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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.
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 ...
Paramārtha's concept of the amalavijñāna is a pure and permanent (nitya) consciousness that is unaffected by suffering or mental afflictions. [5] This immaculate consciousness is not a basis for the defilements (unlike the ālayavijñāna ), but rather is a basis for the noble path ( āryamārga ). [ 5 ]
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 eternal witness, pure consciousness, He watches our work from within, beyond The reach of the gunas (attributes of mind)." (Shvetashvatara Upanishad Sl. VI.11, translated by Eknath Easwaran) The Varaha Upanishad (IV) refers to one of the seven Bhumikas which is of the form of pranava (Aum or Om).
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 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 Vedic creation pure consciousness creates the world as name and form and then enters it. However, in this process, consciousness also hides from itself, losing sight of its real identity. [ 126 ] The Buddhist view of consciousness entering name and form depicts a similar chain of events leading to deeper ignorance and entanglement with the ...