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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.
The Advaita vedanta tradition modifies the Samkhya-dualism between Purusha (pure awareness or consciousness) and Prakriti ('nature', which includes matter but also cognition and emotion) as the two equal basic principles of existence, [16] [17] proposing instead that Atman/Brahman (awareness, purusha) alone is ultimately real, and, though ...
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.
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 ).
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 ...
In Book 4, Yogasutra states spiritual liberation as the stage where the yogin achieves distinguishing self-knowledge, he no longer confuses his mind as Atman, the mind is no longer affected by afflictions or worries of any kind, ignorance vanishes, and "pure consciousness settles in its own pure nature".
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 ...
I am indeed, That eternal knowing and bliss, the auspicious (Śivam), pure consciousness. I have neither merit (virtue), nor demerit (vice). I do not commit sins or good deeds, nor have happiness or sorrow, pain or pleasure. I do not need mantras, holy places, scriptures (Vedas), rituals or sacrifices (yajñas).