When we analyse our own experience, we can see aspects of experience.
Every experience means
1. Experiencer
2. Experience thought form
3. Experienced object
4. Awareness of difference beween all these 3
If you look at each knowledge
1. Experiencer
I know I am experiencer. Which means I have the status of being an experiencer of a thought modification in my mind.
I become experiencer w.r.t the vrtti and the object. For vrttii to take place there has to be a body mind self complex. This is also an experienced object.
Another aspect of experiencer is that, experiencer IS, the ISness. Also the experiencer is different from the experienced, in nature also. We recognize the fact, that the experiencer is aware of the experienced object, but the experienced object is not aware of the experiencer.
This makes the experiencer , fundamentally different in terms of quality from the experienced objects.
We hence call this aspect of being aware, or the ability to be aware, or the quality of awareness as non separate from the experiencer, and in fact intrinsic to the experiencer, the svarupa of the experiencer. This is a key point, which serves as a svarupa lakshana of the experiencer atma, a definition for the atma, that uniquely identifies atma. Mere awareness is not enough, since awareness, is in every living being. We will talk about the essential awareness later.
2. Experience thought form
Now this is another sort of object that the experiencer is aware of, but due to its subtle nature and its ability to remove ignorance, we call this vrtti out separately, instead of clubbing it with the experienced objects.
Vrtti has ability to remove ignorance.
Any vrtti hence comes with a shakti, a power, a capability, which is the capability to remove ignorance.
Ignorance for a jiva sareera, is natural, a jiva is born with this ignorance sharira, or ignorance present.
Also point to note is that, the experienced vrtti, also conveys another knowledge, that this vrtti IS. vrtti Asti, iti. This isness is also communicated by any knowledge vrtti.
3. Experienced object
This is the third component. This is the experienced object. Any object has a certain name, form, function which it has inherent to that object. This much is known to us through our brain, our karaka, we get this knowledge through a vrtti.
Now we also get to know the specifics of this power or name form and function of any object, again by employing the brain, and the karakas, the instruments of knowledge, they reveal the particular, name , form and function of the experienced object.
One again important thing, the karakas reveal is that the experienced object, also IS. The object IS, is our knowledge from the karakas , the instruments of knowledge themselves.
4. Awareness of difference
This difference awareness, is something the mind is capable of by itself, this seems to be the learning capacity of the mind, which the mind is endowed with.
The ignorance ( mula avidya)
Now in general, any human being takes it for granted, that these separate objects, which is experiencer, experienced, experience vrtti, the awareness of differences, means that, the objects are independent of each other, the 3 or 4 are independent of each other.
But we do not fully understand the meaning of the word independent, and without any analysis, we say they are independent, which means not related. That is also ok, they may not be related directly, we tend to agree they are perhaps related indirectly through natural cycles, this much we come to know from observation and science , that they are all related.
But still we believe, the moment an object has name form and function, its existence, is intrinsic to that particular name form and function. So we do a mix up of namarupa, with the astitiva.
This mix up, is purely an assumption, it is not obtained from any valid means of knowledge.
Due to mere proximity, we assume they are mixed up. We assume that every object has existence, that is unique to itself.
For example 'tree'. we believe, that which has 'treeness' is tree. Then that which has 'treeness' is it tree or non tree? We say non tree. Then non tree has treeness? Of course not, then is it something else? Of course it is the treeness vaala isness. What is the proof, no proof, no means of knowledge to claim that the trees isness is specific to the tree.
Nor do we have any means of knowledge to say that treeness IS when we say, that isness is related to the tree, we assume it is related.
This assumption is ignorance.
Shastra tells us otherwise. Shastra tells us, that the treeness IS when we say, the ISness is a borrowed isness. It is borrowed from a fundamental isness, which is the isness of oneself. oneself meaning the expriencer, that experiencer, who has the quality of awareness or consciousnesss, he is also ISness intrinsically and is also, limitless, as in, not having any specific attribute of itself. Like gold and gold jewellery.
This knowledge comes from a valid means of knowledge which is shruti or shastra.
Another issue is space. We say tree is in that co-ordinate. The co-ordinate is also further namarupa, the co-ordinate IS, that ISness is not dependent to be on the space co-ordinate. the isness is independent, isness, it is svarupa isness, it needs no evidence, it is no in turn dependent.
THe maya shakti , of experiencer , experienced and experience vrtti, is a manifestation, of knowledge, knowledge of names and forms, and for it to manifest, it needs an astitiva, astitiva alone provides a base to manifest upon. And this knowledge has to rest in a conscious being. The conscious being is I, is ishvara, is atma.
Any knowledge has its base in atma. Is atma in fact. What is knowledge, I know this tree IS.
What is this knowledge? It is a recognition. I say , I know. Which means absence of ignorance.
Ignorance means I dont know, but even here, I know ignorance, I know that I dont know.
So this I know, is inseparable.
I comes along with know.
But I know is a potential, it is not necessarily that I have to keep knowing something all that time, in order to be I.
So this one who has the potential for gnana, to be a gnani, is the gna dhatu, is the chit. since quite clearly , the jada does not have potential for gnana.
Hence all the nama rupas rest in ishvara, who is gnana svarupa, atma that is gnana svarupa.
So you look at ishvara as sarva gnana. All gnana.
Tree gnana, is ishvara as a tree.
Sky gnanan is ishvara as the sky.
So this tree knowledge manifest is nothing but atma. This sky knowledge manifest is also atma.
The knowledge is atma, and then a specific knowledge is manifest.
Every experience means
1. Experiencer
2. Experience thought form
3. Experienced object
4. Awareness of difference beween all these 3
If you look at each knowledge
1. Experiencer
I know I am experiencer. Which means I have the status of being an experiencer of a thought modification in my mind.
I become experiencer w.r.t the vrtti and the object. For vrttii to take place there has to be a body mind self complex. This is also an experienced object.
Another aspect of experiencer is that, experiencer IS, the ISness. Also the experiencer is different from the experienced, in nature also. We recognize the fact, that the experiencer is aware of the experienced object, but the experienced object is not aware of the experiencer.
This makes the experiencer , fundamentally different in terms of quality from the experienced objects.
We hence call this aspect of being aware, or the ability to be aware, or the quality of awareness as non separate from the experiencer, and in fact intrinsic to the experiencer, the svarupa of the experiencer. This is a key point, which serves as a svarupa lakshana of the experiencer atma, a definition for the atma, that uniquely identifies atma. Mere awareness is not enough, since awareness, is in every living being. We will talk about the essential awareness later.
2. Experience thought form
Now this is another sort of object that the experiencer is aware of, but due to its subtle nature and its ability to remove ignorance, we call this vrtti out separately, instead of clubbing it with the experienced objects.
Vrtti has ability to remove ignorance.
Any vrtti hence comes with a shakti, a power, a capability, which is the capability to remove ignorance.
Ignorance for a jiva sareera, is natural, a jiva is born with this ignorance sharira, or ignorance present.
Also point to note is that, the experienced vrtti, also conveys another knowledge, that this vrtti IS. vrtti Asti, iti. This isness is also communicated by any knowledge vrtti.
3. Experienced object
This is the third component. This is the experienced object. Any object has a certain name, form, function which it has inherent to that object. This much is known to us through our brain, our karaka, we get this knowledge through a vrtti.
Now we also get to know the specifics of this power or name form and function of any object, again by employing the brain, and the karakas, the instruments of knowledge, they reveal the particular, name , form and function of the experienced object.
One again important thing, the karakas reveal is that the experienced object, also IS. The object IS, is our knowledge from the karakas , the instruments of knowledge themselves.
4. Awareness of difference
This difference awareness, is something the mind is capable of by itself, this seems to be the learning capacity of the mind, which the mind is endowed with.
The ignorance ( mula avidya)
Now in general, any human being takes it for granted, that these separate objects, which is experiencer, experienced, experience vrtti, the awareness of differences, means that, the objects are independent of each other, the 3 or 4 are independent of each other.
But we do not fully understand the meaning of the word independent, and without any analysis, we say they are independent, which means not related. That is also ok, they may not be related directly, we tend to agree they are perhaps related indirectly through natural cycles, this much we come to know from observation and science , that they are all related.
But still we believe, the moment an object has name form and function, its existence, is intrinsic to that particular name form and function. So we do a mix up of namarupa, with the astitiva.
This mix up, is purely an assumption, it is not obtained from any valid means of knowledge.
Due to mere proximity, we assume they are mixed up. We assume that every object has existence, that is unique to itself.
For example 'tree'. we believe, that which has 'treeness' is tree. Then that which has 'treeness' is it tree or non tree? We say non tree. Then non tree has treeness? Of course not, then is it something else? Of course it is the treeness vaala isness. What is the proof, no proof, no means of knowledge to claim that the trees isness is specific to the tree.
Nor do we have any means of knowledge to say that treeness IS when we say, that isness is related to the tree, we assume it is related.
This assumption is ignorance.
Shastra tells us otherwise. Shastra tells us, that the treeness IS when we say, the ISness is a borrowed isness. It is borrowed from a fundamental isness, which is the isness of oneself. oneself meaning the expriencer, that experiencer, who has the quality of awareness or consciousnesss, he is also ISness intrinsically and is also, limitless, as in, not having any specific attribute of itself. Like gold and gold jewellery.
This knowledge comes from a valid means of knowledge which is shruti or shastra.
Another issue is space. We say tree is in that co-ordinate. The co-ordinate is also further namarupa, the co-ordinate IS, that ISness is not dependent to be on the space co-ordinate. the isness is independent, isness, it is svarupa isness, it needs no evidence, it is no in turn dependent.
THe maya shakti , of experiencer , experienced and experience vrtti, is a manifestation, of knowledge, knowledge of names and forms, and for it to manifest, it needs an astitiva, astitiva alone provides a base to manifest upon. And this knowledge has to rest in a conscious being. The conscious being is I, is ishvara, is atma.
Any knowledge has its base in atma. Is atma in fact. What is knowledge, I know this tree IS.
What is this knowledge? It is a recognition. I say , I know. Which means absence of ignorance.
Ignorance means I dont know, but even here, I know ignorance, I know that I dont know.
So this I know, is inseparable.
I comes along with know.
But I know is a potential, it is not necessarily that I have to keep knowing something all that time, in order to be I.
So this one who has the potential for gnana, to be a gnani, is the gna dhatu, is the chit. since quite clearly , the jada does not have potential for gnana.
Hence all the nama rupas rest in ishvara, who is gnana svarupa, atma that is gnana svarupa.
So you look at ishvara as sarva gnana. All gnana.
Tree gnana, is ishvara as a tree.
Sky gnanan is ishvara as the sky.
So this tree knowledge manifest is nothing but atma. This sky knowledge manifest is also atma.
The knowledge is atma, and then a specific knowledge is manifest.
No comments:
Post a Comment