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children :::
branches ::: Virat

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object:Virat
class:person
class:Being
word class:noun
class:Gods

see also :::

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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
SEE ALSO


AUTH

BOOKS
Letters_On_Yoga
Letters_On_Yoga_I

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.11_-_Letters_to_a_Sadhak
04.02_-_A_Chapter_of_Human_Evolution
07.04_-_The_Triple_Soul-Forces
1.01_-_SAMADHI_PADA
1.020_-_The_World_and_Our_World
1.02.2.2_-_Self-Realisation
1.02.3.1_-_The_Lord
1.024_-_Affiliation_With_Larger_Wholes
1.037_-_Preventing_the_Fall_in_Yoga
1.038_-_Impediments_in_Concentration_and_Meditation
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_ADVICE_TO_HOUSEHOLDERS
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.2.01_-_The_Upanishadic_and_Purancic_Systems
12.07_-_The_Double_Trinity
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.240_-_Talks_2
1.300_-_1.400_Talks
1.439
1.550_-_1.600_Talks
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_Works_Devotion_and_Knowledge
2.08_-_ALICE_IN_WONDERLAND
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_God_in_Power_of_Becoming
2.10_-_The_Realisation_of_the_Cosmic_Self
2.21_-_1940
23.12_-_A_Note_On_The_Mother_of_Dreams
3_-_Commentaries_and_Annotated_Translations
5.4.01_-_Notes_on_Root-Sounds
9.99_-_Glossary
Aeneid
r1912_12_12
r1913_12_29
r1913_12_31
r1914_04_08
r1918_05_10
Talks_500-550
Talks_600-652

PRIMARY CLASS

Being
Gods
person
SIMILAR TITLES
Virat

DEFINITIONS


TERMS STARTING WITH

Virat: Macrocosm; the physical world that we see; the Lord in His form as the manifested universe.

Viratpurusha: The deity presiding over the universe; the cosmic or universal aspect of the deity.

Virat ::: “(Purusha) The universal or cosmic Soul; ‘God practical’; Lord of Waking-Life, who governs, preserves and maintains the sensible creation which Hiranyagarbha has shaped.” Glossary and Index of Proper Names in Sri Aurobindo’s Works

Virat ::: “The Self that becomes all these forms of things is the Virat or universal Soul; the Self that creates all these forms is Hiranyagarbha, the luminous or creatively perceptive Soul.” The Synthesis of Yoga

virati ::: cessation, desistence; dissatisfaction.

virati

virati. (T. spong ba; C. li; J. ri; K. i 離). In Sanskrit and Pāli, lit. "abstinence," "seclusion"; a polysemous term in both Sanskrit and Buddhist literature. In its Buddhist usages, virati generally refers to the separation or detachment from mental afflictions (KLEsA) and false conceptualizations (VIKALPA); it may also indicate a desire to leave behind such afflictions. In Pāli literature, virati indicates three specific types of abstention, viz., from wrong speech, wrong action, and wrong livelihood. In SARVĀSTIVĀDA thought, virati results from a positive sense of perplexity about one's state in the world, and from it arises the soteriologically indispensable NIRVEDA, "disgust with the world" or "disillusionment." Two kinds of seclusion (C. ERZHONG YUANLI) are also discussed in the Chinese tradition: physical seclusion (shen yuanli) and the seclusion of the mind (xin yuanli). Removing oneself from a distracting, unwholesome, and disquieting environment by leaving it behind constitutes physical seclusion. Seclusion of the mind usually refers to "guarding one's senses" (INDRIYASAMVARA) with mindfulness so that the mind will neither cling to, not be repulsed by, sensory stimuli; it also refers to the "withdrawal" from sensory stimulations and the consolidation of attention during meditative states (see DHYĀNA).

virat purusa (Virat Purusha) ::: the Cosmic Spirit.

virat ::: "(Purusha) The universal or cosmic Soul; ‘God practical"; Lord of Waking-Life, who governs, preserves and maintains the sensible creation which Hiranyagarbha has shaped.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works

virat. ::: the cosmic form of the Self, as the cause of the gross world; the all-pervading spirit in the form of the universe

virat. ::: "the Shining and Mighty One", brahman manifest in the first virat . of the three states symbolised by the letters of AUM; the Self (atman) supporting the waking state (jagrat) or sthūla consciousness; the Lord (isvara) pervading the external universe as the Cosmic Soul. virat vir at. purusa

virat ::: the universal Soul; the Self that becomes all these forms of things; the Spirit of the external universe; the seer and creator of gross forms.


TERMS ANYWHERE

10. not to handle gold and silver/money (S. jātaruparajatapratigrahana-virati; T. gser dang dngul la reg pa spong pa; C. bu xu jinyinbao jie 蓄金銀寶戒)

1. abstinence from physical misconduct (P. kāyaduccaritavirati); alt. right action (P. sammākammanta)

1. not to kill living beings (S. prānātipāta-virati; T. srog gcod pa spong ba; C. bu shasheng jie 不殺生戒)

1. not to kill living beings (S. prānātipāta-virati; T. srog gcod pa spong ba; C. li shasheng 離殺生)

1. to abstain from killing living creatures (S. prānātipāta-virati; T. srog gcod pa spong ba; C. bu shasheng/li shasheng 殺生/離殺生)

2. abstinence from verbal misconduct (P. vacīduccaritavirati); alt. right speech (P. sammāvācā)

2. not to steal (S. adattādāna-virati; T. ma byin par len pa spong ba; C. bu toudao jie 不偸盜戒)

2. not to steal (S. adattādāna-virati; T. ma byin par len pa spong ba; C. li buyu qu 離與取)

2. three abstinences (virati)

2. to abstain from taking what is not given (S. adattādāna-virati; T. ma byin par len pa spong ba; C. bu toudao/li buyu qu 偸盜/離與取)

3. abstinence from mental misconduct (P. manoduccaritavirati); alt. abstinence from wrong livelihood (P. ājīvaduccaritavirati), viz. right livelihood (P. sammājīva)

3. not to engage in sexual activity (S. kāmamithyācāra-virati/abrahmacarya-virati; T. 'dod pas log par g.yem pa spong ba/mi tshangs par spyod pa spong pa; C. bu xieyin jie/li fei fanxing jie 邪婬戒/離非梵行戒)

3. not to engage to sexual activity (S. abrahmacarya-virati; T. mi tshangs par spyod pa spong pa; C. li feifanxing 離非梵行)

3. to abstain from engaging in sexual misconduct (S. kāmamithyācāra-virati; T. 'dod pas log par g.yem pa spong ba; C. bu xieyin/li yu xiexing 邪婬/離欲邪行)

4. not to lie [about spiritual attainments] (S. mṛsāvāda-virati; T. rdzun du smra ba spong ba; C. bu wangyu jie 妄語戒)

4. not to lie [about spiritual attainments] (S. mṛsāvāda-virati; T. rdzun du smra ba spong ba; C. li xukuangyu 離誑語)

4. to abstain from lying (often explained as lying about the possession of high states of attainment or superhuman powers) (S. mṛsāvāda-virati; T. rdzun du smra ba spong ba; C. bu wangyu/li xukuang yu 妄語/離誑語)

5. not to use intoxicants (S. madyapāna-virati; T. myos par 'gyur ba'i btung ba spong pa; C. bu yinjiu jie 不飮酒戒)

5. not to use intoxicants (S. madyapāna-virati; T. myos par 'gyur ba'i btung ba spong pa; C. li yin zhujiu 離飮諸酒)

5. to abstain from intoxicants (S. madyapāna-virati; T. myos par 'gyur ba'i btung ba spong pa; C. bu yinjiu/li yinjiu 飮酒/離飮酒)

6. not to eat at improper times [after twelve noon] (S. vikālabhojana-virati; T. dus ma yin pa'i kha zas spong pa; C. bu feishi shi jie 非時食戒)

6. not to eat at improper times [viz. after twelve noon] (S. vikālabhojana-virati; T. dus ma yin pa'i kha zas spong pa; C. li feishi shi 離非時食)

7. not to use perfumes, garlands, or cosmetics and not to sing, dance, play music, or attend entertainments (S. gandhamālyavilepanavarnakadhārana-virati [nṛtyagīta-virati]; T. spos dang kha dog dang byug pa dang phreng ba thogs pa spong pa [glu gar spong pa]; C. li tushi xingman[li gewu guanting] 離塗飾香鬘[離歌舞觀聽])

7. not to use perfumes, garlands, or cosmetics (S. gandhamālyavilepanavarnakadhārana-virati; T. spos dang kha dog dang byug pa dang phreng ba thogs pa spong pa; C. bu tushi xiangman jie 塗飾香鬘戒)

8. not to sing, dance, play music, or attend entertainments (S. nṛtyagīta-virati; T. glu gar spong pa; C. bu gewu guanting jie 歌舞觀聽戒)

8. not to sleep on high and luxurious beds (S. uccasayanamahāsayana-virati; T. khri stan mthon po dang khri stan chen po spong pa; C. li yanzuo gaoguang yanli chuangzuo 離眼坐高廣嚴麗牀座)

9. not to sleep on high and luxurious beds (S. uccasayanamahāsayana-virati; T. khri stan mthon po dang khri stan chen po spong pa; C. bu zuo gaoguang dachuang jie 不坐高廣大牀戒)

ajña ::: "the Lord of Wisdom", brahman in the last of the three states symbolised by the letters of AUM, manifest behind virat. and hiran.yagarbha "in the self-gathered superconscient power of the Infinite"; the Self (atman) supporting the deep sleep state (sus.upti) or causal (karan.a) consciousness, "a luminous status of Sleep-self, a massed consciousness which is the origin of cosmic existence". pr praj ajña-hiran ña-hiranya-virat

AUM ::: another spelling of the mystic syllable OM; its three letters,.28A, U and M, symbolise the states of brahman as, respectively, "the spirit of the gross and external" (virat.), "the spirit of the subtle and internal" (hiran.yagarbha), and "the spirit of the secret superconscient omnipotence" (prajña), while the syllable as a whole represents the Absolute (turiya), "the supreme Intangible, the original Unity, the timeless Mystery self-existent above all manifestation in supernal being".

avirati. ::: hankering after objects; non-dispassion; sensual indulgence; lack of control; non-restraint

Avirati: Non-dispassion; sensual indulgence.

bibhatsa virati ::: avoidance of what is repellent. bibhatsa .

brahman virat ::: [brahman as] Master of the Waking Universe. [see virat]

bu qiyu 不綺語. See SAMBHINNAPRALĀPĀT PRATIVIRATI

Virat: Macrocosm; the physical world that we see; the Lord in His form as the manifested universe.

Viratpurusha: The deity presiding over the universe; the cosmic or universal aspect of the deity.

Virat ::: “(Purusha) The universal or cosmic Soul; ‘God practical’; Lord of Waking-Life, who governs, preserves and maintains the sensible creation which Hiranyagarbha has shaped.” Glossary and Index of Proper Names in Sri Aurobindo’s Works

  ". . . Virat, the seer and creator of gross forms, . . . .” The Future Poetry

“… Virat, the seer and creator of gross forms, …” The Future Poetry

Virat ::: “The Self that becomes all these forms of things is the Virat or universal Soul; the Self that creates all these forms is Hiranyagarbha, the luminous or creatively perceptive Soul.” The Synthesis of Yoga

centumvirate ::: n. --> The office of a centumvir, or of the centumviri.

2. &

decemvirate ::: n. --> The office or term of office of the decemvirs in Rome.
A body of ten men in authority.


duumviral ::: a. --> Of or belonging to the duumviri or the duumvirate.

duumvirate ::: n. --> The union of two men in the same office; or the office, dignity, or government of two men thus associated, as in ancient Rome.

erzhong yuanli. (J. nishuonri; K. ijong wolli 二種遠離). In Chinese, "two kinds of seclusion" (S. VIRATI; VIVEKA): physical seclusion (shen yuanli) and seclusion of the mind (xin yuanli). Removing oneself from a distracting, unwholesome, and disquieting environment by leaving it behind constitutes "physical seclusion." Seclusion of the mind usually refers to "guarding one's senses" (see INDRIYASAMVARA) with mindfulness so that the mind will neither cling to nor be repulsed by, sensory stimuli; it also refers to the "withdrawal" from sensory stimulations and the collectedness of attention during meditative states (see DHYĀNA).

evirate ::: v. t. --> To emasculate; to dispossess of manhood.

eviration ::: n. --> Castration.

fukigo 不綺語. See SAMBHINNAPRALĀPĀT PRATIVIRATI

Halevai ::: (Heb.) If only, I wish. ::: Halitzah or Chalitza ::: (Heb.) A ceremony related to the Jewish Levirate law of marriage, which frees the widow to marry someone other than her husband's brother. In this ceremony the widow removes a shoe from her brother-in-law's foot, which is symbolic of removing his possessive right over her. See also levirate marriage (see Deut. 25:9-10).

:::   ". . . Hiranyagarbha, the luminous mind of dreams, looking through [gross forms created by Virat] those forms to see his own images behind them.” *The Future Poetry

“… Hiranyagarbha, the luminous mind of dreams, looking through [gross forms created by Virat] those forms to see his own images behind them.” The Future Poetry

i 離. See NIḤSARAnA, VIRATI

jaghanya virati ::: avoidance of what is low and vulgar.

King of Kings. Applied to God. (In Savitri refers to Virat.)

Koffka, Kurt: (1896) Along with Wertheimer and Köhler, one of the original triumvirate of Gestalt psychologists. See Gestalt Psychology. Koffka, relying on the results of Köhler's study of learning in apes, has, in opposition to the current attempts to treat learning exclusively in terms of trial and error, emphasized the essential role of insight in learning. See The Growth of the Mind, 1925, pp. 153-230. -- L.W.

levirate ::: a. --> Alt. of Leviratical

leviratical ::: a. --> Of, pertaining to, or in accordance with, a law of the ancient Israelites and other tribes and races, according to which a woman, whose husband died without issue, was married to the husband&

leviration ::: n. --> Levirate marriage or marriages.

levir ::: n. --> A husband&

li 離. See NIḤSARAnA, VIRATI

Mahavis.n.u (Mahavishnu) ::: Vis.n.u as virat., the Soul of the material Mahavisnu world.

Mkhas grub Dge legs dpal bzang. (Kedrup Gelek Palsang) (1385-1438). Also known as Mkhas grub rje, an early leader of the DGE LUGS sect of Tibetan Buddhism, who trained first under the influential scholar Red mda' ba Gzhon nu blo gros (Rendawa Shonu Lodro, 1349-1412). At the age of twenty-three he met TSONG KHA PA, who became his principal GURU. Mkhas grub rje excelled in his study of Buddhist logic and philosophy and his collected works contain numerous influential treatises on PRAMĀnA, MADHYAMAKA, and TANTRA (especially the KĀLACAKRA); among his most famous works is the Stong thun skal bzang mig 'byed. At the age of forty-seven, he ascended the golden throne of DGA' LDAN monastery as the institution's abbot, replacing Tsong kha pa's other illustrious student RGYAL TSHAB DAR MA RIN CHEN (see DGA' LDAN KHRI PA). Mkhas grub rje was recognized posthumously as being first in the line of PAn CHEN LAMA incarnations. Mkhas grub rje is commonly depicted in paintings and statues called rje yab sras gsum, "the triumvirate of the foremost father and his [two] sons," showing Tsong kha pa flanked by Rgyal tshab and Mkhas grub. Here Mkhas grub can often be distinguished from Rgyal tshab by his younger visage and darker hair, and by his wild eyes, said to have been a result of his tantric practice.

ngag 'khyal ba spong ba. See SAMBHINNAPRALĀPĀT PRATIVIRATI

proscription ::: n. --> The act of proscribing; a dooming to death or exile; outlawry; specifically, among the ancient Romans, the public offer of a reward for the head of a political enemy; as, under the triumvirate, many of the best Roman citizens fell by proscription.
The state of being proscribed; denunciation; interdiction; prohibition.


pul kio不綺語. See SAMBHINNAPRALĀPĀT PRATIVIRATI

purus.a (virat purusha) ::: same as virat..

quindecemvirate ::: n. --> The body or office of the quindecemviri.

Rgyal tshab Dar ma rin chen. (Gyaltsap Darma Rinchen) (1364-1432). One of the two principal disciples (together with MKHAS GRUB DGE LEGS DPAL BZANG) of the Tibetan Buddhist master TSONG KHA PA. Ordained and educated in the SA SKYA sect, Rgyal tshab (a name he would only receive later in life) studied with some of the great teachers of the day, including Red mda' ba gzhon nu blo gros. Rgyal tshab was already an established scholar, known especially for his expertise in PRAMĀnA, when he first met Tsong kha pa at Rab drong around 1400. According to a well-known story, Rgyal tshab sought to debate Tsong kha pa and asked a nun, "Where is Big Nose?" (impertinently referring to Tsong kha pa's prominent proboscis). The nun rinsed out her mouth and lit a stick of incense before saying that the omniscient master Tsong kha pa was teaching in the temple. Rgyal tshab entered the temple and announced his presence, at which point Tsong kha pa interrupted his teaching and invited the great scholar to join him on the teaching throne. Rgyal tshab arrogantly accepted but as he listened to Tsong kha pa's teaching, he became convinced of his great learning and edged away from the master, eventually descending from the throne and prostrating before Tsong kha pa and taking his place in the assembly. From that point, he would become Tsong kha pa's closest disciple, credited with hearing and remembering everything that Tsong kha pa taught. He assisted Tsong kha pa in the founding of DGA' LDAN monastery and upon Tsong kha pa's death in 1419, Rgyal tshab assumed the golden throne of Dga' ldan, becoming the first DGA' LDAN KHRI PA or "Holder of the Throne of Dga' ldan," a position that would evolve into the head of the DGE LUGS sect. He was also called the "regent" (rgyal tshab) of Tsong kha pa, which became the name by which he is best known. He was a prolific author, known especially for his detailed commentaries on the works of DHARMAKĪRTI, as well as such important Indian texts as the ABHISAMAYĀLAMKĀRA, BODHICARYĀVATĀRA, RATNĀVALĪ, CATUḤsATAKA, and RATNAGOTRAVIBHĀGA. Rgyal tshab figures in the most common image in Dge lugs iconography, the rje yab sras gsum, or "the triumvirate, the lord father, and the sons," showing Tsong kha pa flanked by Rgyal tshab and Mkhas grub (with Rgyal tshab often shown with white hair). The collected works of these three scholars form something of a canon for the Dge lugs sect and are often printed together as the rje yab sras gsung 'bum or the "collected works of the lord father and the [two] sons."

ri 離. See NIḤSARAnA, VIRATI

rje. (je). A Tibetan title or honorific, lit. "one to be followed," hence "leader." It is affixed at the beginning or the end of a name, to indicate the person's importance. The three founders of the DGE LUGS sect, for example, commonly have the title affixed to their names: Rje RIN PO CHE is TSONG KHA PA; Rgyal tshab rje is RGYAL TSHAB DAR MA RIN CHEN, and Mkhas grub rje is MKHAS GRUB DGE LEGS DPAL BZANG; this triumvirate is commonly referred to be the abbreviation rje yab sras gsum (je yabse sum) ("triumvirate of the lord father and the [two] sons"). See also RJE BSTUN; RJE BTSUN DAM PA.

saMbhinnapralāpāt prativirati. (P. samphappalāpā pativirata; T. ngag 'khyal ba spong ba; C. bu qiyu; J. fukigo; K. pul kio 不綺語). In Sanskrit, "[the monk] abstains from idle chatter," one of ten wholesome (KUsALA) ways of action (see KARMAPATHA); it refers to the effort or vow to abstain from speech that is either nonsensical or unwholesome. As a moral offense, speaking idly or nonsensically is of greater or lesser severity depending upon how often one engages in it. According to the CulAHATTHIPADOPAMASUTTA in the Pāli MAJJHIMANIKĀYA, one who abstains from idle chatter instead speaks at the right time (kālavādī), speaks only of facts (bhutavādī), speaks of the goal (atthavādī), speaks of the teaching (dhammavādī), and speaks of religious discipline (vinayavādī).

saMbhinnapralāpāt prativirati

samphappalāpā pativirata. See SAMBHINNAPRALĀPĀT PRATIVIRATI

Self ::: The Self that becomes all these forms of things is the Virat or universal Soul; the Self that creates all these forms is Hiranyagarbha, the luminous or creatively perceptive Soul; the Self that contains all these things involved in it is Prajna, the conscious Cause or originally determining Soul; beyond all these is the Absolute.
   Ref: CWSA Vol. 23-24, Page: 341


septemvirate ::: n. --> The office of septemvir; a government by septimvirs.

  Sri Aurobindo: "The Self that becomes all these forms of things is the Virat or universal Soul; the Self that creates all these forms is Hiranyagarbha, the luminous or creatively perceptive Soul.” *The Synthesis of Yoga

Sri Aurobindo: “The Self that becomes all these forms of things is the Virat or universal Soul; the Self that creates all these forms is Hiranyagarbha, the luminous or creatively perceptive Soul.” The Synthesis of Yoga

  "These two sets of three names each mean the same things. Visva or Virat=the Spirit of the external universe, Hiranyagarbha or Taijasa (the Luminous)=the Spirit in the inner planes, Prajna or Ishwara=the Superconscient Spirit, Master of all things and the highest Self on which all depends.” *Letters on Yoga

“These two sets of three names each mean the same things. Visva or Virat=the Spirit of the external universe, Hiranyagarbha or Taijasa (the Luminous)=the Spirit in the inner planes, Prajna or Ishwara=the Superconscient Spirit, Master of all things and the highest Self on which all depends.” Letters on Yoga

“These two sets of three names each mean the same things. Visva or Virat=the Spirit of the external universe, Hiranyagarbha or Taijasa (the Luminous)=theSpirit in the inner planes, Prajna or Ishwara=the Superconscient Spirit, Master of all things and the highest Self on which all depends.” Letters on Yoga

triarchy ::: n. --> Government by three persons; a triumvirate; also, a country under three rulers.

triumvirate ::: a group of three.

triumvirate ::: n. --> Government by three in coalition or association; the term of such a government.
A coalition or association of three in office or authority; especially, the union of three men who obtained the government of the Roman empire.


triumviry ::: n. --> A triumvirate.

turiya ::: fourth; "the incommunicable Self or One-Existence . . . turiya which is the fourth state of the Self" (atman), symbolised by the syllable AUM as a whole, "the supreme or absolute self of being" of which the waking self, dream-self and sleep-self (virat., hiran.yagarbha and prajña) "are derivations for the enjoyment of relative experience in the world"; brahman in its "pure self-status" about which "neither consciousness nor unconsciousness as we conceive it can be affirmed . . . ; it is a state of superconscience absorbed in its selfexistence, in a self-silence or a self-ecstasy, or else it is the status of .. a free Superconscient containing or basing everything but involved in nothing". turiya turiya dasyabuddhi

Vaisvanara: The god of fire; the digestive fire; the gastric fire; the sum-total of the created beings; Brahma in the form of the universe; Virat-purusha.

Vaisvanaravidya: The process of meditation on Brahman, taking the digestive fire of the animal body as the symbol; method of meditation on the Virat.

Vessantara. (S. Visvantara/VisvaMtara; T. Thams cad sgrol; C. Xudana; J. Shudainu/Shudaina; K. Sudaena 須大拏). Pāli name of a prince who is the subject of the most famous of all JĀTAKA tales; he was the BODHISATTVA's final existence before he took rebirth in TUsITA heaven, where he awaited the moment when he would descend into Queen MĀYĀ's womb to be born as Prince SIDDHĀRTHA and eventually become GAUTAMA Buddha. During his lifetime as Prince Vessantara, the bodhisattva (P. bodhisatta) fulfilled the perfection (P. pāramī; S. PĀRAMITĀ) of generosity (DĀNA; see also DĀNAPĀRAMITĀ). The story is found in Sanskrit in Āryasura's JĀTAKAMĀLĀ and Ksemendra's Avadānakalpalatā, with the same main features as in the Pāli version. The story enjoys its greatest popularity in Southeast Asia, so the Pāli version is described here. ¶ The bodhisattva was born as the crown prince of Sivirattha, the son of King SaNjaya and Queen Phusatī of the kingdom of Jetuttara. On the day of his birth, a white elephant named Paccaya was also born, who had the power to make rain. When Vessantara was sixteen, he married a maiden named Maddī, with whom he had a son and a daughter, Jāli and Kanhajinā. Once, when Kalinga was suffering a severe drought, brāhmanas from that kingdom requested that Vessantara give them his white elephant to alleviate their plight. Vessantara complied, handing over to them his elephant along with its accessories. The citizens of Jetuttara were outraged that he should deprive his own kingdom of such a treasure and demanded his banishment to the distant mountain of Vankagiri. His father, King SaNjaya, consented and ordered Vessantara to leave via the road frequented by highwaymen. Before his departure, Vessantara held a great almsgiving, in which he distributed seven hundred of every type of thing. Maddī insisted that she and her children accompany the prince, and they were transported out of the city on a grand carriage pulled by four horses. Four brāhmanas begged for his horses, which he gave. Gods then pulled his carriage until a brāhmana begged for his carriage. Thereafter, they traveled on foot. Along the way crowds gathered, some even offering their kingdoms for him to rule, so famous was he for his generosity. At Vankagiri, they lived in two hermitages, one for Vessantara and the other for his wife and children. These had been constructed for them by Vissakamma, architect of the gods. There, they passed four months until one day an old brāhmana named Jujaka arrived and asked for Jāli and Kanhajinā as slaves. Vessantara expected this to occur, so he sent his wife on an errand so that she would not be distressed at the sight of him giving their children away. Jujaka was cruel, and the children ran away to their father, only to be returned so that Vessantara's generosity could be perfected. When Maddī returned, she fainted at the news. Then, Sakka (sAKRA), king of the gods, assumed the form of a brāhmana and asked for Maddī; Vessantara gave his wife to the brāhmana. The earth quaked at the gift. Sakka immediately revealed his identity and returned Maddī, granting Vessantara eight boons. In the meantime, Jujaka, the cruel brāhmana, traveled to Jetuttara, where King SaNjaya bought the children for a great amount of treasure, including a seven-storied palace. Jujaka, however, died of overeating and left no heirs, so the treasure was returned to the king. Meanwhile, the white elephant was returned because the kingdom of Kalinga could not maintain him. A grand entourage was sent to Vankagiri to fetch Vessantara and Maddī, and when they returned amid great celebration they were crowned king and queen of Sivirattha. In order that Vessantara would be able to satisfy all who came for gifts, Sakka rained down jewels waist deep on the palace. When Vessantara died, he was born as a god in tusita heaven, where he awaited his last rebirth as Siddhattha Gotama, when he would become a buddha. ¶ As a depiction of the virtue of dāna, the story of Vessantara is one of the most important Buddhist tales in Thailand and throughout Southeast Asia and is depicted on murals throughout the region. Thai retellings of the Vessantara-Jātaka, known also as the Mahāchat, or "Great Jātaka," are found in the many Thai dialects and consist of thirteen chapters. The story is popular in Thailand's north and especially in the northeast, where virtually every monastery (excluding forest monasteries) holds a festival known as the Bun Phra Wet, usually in February or March, at which the entire story is recited in one day and one night. Laypeople assist in decorating their local monastery with trunks and branches of banana trees to represent the forest to which Vessantara was banished after giving away his kingdom's auspicious elephant. They also present offerings of flowers, hanging decorations, balls of glutinous rice, and money. The festival includes, among other things, a procession to the monastery that includes local women carrying long horizontal cloth banners on which the Vessantara story is painted. The merit earned by participating in the festival is linked to two beliefs: (1) that the participant will be reborn at the time of the future buddha, MAITREYA, known in Thai as Phra Si Ariya Mettrai (P. Ariya Metteyya), and (2) that the community, which remains primarily agricultural, will be blessed with sufficient rainfall.

vigintivirate ::: n. --> The office of the vigintiviri, a body of officers of government consisting of twenty men; also, the vigintiviri.

virati ::: cessation, desistence; dissatisfaction.

virati

virati. (T. spong ba; C. li; J. ri; K. i 離). In Sanskrit and Pāli, lit. "abstinence," "seclusion"; a polysemous term in both Sanskrit and Buddhist literature. In its Buddhist usages, virati generally refers to the separation or detachment from mental afflictions (KLEsA) and false conceptualizations (VIKALPA); it may also indicate a desire to leave behind such afflictions. In Pāli literature, virati indicates three specific types of abstention, viz., from wrong speech, wrong action, and wrong livelihood. In SARVĀSTIVĀDA thought, virati results from a positive sense of perplexity about one's state in the world, and from it arises the soteriologically indispensable NIRVEDA, "disgust with the world" or "disillusionment." Two kinds of seclusion (C. ERZHONG YUANLI) are also discussed in the Chinese tradition: physical seclusion (shen yuanli) and the seclusion of the mind (xin yuanli). Removing oneself from a distracting, unwholesome, and disquieting environment by leaving it behind constitutes physical seclusion. Seclusion of the mind usually refers to "guarding one's senses" (INDRIYASAMVARA) with mindfulness so that the mind will neither cling to, not be repulsed by, sensory stimuli; it also refers to the "withdrawal" from sensory stimulations and the consolidation of attention during meditative states (see DHYĀNA).

virat purusa (Virat Purusha) ::: the Cosmic Spirit.

virat ::: "(Purusha) The universal or cosmic Soul; ‘God practical"; Lord of Waking-Life, who governs, preserves and maintains the sensible creation which Hiranyagarbha has shaped.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works

virat. ::: the cosmic form of the Self, as the cause of the gross world; the all-pervading spirit in the form of the universe

virat. ::: "the Shining and Mighty One", brahman manifest in the first virat . of the three states symbolised by the letters of AUM; the Self (atman) supporting the waking state (jagrat) or sthūla consciousness; the Lord (isvara) pervading the external universe as the Cosmic Soul. virat vir at. purusa

virat ::: the universal Soul; the Self that becomes all these forms of things; the Spirit of the external universe; the seer and creator of gross forms.

. ya-virat. ::: brahman in the three states symbolised by the letters of AUM, manifest in the superconscient as prajña, in the subtle worlds as hiran.yagarbha, and in the external universe as virat.. praj ñana



QUOTES [3 / 3 - 20 / 20]


KEYS (10k)

   2 Sri Aurobindo
   1 Sri Ramakrishna

NEW FULL DB (2.4M)

   9 Virat Kohli
   2 Viv Richards

1:Is there then any place left uncovered by God? A dirty place is as holy as the bank of the Ganges. It is said that the whole creation is the Virat, the Universal Form of God. ~ Sri Ramakrishna,
2:The world creates itself invincibly;
For its body is the body of the Lord
And in its heart stands Virat, King of Kings. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul's Choice and the Supreme Consummation,
3:The architect of the visible world,
At once the art and artist of his works,
Spirit and seer and thinker of things seen,
Virat, who lights his camp-fires in the suns
And the star-entangled ether is his hold,
Expressed himself with Matter for his ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul's Choice and the Supreme Consummation,

*** WISDOM TROVE ***

*** NEWFULLDB 2.4M ***

1:Virat Kohli is an ODI batting legend ~ Viv Richards,
2:Virat Kohli is the PRINCE of Indian cricket. ~ Ian Chappell,
3:I don't think one can question MS' leadership. ~ Virat Kohli,
4:Self-belief and hard work will always earn you success. ~ Virat Kohli,
5:Life is what happens in-between the mother and the sister ~ Virat Kohli,
6:As of now, Virat Kohli is the greatest batsman of the world ~ Sourav Ganguly,
7:The more centuries that I am able to score, the happier I will be. ~ Virat Kohli,
8:People from North India are generally known to be aggressive and emotional. ~ Virat Kohli,
9:I feel only my friends and family need to know what is happening in my personal life. ~ Virat Kohli,
10:Nothing extraordinary happens to a cricketer if you time his career - which is very short. ~ Virat Kohli,
11:Indian batsmen, including Virat Kohli will find it difficult to score runs against Pakistan. ~ Wasim Akram,
12:There are two bowlers who I think are very tough to play against - Dale Steyn and Morne Morkel. ~ Virat Kohli,
13:Sachin Tendulkar has carried the burden of the nation for 21 years. It is time we carried him on our shoulders ~ Virat Kohli,
14:I love watching Virat Kohli bat. I love his aggression and serious passion that I used to have. He reminds me of myself. ~ Viv Richards,
15:The world creates itself invincibly;
For its body is the body of the Lord
And in its heart stands Virat, King of Kings. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
16:Whatever you want to do, do with full passion and work really hard towards it. Don't look anywhere else. There will be a few distractions, but if you can be true to yourself, you will be successful for sure. ~ Virat Kohli,
17:Yes, there are dangerous batsmen like Rohit Sharma, Virat Kohli and Suresh Raina. Yes, the bowling is striking form just at the right time but for me MS Dhoni's captaincy is India's biggest strength in this World Cup. ~ Sourav Ganguly,
18:I love tattoos. And mine symbolise who I really am. I have a Samurai on my left arm. At a subconscious level, I connect to this warrior and model myself on his discipline, skills and honour. There is also a tribal tattoo and a Chinese symbol of faith. I have seen a lot of people getting tattoos just because it's a trend. ~ Virat Kohli,
19:The architect of the visible world,
At once the art and artist of his works,
Spirit and seer and thinker of things seen,
Virat, who lights his camp-fires in the suns
And the star-entangled ether is his hold,
Expressed himself with Matter for his ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
20:Dacă vreți să vă căsătoriți, e alegerea voastră, dar așa ceva n-are cum să dureze mult. Poate vreo patru-cinci ani.”
Acestea au fost ultimele cuvinte pe care mi le-a adresat tatăl ei la plecare în ziua aceea (iar eu n-am răspuns nimic). Cuvintele lui mi-au rămas în urechi însoțite de un ecou neplăcut și au ajuns să fie ca un blestem.
Părinții ei nu m-au acceptat nici până în ultima clipă, dar noi ne-am făcut actele de căsătorie și am devenit oficial soț și soție. Cu părinții mei nu mai țineam legătura. Nu am făcut nuntă. Niște prieteni au închiriat o sală și au dat o mică petrecere în cinstea noastră (iar principalul organizator a fost, evident, mereu atentul Masahiko Amada). Și totuși noi am fost fericiți. Cel puțin în primii ani am fost sigur fericiți. Vreme de patru sau cinci ani, între noi nu a exista vreo problemă. Dar până la urmă căsnicia noastră a virat încet în altă direcție, ca o mare navă de pasageri care își schimbă cursul în mijlocul oceanului. Iar motivul încă nu-l pricep. Nu pot să identific nici punctul de cotitură. Probabil că ce-și dorea ea de la căsnicie era oarecum diferit de ce-mi doream eu, iar discrepanța aceea a căpătat tot mai multă amploare de-a lungul anilor, până când m-am trezit că ea se vedea pe ascuns cu un alt bărbat. Până la urmă căsnicia noastră nu a durat decât șase ani.
Ce triumfător o fi râs tatăl ei, ”n-am zis eu?”, când a aflat de căsnicia noastră eșuată (deși durase cu un an sau doi mai mult decât se aștepta)! ~ Haruki Murakami,

IN CHAPTERS [35/35]



   10 Yoga
   9 Integral Yoga


   19 Sri Aurobindo
   5 Sri Ramakrishna
   4 Swami Krishnananda
   2 Sri Ramana Maharshi
   2 Nolini Kanta Gupta


   5 The Gospel of Sri Ramakrishna
   4 The Synthesis Of Yoga
   4 The Study and Practice of Yoga
   4 Talks
   4 Record of Yoga
   4 Isha Upanishad
   2 Essays On The Gita


0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Divine and Virat in the twinkling of an eye. What a
  good Guru and what a good disciple!

1.020 - The World and Our World, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Basing themselves on this scriptural proclamation, exponents tell us that there is a distinction between what they call Ishvara srishti and jiva srishti the creation of God and the creation of the individual. There are two kinds of creation. Ikshanadi-praveshanta srishtir ishana kalpita; jagradadi-vimokshantah samsaro jiva-kalpitah - says the Panchadasi, in a famous passage. The meaning of passage has reference to the Aittareya Upanishad and such other relevant passages in other Upanishads, and makes out that God willed to be many, and manifested Himself as this vast creation, projected individualities, and entered the individual by an immanence of His own nature. This is another way of describing the traditional process of creation through divine manifestations usually known as Ishvara, Hiranyagarbha and Virat all of which are precedent to individual manifestations, and prior to the existence of human beings. But there is also what is known as 'individual's creation'. A lot of detail about it is given in the Panchadasi, especially in its fourth chapter called Dvaita Vivek how duality-consciousness arose at all, and how perceptions can bind us, though they need not necessarily bind us.
  The point is that the perception of an object need not bind us, though it can bind us. It need not bind us, because we can correctly perceive the existent object as it was created by Ishvara, merely reflecting in our minds the character of the object as it really is in itself from the point of view of the Creator. Then, perceptions would not be binding. For instance, a human being, tentatively speaking, may be regarded as Ishvara's creation. A human being is not created by another human being by the will of creativity. The object in front of me such as a tree, or a mountain, or the shining orb of the sun, and the moon and the stars may be regarded as parts of Ishvara's creation. We can simply perceive them as such.

1.02.2.2 - Self-Realisation, #Isha Upanishad, #unset, #Zen
  The Lord pervades the universe as the Virat Purusha, the
  Cosmic Soul (paribhu of the eighth verse, the One who becomes

1.02.3.1 - The Lord, #Isha Upanishad, #unset, #Zen
  becoming of the Paribhu. The Paribhu, called also Virat, extends
  Himself in the realm of eventualities. He fulfils what is contained
  --
  realm of Virat would seem, if taken separately, to be that of a
  Law and Predetermination which compels all things that evolve
  --
  But the becoming of Virat is always the becoming of the selfexistent Lord, - paribhuh. svayambhuh.. Therefore to realise the
  truth of that becoming we have to go back and re-embrace all

1.024 - Affiliation With Larger Wholes, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  One hundred times the happiness of the emperor of this world is the happiness of the pitris, another level which is superior to the physical world. One hundred times the happiness of the pitris is the happiness of the gandharvas, who are celestial musicians in a world which is still higher than that of the pitris. One hundred times the happiness of the gandharvas is the happiness of the celestials in heaven the devas, as we call them. One hundred times the happiness of these celestials is the happiness of Indra, the king of the gods. One hundred times the happiness of the king of the gods is the happiness of the preceptor, the Guru of the gods Brihaspati. One hundred times the happiness of Brihaspati is the happiness of Prajapati, the Creator Brahma. One hundred times the happiness of Brahma the Creator is the happiness of Virat, the Supreme. Beyond that is Hiranyagarbha, and beyond that, Ishvara, and beyond Ishvara is the Absolute.
  So where are we in this scheme? What is our happiness? It is the happiness of a cup of coffee, cup of tea, or a sweet which has no meaning compared to these calculations of astounding existences which are transcendent to human comprehension. When I say a hundred times, it is not merely a mathematical increase of the quantity of happiness; it is also a corresponding increase of the quality of happiness. As mentioned earlier, the quality of happiness in waking life is superior to the happiness in dream; it is not merely quantitative increase, but is also a qualitative increase. The joy of waking life is greater and more intense than the quality of joy in dream. So these calculations given in the Upanishad mean an increase of happiness one hundred times, both in quantity and in quality, so that when we go to the top, we are in an uncontrollable ecstasy of unbounded bliss.

1.037 - Preventing the Fall in Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  A Virati is a sudden flare-up of buried desires in a very vehement manner, pouncing on anything and everything that is in front. It may be even an inanimate object it may be a fountain pen, a wristwatch, a transistor, or it may be a donkey. It does not matter what it is, because the desire that has been kept suppressed for years together wants only an immediate satisfaction, even through the silliest object possible. This condition of a Virati (a Virati means the absence of Virati, which is the same as rati) attachment, affection, craving, and longing for the smallest satisfaction available will completely divert the attention of the mind from the original ideal. Even a little stream can draw the entire mass of water of a large river with a force that can burst all boundaries and devastate everything that is around. This is what we call 'the fall' in yoga. When a person reaches this state, he has fallen. We talk of a fall and hear of these things happening in the Epics and Puranas, where the mind has come back to the original condition from where it wanted to rise; only it is in a worse state.
  All of these virulent flare-ups are to be guarded against before they actually happen. It is better to prevent the rise of a disease by prophylactics, etc., rather than to try to treat the disease when it has already come up in a violent form. This is only to present before the mind of the seeker the possibilities of impediments and the nature of the difficulties that may arise. The teacher also prescribes methods of remedying them in a proper manner.

1.045 - Piercing the Structure of the Object, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Then the Samkhya tells us that there is a gradual solidification or concretisation of this state, and there is manifest a tendency to self-affirmation of a cosmic nature which is called ahamkara. This ahamkara is not the egoism of the human being, but it is a logical presupposition of the manifestation of variety. It is purely a logical 'x' without which we cannot explain anything that is manifest subsequently, but it has no connection whatsoever with the pride or the individual egoism of the human beings that we see usually. Sometimes these states of prakriti, mahat and ahamkara, mentioned in the Samkhya, are identified with the principles of Ishvara, Hiranyagarbha and Virat which are mentioned in the Vedanta doctrine.
  It is now that a condition or a state supervenes where there is a sudden split of this cosmic condition into the external and the internal. This is the beginning of what they call samsara or bondage of the jiva. There is no bondage as long as a bifurcation is not introduced between the subject and the object of knowledge. Bondage commences the moment there is a severance of the consciousness from its content, an isolation of the subject from the object. This happens subsequent to the appearance of ahamkara. So, on the objective side, we have what are known as the tanmatras and the mahabhutas. The tanmatras are the subtle principles behind the five gross elements of earth, water, fire, air and ether, and they are called sabda, sparsa, rupa, rasa and gandha in Sanskrit, meaning thereby the sensations of sound, touch, form, taste and smell which have connection with the five elements of earth, water, fire, air and ether prithivi, appu, tejo, vayu and akasa. This is the external side of the world. Generally, what we call the world is constituted of these five great elements or mahabhutas. But the experiencing side, the subject side, is what is known as the jiva, the principle of individuality you, I, and everyone included who have an extrovert vision of these five mahabhutas, all of which we regard as something outside us, notwithstanding that every one of us, including the bhutas, have come from the same principle of ahamkara. It is something like the right hand looking at the left hand as an object of its perception, though both these are emanations of a single substance, a single unifying principle - namely, the bodily organism.

1.04 - ADVICE TO HOUSEHOLDERS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Now and then he would say: "O Mother, Thou art verily Brahman, and Thou art verily akti. Thou art Purusha and Thou art Prakriti. Thou art Virat. Thou art the Absolute, and Thou dost manifest Thyself as the Relative. Thou art verily the twenty-four cosmic principles."
  In the mean time the morning service had begun in the temples of Kli and Radhakanta.

11.01 - The Eternal Day The Souls Choice and the Supreme Consummation, #Savitri, #Sri Aurobindo, #Integral Yoga
  And in its heart stands Virat, King of Kings.
  680

1.19 - THE MASTER AND HIS INJURED ARM, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "One day, while worshipping iva, I was about to offer a bel-leaf on the head of the image, when it was revealed to me that this Virat, this Universe, itself is iva. After that my worship of iva through the image came to an end. Another day I had been plucking flowers, when it was revealed to me that the flowering plants were so many bouquets."
  TRAILOKYA: "Ah! How beautiful is God's creation!"

1.2.01 - The Upanishadic and Purancic Systems, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  Visva or Virat, Hiranyagarbha or Taijasa,
  Prajna or Ishwara
  These two sets of three names each mean the same things. Visva or Virat = the Spirit of the external universe, Hiranyagarbha or
  Taijasa (the Luminous) = the Spirit in the inner planes, Prajna or Ishwara = the Superconscient Spirit, Master of all things and the highest Self on which all depends. The Mental cannot be
  --
  Karana, Hiranyagarbha, Virat
  Three planes -
  (1) Karana (2) Hiranyagarbha (3) Virat
  The parallel between Vijnana or Karana Jagat of the Upanishad presided over by Prajna and equated with Sushupti, as the Hiranyagarbha world with Swapna and things subtle, does not altogether equate with my account of the Supermind. But it might be said that to the normal mind approaching or entering the Supramental plane it becomes a state of Sushupti. If the writer had put the superconscient sleep of Supermind - for so the supramental state appears to the untransformed mind when it touches or apprehends it, for it falls inevitably into such a superconscious sleep - then the difference would be cured.

12.07 - The Double Trinity, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   We know the Divine himself has three such bodies or a triple status of his one existence. First, he is prajna, the being or consciousness that contains the fundamental or typal realities that form the very basis of creation. It is the nucleus or the seed enclosing all the starting points as in a tight knot, all future elaborations. These elaborations are made by the second status or person of the Trinity; it has the beautiful name Hiranyagarbha, the golden womb. Here are laid out all possibilities, all probabilities even, endless and infinite lines of development and progression of the forces of existence. Every possible thing is being brought forth and allowed to try its fate. Out of these multifarious possibilities only some are chosen to appear as physical or material realities. This choice is made by the third person of the Trinity, Virat. Each and every possibility in the Hiranyagarbha may have the chance to appear on the material plane but that means perhaps time and a particular creation, for evidently there are many creations or cycles of creations of different types, one following another after a pralaya as the ancients conceived the process.
   The triple person, it may be noted, is psychologically co-related to the three well-known Upanishadic states of consciousness one, sushupti (perfect sleep), two swapna (dream) and three, jagrat (wakefulness).

1.20 - RULES FOR HOUSEHOLDERS AND MONKS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  These are rules for meditation given in the scriptures. But you may meditate wherever you like. Every place is filled with Brahman-Consciousness. Is there any place where It does not exist? Narayana, in Vali's presence, covered with two steps the heavens, the earth, and the interspaces. Is there then any place left uncovered by God? A dirty place is as holy as the bank of the Ganges. It is said that the whole creation is the Virat, the Universal Form of God.
  Two forms of meditation

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
  (vyashti). They are the limbs and senses of Virat (samashti). So they go on explaining Hiranyagarbha, etc. Why should confusion be created and then explained away? Ah! Fortunate is the man who does not involve himself in this maze!
  I was indeed fortunate that I never took to it. Had I taken to it,

1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  (vyashti). They are the limbs and senses of Virat (samashti). So they go on explaining Hiranyagarbha, etc. Why should confusion be created and then explained away? Ah! Fortunate is the man who does not involve himself in this maze!
  I was indeed fortunate that I never took to it. Had I taken to it,

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
  Taijasa, Prajna and Virat, Hiranyagarbha, Isvara, Nada and Bindu correspond to prana and manas (mind).
  The Mandukya Upanishad speaks of the three matras and turiya matra. The final meaning is that it represents the real state.
  --
  M.: He is also a jiva; before it also he is jiva; the one of them is related to the other as cause and effect. The sleeper jiva cannot be independent of Isvara. On waking he says I am the body. If all the worlds together form Virat, the body is a tiny dot in it. Thus the body is in and of Virat. What belongs to the jiva then? Only the conceit makes him claim the body as himself but not the others.
  He cannot be independent of Virat. Similarly,
  (1) Isvara
  --
  (3) Virat
  (Causal gross Being) Visva (individual gross being)
  --
  M.: Immanence can only be with Maya. It is the Knowledge of Being along with Maya; from this subtle conceit Hiranyagarbha; from the latter the gross conceit Virat. Chit-atma is Pure Being only.
  13th December, 1938
  --
  the body for the different siddhis. Also the Visva or the Virat is said to
  contain the cosmos within the limits of the body. Again, The world
  --
  In it the jiva in the Visva aspect and the Lord in the Virat aspect,
  abiding together in the eight petals of the Heart lotus, function

1.550 - 1.600 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  M.: He is also a jiva; before it also he is jiva; the one of them is related to the other as cause and effect. The sleeper jiva cannot be independent of Isvara. On waking he says "I am the body". If all the worlds together form Virat, the body is a tiny dot in it. Thus the body is in and of Virat. What belongs to the jiva then? Only the conceit makes him claim the body as himself but not the others.
  He cannot be independent of Virat. Similarly,
  (1) Isvara
  --
  (3) Virat
  (Causal gross Being) Visva (individual gross being)
  --
  M.: Immanence can only be with Maya. It is the Knowledge of Being along with Maya; from this subtle conceit Hiranyagarbha; from the latter the gross conceit Virat. Chit-atma is Pure Being only.
  13th December, 1938

2.02 - The Ishavasyopanishad with a commentary in English, #Isha Upanishad, #unset, #Zen
  forms, Prajna, Hiranyagarbha & Virat, or Vishnu, Brahma and
  Maheshwara. This is what the Puranas represent as Vishnu on
  --
  wider Sleep Consciousness, and the Waking Consciousness Virat
  or Vaisvanor is a selection from the wider Dream Consciousness;
  --
  forth, Virat, the pervading spirit which enters into all things and
  encompasses. In all these capacities He is selfborn; for He is

2.03 - Karmayogin A Commentary on the Isha Upanishad, #Isha Upanishad, #unset, #Zen
  He is the triple Being, Prajna, Hiranyagarbha, Virat; Prajna,
  Lord of Sleep-Life, the intelligent force which lives and wakes in
  --
  matter; and Virat, Lord of Waking-Life, who governs, preserves
  and maintains the sensible creation which Hiranyagarbha has

2.06 - The Synthesis of the Disciplines of Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The old ascetic Path of Knowledge admitted the unity of things and the concentration on all these aspects of the one Existence, but it made a distinction and a hierarchy. The Self that becomes all these forms of thing is the Virat or universal Soul; the Self that creates all these forms is Hiranyagarbha, the luminous pr creatively perceptive Soul; the Self that contains all these things involved in it is Prajna, the conscious Cause or originally determining Soul; beyond all these is the Absolute who permits all this unreality, but has no dealings with it. Into That we must withdraw and have no farther dealings with the universe, since Knowledge means the final Knowledge, and therefore these lesser realisations must fall away from us or be lost in That. But evidently from our point of view these are practical distinctions made by the mind which have a value for certain purposes, but no ultimate value. Our view of the world insists on unity; the universal Self is not different from the perceptive and creative, nor the perceptive from the causal, nor the causal from the Absolute, but it is one "Self-being which has become all becomings," and which is not any other than the Lord who manifests Himself as all these individual existences nor the Lord any other than the sole-existing Brahman who verily is all this that we can see, sense, live or mentalise. That Self, Lord, Brahman we would know that we may realise our unity with it and with all that it manifests and in that unity we would live. For we demand of knowledge that it shall unite; the knowledge that divides must always be a partial knowing good for certain practical purposes; the knowledge that unites is the knowledge.
  Therefore our integral Yoga will take up these various disciplines arid concentrations, but harmonise and if possible fuse them by a synthesis which removes their mutual exclusions. Not realising the Lord and the All, only to reject them for silent Self or Unknowable Absolute as would an exclusively transcendental, nor living for the Lord alone or in the All alone as would an exclusively theistic or an exclusively pantheistic Yoga, the seeker of integral knowledge will limit himself neither in his thought nor in his practice nor in his realisation by any religious creed or philosophical dogma. He will seek the Truth of existence in its completeness. The ancient disciplines he will not reject, for they rest upon eternal truths, but he will give them an orientation in conformity with his aim.

2.06 - Works Devotion and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  AUM, - A the spirit of the gross and external, Virat, U the spirit of the subtle and internal, Taijasa, M the spirit of the secret superconscient omnipotence, Prajna, OM the
  Absolute, Turiya. - Mandukya Upanishad.

2.08 - ALICE IN WONDERLAND, #God Exists, #Swami Sivananda Saraswati, #Hinduism
  Ideas precede reality: this one sentence is the entire philosophy of Plato. The reality of the objective universe is subsequent to the idea of the universe. Here we have an echo of the great philosophy of Vedanta that the Hiranyagarbha (cosmic intelligence) is prior to the cosmos of physical appearance. The Panchadasi, The Upanishads and the other systems of Vedantic thinking tell us that in Hiranyagarbha the world does not exist in a concrete form as it appears, that is only an idea cosmically manifested by Isvara (God) who is even subtler than the idea. Isvara is only a possibility of the very idea that there should be a thing called the universe. So, Isvara is subtler than the idea which is Hiranyagarbha, and Virat is supposed to be the animating consciousness behind the so-called physicality of creation. So, even in the Vedantic Philosophy, there is the same doctrine of idea preceding concrete existence. But we can never believe this.
  My idea that there is a desk in front of me cannot be said to be harder in its concreteness than the desk itself. I have an idea that there is a little table in front of me. Is the table more real or the idea that the table is there more real? Any man with common-sense will say that the idea is subsequent to the existence of the object called table and the idea is not preceding the object. Because there is a table, you think there is a table. You have an idea that there is an object. So, the idea that there is an object is the consequence of the existence of the object. So, the idea of God must be subsequent and not precedent.
  --
  Now we are facing the third principle of the ultimate reality of the cosmos, call it the Absolute, call it Satchidananda, God, Isvara, Hiranyagarbha, Virat, whatever it is. Here, true religion begins. Real religion is an awareness of the presence of the Supreme Being. Therefore, it is well said that religion begins where intellect ends, where reasons fails. When religion begins controlling your life, you cease to be a mere intellectual or a scientist or a philosopher. You are no more a thinker, but a person who lives reality.
  Religion is living reality and not merely thinking reality or academic analysing. All this is over already in our earlier lessons. We have thought enough philosophically, academically and hope we shall not touch this subject again. We shall enter into true religion which is God-consciousness itself in some proportion, in some measure, in a modicum.
  --
  Circumstances compel us to feel confidently that God must be, that God is. But we have not gone to such an extent to feel that we are inseparable from Him. That is a little higher stage. We have known in an indirect way. Jnana has come, but darshana or vision of God has not come. We have not seen Virat in front of us, notwithstanding the fact that we are seeing Virat. This whole cosmos is that, but somehow we have segregated our personality from Virat consciousness. A cell in the body is seeing the body as if it is outside it.
  The way in which we are seeing the universe now is something like the possibility of a particular organism, called the cell in the body, separating itself in motionnot really of coursefrom the bodily organism and looking at the body. What would be the condition or the experience of a cell in our own body notionally isolating itself from the organism to which it belongs and considering the body as a world outside it? You can imagine the stupidity of it. This is exactly what we are doing. We think that the world is outside us. We can fly into space, drive in a motor car on a road, because a peculiar notion has become a reality in our mind, that the world is outside us though we are a part of the world. So, the idea that the Virat is an of perception, that the world is external to us, is notional and not realistic. All our difficulties are notional in the end. They have no reality or substance in themselves. We are bound by our minds, our thoughts, our feelings and our willings. So when Acharya Sankara says that Jnana is superior and Ramanuja says that Bhakti is superior, they are saying the same thing.
  By Bhakti, Ramanuja means that love of God which supersedes intellectual activity or a mere knowing that God exists. And when Sankara says that Jnana or knowledge is superior, he means knowledge which is identical with being and which is same as Para Bhakti or the love of God where the soul is in communion with the Being of God.

2.08 - AT THE STAR THEATRE (II), #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  They were everywhere on the trees. At once I had a vision of Virat; it appeared that His worship was just over. The flowers looked like a bouquet placed on the head of the Deity. I could not pluck them.
  "God sports through man as well. I see man as the embodiment of Narayana. As fire is kindled when you rub two pieces of wood together, so God can be seen in man if you have intense devotion. If there is suitable bait, big fish like carp gulp it down at once.

2.08 - God in Power of Becoming, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  There remains only the vision of the multiple Virat Purusha to complete the revelation on one more of its many sides.
  The metaphysical synthesis is complete. Sankhya has been admitted for the separation of the soul from the lower nature, - a separation that must be effected by self-knowledge through the discriminating reason and by transcendence of our subjection to the three gunas constituent of that nature. It has been completed and its limitations exceeded by a large revelation of the unity of the supreme Soul and supreme Nature, para purus.a, para prakr.ti. Vedanta of the philosophers has been admitted for the self-effacement of the natural separative personality built round the ego. Its method has been used to replace the little personal by the large impersonal being, to annul the separative illusion in the unity of the Brahman and to substitute for the blind seeing of the ego the truer vision of all things in one Self and one Self in all things. Its truth has been completed by the impartial revelation of the Parabrahman from whom originate both the mobile and the immobile, the mutable and the immutable, the action and the silence. Its possible limitations have been transcended by the intimate revelation of the supreme Soul and Lord who becomes here in all Nature, manifests himself in all personality and puts forth the power of his Nature in all action. Yoga has

2.10 - The Realisation of the Cosmic Self, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  concentration to cease to think of things and beings as separately existent in themselves and rather to think always of the One everywhere and of all things as the One. Although we have spoken hitherto of the withdrawing motion of the Jiva as the first necessity of knowledge and as if it were to be pursued alone and by itself, yet in fact it is better for the Sadbaka of the integral Yoga to unite the two movements. By one he will find the self within, by the other he will find that self in all that seems to us at present to be outside us. It is possible indeed to begin with the latter movement, to realise all things in this visible and sensale existence as God or Brahman or Virat Purusha and then to go beyond to all that is behind the Virat. But this has its inconveniences and it is better, if that be found possible, to combine the two movements.
  This realisation of all things as God or Brahman has, as we have seen, three aspects of which we can conveniently make three successive stages of experience. First, there is the Self in whom all beings exist. The Spirit, the Divine has manifested itself as infinite self-extended being, self-existent, pure not subject to Time and Space, but supporting Time and Space as figures of its consciousness. It is more than all things and contains them all within that self-extended being and consciousness, not bound by anything that it creates, holds or becomes, but free and infinite and all-blissful. It holds them, in the old image, as the infinite ether contains in itself all objects. This image of the ethereal (Akasha) Brahman may indeed be of great practical help to the Sadhaka who finds a difficulty in meditating on what seems to him at first an abstract and unseizable idea. In the image of the ether, not physical but an encompassing ether of vast being, consciousness and bliss, he may seek to see with the mind and to feel m his mental being this supreme existence and to identify it in oneness with the self within him. By such meditation the mind may be brought to a favourable state of predisposition in which, by the rending or withdrawing of the veil, the supramental vision may flood the mentality and change entirely all our seeing. And upon that change of seeing, as it becomes more and more potent and insistent and occupies all our consciousness, there will supervene eventually a change of becoming so that what we see we become. We shall be in our self-consciousness not so much cosmic as ultra-cosmic, infinite. Mind and life and body will then be only movements in that infinity which we have become, and we shall see that what exists is not world at all but simply this infinity of spirit in which move the mighty cosmic harmonies of Its own images of self-conscious becoming.

2.21 - 1940, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: Exactly so. Hiranyagarbha refers to the universal subjective, while the Virat is the universal objective. In the Rigveda there is only one reference to Hiranyagarbha.
   ( Then P read out hymn 121, Mandala X.)

23.12 - A Note On The Mother of Dreams, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
   The Rishis spoke of three worlds, three states of being and consciousness. The waking state, the dream state and the sleep state. The waking state means the physical consciousness, the material reality, earth. The dream state means the inner consciousness, the world of subtler formations. It is called the mid-world. Further beyond is the sleep-world, where all outer formations and movements are stilled into their fundamental essences. These are the three stages of the manifestation or evolution of a transcendent Fourth beyond (Turiya). The Transcendent first throws itself out into essential types, original norms of creation, the generic pattern. It is concentrated being and consciousness (Prajna). It is the matrix of creation out of which sprout forth seedlings of an infinite variety. The seeds burst forth and scatter themselves in multiple forms and in multiple directions, pursuing all lines and possibilities of growth and fruition; it is called Hiranyagarbha, the golden embryo. Last comes the actuality; the physical reality into which all the possibilities embody themselves one by one, become earthly facts and figures. It has been named Virat, the Vast, the Concrete.
   The Mother of Dreams then is the divine intermediary, the supreme creative Force, the' Mother of Energy. The mighty dynamo fabricating and throwing out endless streams of possible and impossible things. Worlds and gods and men and creatures are all her children - built with her flesh and blood, inspired by her breath, moved by her gesture. But she is the Mother not only of the Shining Ones, but also of the Dark Ones. Calamity and prosperity, rise and fall are cadences in her enchanting symphony. She holds them all in her bosom and carries them forward through a variegated play, a chequered progressive evolution towards their highest and supreme Destiny upon this earth.

5.4.01 - Notes on Root-Sounds, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
   to be, in the widest sense of the idea, being primal, all pervading, vague and indefinable. Hence it is applicable to any of the three great deities who occupy & represent infinite & universal being, Vishnu, Shiva or Brahma; by a natural figure emphatic of the sense of it became applicable to Vaiswanara or Virat Purusha. By transference to the idea of pervasive life & movement to Vayu, the god of wind, breath & the life principle. Cf
  ,
  --
   female florist; city of Champa; seven year old girl, Durga at Durga festival; Durga; celestial Ganges; name of a metre, of a river, of Bibhishanas mother; of Draupadi at Virats court.
   florist.

9.99 - Glossary, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
     Virat: The first progeny of Brahman in Hindu cosmology; the Spirit in the form of the universe; the All-pervading Spirit.
    Visalakshi: (Lit., the Large-eyed One) A name of the Divine Mother; also the name of a stream near Kamarpukur.

r1912 12 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   This morning the action of the trikaldrishti took place purely in the intellect with the result that there was a vivid & copious prakamya-vyapti & trikaldrishti of possibilities, but the actuality of the event could not be regularly seen. This was cured as soon as the vijnana began to act. The difficulty that remains is only the difficulty of preventing the active & almost perfectly complete perception of possibilities, tendencies, intentions confusing the quite separate perception of the actual circumstance fixed in the foreknowledge of Virat & Prajna. The Shakti acts as before subject to delay & resistance. Lipi in the Akasha is still resisted in legibility except when it is aided by the subjective perception. In all other respects it is perfect. Rupadrishti, this morning has not been active, except in occasional images. Sukshma sparsha is increasing in force & frequency, & is accompanied by perception of action & of feeling & intention but not by subtle perception of the image or sound.In the health the siddhi is again prevailing, though the attack continues. There has been five hours continual exertion this morning (walking almost all the time); fatigue was not effective, but denial of anima in the loins became insistent in the fifth hour.One or two utterances of the Shaktis vani have been proved wrong in time or stress, but may still be fulfilled in fact.
   3.55.

r1913 12 29, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Shakti is busy extending the subjective & pranic ananda in objective touches which are still discomfortable, eg heat in the entrails, nausea, tejas effective of discharge of purisha etc and purging out all tendencies to return of asantosha in ill-effect. Increasing premananda, shuddha, old sanskaras of unalterablechidghana are still debating the ground with the fragmentary relics of the lower jaghanya or bibhatsa Virati; ahaituka is firm but sometimes touched by the clouding of the others.
   Tapas still grows in power, but its hold is still insufficient because not yet automatically effective, except occasionally; it is effective, usually, only by overcoming the resistance of the bhumayi prakriti, a resistance which still fights, if no longer every inch of ground, yet all possible terrain and is still liable to revive even where it has been partially & seems to be entirely conquered. Its faculty of resistance is, however, visibly dwindling.

r1913 12 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   In the afternoon there was a strong effort to reidealise the whole consciousness as well as the activity which succeeded with the thought but only partially with the trikaldrishti. In the evening there was, after a short struggle in which the trikaldrishti was almost unerring but the tapas only partially & defensively effective, an unprecedented sequent faultlessness of the effective will and, with one or two slight deflections, of the perceptive knowledge, but all this was in the manasa ketu and not in the daivya. So far it was a success for the manasa element which seeks to use the vijnana for its own development while refusing to the vijnana the possession & enjoyment of the system. The results however failed to give satisfaction to the Jiva or to the system which now demands vijnana and rejects the manasa perceptions whether true or false. This Virati is the security that the attempt of the lower to use & dominate the higher cannot eventually succeed.
   In the night for the first time there was entire success of the stability of rupa in the swapna samadhi, one scene, a street & the exterior of a house & its environment, lasting in spite of attempts of the asiddhi for many seconds before first one or two details became inconstant and then a swift shifting series of similar scenes was substituted for the one stable scene. Like the vision of the city on the hill some days ago, this was an unique instance & a success only in type, but it is an assurance of success in the near future.

r1918 05 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   1) The largest element to be dealt with is the old telepathic intellectual perceptions. These now are unable to insist on themselves and are no longer false trikaldrishtis, but perceptions of thought, tendency, intention, impulse, either belonging to the object or working on it from the environmental physical Virat or from the pranic and mental planes. Yesterday the inspirational thought was busy observing them and giving them their right place and scope. They have to be replaced by the intuitional telepathies.
   2) The next largest element is the intuitional perceptions which are real[ly] telepathic, but which the intellect tried to represent by overstress as definite trikaldrishti of future action. These are now putting on their ritam and have begun to figure as accurate intuitions of present tendency etc and immediate or closely subsequent future action. This telepathic trikaldrishti of the future, however, can only be definitive if approved by the higher revelatory or inspirational ideality. Moreover they are vague about time and not quite full in circumstance.

Talks 500-550, #unset, #Anonymous, #Various
  Taijasa, Prajna and Virat, Hiranyagarbha, Isvara, Nada and Bindu correspond to prana and manas (mind).
  The Mandukya Upanishad speaks of the three matras and turiya matra. The final meaning is that it represents the real state.

Talks 600-652, #unset, #Anonymous, #Various
  Therefore Samyamana relates to concentration on different parts of the body for the different siddhis. Also the Visva or the Virat is said to contain the cosmos within the limits of the body. Again, "The world is not other than the mind, the mind is not other than the Heart; that is the whole truth." So the Heart comprises all. This is what is taught to Svetaketu by the illustration of the seed of a fig tree. The source is a point without any dimensions. It expands as the cosmos on the one hand and as Infinite Bliss on the other. That point is the pivot. From it a single vasana starts, multiplies as the experiencer 'I', experience, and the world. The experiencer and the source are referred to in the mantra. Two birds, exactly alike, arise simultaneously.
  When I was staying in the Skandasramam I sometimes used to go out and sit on a rock. On one such occasion there were two or three others with me including Rangaswami Iyengar. Suddenly we noticed some small moth-like insect shooting up like a rocket into the air from a crevice in the rock. Within the twinkling of an eye it had multiplied itself into millions of moths which formed a cloud and hid the sky from view. We wondered at it and examined the place from which it shot up. We found that it was only a pinhole and knew that so many insects could not have issued from it in such a short time.
  --
  In it the jiva in the Visva aspect and the Lord in the Virat aspect, abiding together in the eight petals of the Heart lotus, function through the eyes and enjoy novel pleasures from various objects by means of all the senses, organs, etc. The five gross elements which are widespread, the ten senses, the five vital airs, the four inner faculties, the twenty-four fundamentals - all these together form the gross body. The jagrat state is characterised by satva guna denoted by the letter A and presided over by the deity Vishnu. The swapna is the dream state in which the jiva in the Taijasa aspect and the
  Lord in the Hiranyagarbha aspect, abiding together in the corolla of the Heart-Lotus, function in the neck and experience through the mind the results of the impressions collected in the waking state.

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