[Advaita-l] Self-knowledge

[Amuthan]

namo nArAyaNAya!

dear shrI satyan chidambaran,

--- Satyan Chidambaran <satyan_c_at_yahoo.com> wrote:
>   
>   If svarUpa j~nAna were fundamentally opposed to
> ignorance, then it  would justify the practice of
> cessation of all thoughts so that one can  abide in
> "pure consciousness" and hence destroy ignorance.
> However,  that is clearly refuted in vedAnta and
> "andha samAdhi" is clearly  discouraged in
> traditional vedantA. This is because the mind, the
> very  equipment for gaining Atma j~nAna, is folded
> up altogether when  thoughts are ceased, and at a
> later point, the mind comes back with all  of its
> propensity for wrong cognitions (about oneself)  and
> the  practitioner feels "I experienced the pure Self
> for a certain duration  and then lost that
> experience". It makes one a "special" experience 
> chaser. 
>   

if you call one trying for nirvikalpa samAdhi as a
special experience chaser, then, one who learns
vedAnta is a special knowledge chaser! to get things
cleared about the role of samAdhi, please refer to the
other mail on self knowledge addressed to shrI
S.N.shAstrI. for everyone other than a uttamAdhikAri,
nirvikalpaka samAdhi is necessary, though that alone
is not sufficient.  

what you have said about cessation of thoughts is
incorrect. please have a look at shruti-s like,

'yachChedvA~NmanasI prAj~naH
 tadyachChejj~nAna Atmani.
 j~nAnamAtmani manati niyachChet
 tadyachChechChAnta Atmani' (ka. up. 1.3.13)

--- Satyan Chidambaran <satyan_c_at_yahoo.com> wrote:
>
>   In advaita, one can continue in vyavahAra and
> still see the truth in  *all* experiences and
> transactions. This is possible by carrying the 
> "valid cognition" about oneself (known from the
> sruti vAkyas) in all of  ones' transactions.
>   

what you have said is true *only* for a brahmavit, not
for anyone of lower standards.

vAsudevaH sarvaM,
aparyAptAmR^itaH.


		
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