tag:blogger.com,1999:blog-7345918888953765241.post9125262887864288994..comments2023-10-16T13:06:42.360+01:00Comments on Happiness of Being: The Teachings of Bhagavan Sri Ramana Maharshi: The cognition of dualityMichael Jameshttp://www.blogger.com/profile/03460943269122289281noreply@blogger.comBlogger3125tag:blogger.com,1999:blog-7345918888953765241.post-31926245720079074292008-07-24T08:06:00.000+01:002008-07-24T08:06:00.000+01:00Cognition of duality is throughreflected conscious...Cognition of duality is through<BR/>reflected consciousness(Abhasa)<BR/>which is a reflection of Pure consciousness on the mind.This<BR/>reflected consciousness is the seer<BR/>in the phenomenal reality.The reflected consciousness is the light with the aid of which we cognise things in the dark state of<BR/>self-ignorance.<BR/>Dr.PVSSN RAJUAnonymousnoreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-57229942372960353532007-01-14T06:21:00.000+00:002007-01-14T06:21:00.000+00:00The Brahmasutras say that those who have not had t...The Brahmasutras say that those who have not had the non-dualistic realization go to the world of Hiranyagharbha, and get liberated at the end of the world cycle, instead of returning to the world, like the bound souls. Hiranyagharbha, still being a product of time and space, and not the a priori Self, how can we take this as final? Bhaghavan does not seem to have subscribed to all these ideas. Since the Self is not a place or an experience, to be dwelt in or experienced by an individual, how can we accept this? I think Sankara has posited this only as a tentative reality. Please clarify this vis-a-vis the teachings of Bhaghavan.Sankarramanhttps://www.blogger.com/profile/01718256859263931847noreply@blogger.comtag:blogger.com,1999:blog-7345918888953765241.post-47040442997101584222007-01-13T03:48:00.000+00:002007-01-13T03:48:00.000+00:00This utterly nondualistic idea, that the entire cr...This utterly nondualistic idea, that the entire creation as well as instruments for seeing the created objects, is by virtue of the projection of I thought, seems to be very much emphasized only in Bhaghavan's teachings. On the other hand, the various theories of perception, espoused by the traditional advaita schools, directly or indirectly, seem to emphasize the reality of the objective world in some way or other. For example, in the demarcation of the functions among the four categories of the non-self, that is the mind, intellect, egoity, and memory, there is the idea that at the level of the mind there is indetermination of the nature of the object, intellect being able to determine the nature of the object, the ego being the arrogating power of the mind, with memory storing up all these in the unconscious in the form of vasans. There is the clear idea in the traditional vedanta that the ajnana about the object is removed by virtue of the light of the self, in the form of the intellect, lighting up the object, falling on the object etc, etc. These ideas seem to strengthen the notion that the world exists outside in its own right, is being perceived by the mind and intellect, and disappears at the time of deep sleep, being in a potential state for manifesting itself again. There are very complicated theories of perception, various books being written carrying the caption, "The methods of knowledge according to vedanta." These ideas seem to be incompatible with the pristinely pure teachings of Bhaghavan, affirming only the one reality of the self. There is also a higher importance being given to the waking state over the dream state. This also seems to be a metaphysical flaw. Would you please clarify all this from the background of the guidance you have got from sadu om? I have met sadu om and discussed all this. But it was long back. I remember sadu om not having subscribed to all these things. Only the teachings of Yogavasishta seem to be close to that of Bhaghavan.Sankarramanhttps://www.blogger.com/profile/01718256859263931847noreply@blogger.com