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NandiSootra
In the same way the particles o sound produced by calling a name keep on entering the ears every Samaya and striking the organ of hearing. When this activity continues for uncountable samayas the ears are saturated with these particles and then the reception of the consonant is complete and he utters - 'ya'. Before this moment, as long as the particles continue to enter his ears he has inexpressible knowledge. This activity is called vyanjanavagrah.
At the moment of saying yes he is not aware of the sound or its source. The particles of sound when further continue to enter his ears his state of sleep is broken, a question arises in his mind that what was that sound? This is the point of entry into the iha state where one after another many questions arise. For example - who produced this sound? What does it indicate? etc. When in this state of contemplation he knows the answers with certainty he is in the state of avaya. After making certain that the answers are correct he absorbs that sound into memory. This activity is called dharana.
These two examples are about the sense organ of hearing only. The same is true for the other sense organs. The importance given to the organ of hearing is due to the fact that the organ of hearing is more closely associated with the path of spiritual uplift and development of knowledge which is inspired by the Shrut-jnana (the knowledge acquired through hearing or the verbal knowledge or the scriptural knowledge).
SIX EXAMPLES OF AVAGRAH AND OTHERS
1. A person with some name hears an indistinct sound. He receives it as 'some sound' but is not aware of the exact sound or its source. He then enters the state of iha and then only he knows what sound it is. After this, he enters avaya and understands the information. Now he enters dharana and absorbs the information into his memory for countable or uncountable period of time.
2. A person with some name sees an indistinct form. He receives it as 'some form' but is not aware of the exact form or its source. He then enters the state of iha and then only he knows what form it is. After this he enters avaya and understands the information. Now he enters dharana and absorbs the information into his memory for countable or uncountable period of time.
3. A person with some name smells an indistinct odour. He receives it as 'some odour' but is not aware of the exact odour or its source. He then enters the state of iha and then only he knows what odour it is. After this he enters avaya and understands the information. Now he enters dharana and absorbs the information into his memory for countable or, uncountable period of time.
4. A person with some name gets an indistinct taste. He receives it as 'some taste' but is not aware of the exact taste or its source. He then enters the state of iha and then only he knows what taste it is. After this he enters avaya and understands the information. Now he enters dharana and absorbs the information into his memory for countable or uncountable period of time.
5. A person with some name gets an indistinct touch. He receives it as 'some touch' but is not aware of the exact touch or its source. He then enters the state of iha and then only he knows what touch it is. After this he enters avaya and understands the information. Now he enters dharana and absorbs the information into his memory for countable or uncountable period of time.
6. A person with some name sees an indistinct dream. He receives it as 'some dream' but is not aware of the exact dream or its source. He then enters the state of Aagam-44 - Nandi Sootra
- 108 Compiled by- Deepratnasagar
