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{{Short description|Hindu philosophical concept}} | |||
{{Hinduism}} | {{Hinduism}} | ||
{{Other uses|Chaitanya (disambiguation){{!}}Chaitanya}} | {{Other uses|Chaitanya (disambiguation){{!}}Chaitanya}} | ||
'''Chaitanya''' ({{ | '''Chaitanya''' ({{Langx|sa|चैतन्य}}) refers variously to 'awareness', 'consciousness', 'Conscious Self', 'intelligence' or 'Pure Consciousness'.<ref>{{cite book|url=https://books.google.com/books?id=6WyGNuzXGKgC&q=Chaitanya+consciousness&pg=PA74|title=A Guide to Shaktipat|author=Swami Shivom Tirth|year=1985|publisher=Devatma Shakti Society|isbn=0961421509}}</ref> It can also mean energy or enthusiasm.<ref>{{cite web|title=Sanskrit Dictionary|url= http://dictionary.tamilcube.com/sanskrit-dictionary.aspx }}</ref> The meaning of name Chaitanya also stands for "State of Conscious Energy".<ref>{{Cite book |last=Tirth |first=Swami Shivom |url=https://books.google.com/books?id=6WyGNuzXGKgC&q=Chaitanya+consciousness&pg=PA74 |title=A Guide to Shaktipat |date=1985 |publisher=Swami Shivom Tirth Ashram Inc |isbn=978-0-9614215-0-2 |language=en}}</ref> | ||
== Etymology == | == Etymology == | ||
It is derived from cetanā ({{ | It is derived from cetanā ({{Langx|sa|चेतना}}), which refers to [[life|living]] things or consciousness itself.<ref>{{cite web|url=https://www.holy-bhagavad-gita.org/chapter/10/verse/22|author=[[Mukundananda]]|title=Bhagavad Gita - Chapter 10, verse 22|access-date=2021-04-15}}</ref> | ||
== Scripture == | == Scripture == | ||
In the Rig Veda (R.V.IV.XL.5) ''Nrishad'' is the dweller amongst humans; ''Nrishad'' is explained as ''Chaitanya'' or 'Consciousness' or ''[[Prana]]'' or 'vitality' because both dwell in humans.<ref>{{cite book|title=Rig veda Samhita Vol. 3. III Ashtaka VII Adhyaya Sukta XIII (XL) .5|year=1857|publisher=Wm. H. Allen and Company|page=200|url= https://books.google.com/books?id=LxwYAAAAYAAJ&q=Chaitanya+in+rig+veda&pg=PA200 }}</ref> | In the Rig Veda (R.V.IV.XL.5), ''Nrishad'' is the dweller amongst humans; ''Nrishad'' is explained as ''Chaitanya'' or 'Consciousness' or ''[[Prana]]'' or 'vitality' because both dwell in humans.<ref>{{cite book|title=Rig veda Samhita Vol. 3. III Ashtaka VII Adhyaya Sukta XIII (XL) .5|year=1857|publisher=Wm. H. Allen and Company|page=200|url= https://books.google.com/books?id=LxwYAAAAYAAJ&q=Chaitanya+in+rig+veda&pg=PA200 }}</ref> | ||
In his commentary on the [[Isha Upanishad]],<ref>{{ | In his commentary on the [[Isha Upanishad]],<ref>{{Cite book |last=Sri Aurobindo |title=Upanishads-I: Isha Upanishad |publisher=Sri Aurobindo Ashram Publications Department |year=2003 |isbn=978-81-7058-749-1 |edition=2nd |location=Pondicherry |language=English}}</ref>{{pn|date=April 2024}} [[Sri Aurobindo]] explains that the [[Ātman (Hinduism)|Atman]], the Self manifests through a seven-fold movement of [[Prakrti]]. These seven folds of consciousness, along with their dominant principles are:<ref>{{cite web |url=https://incarnateword.in/sabcl/12/self-realisation#p10 |title=Sri Aurobindo Birth Centenary Library #12 - Commentary on Upanisads |author=[[Sri Aurobindo]]|access-date=2021-04-16 |date=1972}}</ref> | ||
# annamaya puruṣa - physical | # annamaya puruṣa - physical | ||
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# vijñānamaya puruṣa - [[Vidya (philosophy)|knowledge]] and [[satya|truth]] | # vijñānamaya puruṣa - [[Vidya (philosophy)|knowledge]] and [[satya|truth]] | ||
# ānandamaya puruṣa - Aurobindo's concept of [[Involution (esoterism)#Delight|Delight]], otherwise known as [[Ānanda (Hindu philosophy)|Bliss]] | # ānandamaya puruṣa - Aurobindo's concept of [[Involution (esoterism)#Delight|Delight]], otherwise known as [[Ānanda (Hindu philosophy)|Bliss]] | ||
# caitanya puruṣa - infinite divine self-awareness<ref>{{cite book|title=The Upanishads: Texts, Translations and Commentaries|author=Sri Aurobindo|date=December 1996|publisher=Lotus Press|page=45|isbn= | # caitanya puruṣa - infinite divine self-awareness<ref>{{cite book |title=The Upanishads: Texts, Translations and Commentaries |author=Sri Aurobindo |date=December 1996 |publisher=Lotus Press |page=45 |isbn=978-0-9149-5523-8 |url= https://books.google.com/books?id=F0IJMaMTf0cC&q=chaitanya&pg=PA445}}</ref> | ||
# sat puruṣa - state of pure divine existence | # sat puruṣa - state of pure divine existence | ||
The first five of these are arranged according to the specification of the [[panchakosha]] from the second chapter of the [[Taittiriya Upanishad#Ananda Valli|Taittiriya Upanishad]]. The final three elements make up [[satcitananda|''sat-cit-ananda'']], with [[Cit (consciousness)|cit]] being referred to as ''chaitanya''. | |||
The first five of these are arranged according to the specification of the [[panchakosha]] from the second chapter of the [[Taittiriya Upanishad#Ananda Valli|Taittiriya Upanishad]]. The final three elements make up [[satcitananda]], with [[Cit (consciousness)|cit]] being referred to as ''chaitanya''. | |||
The essential nature of [[Brahman]] as revealed in deep sleep and Yoga is Chaitanya (pure consciousness).<ref>{{cite book|title=The Mystical Philosophy of the Upanishads|author=S.C.Sen|year=2008|publisher=Genesis Publishing (P) Ltd.|page=178|isbn=9788130706603|url= https://books.google.com/books?id=xnhNZQJ07DYC&q=chaitanya+in+upanishads&pg=PA178}}</ref> | The essential nature of [[Brahman]] as revealed in deep sleep and Yoga is Chaitanya (pure consciousness).<ref>{{cite book|title=The Mystical Philosophy of the Upanishads|author=S.C.Sen|year=2008|publisher=Genesis Publishing (P) Ltd.|page=178|isbn=9788130706603|url= https://books.google.com/books?id=xnhNZQJ07DYC&q=chaitanya+in+upanishads&pg=PA178}}</ref> | ||
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== Vedanta == | == Vedanta == | ||
The Vedantists also speak about the Consciousness or ''Mayaopahita-chaitanya'' that is associated with the indescribable [[Maya (illusion)|Maya]] which is responsible for the functions of creation, preservation and dissolution of entire Existence, and about the Consciousness or ''Avidyaopahita-chaitanya'' that is associated with [[Avidya (Hinduism)|Avidya]] which causes the wrong identification of the [[Ātman (Hinduism)|Atman]] with the body etc.; after negating both Maya and Avidya, that is, after all distinctions are obliterated, what remains is Pure Consciousness or Chaitanya.<ref>{{cite book|title=Sri Samkara's Vivekacudamani |author=Sri Candrasekhara Bharati of Sringeri|publisher=Bhartiya Vidya Bhavan|page=494|isbn= | The Vedantists also speak about the Consciousness or ''Mayaopahita-chaitanya'' that is associated with the indescribable [[Maya (illusion)|Maya]] which is responsible for the functions of creation, preservation and dissolution of entire Existence, and about the Consciousness or ''Avidyaopahita-chaitanya'' that is associated with [[Avidya (Hinduism)|Avidya]] which causes the wrong identification of the [[Ātman (Hinduism)|Atman]] with the body etc.; after negating both Maya and Avidya, that is, after all distinctions are obliterated, what remains is Pure Consciousness or Chaitanya.<ref>{{cite book|title=Sri Samkara's Vivekacudamani |author=Sri Candrasekhara Bharati of Sringeri|year=2008|publisher=Bhartiya Vidya Bhavan|page=494|isbn=978-8172764203}}</ref> | ||
The form of an object that the mind assumes, after coming into contact with that object or enveloping it, is called ''[[Vritti]]''. The process of enveloping is called ''Vritti-Vyapti''. ''[[Vyapti]]'' is pervasion and the pervasion by the mind of a certain location called the object is ''Vritti-Vyapti''. The awareness that the object is there illuminates the object due to the presence in this moving process called the mind and is called ''phala-vyapti''. It is only because of the consciousness attending on the mind that the object is perceived. [[Vedanta]] says that the object cannot be wholly material and there is no qualitative difference between the object and consciousness which consciousness by coming into contact with the object knows that the object is there which fact implies that consciousness is inherent in the object. This is the ''Vishaya- chaitanya'' or the 'object-consciousness' which does not mean consciousness of the object but the object which is a phase of consciousness which prevails everywhere.<ref>{{cite book|title=Gleanings from Rig Veda – When Science was Religion|author=Choudur Satyanarayana Murthy|date=4 November 2011|publisher=AuthorHouse|pages=66–67|isbn=9781467024013|url= https://books.google.com/books?id=kv86C_pd5-YC&q=Chaitanya+in+rig+veda&pg=PA67 }}</ref> | The form of an object that the mind assumes, after coming into contact with that object or enveloping it, is called ''[[Vritti]]''. The process of enveloping is called ''Vritti-Vyapti''. ''[[Vyapti]]'' is pervasion and the pervasion by the mind of a certain location called the object is ''Vritti-Vyapti''. The awareness that the object is there illuminates the object due to the presence in this moving process called the mind and is called ''phala-vyapti''. It is only because of the consciousness attending on the mind that the object is perceived. [[Vedanta]] says that the object cannot be wholly material and there is no qualitative difference between the object and consciousness which consciousness by coming into contact with the object knows that the object is there which fact implies that consciousness is inherent in the object. This is the ''Vishaya- chaitanya'' or the 'object-consciousness' which does not mean consciousness of the object but the object which is a phase of consciousness which prevails everywhere.<ref>{{cite book|title=Gleanings from Rig Veda – When Science was Religion|author=Choudur Satyanarayana Murthy|date=4 November 2011|publisher=AuthorHouse|pages=66–67|isbn=9781467024013|url= https://books.google.com/books?id=kv86C_pd5-YC&q=Chaitanya+in+rig+veda&pg=PA67 }}</ref> | ||
To [[advaita vedanta|advaitins]], it refers to a pure [[consciousness]] that knows itself and also knows others.<ref>{{cite web|title=Chaitanya Gurukul - Meaning of Chaitanya|url=https://www.chaitanyagurukul.co.in/meaning_of_chaitanya.php|access-date=2021-04-14}}</ref> | To [[advaita vedanta|advaitins]], it refers to a pure [[consciousness]] that knows itself and also knows others.<ref>{{cite web|title=Chaitanya Gurukul - Meaning of Chaitanya|url=https://www.chaitanyagurukul.co.in/meaning_of_chaitanya.php|access-date=2021-04-14|archive-date=2021-04-15|archive-url=https://web.archive.org/web/20210415004734/https://www.chaitanyagurukul.co.in/meaning_of_chaitanya.php|url-status=dead}}</ref> | ||
== See also == | == See also == | ||
Latest revision as of 02:30, 28 February 2025
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Chaitanya (Script error: The function "langx" does not exist.) refers variously to 'awareness', 'consciousness', 'Conscious Self', 'intelligence' or 'Pure Consciousness'.[1] It can also mean energy or enthusiasm.[2] The meaning of name Chaitanya also stands for "State of Conscious Energy".[3]
Etymology[edit | edit source]
It is derived from cetanā (Script error: The function "langx" does not exist.), which refers to living things or consciousness itself.[4]
Scripture[edit | edit source]
In the Rig Veda (R.V.IV.XL.5), Nrishad is the dweller amongst humans; Nrishad is explained as Chaitanya or 'Consciousness' or Prana or 'vitality' because both dwell in humans.[5]
In his commentary on the Isha Upanishad,[6][page needed] Sri Aurobindo explains that the Atman, the Self manifests through a seven-fold movement of Prakrti. These seven folds of consciousness, along with their dominant principles are:[7]
- annamaya puruṣa - physical
- prāṇamaya puruṣa - nervous / vital
- manomaya puruṣa - mental / mind
- vijñānamaya puruṣa - knowledge and truth
- ānandamaya puruṣa - Aurobindo's concept of Delight, otherwise known as Bliss
- caitanya puruṣa - infinite divine self-awareness[8]
- sat puruṣa - state of pure divine existence
The first five of these are arranged according to the specification of the panchakosha from the second chapter of the Taittiriya Upanishad. The final three elements make up sat-cit-ananda, with cit being referred to as chaitanya.
The essential nature of Brahman as revealed in deep sleep and Yoga is Chaitanya (pure consciousness).[9]
Vedanta[edit | edit source]
The Vedantists also speak about the Consciousness or Mayaopahita-chaitanya that is associated with the indescribable Maya which is responsible for the functions of creation, preservation and dissolution of entire Existence, and about the Consciousness or Avidyaopahita-chaitanya that is associated with Avidya which causes the wrong identification of the Atman with the body etc.; after negating both Maya and Avidya, that is, after all distinctions are obliterated, what remains is Pure Consciousness or Chaitanya.[10]
The form of an object that the mind assumes, after coming into contact with that object or enveloping it, is called Vritti. The process of enveloping is called Vritti-Vyapti. Vyapti is pervasion and the pervasion by the mind of a certain location called the object is Vritti-Vyapti. The awareness that the object is there illuminates the object due to the presence in this moving process called the mind and is called phala-vyapti. It is only because of the consciousness attending on the mind that the object is perceived. Vedanta says that the object cannot be wholly material and there is no qualitative difference between the object and consciousness which consciousness by coming into contact with the object knows that the object is there which fact implies that consciousness is inherent in the object. This is the Vishaya- chaitanya or the 'object-consciousness' which does not mean consciousness of the object but the object which is a phase of consciousness which prevails everywhere.[11]
To advaitins, it refers to a pure consciousness that knows itself and also knows others.[12]
See also[edit | edit source]
- Cetanā, Buddhist concept
- Cit (consciousness)
References[edit | edit source]
- ↑ Swami Shivom Tirth (1985). A Guide to Shaktipat. Devatma Shakti Society. ISBN 0961421509.
- ↑ "Sanskrit Dictionary".
- ↑ Tirth, Swami Shivom (1985). A Guide to Shaktipat. Swami Shivom Tirth Ashram Inc. ISBN 978-0-9614215-0-2.
- ↑ Mukundananda. "Bhagavad Gita - Chapter 10, verse 22". Retrieved 2021-04-15.
- ↑ Rig veda Samhita Vol. 3. III Ashtaka VII Adhyaya Sukta XIII (XL) .5. Wm. H. Allen and Company. 1857. p. 200.
- ↑ Sri Aurobindo (2003). Upanishads-I: Isha Upanishad (2nd ed.). Pondicherry: Sri Aurobindo Ashram Publications Department. ISBN 978-81-7058-749-1.
- ↑ Sri Aurobindo (1972). "Sri Aurobindo Birth Centenary Library #12 - Commentary on Upanisads". Retrieved 2021-04-16.
- ↑ Sri Aurobindo (December 1996). The Upanishads: Texts, Translations and Commentaries. Lotus Press. p. 45. ISBN 978-0-9149-5523-8.
- ↑ S.C.Sen (2008). The Mystical Philosophy of the Upanishads. Genesis Publishing (P) Ltd. p. 178. ISBN 9788130706603.
- ↑ Sri Candrasekhara Bharati of Sringeri (2008). Sri Samkara's Vivekacudamani. Bhartiya Vidya Bhavan. p. 494. ISBN 978-8172764203.
- ↑ Choudur Satyanarayana Murthy (4 November 2011). Gleanings from Rig Veda – When Science was Religion. AuthorHouse. pp. 66–67. ISBN 9781467024013.
- ↑ "Chaitanya Gurukul - Meaning of Chaitanya". Archived from the original on 2021-04-15. Retrieved 2021-04-14.