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This is the Vishaya- chaitanya or the 'object-consciousness' which does not mean consciousness of the object but the object which is a phase of consciousness which prevails everywhere. [ 11 ] To advaitins , it refers to a pure consciousness that knows itself and also knows others.
Chidakasha (Sanskrit: चिदाकाश, Chidākāśa) is a term in Hindu philosophy and yogic traditions that translates to the "space of consciousness" or "inner sky." Chidakasha is the metaphysical concept of an infinite realm that is luminous, all-pervading, innately sentient, and full of pure awareness.
He is the one who realizes, "I am Brahman, I am pure Consciousness; Pure Consciousness is what I am". — Tejobindu Upanishad, 4.1–4.30 [ 42 ] [ 43 ] The text asserts that a Jivanmukta has Self-knowledge, knows that his Self (Atman) is pure as a Hamsa (Swan), he is firmly planted in himself, in the kingdom of his soul, peaceful, comfortable ...
This "pure consciousness is identified with the nature of reality (parinispanna) or Suchness." [ 47 ] Alternatively, amalavijñāna may be considered the pure aspect of ālayavijñāna. Some Buddhists also suggest hrdaya (Heart) consciousnesses (一切一心識), or an eleven consciousnesses theory or an infinity consciousness ( 無量識 ).
In Advaita Vedanta, states Werner, it is the sublimely blissful experience of the boundless, pure consciousness and represents the unity of spiritual essence of ultimate reality. [ 7 ] Satcitananda is an epithet for Brahman , considered indescribable, unitary, ultimate, unchanging reality in Hinduism.
The chapter states that the liberated soul is eternal, is Om, and beyond meditator, meditation and the object meditated on, it is Brahman, it is "being-consciousness-bliss", it is essence of "all sacred bathing spots", it is Shiva, it is the fruit of all holiness, and it is pure spirit. [29]
Ka dag is a contraction of ka nas dag pa, "pure from ka" (ka is the first letter of the Tibetan alphabet) which is also glossed as pure from the beginning (thog nas dag pa). [4] In this context, purity (Skt. śuddha ) refers to emptiness ( śunyata , stong pa nyid ), which in Dzogchen is explained in a similar way to how emptiness is explained ...
The seventh consciousness developed from the early Buddhist concept of manas, and was seen as the defiled mentation (kliṣṭa-manas) which is obsessed with notions of "self". According to Paul Williams, this consciousness "takes the substratum consciousness as its object and mistakenly considers the substratum consciousness to be a true Self ...