Pressure and advaita

[Giri]

On Sun, 27 Apr 1997, Allan Curry wrote:

> Is the buddhi the non-dual truth itself? If the buddhi is not the non-dual
> truth then what else is it that discriminates between the buddhi and the
> non-dual truth?

        If you want to understand these concepts clearly, read the yoga
suutra-s and the bhashya by vyasa and the vivarana by Adi Shankara. You
can get the book by Trevor Leggett (The complete commentary of Shankara on
the YS) which has all the three. Purusa is the cognizer of the buddhi
(buddhi-bodha atman).

        Read suutras 1.2, 1.3 which talk about this subject. It is asked,
What is purusa, the cognizer of buddhi, in that state when there is no
object for him ? YS 1.3 says 'Then the Seer abides in his Itself (own
nature).' When the mental processes are inhibited, the consciousness
rests in its own nature. Why is purusa the cognizer of buddhi ? Because
Purusa is aware of the buddhi in its transformations. The nature of
Purusa is simple awareness, and the one who is aware is not different
from this awareness [YSBV of Shankara, 1.3].

        Now a question can be put forth, whether the buddhi is capable of
discriminating and does it have volition. What makes you not stand before
a speeding bus ? I would say you have a choice not to stand before a
speeding bus but apparently some people in this list don't believe in free
will (which is fine). Not Shankara, Ramana or the other sages (cited by
Vidya) of advaita *vedanta*, however. Shankara in the commentary to
Chandogya upanishhad.h (7.4.1, I think) says that mind/will has BOTH
reflective and volitional ascepts. I think even Radhakrishna cites this in
his book, principal upanishhads, while citing Shankara's explanation of
antah-karaNa-vR^itti.

AUM shaantiH