[Advaita-l] Fwd: A perspective 16-part 2

[Michael Shepherd]

Sadaji -- how many more times ? :) You misspell advaita in adviataforum. No
wonder things go astray !

Michael

-----Original Message-----
From: advaita-l-bounces at lists.advaita-vedanta.org
[mailto:advaita-l-bounces at lists.advaita-vedanta.org]On Behalf Of
Kuntimaddi Sadananda
Sent: 26 January 2010 01:21
To: advaita-l at lists.advaita-vedanta.org
Subject: [Advaita-l] Fwd: A perspective 16-part 2



---------- Forwarded message ----------
From: Kuntimaddi Sadananda <ksadananda108 at gmail.com>
Date: Fri, Jan 22, 2010 at 11:13 AM
Subject: A perspective 16-part 2
To: advaita-l-request at lists.advaita-vedanta.org


*Note: the previous post on perspectives can be found in archives or one can
go to www.adviataforum.org. under the title tat tvam asi. *
**
*Perceptuality condition*: The essence of perception involves the following
as per advaita. We have discussed before any object is nothing but
substantive Brahman expressed as existence with the attributes
characteristic of the object. Thus object is nothing but existence plus the
attributive content of the object that includes form, color, etc. Sense can
only image the attributes on to the mind. Existence is all-pervading. Hence
vRitti that is image of the object is now existence with superimposed
attributes as gathered by in the individual senses and projected on the mind
screen. Thus vRitti is existence with imaged attributes in contrast to the
outside object which is existence with original attributes. With the
reflected light of consciousness from the mind, the vRitti or thought is now
known. The knowing process is completed when the perceptuality condition is
met. The perceptuality condition is met when the existence of the object in
the form of the vRitti unites with the consciousness of the subject (i.e.
reflected light of consciousness via the mind). That means existence
expressed as the image of the object out there (the SAT part) unites with
the consciousness (the chit part) of the subject (knower) then I will become
conscious of the existence of the object out there. That is the essence of
the perceptual knowledge.  For anumaana or inferential knowledge one can
extend the principle where there is no direct object out there but inferred
based on vyaatpi or concomitant relation.  Even during perception which is
direct and immediate, there is some inference involved but not via a
vyaapti. For example we see only the frontal image of the object that is
visible to us and mind infers by extrapolation the rest of the object. When
I see a cow I see the frontal image of the cow but I infer the rest of the
cow based on prior image of the generic cow. Like wise the other part of
inference during perception is the assumption that there is an object out
there based on the attributes that my senses have gathered. The existence of
the object is generally confirmed by further transactions involving
karmendriayas. Otherwise the perceived object will become hallucination.



Most interesting aspect of the perceptual process is the Brahman expressed
as existence in the inert objects is combined with consciousness of the
perceiver subject for one to be conscious of the existence of the objects.
Without uniting with consciousness, the existence of the object cannot be
established.  That means world, being inert, cannot be established
independent of a conscious entity.  On the other hand the conscious entity
can exist independent of the inert as in deep sleep state – however, its
existence cannot be established without the mind, which is inert, reflecting
that consciousness.  It is not that mind is creating the world but mind
supported by conscious entity is required to have the knowledge of the
world. Otherwise the world remains as indeterminate – that is its existence
or non-existence cannot be established.



In essence – I need the mind to recognize that I am not the mind but I am
that light of consciousness that is getting reflected by the mind because of
which I can recognize both the mind as well as the light of consciousness
that I am, that is getting reflected by the mind. It is like seeing the
object in room light. As the all pervading light gets reflected by the
object, I recognize both the object and more importantly the light that is
getting reflected by the object. In fact what I see is only the light of
reflection and not the object per sec, just like the way I see myself in the
mirror. In the same way every thought or vRitti that rises in the mind is
seen by the reflection of the light of consciousness. The mind of jnaani
shifts its attention to that light that is getting reflected by the thoughts
and from that recognizes that I am not the mind but the light of
consciousness that is getting reflected. Hence realization is not
elimination of the thoughts but shifting the attention from the attributive
content of the thoughts to the light of consciousness that is getting
reflected and because of which the thought itself is known. Here is where
vigilant observation is required without getting lost in the attributive
(qualities) content of the thoughts but to the light of consciousness that I
am.



With this we have completed the analysis of self-realization process. We
will discuss next the jiivan mukta status.


Hari Om!
Sadananda
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