the mind does too see the Self

[Guest guest]

Greetings Dennis,

> What exactly is your problem with respect to mind, ego and identification?

> Can you put it in terms of manas, buddhi, chitta, ahaNkAra, Atman?

 

My problem is that I don't understand

this statement you made in your previous

post

> After all, it is the mind that gets

> in the way of our realising this right here and now!

 

I've seen it suggested several times

here (to my consternation) that the ego

and the mind are the

same thing (most recently I think in

exchanges between me and Anand and

Harsha) so I thought that

this was what you were suggesting here

but please explain further.

> You see I do not believe that the world is ultimately real.

 

I must confess that I do believe the

world to be real but it was foolish of

me to take

this proposition for granted. According

to the Gita (Chapter 11)

the world is nothing less than the body

of God and there is no suggestion

whatsoever in the Gita

that the world or Arjuna's dilemma is

illusory but I think that perhaps we

should keep this one for

a rainy day and stick to the matter in

hand.

 

Regards,

 

Patrick

[Guest guest]

Namaste,

 

"Hence illusion can remain while the delusion disappears with the

knowledge." Sounds plausible, but does not fit into the dream analogy!

 

As Frank had mentioned previously, this is 'anirvachaniiya'!

 

Actually, the words would be " AvaraNa, & vikshepa ".

 

One 'litmus' test that is suggested by Mundaka Upanishad, I:i:3 is:

 

kasmin nu bhagavo vij~naate sarvam idam vij~naatam bhavati .

 

'Through what being known, Venerable Sir, does all this become known?'

 

Obtaining that 'divya-dR^ishhTi'(illuminating vision)

is the goal of life, and as Gita says [11:54]:

 

bhaktyaa tvananyayaa shakya ahameva.nvidho.arjuna .

j~naatu.n drasshTu.an cha tattvena praveshhTu.n cha parantapa ..

 

But by unswerving devotion to me I can be thus truly known, seen, and

entered into.

 

Regards,

 

s.

 

 

 

>"K. Sadananda" <sada

>advaitin

>advaitin

> Re: the mind does too see the Self

>Thu, 9 Mar 2000 08:17:36 -0500

>

> >"f. maiello" <egodust

> >

> >hi dennis-

> >

> >

>Frank - beautiful explanation.

>

>

>

>Illusion is not correct translation of the mithya - mithya has two aspects

>- one is the illusion and the other is the delusion. Illusory appearance

>is not the problem but delusion is the problem - delusion is taking the

>illusion as real.

>

>Illusion stresses the subjective aspect alone. But if one analyzes closely

>there is two types of projections:

>

>Subjective projection of the objective world - dRishhTi-sRishhTi

>and Objective projection of the objective world. - sRishhTi - dRishhTi

>

>The same applies to the entire world. Hence illusion can remain while the

>delusion disappears with the knowledge. One knows that what appears is

>only apparent and one can still transact even with the understanding of the

>apparent reality - the way Krishna transacted in the world even knowing

>that everything is in Him and He alone is real.

- That is the ahankaara - or ego. Since it is a notion due to

>not understanding the truth, it can disappear when I know who I am. Hence

>mind is not the ego but ego is part of the mind in terms of aham vRitti.

>What disappears is the delusory mind that has wrong notions. Illusory mind

>can remain as a useful equipment. But there is no more notion that I am

>that mind. 'They are in me but I am not in them' . Hence the word of

>caution in the use of the term 'illusion' and in the translation of the

>world 'mithya' - when Shankara says jagat is mithya. - These are technical

>words with precise meaning in advaita vedanta.

>Hari Om!

>Sadananda

>

>

>

>K. Sadananda

>Code 6323

>Naval Research Laboratory

>Washington D.C. 20375

>Voice (202)767-2117

>Fax:(202)767-2623

>

>

>

 

____

Get Your Private, Free Email at http://www.hotmail.com

[Guest guest]

>"Harsha (Dr. Harsh K. Luthar)" <hluthar

 

While I thank Harshaji and all others for their kind remarks, I have to

remind myself that whatever is shared that knowledge is not mine to claim

but is that which I gathered at the feet of my master - H.H. Swami

Chinmayanandaji. I was brought up as a VishishhTaadvaitin, could not

appreciate the personified form for the Lord, got exposed to JK in between,

got throughly confused, became an agnostic and an athiest. Swamiji came to

my resque led me out of the mess I have been in with lot of patience and

kindness. I owe everything to him and to the almighty that led me to him.

 

We are all blessed by the abundence of the knowledge that has been passed

on from generation to generation. We are all standing on the platform that

was built brick by brick by our fore fathers and preserved in tact in terms

of scriptures. It is our responsibility to pass it on to our children so

that they too can inherit what is their birth right. The extent of

scientific inquiry done by our sages without a penny in their hand is mind

bogling.

 

I am reminded of the famous song in Telugu by a great saint Tyaagaraja -

It starts: endaroo mahaanubhaavuluu - andarikee vandanaalu - There are

so many great souls in this world that paved the way for us - our

prostrations to all of them.

 

Hari Om!

Sadananda

 

 

 

K. Sadananda

Code 6323

Naval Research Laboratory

Washington D.C. 20375

Voice (202)767-2117

Fax:(202)767-2623