[Advaita-l] APerspective 17-2

Anbu sivam2 anbesivam2 at gmail.com
Tue Feb 2 04:44:18 CST 2010

On Mon, Feb 1, 2010 at 6:11 AM, Kuntimaddi Sadananda <
ksadananda108 at gmail.com> wrote:

> On Mon, Feb 1, 2010 at 2:50 PM, Anbu sivam2 <anbesivam2 at gmail.com> wrote:
> > Dear Sadanandaji,
> >
> > PraNaams.
> >
> > Quote: "Falsification is complete only when the underlying truth behind
> > both
> > knower and the known is recognized."
> >
> > Logically correct but practically never feasible for only one exists in
> > time
> > (or out of it) - not both!
> >
> > You need *TWO* to say that one is real and the other is false.  The
> > intellect will never apprehend the Reality, can it?
> >
> > shree Anbuji - PraNAms
> What was discussed in the original post and the pervious ones as well is
> exactly what you have stated. I request the post be read again, perhaps
> again by those who are really want to know.
> Mind (intellect) is needed to say that I am not the intellect. Hence the
> declaration quoted earlier..manaeva.manushyaanaam ..from amRitabindu Up.
> The
> all pervading reality need not have to realize and the inert intellect
> cannot realize. Realization is re-cognition that I am the existence
> consciousness that I am, currently identifying with the Intellect,
> understand that I am not the intellect, but that which is substantive of
> both the subject and the object vRittis or thoughts that arise in the
> intellect. This has to be done with the intellect only. With the intellect
> alone one can apprehend the truth. Hence the statement – tat vigijnaasasva
> or  brahma jignaasaa etc, where Brahman or atman has to be inquired, with
> the only available instrument - the intellect only.
> Realization is to reject the superficial names and forms of the contents of
> the vRitti that arise in the intellect and shifting attention to the sat
> and
> chit that is substantive for both the subject and the object. This shift
> has
> to be by the intellect - that is what viveka means - nitya anitya vastu
> viveka - where intelligently shift ones attention for that which is
> permanent and eternal substantive truth from the superficial fleeting names
> and forms or attributive contents of the vRittis or thoughts.
> It is like I need the mirror and looking at the image in the mirror I
> recognize that I am not the image but the original because of which the
> image is there. without the mirror I cannot see my face. Using the iamge in
> the mirror I recognzie the orginal. Using the reflected consciousness in
> the
> intellect I recognize that I am the original consciousness. Using what? -
> The intellect only. That is what viveka means - original is eternal and
> permanent while the names and forms keep changing as attributive content of
> the vRittis. Intellect acts both as the mirror as well as instrument for
> re-cognition for realization that I am not instrument of cognition, i.e.
> intellect. This has been extensively discussed in the last and previous
> posts. This is the subtlest part and that is why chitta suddhi is important
> for me to detach myself from the attributive content of the vRittis to
> shift
> my attention to the ever present substantive. I have to use the intellect
> to
> say that I am not the intellect. This is also one of the reasons why I need
> a sampradaaya teacher for Vedanta to explain this subtlety correctly.
> Shraddhaa is the prerequisite. With this I remain.
> Hope this helps
> With praNAms to all
> Hari Om!
> Sadananda
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