Difference between consciousness and awareness

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I encounter "consciousness" and "awareness" quite often in texts and I am not sure I fully grasp the pricse meaning and difference between these two central terms.
Anyone knows the exact difference, if any, between what is meant by "consciousness" and by "awareness" in Indian spiritual literature and scriptures?
What are the corresponding terms in Sanskrit?
Any different meanings by different Indian gurus?
I am especially interested in the exact meaning in Advaita
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Good question!
I used to ignore any semantic differences while I was reading spiritual stuff (and I think many teachers do mean the same thing when they use any of the two terms).
But I have noticed by context that sometimes there is a clear difference in texts.
To start with: I think awareness in sanskrit is "chidakasha" while conciseness is "chetana"
Nisargadatta's take...
Nisargadatta Maharaj: "Awareness is primordial; it is the original state, beginningless, endless, uncaused, unsupported, without parts, without change. Consciousness is on contact, a reflection against a surface, a state of duality. There can be no consciousness without awareness, but there can be awareness without consciousness, as in deep sleep. Awareness is absolute, consciousness is relative to its content; consciousness is always of something. Consciousness is partial and changeful, awareness is total, changeless, calm and silent. And it is the common matrix of every experience." (from "I Am That", chapter 11)
http://www.omkaradatta.info
consciousness with capital "C" vs. small "c" a la maharaj
Omkaradatta, you have a wonderful gift of sorting out and bringing exactly the right words of Maharaj relevant to a certain discussed issue. Sometimes, quoting the right things is of more value and importance than formulating them a new. Thanks!
Note that Maharaj uses the word "consciousness" in two different ways:
"Consciousness (with capital "C") denotes the Supreme Self or the Absolute. The terms "consciousness" (with a small "c"), I amness, beingness, and knowingness, which are often used interchangeably, indicate the sense of "I am" - the ordinary awareness that makes us conscious beings."
(From "The Wisdom Teachings of Nisargadatta Maharaj - a Visual Journey", edited by Matthew Greenblatt, page 13)
Strange...
Thanks, Leo... I feel as though I 'absorbed' N's teachings in a way, almost as though I spoke/wrote them myself, and his own saying "the words of my guru are timelessly with me" fits very well, which is why I refer to him as my guru (despite never meeting him in the body).
P.S. I find the above quote to be strange though, as N. didn't write any books directly (that I'm aware of) but spoke 'live' to people, so how can 'capital C' and 'small C' mean anything? Perhaps this was the translator's interpretation of his discourses? If so, in which book(s) is this convention used?
http://www.omkaradatta.info
My understanding
First of all, there is a book written by Maharaj himself. It is called "Self Knowledge and Self Realization" (edited by Jean Dunn, published in 1963, and printed in 100 copies only).
But the underlying text we talk about is a translation of notes recorded during meetings by a disciple called Kshirsagar.
Based on the same facts that you mention, I understood that remark as the denotation of the translators, translating two different terms in Marathi to "Consciousness" and "consciousness" in English.
So to trace a possible usage of this denotation, we must inspect who were involved and especially who the translators were:
The text in the underlying book was obtained from Dinkar Keshav Kshirsagar, a close disciple of Maharaj (the one who recorded the underlying original dialogues during a series of talks in the years 1977-1979, he used to visit Maharaj twice a week during these years). The original Marathi text was approved by Maharaj himself who glanced through these notes and asked Kshirsagar to distribute them to fellow devotees.
The text was then initially translated by Dr. Mrs. Damayanti Dungaji (a disciple of Maharaj who sometimes served also as his translator during meetings, she also translated from Marathi to English a book by Siddharameshwar Maharaj (Nisargadatta's guru) under the instruction of Ranjit Maharaj (also a disciple of Siddharameshwar Maharaj)).
Later, with the guidance of Jean Dunn (a very close American disciple of Maharaj who served under his instructions as an editor of his English texts), the translation was revised by Suresh Metha (a disciple of Maharaj) with a thorough review by Kshirsagar. It is said in the acknowledgments of the book that it was also reviewed by S. K. Mullarpattan (Maharaj's primary translator).
Hence, I adopted a habit over the years when reading texts of Maharaj translated by these fellows, to be attentive to the usage of the word "consciousness" and to check if there is a consistency within the text to the usage of capital or small "c".