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

[Kuntimaddi Sadananda]

Michael - PraNAms


Yes you caught me! For some reason my fingers type something my mind reads
what it wants to read. Maayaa is mysterious! - aghaTita ghaThanaa paTiiyasii
maayaa - advaita into dvaita.



For some reason the posts do not show up in my mail. I seem to get
everybody's but not the post that I sent.



My apologies for the double posts for those who got all of them.



Hari Om!

On Tue, Jan 26, 2010 at 5:12 PM, Michael Shepherd <
michael at shepherd87.fsnet.co.uk> wrote:

> 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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