[Advaita-l] Jaati in Advaita

[Dev Babu]

Harih Om Everybody
Actually, upon analysing the English Words more carefully:

   1. Cognition is the initial (first time) perception of any object /
   person by Mind through senses - First instance of learning - could be any
   subject or person etc.
   2. ReCognition is the Repeated-Cognition - i.e. when you perceive the
   same object or person by senses for the second or nth time, - the trigger
   of previous knowledge from memory - so it should be now more
   instantaneous.  This when it fails, we say, Oh I forgot.  We do not need to
   congnize this again, but to resurface it from memory.

Harih Om
Babu
S

On Wed, May 27, 2020 at 10:13 AM Dev Babu <devbab at gmail.com> wrote:

> Hairh Om
> PranAms Sadananda ji
> With my limited vocabularies,
>  I still see
> Cognition as a mental perception - chitta vritti  from internal source
> called memory
> Recognition also as a mental perception - chitta vritti from external
> source of senses (seeing, touching, hearing, smelling and tasting)
>
> Harih Om
> Babu
>
> On Wed, May 27, 2020 at 2:03 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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