kuntimaddi sadananda kuntimaddisada at yahoo.com
Thu Feb 12 04:46:44 CST 2015

Srivathasa Rao -PraNams

Shree Subbuji has answered your question. One way to look at the problem is to question who is jiiva. Jiiva can be thought of three components a) all-pervading existence-consciousness-infiniteness Brahman b) the anthaH karana that starts with buddhi or vijnanamaya kosha and c) the reflection of the a) in b) which is called chidaabhaasa or reflected consciousness. Of the three components the first one is unchanging while the the other two changing entities. Hence by definition the first one alone is really real while the other two changing ones are mithyaa as they are changing entity.

Pure sat chit ananda part cannot have ignorance since it is one without a second. Hence as Subbhuji pointed out it is of the nature of jnaana svaruupam and there is no need for self-realization also from its point. Budhhi by itself cannot be locus of ignorance since it is inert. Ignorance of oneself rests with the buddhi which is activated into a conscious entity due to reflection of consciousness due to the presence of all-pervading consciousness. Hence all the three components should be there- the reflecting medium, the reflection and the original consciousness which is all pervading. When I say I am ignorant and I do not know that I am Brahman, it is the intellect that is activated by chidaabhaasa has the ignorance. Hence the scriptures advises to that intellect which wants to gain infinite absolute happiness and recognizes that one cannot get that happiness by any pravRitti and nivRitti and it has to go to teacher to gain that knowledge by which one
 can gain that absolute happiness. The teacher teaches to that conscious intellect that you are Brahman or absolute happiness is your nature – hence stop longing for it and recognize your absolute nature. To recognize that, this activated buddhi should be free from longing which can happen only when it is pure, calm and quiet, and ready to see that which cannot be seen otherwise. The conscious buddhi now recognizes by constant shravana, manana and nidhidhyaasana that the consciousness that I am is the pure all-pervading consciousness which is the changeless part in the three component system. 

The simple analogy is like moon which is non-luminous entity has become luminous by the reflection of all-pervading sunlight. If moon, not knowing that its luminosity is due to sunlight and not of its own, thinks that I am self-luminous entity in the sky. For that moon education is requiredand not for the sunlight that is falling on the moon and on other moons and planets, and getting reflected by those non-luminous entities. Jnaani -moon is that which recognizes using its instruments of knowledge that the luminosity of myself is the luminosity of the pure sunlight that is making luminous not only this celestial body but other planets and moons as well. Therefore, using the changing components only, jiiva has to recognize that I am the changeless component which is the real component while the changing components are mithyaa as they are changing components. To express this jiiva still needs buddhi. Thus using the buddhi (which is illumined) it has to
 recognize that I am not the buddhi but I am that which enlivens this as well as other buddhies too.
Hope this helps

Hari Om!

On Thu, 2/12/15, Srivathsa Rao via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:

 To: advaita-l at lists.advaita-vedanta.org
 Date: Thursday, February 12, 2015, 4:04 AM
       Advaita says through knowlege ,we can
 attain moksham.....
 If this is true,then you have to accept athman has got
 jgnana DHARANA
 If athman is nirguna that means athman doesnot have jgnana
 dharana guna....
 without jgnana dharana guna...how can we attain moksha
 through jgnana yoga?
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