In Hinduism

Vedanta (school of philosophy)

Source: Google Books: Aṣṭāvakragītā: The Classical Text of Ātmādvaita by Aṣṭāvakra

Bodhamātra (बोधमात्र) or Cit refers to “pure, all-encompassing luminousness”, according to the Aṣṭāvakragītā chapter 2.—Man’s ignorance and attachment foster the sense of duality, the source of all misery and bondage (cf. II, 16, 8. 20). Its nature is pure, all-encompassing luminousness (cit or bodhamātra). The self is all that exists. When the universe manifests itself, verily it is the Self which shines (cf. II, 8), In the infinite ocean, the formless and tranquil Self, the wind of the finite mind generates the playful waves of manifold forms—the phenomena of the universe and empirical selves (jīvas). These all return to the ocean of the Self and vanish as illusion is overcome (cf. II, 4, 23-25). The Self is simply marvellous (cf. II, 11-14, 25).

Source: Google Books: Studies on the Moksopaya

Bodhamātra (बोधमात्र) refers to the “state of mere knowledge”, according to the 10th century Mokṣopāya or Mokṣopāyaśāstra 6.182.13-17.—Accordingly, “With regard to each of [the three:] perceiver (draṣṭṛ), perception (darśana) and perceived objects (dṛśya), the state of mere knowledge [i.e., bodhamātra] is the essence; therefore there is not in the least a difference from it (i.e. knowledge), like a flower in space (is not different from space). (13) What is of the same kind becomes one. Therefore mutual perception [of things] determines their unity. (14) If wood, stones and other [material objects] did not have knowledge as their nature, then there would be a permanent nonperception of these, which would even be nonexistent. (15) When the whole beauty of perceptible objects has but one form of mere knowledge [i.e., bodhamātra], then, whether it is different or identical, it becomes known through knowledge. (16) This whole [group of] perceptible objects in the world has expanded [as] mere knowledge [i.e., bodhamātra], just as wind is mere movement and the ocean mere water. (17)”.

Source: Wikisource: Ashtavakra Gita

Bodhamātra (बोधमात्र) refers to “pure awareness”, as mentioned in the Aṣṭāvakragītā 2.16ff.—Accordingly, “[...] Truly dualism is the root of suffering. There is no other remedy for it than the realization that all this that we see is unreal, and that I am the one stainless reality, consisting of consciousness. I am pure awareness [i.e., bodhamātra] though through ignorance I have imagined myself to have additional attributes. By continually reflecting like this, my dwelling place is in the Unimagined. [...]”.

context information

Vedanta (वेदान्त, vedānta) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. There are a number of sub-schools of Vedanta, however all of them expound on the basic teaching of the ultimate reality (brahman) and liberation (moksha) of the individual soul (atman).

Shaivism (Shaiva philosophy)

Source: Google Books: The Paramarthasara of Abhinavagupta

Bodhamātra (बोधमात्र) or Vijñāna refers to “nothing but consciousness”, according to the Paramārthasāra kārikā 27 of Abhinavagupta with the commentary of Yogarāja.—Accordingly, “[The many differing conceptions of the Ultimate—that it is] Consciousness [i.e., vijñāna], or the Inner Controller, or Breath, or the Sovereign Body, or the Genus, or, finally, that it is the Particular—all these are for purpose of disputation only; in ultimate terms, none of them exist [as characterizations of the Ultimate]”.

Note: By consciousness (vijñāna) is meant ‘nothing but consciousness’ (bodhamātra), in isolation (kevala), devoid of limiting attributes. Although devoid of name and form, [consciousness] appears variously, adopting the mode of externality, in shapes such as “blue” and “pleasure”, etc.,—thanks to the power of beginningless latent dispositions [constantly] reawakened (vāsanāprabodha) and infinitely various., Thus say the Vijñānavādins.

Source: academia.edu: On the relationship between Buddhist and Saiva idealisms

Bodhamātra (बोधमात्र) refers to “pure consciousness”, according to Abhinavagupta’s Īśvarapratyabhijñāvimarśinī (commentary on the Īśvarapratyabhijñākārikā of Utpaladeva).—Accordingly, “[...] But let us admit [for a moment] that there are indeed differentiated impregnations. However, even if it is the case, since there is no varied cause that would be something over and above pure consciousness (bodhamātra), that would exist in a [particular] place and time, etc., [and] that could be considered as that which awakens [these impregnations], the awakening (prabodha) [of these impregnations must be] devoid of variety. Therefore there must be a single awakening [of all these impregnations]; so the variety of blue and [all the other phenomena] should be manifest only simultaneously, [and not according to a particular spatial and temporal order]. [...]”.

Source: SOAS University of London: Protective Rites in the Netra Tantra

Bodhamātra (बोधमात्र) refers to “awareness”, according to the Netratantroddyota commentary on the Netratantra of Kṣemarāja: a Śaiva text from the 9th century in which Śiva (Bhairava) teaches Pārvatī topics such as metaphysics, cosmology, and soteriology.—Accordingly, [verse 8.4.7, while describing the purification process of the initiand]—“[...] ‘After he has let go of all mental activity, the [mantrin] should fuse [the disciple] with awareness (bodhamātra—bodhamātreṇa yojayet). Then the bound soul attains Śivahood, rescued from the ocean of repeated incarnation." As said in the Svacchanda-tantra, he should make [that disciple] one with Paramaśiva by causing him to enter into the highest tattva]”.

context information

Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.

Shaiva philosophy

Source: Google Books: Somananda's Sivadrsti and His Tantric Interlocutors

Bodhamātra (बोधमात्र) or Bodhamaya refers to “pure understanding”, according to Somānanda’s Śivadṛṣṭi verse 1.26-29.—Accordingly, “If you object by asking how there can be understanding in the absence of the intellect, the intellect being produced from matter and not connected to it, (we reply:) that is the intellect that exists in the aparā condition. By contrast, the subtle, all-pervasive (power of) cognition, which is pure understanding [i.e., bodhamaya], is eternally Śiva’s natural state. It is not the same as that of the Naiyāyikas and others, because they only contend that material knowledge is a quality of the (individual) self, not of the supreme knower. Of course, the same argument clearly should apply to (the power of) will”.

Note: Utpaladeva glosses Bodhamaya with “pure understanding” (Bodhamātra).

context information

-

Shaktism (Shakta philosophy)

Source: Google Books: Manthanabhairavatantram

Bodhamātra (बोधमात्र) refers to “pure enlightened consciousness”, according to the Vīrāvalītantra (cf. Tantrāloka 4.89-91).—Accordingly, “When by merging the mind one-pointedly into Śiva’s nature that is pure enlightened consciousness (bodhamātra), the Sun (of prāṇa) and the Moon (of apāna) set. (Then, when) the Sun of Life, which is one’s own consciousness, has reached the End of the Twelve, that is said to be liberation. Breath control is useless. Breath control, which (merely) inflicts pain on the body, is not to be practiced. He who knows this secret is both liberated and liberates others”.

context information

Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.

See also (Relevant definitions)

Partial matches: Bodha, Matra.

Starts with: Bodhamatratattvavada.

Full-text: Cit, Bodhamaya, Jiva, Vijnana, Kevala, Vasanaprabodha, Prabodha, Darshana, Drashtri, Drishya.

Relevant text

No search results for Bodhamatra, Bodhamātra, Bodha-matra, Bodha-mātra; (plurals include: Bodhamatras, Bodhamātras, matras, mātras) in any book or story.