5. Marco referencial
5.2. Marco teórico
5.2.6. Inmisión de aeroalérgenos y los efectos a la salud
... the Âtman, the only godly being is not unattainable to us, is even not far from us, for we have it fully and totally in ourselves as our own metaphysical entity; and here, when returning from the outside and apparent world to the deepest secrets of our own nature, we may come to God, not by knowledge, but by anubhava, by absorption into our own self. There is a great difference between knowledge, in which subject and object are distinct from each other, and anubhava, where subject and object coincide in the same. He who by anubhava comes to the great intelligence, “aham brahma asmi”, obtains a state called by Çañkara Sam-râdhanam, accomplished satisfaction
Hiriyanna. Outlines of Indian philosophy
... the distinction between presentative cognition (anubhava) and representative cognition (smrti). The former generally leaves behind a trace or impression called bhāvanā or samskāra which abides in the self and, when revived, leads to recollection of what was previously cognized. That is smrti or memory. Such bhāvanā is a seventh specific quality of the self.
Presentative cognition may be broadly divided into two, viz. mediate and immediate, the manas being a necessary aid to both.
The latter is termed pratyakṣa which may roughly be taken as equivalent to sensation and perception; and the former, such as inferential knowledge, is known as parokṣa which is based upon pratyakṣa and needs no further reference in this section. On the primary character of pratyakṣa is based its definition as knowledge which does not presuppose other knowledge. When we infer that there is fire on the hill, we should previously have observed smoke there, not to mention our acquaintance with the induc-tive relation between smoke and fire. But to cognize blueness, say, no such preliminary knowledge is necessary. That is, our first ideas are furnished by the senses.
Narayana Guru tradition
Nitya. Principles and practice of Patanjali’s Yoga
In the state of the incarnate, experiencing pain and pleasure through sensations is considered very important by embodied beings.
Sankara discredits experience (anubhava) as not pertaining to the Self (atman). The English word ex-perience clearly indicates its own limitation: it is knowing something outside the Self, that is, the non-Self. Sankara substitutes anubhava, experience, with anubhūti, imperience: an identification that comes through the establishment of an inner unity aided by intuition. It can only be imperientially comprehended.
Nitya. That alone, the core of wisdom
In English, the word ‘experience’ implies an interaction between the knower and what is known. In Sanskrit the word for experi-ence, anubhava, means becoming likewise. It is not an interaction between the subject and object, but a transformation of the sub-ject. The knower is transforming his consciousness of the moment into what is known. In the present context, experience should be understood as a subjective transformation. It is “in- formation” in the true sense of the word.
There is a state of knowing in which you become oblivious of your personal involvement as the knower. When you are fully en-gaged in an experience you are not simultaneously thinking of yourself. Ideas such as “I am knowing, I am enjoying,” etc. only come when you ruminate on your mental states or communicate them to someone else. Otherwise there is just knowing by itself.
It is the structure of the language into which we put our thoughts that creates differences between thoughts and things. For exam-ple, if you see a bird in a tree you don’t think it is happening inside your head as an occurrence of knowledge, you see it as a bird
“out there.” Then the known itself is both the knowing and the knower. It is as if the knower is interjected into the known. You don’t have to struggle in order to bring what is known into you, or to fuse the knower into the known. It all happens spontaneously and instantly.
Etymology
Narayana Guru tradition
Narayana. One hundred verses of Self-instruction
anubhava - from anu = “according”, and bhav = “to become”.
Sanskrit
anubhava - अनुभव
Anya
Definitions General
Dictionary - Monier-Williams
anya
-other, different;
other than, different from, opposed to
Narayana Guru tradition
Prasad. The philosophy of Narayana Guru
Anya: The other. That kind of knowledge which cognizes multiple appearances.
Descriptions
Narayana Guru tradition
Nitya. That alone, the core of wisdom
...I have to articulate meaningful things, and you have to listen and make meaning out of them by pondering over them. So we are all engaged in activities all the time. All these activities are happening with one consciousness.
We are always moving, shifting and changing our attention from the particular to the universal and from the universal back to the particular. The universal aspect is here called sama, sameness, and the particular aspect is called anya, the other. As you can see, sama is etymologically related to ‘same’ and anya to ‘another’.
... the Guru says if you are always seeing things as distinct and separate, you are in a world called anya.
... The real issue ... is how to win over anya. Anya means the tendency of proliferating otherness. We are disturbed only because of this anya, this otherness. Wherever otherness comes it interacts with the ‘I’ in us, affecting our balance. If the ‘other’ is not there, our ‘I’ has nothing to fight with. The cancellation of the ‘other’ and the ego brings peace.
And how can we cancel out the effect of the ‘other’ ? The ‘I’ and the ‘other’ must be unified. By knowing what constitutes the ‘I’ is the same reality as that which constitutes the ‘other’ brings unification. We can also know that this ‘I’ is a fantasized modification of consciousness and the ‘other’ is a fantasized projection of consciousness. Both are false. Once we know that neither the ‘I’ nor the
‘other’ exist, there is no trouble. But it is not as easy as it sounds.
Ramana Maharshi tradition
Osborne. The collected works of Ramana Maharshi
43. Gods and goddesses, merits, demerits and their fruits, which are likewise anya (other than oneself), objects of attachment and the knowledge of those objects — all these will lead one to bondage in mighty samsara.
Related words
Ananya Samya
Sanskrit
anya - अन्य
Ap
Variant spellings
apāpaḥ
Definitions General
Dictionary - Grimes
Ap (āpaḥ) — ... water
1. One of the five elements. It possesses color, taste, and touch
Dictionary - Monier-Williams
ap -work;
water;
air, the intermediate region;
the Waters considered as divinities
Theos Bernard. Hindu philosophy
Apas ... Water as an element, (in Vaiseṣika) the second Eternal Reality (Dravya); (in Sāṁkhya) the fourth Sense-Particular (Mahābhuta), the principle of liquidity, its function is contraction, its Special Property (Viśeṣa) is Flavour (Rasa), its General Quali-ties (Sāmānya Guṇas), are Form (Rūpa), Touch (Sparśa), and Sound (Śabda)
Wikipedia
Ap (áp-) is the Vedic Sanskrit term for “water”.
Descriptions General
Wikipedia
In the Rigveda, several hymns are dedicated to “the waters” (āpas): 7.49, 10.9, 10.30, 10.47. In the oldest of these, 7.49, the wa-ters are connected with the draught of Indra (Soma, referred to as “the offspring of water”, napāt apām).
In Hindu philosophy, the term refers to water as an element, one of the Panchamahabhuta, or “five great elements”. In Hinduism, it is also the name of the deva, a personification of water, (one of the Vasus in most later Puranic lists).
Theos Bernard. Hindu philosophy
Apas from the root word ap, water