--- In FairfieldLife@yahoogroups.com, Vaj <[EMAIL PROTECTED]> wrote:
On Dec 11, 2005, at 4:24 AM, cardemaister wrote:
SS I 7:
jaagratsvapnasuSuptabhede turyaabhogasaMbhavaH
(jaagrat; svapna; suSupta-bhede turya-aabhoga-saMbhavaH)
This is my "own" translation:
In the gap (bhede) [between] waking (jaagrat),
dreaming (svapna) [and] deep sleep (suSupta)
"is born" (saMbhavaH = birth) enjoyment (aabhoga,
also e.g. "fullness") of the Transcendental Consciousness
(turya = fourth).
Does that make any sense?
The entire first section of the Shiva-sutra describes Shambhava
upaya--the yoga of spontaneous manifestation of the I-
consciousness
of Shiva, and the sudden emergence of the individual experience
"Shivoham" (or "udyamo bhairava" I:5), "I am Shiva". It is the
"highest" (read: most direct) of all three upayas in this agama.
This
means that this presence of spontaneous I-consciousness of Shiva is
a
witness which runs continuously and uninterruptedly through all
three
states of consciousness. This is not mere "saksi" (witness-
consciousness) but Ishvara-Saksi -- God-witness. In fact, it's not
the same witness as in Shankara at all, it is vimarsha (world-
mirror)
which is filled with the bhoga (ecstasy) of turiya.
Abhoga = Camatkara
That's interesting - and, well, surprising!
BTW, I just noticed that "turyaabhoga"
could in priciple be sandhi for (at least)
"turya + aa_bhoga" (enjoyment) and "turya +
a_bhoga" (non-enjoyment). That's an example of how
for instance sandhi of 'a' makes Sanskrit texts
ambiguous.
