satyan_c at yahoo.com
Sun Jan 29 01:47:49 CST 2006
Very well said!
I think that you have done good justice to the question by addressing it comprehensively. I may be basically reiterating a few of the things you have already said in your response:
A thing can only be destroyed by something that is fundamentally opposed to it in nature. e.g darkness is destroyed by light.
If the svarupa j~nAna were fundamentally opposed to the existence of anything, whatever it is opposed to wouldn't have existed in the first place. In fact, svarupa j~nAna is not opposed to anything at all. It illumines all and supports all just as the sun illumines a dirty puddle and a pure lake impartially. It illumines all cognitions, cognitions whose content is valid knowledge as well as cognitions whose content is invalid knowledge.
"Here is a clear statement of the true nature of the inner reality whose sole function is to exist as the witness and support of all. The existence and manifestation of all this world depends on its existence. If it did not exist, nothing would" -- sureshwarAchArya, naiskarmyasiddhi.
In reality, an aj~nAnI is as much Bramhan as a jIvan mukta and no less. The former doesn't know oneself clearly. The latter does. If svarUpa j~nAna were fundamentally opposed to avidya, we wouldn't have had anyone who is an aj~nAni and all would have been jIvan muktas!
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.
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.
PS: I believe that sureshwarAchArya has asserted that it is vritti j~nAna alone that destroys ignorance in one of his works. I tried to locate it without success. If someone has the reference, I would appreciate it.
"S.N. Sastri" <sn.sastri at gmail.com> wrote:
No doubt aham sphurana is svarUpa j~nAna. But it is eternally present and
avidyA co-exists with it. So obviously svarUpa j~nAna does not destroy
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