[Advaita-l] Jaati in Advaita

[Sri B]

Namaskaram:

Sadanand, my understanding is all the three - perception, cognition and recognition - are at the realm of sense organs, the mind and the intellect, basically limited to sthula and sukshma sarira. Interaction begins with perception by sense organs; followed by cognition (validation by the intellect) and translates to either recognition or non-recognition which is again expressed by the sense organs. In the example you have provided, I see a person - this is perception by the eyes; memory failure(incomplete in data stored) is cognition process not validating what was perceived and the reaction thereof is non-recognition. In the second example, seeing is again perceived by the eyes, cognition is valid i.e. intellect confirms based on prior data/experience and then the recognition is the identification as ‘snake’. 

Regards	
Sridhar

> On 27 May 2020, at 2:02 am, Kuntimaddi Sadananda via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
> 
> 
> PraNAms to all.
> 
> I am still working on Perception. Encountered somequestions in my mind. 
> 
> 1. Cognition vs recognition. Cognition is direct andimmediate while recognition is not and depends on the memory.
> 
> I see a person; I feel I know that person but I cannotrecognize him since my memory fails. Hence perception is direct and immediatebut recognition is not.
> 
> Normally these two take place immediately, particularlyfor objects that are very familiar or frequent perception and recognition ofthose objects. Memory is active.
> 
> I see it is a snake – since the object attributes arecommon with the snake that I have seen before (memory) – here cognition and recognitionboth are taking place.
> 
> When perception is immediate – are we referring to the cognitionpart and not necessarily to the recognition part.
> 
> 2. Does Advaita admit jaati in some form? In the explanationof -sat eva Soumya idam agra aseet, ekam, eva adviteeyam .. I thought Shankaraexplains the ekam eva adviteeyam implies sajaati, vijaati, sagata bheda rahitam,If I remember correctly. 
> 
> In a way, Jaati (universal) is being used in explain one withouta second. 
> 
> I heard later that Jaati is not accepted other pure existenceas universal at paaramaarthika level. 
> 
> If I say ‘cow’ – do I remember a generic ‘cow’ without anyparticulars – does that imply a jaati? 
> 
> In essence what exactly is the Advaita position in relation tojaati at an empirical level – is cow-ness differs from horse-ness, etc. 
> 
> Hari Om!
> 
> Sadananda
> 
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