? light or prakāśa; What does it destroy? Ignorance known as darkness of sleep.
    Namaste

    I thought to extend this conversation a bit as we are talking dīkā , let me offer another view (not opposite, just extended) of what Abhinavagupta suggests in Parā-trīśikā Vivaraṇa. As he is defining anuttara 16 different ways he brings out dīkā. I thought it was a noteworthy commentary:
    He says, the guru sets in motion his own consciousness in the consciousness in the cela ( or disciple). Thus he, the guru, applies dīkṣā (or initiation) which is intended to bring about mokṣa (liberation) by means of paripātyā or this going back, reversing the process, to the central point (viṣuvat) which is devoid of movement of prāṇa and apāna ( the outward and inward breath) which assumes the utterance of haṃsa, and is the junction of both and by the difference of sthāna (being fixed or established in) on the sakala niṣkala initiation (dīkṣā) and through the practice of yojanika initiation on the occasion of the last function of the complete oblation.


    Lots of information no doubt. To understand this, the guru is wishing to establish anuttara caitanya in the cela or student. Some call this turiyatit caitanya (sustained turiya consciousness).

    I thought then to take a piece at a time and discuss ( the best I can) the ideas and principles above e.g. haṃsaprāna-śūnya-viṣuvat - or the central point where both prāṇa and apāna are middle-most, viṣuvat balanced or fixed.
    Abhinavagupta is the guru here, as this is his knowledge and wisdom. I only hope to call out some of the salient points for observation and discussion. Any errors or blemishes in the knowledge that is offered can be only traced-attributed to my understanding. I will start the discussion with the next post.


    pranams


    Words and references
    • This is the work of Abhinavagupta, Partrīśikā Vivaraṇa or That (Śrī Devī) who transcends and is Identical with trika. It also means That which speaks out (kāyati) the three (tri) śakti-s (śa) of the Supreme (parā). Vivaraṇa means the act of uncovering, opening, or explanation.
    • anuttara as expressed by Abhinavagupta is na vidyate uttaram adhika yatha - (that) then which there is nothing more, or additional
    • mokṣa मोक्ष- we know as emancipation , liberation , release from worldly existence or transmigration , final or eternal emancipation
    • pratiprasava प्रतिप्रसव counter-order , reverse-order; rooted in prati and pra ; prati प्रति opposite , before back , again , in return ;pra प्र before , in front
    • viṣuvat विषुवत्- being in the middle , middlemost; having or sharing both sides equally
    • sthāna स्थानestablished in ; being fixed or stationary; standing firmly , staying , abiding , being in the state or condition
    • caitanya चैतन्य Consciousness
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: Anugraha

    Quote Originally Posted by yajvan View Post
    Hari Om
    ~~~~~
    anugraha अनुग्रह favour , kindness , showing favour , conferring benefits , promoting or furthering a good object i.e. His Grace.
    -
    dīkṣā is that which gives realization and destroys all impurities. Because it imparts that realization which awakens one from the sleep of ignorance, therefore is called dīkṣā; It has the characteristiscs of both giving (dī) and destroying (kṣā).
    • This dī is to shine forth , bestow upon by shining; to soar
    • kṣa is destruction; a field
    --
    This light or prakāśa is a key quality of Reality or anuttara ( some like to call Paramaśiva, or Brahman, or Ultimate Reality).
    Namaste Yajvan Ji,

    Thanks for the wonderful explanantion. What I had wondered in the first place was whether Angraha (grace) descends or not? What is that place wherefrom it descends? Is this a hindu knowledge?

    What I understand in very simple terms is this. Through right karma, one earns the grace, which is always lighted up and letting the mind and senses to work. Our karma helps to either hide or bring out into open the ever present light which lights up everthing. And meditation is certainly a kind of positive karma.

    Though what right karma does is to remove mala, it is Jnana that is the fruit and the goal.

    Om
    That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.

  6. #6
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    Re: Anugraha

    Hari Om
    ~~~~~
    Quote Originally Posted by atanu View Post
    Namaste Yajvan Ji,

    Thanks for the wonderful explanantion. What I had wondered in the first place was whether Angraha (grace) descends or not? What is that place wherefrom it descends? Is this a hindu knowledge?

    What I understand in very simple terms is this. Through right karma, one earns the grace, which is always lighted up and letting the mind and senses to work. Our karma helps to either hide or bring out into open the ever present light which lights up everthing. And meditation is certainly a kind of positive karma.

    Though what right karma does is to remove mala, it is Jnana that is the fruit and the goal.

    Om
    Namaste atanu,
    yes, I see what you are saying... I have a few opinions on this. I agree that through right action ( karma) and dharma this grace my be opened. I like what you say
    Our karma helps to either hide or bring out into open the ever present light which lights up everthing


    For some this anugraha may decend in this life and people say ' now what did he do to deserve this?' - yet they are looking at only a small period of time - this persons life, here and now. Yet what has this person done in terms of effort for many lives before, no one knows. So by our actions we are able to open up this door of light.


    Another notion that I heard was from Paramahamsa Nithyananda. He talked about enlightenment and earning it. He says the 'effort' expended is not equal to the gift (grace) that is returned. This is the youtube discussion : http://www.youtube.com/watch?v=XBlr_TPPwII
    I found it interesting.

    I am of the firm belief one needs to prepare themselves for the anugraha to decend and to be appreciated. Yet who can say when one is ready for allowing this grace to enter? Only He , the Supreme can. He knows what you can hold and when you are ready. Yet it is the fool that says let me wait for the next life to prepare, I am much too busy in this life, God will understand.


    Shankaracharya Swami Brahmananda Saraswati suggests the following:
    To get a human body is a rare thing—make full use of it. There are four million kinds of births which a soul can gather. After that one gets a human body. Therefore, one should not waste this opportunity. Every second in human life is very valuable. If you don’t value this, then you will have nothing in hand and you will weep in the end.
    Because you’re human, God has given you power to think and decide what is good and bad. Therefore, you can do the best possible kind of action. You should never consider yourself weak or a fallen creature. Whatever may have happened up to now may be because you didn’t know. But now be careful. After gaining a human body, if you don’t reach God, then you have sold a diamond at the price of spinach.

    Jai Guru Dev


    pranams
    Last edited by yajvan; 22 June 2008 at 05:17 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  7. #7
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    Re: Anugraha

    Hari Om
    ~~~~~~

    Namaste atanu (et al.)
    Perhaps you have an opinion on this matter...

    I mentioned
    Yet who can say when one is ready for allowing this grace to enter? Only He , the Supreme can.


    We find in the Spandakārikā-s the following: śaṃ karoti śaṃkaraḥ
    or śaṃkara is the one who does śaṃ. Śaṃkara is another name for Śiva. This word Śaṃkara means causing prosperity, auspiciousness, beneficence. And śam means auspiciously, happily. Yet in the Spandakārikā-s śam is also considered anugraha, the grace we have been talking about.
    When we look at it this way, one can see it is Śiva that does śaṃ, or anuttara , grace.

    But what grace? the commentary goes on to say this grace consists in enabling the aspirant to recognize the vast expanse of Śiva's Consciousness or sva-caitanya sphāra.
    Yet one must be aware that this Spandakārikā is a non-dual (advayatā) view of Reality. Hence when we look to this Consciousness as advayatā, it then suggests it is part of our consciousness.


    Hence the concept dīkā that we have been talking then is coming to us by anuttara , grace. His grace can take us all the way to re-recognizing who we are, an extension of Him/Her Śiva+Devi; or to get us started for this unfoldment. This is His grace, to give us what is needed at the time.


    Perhaps for this to occur this dīkā may come from Him or his agent (guru). Pending ones preparedness one can experience parā-saṁvit¹ the highest re-recognition of who one is, anuttara, or one is graced with launching the journey to vimarśa ( some may write vimṛiṣa ) Self Awareness.

    Your comments and ideas on this is welcomed.


    pranams


    words used
    • Śaṃkara शंकर - causing prosperity , auspicious , beneficent
    • parā-saṁvit is parā परा highest point or degree + saṁvid संविद् - to know together , know thoroughly , know , recognize
    • vimarśa विमर्श - knowledge , intelligence ; also vimṛiśa - considered reflection, consideration; this mṛiśita is reflected on or considered; vi by itself as a root is moksh - to set free, liberate. Hense we arive at Self-Awareness. Some say a name of Śiva
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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