States of Consciousness
States of consciousness:
The five states are
Waking Jagrat avastha ,
Dreaming, Sapna avastha,
Dreamless sleep, Sushupti avasthe
Turiyam (fourth) state
Turiyateetam (state beyond the fourth).
1.
Waking, Jagrat avastha :
The Jiva or the individual self uses 14 tatvas - five organs of perception, five organs of action, and four facets of the antaḥkaraṇa. Using these, the individual detects the gross objects in their respective fields and engages with them. Hence, allowing the Jiva to be in the waking state. The individual experiences the world around him through his perceptions.
2.
Dreaming, Sapna avastha :
The individual picks up impressions consciously or unconsciously during the waking state. Consequently, the mind later uses these imprints to show a world of experience, which refers to the dream state or svapna.
3.
Dreamless sleep, Sushupti avastha :
The sushupti avastha is nothing but a state of blissful ignorance . It occurs due to many reasons. When all instruments stop working, there is a total absence of knowledge. Moreover, even the mind does not function, and Consciousness is without the duality of subject and object. As a result, the Jiva reaches a deep sleep state or susupti. For example, there is no awareness of pure Consciousness (Om). It is due to the presence of avidya, which is ignorance existing in the form of vasanas.
4.
Turiya State (fourth state) :
Finally, outdoing the above mentioned three states is the state of Godliness called Turiya, which refers to one’s real nature of innate divinity.
Turiya is the fourth state of Consciousness and it is pure and non-dual, stable state of Bliss. As a result, body, mind, intellect, objects, emotions, and thoughts do not exist. It is the state where avidya or ignorance (maya)that I am different and separate from Brahman (universal consciousness) is absent. As a result, one’s true nature as Brahman(universal consciousness) reveals itself.
Self is the "Witness" of these states. When this is known the three experiencers Seer, Seeing, Seen disappear. The Self- prajna (Aham) is the witness.The Self or individual consciousness is present in this state. This is the stage of hightened Awareness in meditation. In Turiya you still see the world around you even though you're unaffected by those sensory experiences. Self or Svayam or Prajna is present and all other tatvas are absent. Seer, Seen, Seeing have become one. Relationship between the individual and the Absolute is revealed. Atma says "Aham Brahmosmi"(Aham Brahmosmi means I am Brahman universal consciousness itself) "Tattvam-asi". ( Tat tvam asi means “thou art that” ) In Turiya spoken word is comprehended. Turiya is superconsciousness. Turiya is said to be a state of Self-Realization.
It should also be remembered that the 4th state should not be thought of as a separate state from the other 3 states - it is a transcendental state that pervades all the other three states. It is Pure Consciousness.
Swami Sarvananda says in his commentary on the Mandukya Upanishad.- "Another common mistake also has to be avoided. The Turiya is often translated and understood as the fourth state. The Turiya, however, is not a state at all. It is identical with existence itself, and it is this that appears as having the three states".
Turiya state in Vachanas:
When one says he is in Turiya state and he is enlightened there should never be any hurried conclusions or doubts says Sharana Turugahi Ramanna. All doubts should subside and Eternal Truth should prevail.
ವಚನ:
#ಅರಿದೆಹೆನೆಂಬನ್ನಕ್ಕ ಆ ತುರಿಯ ಕಂಡೆಹೆನೆಂಬನ್ನಕ್ಕ ಆ ತುರಿಯ ಕಂಡೆನು ಎಂಬಲ್ಲಿ ಸಂದೇಹದ ಸಂದು ಆತುರವೆಂಬ ಅರಿಕೆ ತುರಿಯವೆಂಬ ಮೋಹ ಕಂಡೆನು ಎಂಬ ಸಂದೇಹದ ಸಂದು ನಿಂದಲ್ಲಿ ಅದು ನಿಜದುಳುಮೆ; ಗೋಪತಿನಾಥ ವಿಶ್ವೇಶ್ವರಲಿಂಗವೆ ಪ್ರಮಾಣು.
- ಶರಣ ತುರುಗಾಹಿ ರಾಮಣ್ಣ
5.
Turiyateetam, Turiyateeta state (beyond the fourth).
This is the state higher than Turiya. Unity consciousness that began in Turiya is consummated in Turyateeta in which the whole universe appears as the Self. This is what is called Nirvikalpa samadhi, complete absorption in Brahman, no self or ego is left. This is the state of Aikya of Basavadi Sharanas (jivamukti).
In Turiyatita State the Consciousness of the Self is not there.This is described in Shaiva Siddhanta mainly by Tirumoolar of Tamil Shaivism, Kashmir Shaivism, Natha sampradaaya and Basavadi Sharanas of 12th century in their vachanas.The Self or Swayam merges with Parashiva like a camphor in fire and only eternal Nirakar Niravalamba Void (Shoonya) remains.This is known as Shoonyaavaste. and what remains is known as Bayalu by Allama Prabhu and other Sharanas.
Difference between Turiya and Turiyatita :
According to Shaiva Siddhanta Turiya refers to Vijnana or Total realization, whereas Turiyatita refers to something even beyond that. In Turiya you still see the world around you even though you're unaffected by those sensory experiences, while in Turiyatita the world around you completely disappears you merge and become one with ParaShiva and you forget that you ever existed in it. Merging with Devine is specific to Shaivism and it requires Jiva and Devine to be Dvaita in the beginning because of ignorance or Maya of Jiva and later become enlighened and understand his true nature by Shivayoga and merge with Devine and become Advaiti. This is known as Shiv-Advaita or Shakti Vishistadvaita of Veerashaiva/ Lingayat religion. More than 770 Sharanas in 12th century have described Turiyateeta state in simple Vachanas form. They experienced this Turiyateetam by practicing Bhaktiyoga, Jnanayoga, Kriyayoga and Kayaka in their daily life. These Vachanas are in Kannada language and known as Anubhava sahitya.
Shivagama:
Lord Shiva said: Wise people should know the system of unification (Sarvavesha krama) divided into five states i.e, waking (Jagrat), dreaming sleep (Svapna), dreamless sleep (Sushupti), fourth(Turiya) & the state beyond the fourth (Turiyatita).
This Turîya Form of Mine is called the state of equilibrium of the Gunas. It is the Inner Controller of all.
Turiyateeta is beyond this there is another state of Mine which is called the Formless or Nirakara Brahmâ. Know, verily, that my forms are two, as they are one with attributes - Saguna and one without attributes - Nirguna. That which is beyond Mâyâ and the Mâyic qualities is called Nirguna and that which is within Mâyâ is called Saguna. Nirguna Nirakar Niravalamba is Turiyateet state of mine.
Āchārya Abhinavgupta - Kashmir Shaivism-
Turiya and Turiyateeta in
*Kashmir Shaivism*-
Kashmir Shaivism also has concept of Turiyateeta. Kashmir Shaivism
Turiya is the fourth state. It is not wakefulness, dreaming or deep sleep. In reality, it exists in the junction between any of these three states, i.e. between waking and dreaming, between dreaming and deep sleep, and between deep sleep and waking.
In Kashmir Shaivism there exists a fifth state of consciousness called Turiyateeta - the state beyond Turiya. Turiyateeta is also called the Void or Shoonya. It is the state where one attains liberation ( jivanmukti, moksha)
Based on the Tantra a seven consecutive stages of Turiya is presented by Swami Lakshman Joo. These stages are
1.Nijānanda
2.Nirānanda
3.Parānanda
4.Brahmānanda
5.Mahānanda
6.Chidānanda
7.Jagadānanda
While Turiya stages 1 - 6 are attributed to the
Internal subjective samādhi or Nimīlanā samādhi,
And once samādhi becomes permanently established in the seventh Turiya stage or Jagadananda it spans both the internal subjective world and also beyond that to the whole external objective world.This is Unimīlanā samādhi or Turiyateeta.
Āchārya Abhinavgupta says
Nimilana samadhi is experienced in Turiya and
Unmilana Samadhi is experienced in Turiyateeta.
This is the difference between Turiya & Turiyateeta.
Nimilanā samādhi means absorption of universal consciousness; when universal consciousness is absorbed in your nature, that is Turya.
When universal consciousness is expanded everywhere, that is Turiyateeta (Unmilanā samādhi).
Sri Ramakrishna:
Sri Ramakrishna mentions Turiya and Turiyatita concept. He says that the idea "I am Brahman, the world is illusory and God alone is real" is called Jnana, while the idea of losing that separation between God and the world, i.e. realizing that everything is the same, is called Vijnana.
In the state of Turiya the soul have self-realization, but in Turiyatita there is no more soul to even have self-realization because it no longer exists after merging.
Upanishad:
Upanishadic knowledge ascends to the four states, of waking, dreaming, sleep and the fourth Turiya beyond these three. Agamic knowledge, however, extends to the Turiyatita, which is beyond even the fourth.
The Turiyatitavadhuta Upanishad
( तुरीयातीत अवधूत उपनिषद्)
Author of Turiyatitavadhuta Upanishad is unclear, but given its literary style and the texts it is around 14th-15th century.
Beyond Turiya is Liberation.
#This divine secret and ancient treasure,
he draws into himself:
There is no one else different from me.
He does not fear pain.
He does not rejoice at pleasure.
He longs not for love.
—Turiyatita Avadhuta Upanishad (Tr: Olivelle)
The Upanishad is notable for its description of the nature and life of a self-realized monk called Turiyatita-Avadhuta, a totally liberated man, called a Avadhuta or Jivanmukta. Such a person is rare. The self-realized individual does not perform any rituals or rites, nor chant mantras,does not discriminate against others, and is beyond the Turiya state of consciousness. In the Paramahamsa state, he is devoted to non-dualism, is always soul-driven, is syllable Om.The monastic life of the Avadhuta starts as Kutichaka monk, who then becomes Bahudaka monk, thereafter reaching the Hamsa state of monastic life. Beyond that, he becomes Paramahamsa monk, wherein he has deeply contemplated on his own nature and thus has discovered the entire universe. Thereafter, he becomes Avadhuta where he abandons everything, he gives up shaving, and outer symbolism of any sort. There is no superior or inferior for such a liberated man, he sees everything as nondual, he understands and lives by the divine belief that "there is no one different from me". He fears no one, he fears no pain, he fears no pleasure, he has no longing for love, he is at rest in his innermost core, states the Upanishad.
The Avadhuta wanders, alone. He appears like a fool to others, asserts the text, but he doesn't care. He meditates on his own nature to find the ultimate truth Brahman, he is lost in the Brahman, his own self is all he is, he is one with Om.
Raman Maharshi an Advaitin says self always remains. He was also a follower of the Shaiva Agamas. Here is what he says about Turiyatita:
Q. Why is the Self described both as the fourth state (turiya) and beyond the fourth state (turiyatita)?
Ans. Turiya means that which is the fourth. The experiencers (jivas) of the three states of waking, dreaming and deep sleep, known as visva, taijasa and prajna, who wander successively in these three states, are not the Self. It is with the object of making this clear, namely that the Self is that which is different from them and which is the witness of these states, that it is called the fourth (turiya). When this is known the three experiencers disappear and the idea that the Self is a witness, that it is the fourth, also disappears. That is why the Self is described as beyond the fourth (Turiyatita). Sri Ramana described it when he said on realising Turiyatita, the idea of Self itself disappears altogether.
Nayanar Thirumular - Tamil Shaivism :
Turiya and Turiyateetam - #Tamil_Shaivism
* Nayanar Thirumular * -
Tirumular, like all the Nayanars mentions this state.
Tirumūlar lived between the fifth and sixth century.
Unlike the philosophical schools that dismiss the body as an impediment, the Tamil Siddhas place great emphasis on the role of body and mind to reach supreme states of consciousness. Āgamas are considered to be more specific and pragmatic than the Vedanta.
Thirumantiram is a Tamil poetic work, written in the 6th century CE by Tirumular and is the tenth of the twelve volumes of the Tirumurai. Tirumūlar’s Tirumandiram, a flagship Tamil Siddha work, is unique in that it blends philosophical exposition with practical techniques such as ashtanga yoga and mantra yoga.
The five acts, creation, sustenance, dissolution of both the macrocosm and the microcosm concealment and bestowing of grace are described.
Ashtanga yoga and special yoga such as paryanga yoga and kechari yoga are discribed.
Tantiram 4 is about various chakras.
The fifth tantiram discusses the four main themes of an Agama, the charya, kriya, yoga and jnana, supporting Tirumular’s claim that his work is an Āgama.
In the sixth tantiram the three concepts, knower, known and the object of knowledge are discussed along with the behavior of a true Shaiva.
Types of bodies, states of consciousness and the experiences of the soul in these states form the central theme of tantiram 8.
In the concluding tantiram 9 Tirumandiram discusses the five types of panchakshara indicating their correspondence with the five types of bodies.
Five koothu or dances are described here along with the ultimate state, the mouna samadhi or state of silence. Tirumandiram is the only Tamil Siddha text that discusses consciousness in an elaborate way.
Tirumandiram states that individual self is none other than Śiva.Jiva has forgotten his real nature (v 2017). When jiva cognizes “itself” as Śiva then jiva realises he is Śiva.
When recognition of self occurs, the limited consciousness merges with the supreme consciousness as “there is no other place for chiṭta to merge other than chitta" (v 135). Tirumūlar compares this to space merging with space and light merging with light. Śiva is the grace that helps jiva in this effort (v 202). When this realization occurs, the soul has nothing else to know, no other state to reach except to remain with this awareness (aṛive vadivenṛu aṛinthu irunthén). Tirumūlar says that the eight mystical accomplishments are agents through which aṛivu knows itself. When the knowledge about self occurs, the Divine tells the soul that you are the “big one” (nee periyāi) (v2360).
Tirumandiram calls the chitta or supreme awareness as bodham. The beginning and end-less Supreme Being distinguishes itself first into parāparam and parāparai. Parāparai is bodham (bodhamadāga puṇaṛum parāparai) (v381). Bodham brings to end the three distinct states, knower, known and knowledge, when the Samadhi of “self becoming Him” is achieved (thān avan ākum samādhi) (v2381). The supreme consciousness is also called Sivabodham which destroys the state of limited self and the factors that cause the limitation (v2539).
Nayanar Tirumular discusses Turiyatita in various verses in chapter 8 of the Tirumantiram. Here is one such verse:
2195
#Limitations of Experiences in the Five States of Awareness
In Turiyatita State
the Consciousness of the Self is not.
In Turiya State
the Consciousness of the Self.
Though spoken word comprehended
still burns.
In the Sushupti State that is Maya bound.
The Desire-potency to speak afterward exists
in the Waking State and the Dream State
- Nayanar Thirumular
Basavadi Sharanas:
Vachanas:
#ಶೀಲವಂತರು, ಶೀಲವಂತರು ಎಂದೇನೊ ?
ಶೀಲವಂತಿಕೆಯನಾರು ಬಲ್ಲರು?
ಶೀಲವಾದರೆ ಶಿವನೊಳು ಬೆರೆವುದೇ ಶೀಲ.
ಶೀಲವಾದರೆ ಗುರುಲಿಂಗಜಂಗಮವ ತನ್ನೊಳಗರಿವುದೇ ಶೀಲ.
ಅದಕ್ಕೆ ಮೀರಿದ ಶೀಲವಾದರೆ, ಹಸಿವು ತೃಷೆ ನಿದ್ರೆ ವಿಷಯವ
ಕೆಡಿಸುವುದೇ ಶೀಲ.
ಅದಕ್ಕೆ ತುರಿಯಾತೀತ ಶೀಲವಾದರೆ,
ಬಾಲನಾಗಿ ತನ್ನ ಲೀಲಾವಿನೋದವ ಭೂಮಿಯ ಮೇಲೆ ನಟಿಸುವುದೇ ಶೀಲ.
ಇದನರಿಯದೆ ಶೀಲಶೀಲವೆಂದು ಮನೆಮನೆಗೆ ಶೀಲವಲ್ಲದೆ,
ತನ್ನ ತನಗೆ ಕಾಯಕೃತ್ಯವಲ್ಲದೆ,
ಇದನರಿದು ಮೋಹ ಘನವನೆ ಮರೆದು, ಮನವನೆ ಬಳಲಿಸಿ,
ಘನವ ಮಾಡಿ, ತನುವ ಹೊರೆದೆನೆಂಬ ಬಿನುಗರ ನುಡಿಯ ಮೆಚ್ಚುವನೆ,
ನಮ್ಮ ಬಸವಪ್ರಿಯ ಕೂಡಲಚೆನ್ನಬಸವಣ್ಣ ?
- ಶರಣ ಹಡಪದ ಅಪ್ಪಣ್ಣ
ಸಮಗ್ರ ವಚನ ಸಂಪುಟ: 9 ವಚನದ ಸಂಖ್ಯೆ: 1033
#ಬಯಲ ರೂಪ ಮಾಡಬಲ್ಲಾತನೆ ಶರಣನು,
ಆ ರೂಪ ಬಯಲ ಮಾಡಬಲ್ಲಾತನೆ ಲಿಂಗಾನುಭಾವಿ.
ಬಯಲ ರೂಪ ಮಾಡಲರಿಯದಿದ್ದಡೆ ಎಂತು ಶರಣನಂಬೆ
ಆ ರೂಪ ಬಯಲು ಮಾಡಲರಿಯದಿದ್ದಡೆ ಎಂತು ಲಿಂಗಾನುಭಾವಿಯೆಂಬೆ
ಈ ಉಭಯ ಒಂದಾದಡೆ ನಿಮ್ಮಲ್ಲಿ ತೆರಹುಂಟೆ
ಕೂಡಲಸಂಗಮದೇವಾ / 909
- ಗುರು ಬಸವಣ್ಣನವರು
#ಇಂತು ನಿನ್ನಯ ಭವದ ಚಿಂತೆಗೆಟ್ಟಿತು ಬ್ರಹ್ಮ ನಿಶ್ಚಿಂತನಾದನೈ, ಸಕಲದ ವಸ್ತು ಹಲವನು ಜರಿದು ತತ್ವ ಮೂವತ್ತಾರ ವ್ಯರ್ಥವೆಂದೆ ಕಳೆದು, ಸುಚಿತ್ತದಿಂದಾ ಮತ್ತೆ ಕಪಿಲಸಿದ್ಧಮಲ್ಲಿಕಾರ್ಜುನನೆಂಬ ತತ್ವ ತುರಿಯದೊಳಗೆ ಲೀಯವಾದೆ.
- ಶಿವಯೋಗಿ ಸಿದ್ಧರಾಮೇಶ್ವರ
#ಸತ್ಯಶುದ್ಧದಿಂ ಬಂದ ಪದಾರ್ಥವ ಭಯಭಕ್ತಿ ಕಿಂಕುರ್ವಾಣದಿಂ ಗುರುಲಿಂಗಕ್ಕೆ ತನುಮುಟ್ಟಿ ಅರ್ಪಿಸಿಕೊಂಬುದೇ ಶುದ್ಧಪ್ರಸಾದ. ನಾಮ ರೂಪ ಕ್ರಿಯೆ ಹಂಕೃತಿಯಳಿದು ಕರಣಾರ್ಪಿತದಿಂ ಶಿವಲಿಂಗಕ್ಕೆ ಮನಮುಟ್ಟಿ ಅರ್ಪಿಸಿಕೊಂಬುದು ಸಿದ್ಧಪ್ರಸಾದ. ಡಂಬು ಪ್ರಕಟ ಪ್ರಪಂಚು ಅಭ್ರಚ್ಛಾಯಯೆಂಬ ಚತುರ್ವಿಧಂಗಳಳಿದು ರಿಣಾತುರಿಯ ಮುಕ್ತ್ಯಾತುರಿಯಂಗಳನತಿಗಳೆದು ಸ್ವಯಾತುರಿಯದಿಂ ಜಂಗಮಲಿಂಗಕ್ಕೆ ತನುಮುಟ್ಟಿ ಸದ್ಭಾವದಿಂದರ್ಪಿಸಿಕೊಂಬುದು ಪ್ರಸಿದ್ಧಪ್ರಸಾದ. ಇಂತೀ ತ್ರಿವಿಧಸಂಬಂಧವಾದುದೆ ಅಚ್ಚಪ್ರಸಾದ ಸೌರಾಷ್ಟ್ರ ಸೋಮೇಶ್ವರಾ.
-- ಶರಣ ಆದಯ್ಯ
#ಜ್ಞಾತೃ ಜ್ಞಾನ ಜ್ಞೇಯವೆಂಬ ಮಾತಿನ ಮಾತಿಲ್ಲದೆ
ಇದರ ಧಾತು ಕುಳಿದುತ್ಪತ್ತಿಯನಾರು ಬಲ್ಲರೊ?
ಮನದ ಸಂಚಲವೆ ಜ್ಞಾತೃ,
ಪ್ರಾಣನ ಸಂಚಲವೆ ಜ್ಞಾನ,
ಭಾವದ ಸಂಚಲವೆ ಜ್ಞೇಯ.
ಇಂತೀ ಮನ ಪ್ರಾಣ ಭಾವಂಗಳು ಭೂತಧಾತುವಿನುತ್ಪಿತ್ತಿ,
ಮೊದಲುಗೆಟ್ಟಲ್ಲಿಯೆ ತುದಿಗೆ ಲಯ,
ನಡುವೆ ತೋರುವುದಾವುದೊ?
ಇದು ಕಾರಣ ಅರಿಯಲಿಲ್ಲದೆ ಇರವೆ ಅರಿವಿಂಗೆ ಅರಿವಾಗಿ
ಕುರುಹಿಂಗೆ ತೆರಪಾಗಿರ್ದುದನರಿವ ಪರಿ ಇನ್ನೆಂತೊ?
ಇದನರಿದೆವೆಂಬ ಅರೆಮರುಳುಗಳ
ಅರಿವಿಂಗೆ ಅಭೇದ್ಯನಾದ ನಿಜಗುಣ ನೀನೇ,
ಸಿಮ್ಮಲಿಗೆಯ ಚೆನ್ನರಾಮಾ/56
- ಶರಣ ಚಂದಿಮರಸ
#ತನಗೆ ಜ್ಞಾತೃವಿಲ್ಲ ಜ್ಞೇಯವಿಲ್ಲೆನಲು
ಆರಿಗೆ ತೋರುವುದೊ? ಜಗವಿನ್ನಾರಿಗೆ ತೋರುವುದೋ?
ನಿನ್ನ ಮರುತನ ಜಗದ ಡಂಗುರ ನೋಡಾ!
ಇನ್ನಾರಿಗೆಯು ದೃಶ್ಯವಿಲ್ಲ.
ಐಕ್ಯಂತು ಭಾವ ದೃಷ್ಟಿ.
ಸಿಮ್ಮಲಿಗೆಯ ಚೆನ್ನರಾಮ ಸರ್ವವೈದ್ಯನು./57
- ಶರಣ ಚಂದಿಮರಸ
#ನೆನೆಯಲರಿಯೆ, ನಿರ್ಧರಿಸಲರಿಯೆ ಮನವಿಲ್ಲವಾಗಿ.
ಭಾವಿಸಲರಿಯೆ, ಬೆರಸಲರಿಯೆ ಭಾವ ನಿರ್ಭಾವವಾಯಿತ್ತಾಗಿ.
ಧ್ಯಾನ-ಮೌನವನರಿಯೆ, ಧ್ಯಾನಾತೀತ ತಾನೆಯಾಯಿತ್ತಾಗಿ,
ಜ್ಞಾತೃ ಜ್ಞಾನ ಜ್ಞೇಯಂಗಳೆಲ್ಲವ ಮೀರಿ
ಅಭಿನವ ಮಲ್ಲಿಕಾರ್ಜುನನಲ್ಲಿ ಪರಮಸುಖಿಯಾಗಿರ್ದೆ.
-- ಡೋಹರ ಕಕ್ಕಯ್ಯ
#ಆನಂದ ಬ್ರಹ್ಮನ ತಾನೊಂದು ರೂಪಾಗಿ ತಾನು ತನ್ನೊಳಗೆ ತುರಿಯಾತುರಿಯದ ಭಾನುವಿನ ಉದಯದೊಳು ಆನತವು ಕಮಳಕ್ಕೆ ಸ್ವಾನುಭೂತೈಕ್ಯದೊಳು ತನುಲಿಂಗದ ಸೀಮೆಯನು ಪರದಲ್ಲಿ ಭಾವವನು ಮನದಲ್ಲಿ ಆನತದ ದೀಕ್ಷಿತಾ ತನುತ್ರಯದಲಿ ನಾಮದರ ಕಪಿಲಸಿದ್ಧಮಲ್ಲಿಕಾರ್ಜುನನೆಂಬವನ ಕಾಮ್ಯಾರ್ಥದಲಿ ತಾನು ಕಾಣಲರಿದು.
-- ಶಿವಯೋಗಿ ಸಿದ್ಧರಾಮೇಶ್ವರರು
#ತಾನೆ ಜಗ, ಜಗವೆಲ್ಲ ತಾನೆಂದರಿದ ಘನವೇದ್ಯನಭೇದರೂಪನಾಗಿ,
ಅನ್ಯವಿಲ್ಲದನ್ಯವನರಿಯಲೆಲ್ಲಿಯದೊ?
ನಿರಂಜನ ನಿಜಚಿದ್ರೂಪು ತಾನಾಗಿ
ಅರಿವು ತಾನೆಂಬ ಮಾತಿಗೆಡೆಯಲ್ಲಿಯದೊ?
ಅನ್ಯವೆನ್ನದ ತಾನೆನ್ನದಳಿದುಳಿಮೆಯನುಪಮಿಸಬಹುದೆ?
ಅನಪಮಸುಖಸಾರಾಯ, ಕೂಡಲಚೆನ್ನಸಂಗಾ ನಿಮ್ಮ ಶರಣ/
- ಅವಿರಳ ಜ್ಞಾನಿ ಚೆನ್ನಬಸವಣ್ಣ
#ಆ ಪರಮಭೋಗಿಯಲ್ಲಿಯೆ ಸಂತೋಷವಳಿದು
ನಿಷ್ಪತ್ತಿಯಾಗಿ ನಿಂದುದೆ ನಿರ್ಮಲಸುಷುಪ್ತಿ.
ಮುಂದೆ ಹೇಳಿದ ಪರಮಭೋಗವನು ಬಿಟ್ಟು
ಮೇಲಾದ ಪರಮಾನಂದಕ್ಕೆ ಮೊದಲು ನಿರ್ಮಲತೂರ್ಯ,
ಮುಂದೆ ಹೇಳಿದ ಪರಮಾನಂದವ ಸುಟ್ಟ ಠಾವು ನಿರ್ಮಲ ತೂರ್ಯಾತೀತ ನೋಡಾಅಪ್ರಮಾಣಕೂಡಲಸಂಗಮದೇವಾ.
- ಶರಣ ಬಾಲ ಸಂಗಯ್ಯ
#ಜ್ಞಾತೃವ ಅರಸುವುದು ಜ್ಞಾನವೇ ಅರಿಯುವುದು
ಜ್ಞೇಯವೆ ನಿಶ್ಚಯಿಸುವುದು,
ಈ ಜ್ಞಾತೃ, ಜ್ಞಾನ, ಜ್ಞೇಯವೆಂಬ ತ್ರಿವಿಧ, ಸಾಧನದಿಂದ ಲಿಂಗವನರಸಿ,
ಲಿಂಗವನರಿದು,ಲಿಂಗವ ಬೆರಸಿ ಲಿಂಗವಾದ
ಮತ್ತೆ ಜ್ಞಾತೃ, ಜ್ಞಾನ, ಜ್ಞೇಯವೆಂಬ ತ್ರಿವಿಧ ಭ್ರಾಂತಿ ಸೂತಕ ಹೋಗಿತ್ತು,
ನಿಜವಾಯಿತ್ತು ಕಾಣಾ ಗುಹೇಶ್ವರಾ,
- ಅಲ್ಲಮ ಪ್ರಭುಗಳು
#ಒಪ್ಪು ಮೂರಾರರಲಿ. ಅಪ್ಪು ತಾನೆಂಟರಲಿ. ತಪ್ಪದೆ ತುರಿಯದನುಮಿಷವನಾದಾ.
ತತ್ವತ್ವಮಸಿಯಪ್ಪ ಕಪಿಲಸಿದ್ಧಮಲ್ಲಿಕಾರ್ಜುನ.
- ಶಿವಯೋಗಿ ಸಿದ್ಧರಾಮೇಶ್ವರ
#ತುರಿಯ ತುರಿಯದ ತವಕ ತವಕ, ಕರುಣಿ ಕರುಣಿ ನಿನ್ನ ಮನದ ಕೊನೆಯಲ್ಲಿ ಎನ್ನುವನಿರಿಸಾ ಸಂದು ಸವೆದು ಒಂದು ಮಾಡಾ ಅಯ್ಯ. ಎನ್ನ ಹಿಂದು ಮುಂದುವ ಕೆಡಿಸಾ ಆನಂದ ಶೂನ್ಯದಲ್ಲಿ ಆ ಮಧ್ಯವಸಾನದಲ್ಲಿ ಶೂನ್ಯನನ್ನು ಮಾಡಿಸು ಕಪಿಲಸಿದ್ಧಮಲ್ಲಿನಾಥಯ್ಯ.
-- ಶಿವಯೋಗಿ ಸಿದ್ಧರಾಮೇಶ್ವರರು
- ✍️Dr Prema Pangi
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