Just as a Luminous object and its luminosity are found to coexist, so do the atma and its attributable knowledge (Dharma Bhuta Jnana) The Atma is the luminous object is the static aspect and its luminosity or Knowledge is the dynamic aspect of consciousness.
All kinds of knowledge are self valid inasmuch as they grasp and reveal their corresponding objects as they are, and as they are conducive to life; and when they are not so, it is due to extraneous factors. Even the erroneous cognition of Sukti-Rajta (shell-silver illusion) is essentially not invalid since it grasps something that does exist there.It is only the presence of certain defects in the vision of the casual collocation of vision that leads to the invalidity of that cognition whereby it is called illusion. This self validity of knowledge is produced by the same casual collocation that produces that knowledge. Therefore self validity is born by itself and also cognised byitself. So validity is fundamental and intrinsic, and no argument is needed to establish it. Invalidity is accidental and extrinsic, being caused by factors outside knowledge.
This illusion can arise only in the Jivatma. His attributive knowledge (Dharma Bhuta Jnana) admits the traits of untruth since he is under the impact of Samsara and all that it stands for. But the svarupa-jnana (or knowledge in the form of the essential nature) of Jivatma is ever shining even as that f the Paramatma is self shining. Unlike in the case of the Jivatma, the attributive knowledge of Paramatma is not open to defects and His cognition is always right knowledge or Prama.
Sri Ramanuja says rather concludes after careful consideration of all other theories:
Yathartham sarva vijnanam iti veda-vidam matam,
Sruti-smritibhyassarvasya sarvatmatva pratititaha.
meaning "The opinion of those who know the Vedas is that all knowledge is real, because according to Srutis and Smritis everything may become manifest in the form of every other thing"
Thus Akhyati-samvalita yathartha khyati (Sat-khyati or Yathartha khyati coupled with Akhyati non apprehension)
Sri Vedanta Desikar in his work Tattvamukta Kalpa and its commentary Sarvartha Siddhi mentions several schools which hold different views of manifestation of things to consciousness.
Buddhist schools A. Atma khyati or Idealism B Asat khyati or Nihalism
Mimamsa school Akhyati
Advaita school Aburvacabikya khyati.
Nyaya school Anyatha khyati. {The presentation of something other than what is present as the real core of erroneous cognition is accepted by all.}
to be continued.
There is no Avidya outside the mind. The mind itself is Avidya. Imaginations and Sankalpas are products of Avidya. Ignorance is imbedded in the mind. The mind needs thorough cleansing with Japa, Pranayama, Satsanga, Vichara and Nididhyasana, just as a rusty copper plate needs cleansing with earth, ash, tamarind, powder, etc.
All kinds of knowledge are self valid inasmuch as they grasp and reveal their corresponding objects as they are, and as they are conducive to life; and when they are not so, it is due to extraneous factors. Even the erroneous cognition of Sukti-Rajta (shell-silver illusion) is essentially not invalid since it grasps something that does exist there.It is only the presence of certain defects in the vision of the casual collocation of vision that leads to the invalidity of that cognition whereby it is called illusion. This self validity of knowledge is produced by the same casual collocation that produces that knowledge. Therefore self validity is born by itself and also cognised byitself. So validity is fundamental and intrinsic, and no argument is needed to establish it. Invalidity is accidental and extrinsic, being caused by factors outside knowledge.
This illusion can arise only in the Jivatma. His attributive knowledge (Dharma Bhuta Jnana) admits the traits of untruth since he is under the impact of Samsara and all that it stands for. But the svarupa-jnana (or knowledge in the form of the essential nature) of Jivatma is ever shining even as that f the Paramatma is self shining. Unlike in the case of the Jivatma, the attributive knowledge of Paramatma is not open to defects and His cognition is always right knowledge or Prama.
Sri Ramanuja says rather concludes after careful consideration of all other theories:
Yathartham sarva vijnanam iti veda-vidam matam,
Sruti-smritibhyassarvasya sarvatmatva pratititaha.
meaning "The opinion of those who know the Vedas is that all knowledge is real, because according to Srutis and Smritis everything may become manifest in the form of every other thing"
Thus Akhyati-samvalita yathartha khyati (Sat-khyati or Yathartha khyati coupled with Akhyati non apprehension)
Sri Vedanta Desikar in his work Tattvamukta Kalpa and its commentary Sarvartha Siddhi mentions several schools which hold different views of manifestation of things to consciousness.
Buddhist schools A. Atma khyati or Idealism B Asat khyati or Nihalism
Mimamsa school Akhyati
Advaita school Aburvacabikya khyati.
Nyaya school Anyatha khyati. {The presentation of something other than what is present as the real core of erroneous cognition is accepted by all.}
to be continued.
There is no Avidya outside the mind. The mind itself is Avidya. Imaginations and Sankalpas are products of Avidya. Ignorance is imbedded in the mind. The mind needs thorough cleansing with Japa, Pranayama, Satsanga, Vichara and Nididhyasana, just as a rusty copper plate needs cleansing with earth, ash, tamarind, powder, etc.
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