2023-06-22 12:07:35 by ambuda-bot
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XX
covered by the veil of ignorance. The instrument of perception,
therefore, breaks this cover or veil: that is the avarana-bhanga,
the breaking of the cover. Then this function of the mind which
went out as the instrument of perceptive cognition, takes the
form of the object and is reflected in that form; and that reflec-
tion as the cognized function is the result of the congnition, the
resulting or reflection, the phalavṛtti.
The process of knowing Brahman is the same as this. The
function of the mind generated by the maha-vākya goes out
towards Brahman and breaks the veil which now covers it making
it unknown. The veil is itself the unknownness of Brahman
which is the same as our ignorance of it. When this is destroyed
the function of the mind takes the form of the object viz.,
Brahman. Brahman being infinite has no particular form which
would finetize it. So the mind taking the form of Brahman
means that the mind loses its finiteness. In that moment when
finiteness is lost, the mind, or what up to that moment was
itself finite and the cause of finiteness and distinction and was
called the mind, has lost its characteristic and is not mind. It
has become the Infinite or Brahman. Then, as there is nothing
other there is no reflection in a particular form to a particular
cognizer. There is only undifferentiated Being, Consciousness,
Bliss, akhandam saccidanandam.
This is the akhaṇḍākāra-vritti, the mind function as the
Infinite. It starts within ignorance, within Maya, and ends as
the undifferentiated the akhanda. It is like the mental function
of working up out of a dream, which starts in the dream state
and ends as the waking state. This is also Jnanam which, as the
vritti, is the means to emancipation, Mukti and as the akhanda,
Mukti itself.
.
The functioning mind, however persists as long as the
aggregate of the body, faculties and mind continues as such,
that is, as long as the individual life lasts. [Since functioning
necessarily comes to an end, if that is mukti or emancipation,
mukti would be transient and not eternal. And this would be
against the doctrine that mukti, is eternal. This doubt does arise.
covered by the veil of ignorance. The instrument of perception,
therefore, breaks this cover or veil: that is the avarana-bhanga,
the breaking of the cover. Then this function of the mind which
went out as the instrument of perceptive cognition, takes the
form of the object and is reflected in that form; and that reflec-
tion as the cognized function is the result of the congnition, the
resulting or reflection, the phalavṛtti.
The process of knowing Brahman is the same as this. The
function of the mind generated by the maha-vākya goes out
towards Brahman and breaks the veil which now covers it making
it unknown. The veil is itself the unknownness of Brahman
which is the same as our ignorance of it. When this is destroyed
the function of the mind takes the form of the object viz.,
Brahman. Brahman being infinite has no particular form which
would finetize it. So the mind taking the form of Brahman
means that the mind loses its finiteness. In that moment when
finiteness is lost, the mind, or what up to that moment was
itself finite and the cause of finiteness and distinction and was
called the mind, has lost its characteristic and is not mind. It
has become the Infinite or Brahman. Then, as there is nothing
other there is no reflection in a particular form to a particular
cognizer. There is only undifferentiated Being, Consciousness,
Bliss, akhandam saccidanandam.
This is the akhaṇḍākāra-vritti, the mind function as the
Infinite. It starts within ignorance, within Maya, and ends as
the undifferentiated the akhanda. It is like the mental function
of working up out of a dream, which starts in the dream state
and ends as the waking state. This is also Jnanam which, as the
vritti, is the means to emancipation, Mukti and as the akhanda,
Mukti itself.
.
The functioning mind, however persists as long as the
aggregate of the body, faculties and mind continues as such,
that is, as long as the individual life lasts. [Since functioning
necessarily comes to an end, if that is mukti or emancipation,
mukti would be transient and not eternal. And this would be
against the doctrine that mukti, is eternal. This doubt does arise.