Buddhi in Yoga Meditatie

KORTE UITLEG BUDDHI

Buddhi = innerlijke wijsheid of intellect, de functie van de mind dat weet, beoordeeld, besluit, en onderscheid
 
Buddhi = een van de vier functies van de mind: manas, chitta, ahamkara en buddhi
 
Buddhi = individueel intellect of innerlijke wijsheid, Mahat is universele wijsheid en intellect (universeel verstand)
 
In de meest ideale situatie geïnstrueerd buddhi manas, die vervolgens gebruik maakt van de zintuigen. Helaas wordt de mind niet altijd geleidt door buddhi, maar door de samskaras die buddhi verduisteren. Buddhi is altijd aanwezig en is altijd hier om ons te begeleiden. We kunnen leren om onze innerlijke wijsheid aan te boren, om het te gaan benutten, het enige wat we hoeven hebben te doen is beginnen met luisteren!
 


 

 
GA TERUG NAAR DE LIJST: “Wat is …?”


 
OP DEZE PAGINA:
BUDDHI: PRAKTISCH
MEER OVER BUDDHI
YOGA SUTRAS OVER BUDDHI
SWAMI RAMA OVER BUDDHI
SWAMI JNANESHVARA OVER BUDDHI
ANDERE TEKSTEN OVER BUDDHI
BUDDHI: OP ANDERE WEBSITES

 

BUDDHI: PRAKTISCH

(Moet nog vertaald worden)
Observe buddhi
You really want to know how buddhi operates within you, because buddhi is your inner wisdom and can guide you along the path. One of the most important practices on the path to freedom is to sharpen buddhi and to learn to apply it. You can start by observing how buddhi functions when a decision is made, as buddhi is the ability of the mind to know, judge, discriminate, and decide. We constantly make decisions that lead to actions. A decision means there are several options out of which you can choose. Choosing an option is making a decision. When several options present themselves whom or what makes you choose one? To whom/what are you listening inside when a decision needs to be made? Buddhi is the clear calm inner wisdom, that can playfully be described as the inner voice (you do not have to literally hear voices), that knows what is truly right for you at any given moment. But sometimes you listen to something else. Sometimes, or often, we do not listen to buddhi and it might feel that our inner wisdom or buddhi is absent, corrupt, sleepy, so quiet we can barely hear it, or gets pushed out of the way. There appears to be something stronger present in the mind-field than buddhi. What is this other force? It is the power of desire. When a desire is strong enough it can overrule the advice of buddhi as if this desire screams louder than buddhi. Thus when manas is asking for instructions of “what to do?” it will listen to the load screams of desire and will not hear buddhi. You can witness this within your mind-field. Have you ever did something of which you knew it was not the most desired decision, you knew what was actually needed, but you did the other thing anyway? For example, you should not eat that unhealthy food, wisdom was present, but you did it anyways. There is nothing to be guilty about, but it is a great example of the desire vs. buddhi. Over time, because of practice, the attachment will become less and buddhi will become sharper. The sharper buddhi is, the easier it becomes to not listen to the desires but act upon buddhi, this will decreases the desires in strength and coloring. Thus these two aspect of practice go hand in hand; decreasing the coloring and increasing the clarity of buddhi. Let buddhi become your guide in life, so that your choices are made with wisdom and life is lived free and happy. You will feel increasingly more in control of your life instead of being pushed and dragged around by your desire world that only leads to suffering!
 
Buddhi is also the function of mind that judges, discriminates, and knows. This means that at any time you can direct your attention to your inner wisdom or ask buddhi to make an assessment of a situation. First, know wisdom is always there, then learn to tap into this wisdom by asking buddhi questions, by directing your attention to it and by learning to listen to it. Ask buddhi what to do, or what is useful or not. Buddhi is always present and may answer you in words of is merely a feeling, like a gut feeling or a feeling in the heart. Buddhi can whisper all the secrets to you, as it is the one that knows. Over time it will appear as if you have more time in between the choices and the decision, because buddhi becomes more present in every here and now. It may feel as if you sometimes live life in slow motion, because there is a more all-pervasive awareness to the whole of life; you feel awake, alert and attentive, all because this inner wisdom has become your constant companion.
 
Buddhi can discriminate between not self and Self
To observe buddhi in daily life is extremely important; it will show you how this function operates. You can also take some time to just sit with buddhi and ask it questions; to have a dialogue with it to allow the inner wisdom to come forward. Remember that all the wisdom is inside and learn to trust, listen, and rely on this inner wisdom relating to choices in life, to what is important in life. Allow it also to help you in discriminating between what you think you are and what you truly are; between the collection of false identities and pure non-dual Consciousness. Buddhi is the function of mind that is able to discriminate between not self and Self, it is able to gradually remove the avidya and guide your whole being to vidya. Buddhi truly is an amazing tool on the path to realizing the true Self. The more buddhi is present in your constant awareness, the sharper buddhi gets and the deeper in can penetrate the unknown levels of your being. Eventually it will have to be set aside too, but that is the last step. Until then, use it fully, use buddhi constantly!
 
Buddhi and intuitive knowledge
Buddhi is able to guide you in removing that what you are not, but finally the real knowledge comes from beyond buddhi. True knowledge about the Self dawns from the Self only, this is called intuitive knowledge. What most people generally know as intuitive knowledge is actually instinctive knowledge, which is knowledge related to everything in the Waking, Dreaming, and Deep Sleep states. To increase our awareness of what is happening in these three states is very useful, but real intuitive knowledge flows from the Center of Consciousness. It is the force of grace that descends to the sadhaka to guide the sadhaka to the summit. Eventually buddhi, which is an amazing tool within Waking, Dreaming, and Deep Sleep, has to be set aside, as it is working within the domain of maya, within individuality. Intuitive knowledge comes from beyond maya, from Non-duality, and therefore buddhi must be surrendered so that the Self can fully reveal itself.

 

| top |

DAGELIJKSE OBSERVATIES EN ZELF-ASSESSMENT

Uiteindelijk, als buddhi een onderdeel wordt van constante zelf-bewustzijn/gewaarwording, zwerft het continue rond in je bewustzijn. Het gewaarworden van buddhi heeft het effect dat je steeds meer het woord buddhi gebruikt in je dagelijkse vocubalaire om jezelf te verduidelijken, te uiten en dan zul je ook ontdekken hoe buddhi zich verhoudt tot andere concepten, processen en inzichten. Bijvoorbeeld. je kan een link ontdekken tussen een heldere buddhi en ekagra, of je ontdekt hoe buddhi functioneert wanneer het sattvic, tamasic of rajasic is. Uiteindelijk ontdek je hoe al deze concepten samen dansen en door deze de dans te kennen, te leren, leidt het je naar dat wat voorbij alle concepten ligt. Dit komt doordat als je je zelf-bewustzijn vergroot, je ontdekt dat alles wat je kan observeren niet is wie je werkelijk bent, je bent niet buddhi, maar je bent diegene die in staat is om al deze concepten te zien, te observeren. Daarom moet je zelfs voorbij buddhi gaan, omdat wie je echt bent achter buddhi ligt. Dit verhoogt de ongehechtheid naar buddhi zelf, terwijl je vol ontzag bent voor de schoonheid van de schitterende dans van Bewustzijn wat lijkt te spelen als buddhi, dat zich lijkt voor te doen als buddhi. Daarom is het beoefenen van zelf-bewustwording eigenlijk het beoefenen van ongehechtheid, waardoor het ware Zelf zich uiteindelijk onthult.
 
Kijk naar het Engelse PDF self-assessment (assessment-yymmdd.pdf) en het Engelse PDF waarin de dagelijkse doelen en dagelijks observaties staan (sumseven-yymmdd.pdf) op de website www.abhyasaashram.org (als je op deze webpage bent, scroll dan helemaal naar beneden om PDF’s te downloaden.) Deze PDF’s kunnen worden gebruikt als hulpmiddelen om je begrip van en over buddhi te onderzoeken en verdiepen.

 

| top |

MEER OVER BUDDHI

(Moet nog vertaald worden)
Buddhi works through the layer of samskaras
Above we looked at buddhi as if buddhi and the samskaras are sitting next to each other, we either listen to one or the other. Another way to look at buddhi and the samskaras is to think that buddhi has to work through the samskaras; as if buddhi has to work through a lens that is made of the samskaras. Therefore, the fewer the attachments are, the cleaner the lens is. Buddhi will shine brighter. This way of viewing buddhi and the samskaras might help you in seeing that even when someone makes a decision between two “wrong” choices, like Mc Donalds or BurgerKing it is still done by buddhi. Buddhi has to operate through all the samskaras and when the samskaras are so deeply colored it seems as if buddhi only has limited options to choose from. This may then appear as if buddhi is gone, not present. To expand you choices and to see beyond you habit patterns is a way to offer buddhi more choices… it all begins with a desire for change.
 
Sattvic buddhi
Thus buddhi can also be seen through the eyes of the gunas. The gunas apply to everything within this manifestation, as they are the building blocks of prakriti, therefore the gunas apply also to buddhi, as it is made of prakriti too. Buddhi can be sattvic, rajasic or tamasic. When our lens gets clearer, then the decisions are made with more awareness; this means that buddhi has become more sattvic. When you initially start to walk to path of Self-realization buddhi may be not so pure. This explains why in the beginning our choices are often also not as pure as we want them to be. To see that the faculty itself gets purer over time explains the increasing ability to make skilled decisions. Have patience and keep purifying the samskaras so that buddhi transform from a tamasic buddhi, to a rajasic buddhi, into a sattvic buddhi. Yogasutra 3.56 tells us that we have to set aside even our faculty of discrimination, as even sattvic buddhi is not Atman, not our real Self. This means not that you can think; I need to set aside buddhi eventually so I will do this immediately. No! Use it and make it sattvic so it can guide you along the path, but keep in mind that you are not sattvic buddhi; YOU ARE ATMAN!
 
Buddhi, een spaak in een wiel
De 4 functies van de mind staan beschreven in de Upanishads als vier spaken in een wiel. Het centrum van de as beweegt nooit, dit is de Zelf, waarop het wiel van de mind lijkt te draaien, daardoor lijkt het alsof het Zelf handelt in de ogenschijnlijke manifestatie door de 4 functies van de mind. Toen ik jong was, reed ik eens op een fiets waarvan de spaken niet even lang waren. Daardoor leek het of de as, de naaf, niet in het centrum van het wiel was. Toen ik op deze fiets reed leek het alsof ik over kleine hobbels reed terwijl de ondergrond helemaal vlak was. Voor mij is dit een mooie manier om te kijken naar de 4 functies van de mind, hoe deze moeten samenwerken, alle 4 even belangrijk zijn, anders zou ik de wereld ervaren als een hobbelige weg!

 


 

Buddhi and the koshas
There are five koshas or sheaths. The fourth one is called vijnana-maya-kosha. It is the second most inner kosha, one more subtler is ananda-maya-kosha. Vijnana-maya-kosha is the sheath of finest intellect, which is buddhi.
1. Anna-maya-kosha: most external sheath, our food-sheath
2. Prana-maya-kosha: sheath of prana, or energy
3. Mana-maya-kosha: this is the sheath of manas, of mind
4. Vijnana-maya-kosha: intellect or buddhi
5. Ananda-maya-kosha: sheath of bliss, of ananda (even this has to be transcended)
Beyond all five koshas lies the Self, pure Atman

 

| top |

YOGASUTRAS OVER BUDDHI

2.6 De kleuring (klesha) van “ik-heid” of egoïsme (asmita), wat voortvloeit uit onwetendheid, ontstaat door de vergissing om het intellect (buddhi, die weet, besluit, beoordeeld en onderscheidt) voor het pure bewustzijn (purusha/drig) aan te zien.
drig darshana shaktyoh ekatmata iva asmita

ENGELS: lees meer op www.swamij.com
NEDERLANDS: bekijk de woord-voor-woord vertaling van deze sutra
 

3.50 Voor diegenen die gevestigd zijn in de kennis van het onderscheid tussen het puurste aspect van de mind en bewustzijn zelf, komt er beheersing over alle vormen of staten van het bestaan, evenals over alle vormen van weten.
sattva purusha anyata khyati matrasya sarva-bhava adhisthatrittvam sarvajnatritvam cha)

ENGELS: lees meer op www.swamij.com
NEDERLANDS: bekijk de woord-voor-woord vertaling van deze sutra
 

3.56 Met het bereiken van gelijkheid tussen het puurste aspect van sattvische buddhi en het pure bewustzijn van purusha, komt er absolute bevrijding, en dat is het einde.
sattva purusayoh suddhi samye kaivalyam iti)

ENGELS: lees meer op www.swamij.com
NEDERLANDS: bekijk de woord-voor-woord vertaling van deze sutra
 

4.22 When the unchanging consciousness appears to take on the shape of that finest aspect of mind-field (4.18), then the experience of one’s own cognition process is possible.
chitteh apratisamkramayah tad akara apattau sva buddhi samvedanam

ENGELS: lees meer op www.swamij.com
NEDERLANDS: bekijk de woord-voor-woord vertaling van deze sutra

 

| top |

SWAMI RAMA OVER BUDDHI

”Intellect, the decisive faculty of the inner instrument. This is the first evolute of Prakriti, closest to Purusha”
~ Bhagavad Gita blz. 468
 
Manas uses the senses to go out to the objects of the world. Manas imports and exports through the ten senses, but it has no power to import and export whatever it wants. Manas is called the doubtful faculty of your mind. Before you do something, first manas says; shall I do it or not? Manas has no power to decide. Sometimes you want to decide, but you wait.
Conflicts arise in your mind because you do not decide things on time. The nature of manas is to argue and to pose questions, but has no power to decide, to judge, or to discriminate. These are the functions of the faculty called buddhi. Manas the doubtful part of your mind, puts both sides before buddhi, the decisive faculty, and immediately buddhi makes a decision.
Buddhi has the very important post of financial adviser. Buddhi checks manas. You need to train your buddhi, which discriminates, judges, and decides, so that your mind can import and export according to your capacity. If you go beyond your capacity, the firm will fail. Is your buddhi prepared and sharpened enough to teach manas? Is manas listening to your buddhi?
Today’s intellectuals have a serious problem. They sharpen only one side of the intellect, and they do not know how to decide. They have not sharpened another aspect of the same buddhi that deals with decisiveness, discrimination and judging. When you have sharpened it properly, when you have not allowed it to remain dull, it can judge and decide. Then your penetrative nature will help you to understand that which is real and that which is not real. Viveka, or knowledge, is the product of a sharpened buddhi.”
~ Samadhi blz. 37-41
 
“Als je manas traint en als je jouw ahamkara naar je chitta leidt en je jouw manas naar buddhi leidt dan heb je iets bereikt. Doe niets in het leven behalve als buddhi, de raadgever in jou, tegen je zegt dat je het moet doen. Je moet interne experimenten doen met jezelf; je moet je buddhi trainen om een correcte, heldere beoordeling aan je manas te geven. Je moet ook je manas trainen om het advies van buddhi op te volgen. Misschien voel je dat je iets van waarde mist en ineens is daar het idee om het te stelen. Je weet dat dit verkeerd is maar toch wil je dit doen. Dit komt door je mentale gewoontes. Dus moet je zowel manas als ahamkara trainen en dat proces noemen we het polijsten van je ahamkara.”
~ The Art of Joyful Living blz. 82
 
“Human beings have tremendous capacity. You have all the powers. You are fully equipped with potentials. If you learn to understand those potentials and know how to apply them, you can be successful. First, you should be fully aware that you have potentials. You encounter only that superficial part of mind that is known to you, that which has been polished by you. You do not trust yourself. You tell others how nice you are. You do not want anyone to know how bad you are. You do not want to feel that you are bad, yet you understand from within, and when you touch only that part, you suddenly become disappointed and disperse the idea that you have potentials. You should be aware that you have the capacity to have control and command over the modifications of your mind. If you are not in touch with your potentials, you cannot have that faith which is based on reason and facts, that faith and conviction that have gone through the process of intellectualization by your buddhi. That conviction tells you, Here I am. This is like this. Then you do not doubt it.”
~ Samadhi blz. 56
 
Sattvic Buddhi
“The higher or sattvic buddhi has the following characteristics. (1) The power of discrimination is developed; (2) The buddhi that has learned to discriminate between the Self and the non-self, between the supreme Self in its unmanifest state and its power of manifestation, possesses the power of non-attachment; (3) Such a buddhi has one-pointedness and inwardness; (40 It has attained calmness, quietness, and steadiness; it remains serene, undisturbed, and undissipated; (5) It is free from the desire for sense gratification; (6) It helps one to decide right from wrong and to act in a timely manner; (7) It makes one selfless and giving, without any expectations; (8) it helps one to remain tranquil and even in all conditions; (9) It helps one to remain a witness; (10) It leads one to spiritual heights.”
~ Perennial Psychology of the Bhagavad Gita blz. 441
 
“Time is the greatest of all filters. Perhaps you are very sad today because you lost something – but after a few days you forget it because you keep yourself busy in other matters. The time span makes a different; time is a filter that heals, pacifies, and teaches. You should learn to use that filter of mind. Whatever information comes, let it go through the mind. The mind becomes rusty if you do not use it. The faculty of discrimination, buddhi, is one of the important faculties of your mind, the antahkarana. The mind becomes very sharp and penetrative when you learn to use time’s filter consciously.”
~ Path of Fire and Light II blz. 62
 
“Let us distinguish between buddhi and intuition and their respective powers. The aspirant whose buddhi is sharpened by the knowledge of discrimination is skillful in performing action and offers the fruits of his action for the benefit of others. But one who has acquired profound knowledge directly from the source of intuition, the purest of all forms of knowledge, has firm faith in the self-existent Atman.
Higher buddhi helps in discriminating and deciding what is right for one to do, but the knowledge of the pure Self is beyond the sphere of buddhi. Intuitive knowledge alone give one the power of Self-realization. Pure buddhi can penetrate to the deeper levels of one’s being, but the finest and highest level is attained not through the knowledge of buddhi or through the mind but through intuitive knowledge alone. Intuitive knowledge does not dawn bit by bit. It is a spontaneous knowledge received by the sadhaka when he has surrendered even the way of pure reason.
We disagree with the any writers and commentators who claim that pure buddhi can be the means of final emancipation because there are, in fact, two powers that are functioning. One is called the ascending power, and the pure buddhi leads that ascending power to the summit of human knowledge. But without meeting the beloved, the descending power, termed kripa or grace, even reaching the summit does not bring complete fulfillment. Fulfillment is the unity of the ascending and descending powers. Pure reason falls within human endeavor but intuitive knowledge is divine. Intuitive knowledge is entirely different than the knowledge of pure reason or buddhi. With pure buddhi one may fathom many finer levels of consciousness, but without intuitive knowledge one cannot attain the Self-illumined source of Consciousness. That intuitive knowledge dawns wen human endeavor is completed and exhausted.
~ Perennial Psychology of the Bhagavad Gita blz. 198

 

| top |

SWAMI JNANESHVARA OVER BUDDHI

Lees het hele artikel “Coordinating the Four Functions of Mind” op www.swamij.com
Buddhi is higher mind: Buddhi is the higher aspect of mind, the door-way to inner wisdom. The word Buddhi itself comes from the root budh, which means one who has awakened. Buddhi has the capacity to decide, judge, and make cognitive discriminations and differentiations. It can determine the wiser of two courses of action, if it functions clearly and if Manas will accept its guidance.
 
Lees het hele artikel “Sankhya Yoga, Prakriti and its Evolutes: Returning to Self-realization” op www.swamij.com
Mahat or Buddhi: This is the purest, finest spark of individuation of Prakriti (primordial matter). It is very first of the evolutes of Prakriti. It is individuation, but yet, without characteristics. Buddhi is the word, which applies to the individual person, while mahat refers to the universal aspect of this process.

 


 

| top |

ANDERE TEKSTEN BUDDHI

Vivekachoodamini, Adi Shankaracharya
Vertaald door Swami Madhavananda, gepubliceerd door Advaita Ashram, Kolkatta
93-94. Het innerlijke orgaan (antahkarana) wordt Manas, Buddhi, ego (ahamkara) of Chitta genoemd, overeenkomstig met hun functies: Manas vanuit zijn overwegen van de voors en tegens van ieder ding; Buddhi vanuit zijn bepaling van de eigenschappen en waarheid van ieder object; het ego, vanuit zijn identificatie met dit lichaam als zijnde het zelf; en chitta, vanuit de functie van het herinneren van de dingen waarin het is geïnteresseerd.
 
96. The five organs of action such as speech, the five organs of knowledge such as the ear, the group of five Pranas, the five elements ending with the ether, together with Buddhi and the rest as also Nescience, desire and action – these eight “cities” make up what is called the subtle body.
 
98-99. Dream is a state of the soul distinct from the waking state, where it shines by itself. In dreams Buddhi, by itself, takes on the role of the agent and the like, owing to various latent impressions of the waking state, while the supreme Atman shines in Its own glory – with Buddhi as Its only superimposition, the witness of everything, and is not touched by the least work that Buddhi does. As It is wholly unattached, It is not touched by any work that Its superimpositions may perform.
 
135. The Supreme Self, different from the Prakriti and its modifications, of the essence of Pure Knowledge, and Absolute, directly manifests this entire gross and subtle universe, in the waking and other states, as the substratum of the persistent sense of egoism, and manifests Itself as the Witness of the Buddhi, the determinative faculty.
 
136. By means of a regulated mind and the purified intellect (Buddhi), realize directly thy own Self in the body so as to identify thyself with It, cross the boundless ocean of Samsara whose waves are birth and death, and firmly established in Brahman as thy own essence, be blessed.
 
141. The man of perverted intellect, having his Self-knowledge swallowed up by the shark of utter ignorance, himself imitates the various states of the intellect (Buddhi), as that is Its superimposed attribute, and drifts up and down in this boundless ocean of Samsara which is full of the poison of sense-enjoyment, now sinking, now rising – a miserable fate indeed!
 
184. The Buddhi with its modifications and the organs of knowledge, forms the Vijnanamaya Kosha or knowledge sheath, of the agent, having the characteristics which is the cause of man’s transmigration.
 
190. Though the Self of everything that exists, this Atman, Itself assuming the limitations of the Buddhi and wrongly identifying Itself with this totally unreal entity, looks upon Itself as something different – like earthen jars from the clay of which they are made.
 
196. The Jivahood of the Atman, the Witness, which is beyond qualities and beyond activity, and which is realised within as Knowledge and Bliss Absolute – has been superimposed by the delusion of the Buddhi, and is not real. And because it is by nature an unreality, it ceases to exist when the delusion is gone.
 
200-201. Previous non-existence, even though beginningless, is observed to have an end. So the Jivahood which is imagined to be in the Atman through its relation with superimposed attributes such as the Buddhi, is not real; whereas the other (the Atman) is essentially different from it. The relation between the Atman and the Buddhi is due to a false knowledge.
 
217. That which clearly manifests Itself in the states of wakefulness, dream and profound sleep; which is inwardly perceived in the mind in various forms as an unbroken series of egoistic impressions; which witnesses the egoism, the Buddhi, etc., which are of diverse forms and modifications; and which makes Itself felt as the Existence-Knowledge-Bliss Absolute; know thou this Atman, thy own Self, within thy heart.
 
218. Seeing the reflection of the sun mirrored in the water of a jar, the fool thinks it is the sun itself. Similarly the stupid man, through delusion, identifies himself with the reflection of the Chit caught in the Buddhi, which is Its superimposition.
 
220-222. Similarly, discarding the body, the Buddhi and the reflection of the Chit in it, and realizing the Witness, the Self, the Knowledge Absolute, the cause of the manifestation of everything, which is hidden in the recesses of the Buddhi, is distinct from the gross and subtle, eternal, omnipresent, all-pervading and extremely subtle, and which has neither interior nor exterior and is identical with one self – fully realizing this true nature of oneself, one becomes free from sin, taint, death and grief, and becomes the embodiment of Bliss. Illumined himself, he is afraid of none. For a seeker after Liberation there is no other way to the breaking of the bonds of transmigration than the realization of the truth of one’s own Self
 
256. That which is untouched by the sixfold wave; meditated upon by the Yogi’s heart, but not grasped by the sense-organs; which the Buddhi cannot know; and which is unimpeachable – that Brahman art thou, meditate on this in thy mind.
 
266. In the cave of the Buddhi there is the Brahman, distinct from the gross and subtle, the Existence Absolute, Supreme, the One without a second. For one who lives in this cave as Brahman, O beloved, there is no more entrance into the mother’s womb.
 
269. Realising thy own Inmost Self, the Witness of the Buddhi and its modifications, and constantly revolving the positive thought, “I am That”, conquer this identification with the non-Self.
 
296. Therefore give up the identification with this lump of flesh, the gross body, as well as with the ego or the subtle body, which are both imagined by the Buddhi. Realizing thy own Self, which is Knowledge Absolute and not to be denied in the past, present or future, attain to Peace.
 
301. That which has been created by the Buddhi extremely deluded by Nescience, and which is perceived in this body as “I am such and such” – when that egoism is totally destroyed, one attains an unobstructed identity with Brahman.
 
323. Finding even a wise man hankering after the sense-objects, oblivion torments him through the evil propensities of the Buddhi, as a woman does her doting paramour.
 
349-350. Like iron manifesting as sparks through contact with fire, the Buddhi manifests itself as knower and known through the inherence of Brahman. As these two (knower and known), the effects of the Buddhi, are observed to be unreal in the case of delusion, dream and fancy, similarly, the modifications of the Prakriti, from egoism down to the body and all sense-objects are also unreal. Their unreality is verily due to their being subject to change every moment. But the Atman never changes.
 
351. The Supreme Self is ever of the nature of eternal, indivisible knowledge, one without a second, the Witness of the Buddhi and the rest, distinct from the gross and subtle, the implied meaning of the term and idea “I”, the embodiment of inward, eternal bliss.
 
354. Such imaginations as “thou”, “I” or “this” take place through the defects of the Buddhi. But when the Paramatman, the Absolute, the One without a second, manifests Itself in Samadhi, all such imaginations are dissolved for the aspirant, through the realization of the truth of Brahman.
 
369. Restrain speech in the Manas, and restrain Manas in the Buddhi; this again restrain in the witness of Buddhi, and merging that also in the Infinite Absolute Self, attain to supreme Peace.
 
370. The body, Pranas, organs, Manas, Buddhi and the rest – with whichever of these supervening adjuncts the mind is associated, the Yogi is transformed, as it were, into that.
 
380. Here shines eternally the Atman, the Self-effulgent Witness of everything, which has the Buddhi for Its seat. Making this Atman which is distinct from the unreal, the goal, meditate on It as thy own Self, excluding all other thought.
 
509. The passing states of the Buddhi, such as agency, experience, cunning, drunkenness, dullness, bondage and freedom, are never in reality in the Self, the Supreme Brahman, the Absolute, the one without a second.
 
560. The destruction of the body, organs, Pranas and Buddhi is like that of a leaf or flower or fruit (to a tree). It does not affect the Atman, the Reality, the Embodiment of Bliss – which is one’s true nature. That survives, like the tree.
 
571. Bondage and Liberation are attributes of the Buddhi which ignorant people falsely superimpose on the Reality, as the covering of the eyes by a cloud is transferred to the sun. For this Immutable Brahman is Knowledge Absolute, the One without a second and unattached.
 
572. The idea that bondage exists, and the idea that it does not, are, with reference to the Reality, both attributes of the Buddhi merely, and never belong to the Eternal Reality, Brahman.
 
Panchadasi, Sri Vidyaranya Swami
Translated by Swami Swahananda and Published by Sri Ramakrishna Math, Chennai (Translation under Fair Use, and believed to be in the public domain.)
1.20. From a combination of them all (i.e. sattva portions of the five subtle elements) arose the organ of inner conception called antahkarana. Due to difference of function it is divided into two. Manas (mind) is that aspect whose function is doubting and buddhi (intellect) is that whose functions are discrimination and determination.
 
4.23. On the Kutastha is superimposed by imagination in the intellect (buddhi). The reflection of Kutastha in the intellect is animated by vitality and is called the Jiva. It is subject to transmigration.
 
6.156. Maya is comparable to a cloud and the mental impressions in the Buddhi are like the water-particles which make up the cloud. The reflected consciousness in Maya is like the sky reflected in the water-particles of the cloud.
 
6.226. The sheath of bliss and the sheath of intellect have as their conditioning adjuncts Maya and the modification of Maya called Buddhi respectively, but the basis of both is the one pure Atman, which is immutable.
 
8.43. A man may be mistaken for the stump of a tree; but the notion of the stump is destroyed when the man is known to be a man. Similarly, when the Jiva knows ‘I am Brahman’, his notion ‘I am Buddhi (the ego-consciousness in the mind)’ is destroyed.
 
8.44. Acharya Sureshvara in his Naishkarmya Siddhi describes clearly how Jiva and Brahman are found to be identical when the false notion about the Jiva (viz., its identity with the Buddhi) is destroyed. Therefore, the text ‘I am Brahman’ is to be understood in this sense.

 

| top |

BUDDHI: OP ANDERE WEBSITES

Volgens Wikipedia:
“Buddhi is a feminine Sanskrit noun derived from the same root as the more familiar masculine form Buddha (< budh- to be awake, to understand, to know). Buddhi denotes an aspect of mind that is higher than the rational mind and that is attracted to Brahman (i.e., to "Truth" (sat) or "Reality" (dharma)). Unlike manas, which is a composite of mind and ego deriving from an aggrandized "I-sense" that takes pleasure in pursuing worldly aims and sense pleasures, buddhi is that faculty that makes wisdom possible."   Volgens Dictionary.com:
“Buddhi: intellect, seen as an intuitive faculty giving increased spiritual awareness.”
 

GA TERUG NAAR DE LIJST: “Wat is …?”

| top |


Yoga Meditatie, Contemplatie en Devotie voor Zelf-realisatie

Deze site is een offer aan allen die een diep verlangen hebben om dat Pure Bewustzijn dat aanwezig is in al de drie staten van Waken, Dromen, en Diepe Slaap direct te ervaren, dit Puur Bewustzijn is ook wel bekend als Divine Mother (Goddelijke Moeder) of Tripura (‘Tri’ betekent drie en ‘pura’ betekent stad); want Ze is degene die in de drie steden van Waken, Dromen en Diepe Slaap woont. Deze drie steden/staten tijdelijk achterwegen laten en verblijven in Puur Bewustzijn wordt Zelf-realisatie genoemd. Een andere naam voor Zelf-realisatie is Yoga; de vereeniging van de individuele zelf met de Universele Zelf; de vereeniging van Atman met Brahman; of Shiva met Shakti; of het scheiden van Prakriti en Purusha. Sommige zullen misschien denken dat Tripura een antropomorfisch wezen is, maar dat is Ze niet, Ze is de Non-dualistische Realiteit waarin alle oogschijnlijke manifestatie lijkt te bestaan. Alles wat er is, is de Non-dualistische Realiteit.
 
De teachings van Yoga, Vedanta, en Sri Vidya Tantra worden op deze website aangeboden om je te begeleiden in het leren rechtstreeks te kunnen mediteren op Tripura door gebruik te maken van moderne communicatie middelen, zoals via animaties, terwijl de eeuwenoude wijsheid wordt behouden. Een eeuwenoude lijn van meditatie meesters, die we liefdevol de “de Traditie van de meesters uit de Himalayas” noemen, heeft deze eeuwenoude wijsheid aan ons gegeven. Deze practices leiden ons naar een ruimte van stilte waarin Yoga meditatie, contemplatie, mantra en gebed samenkomen als diepe devotie en constant bewustzijn van Tripura. Gratie komt aan het einde van de reis, wanneer alle inspanningen zijn uitgeput. Dit heet shaktipata, waardoor de laatste barrière wordt verwijderd, dit is het doorboren van de bindu en leidt tot de directe ervaring van de Non-dualistische Realiteit. Dit onthult eindelijk de onvoorstelbare Vreugde die voorkomt uit het kennen van de Non-dualistische Realiteit of Puur Bewustzijn!

 

| top |