Author Topic: Panchadasi - (88)  (Read 1474 times)

Subramanian.R

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Panchadasi - (88)
« on: August 24, 2008, 02:29:57 PM »
The Chapter VIII continues....

Verse 11:-  But will it not go against Surevsara's opinion
expressed in the following Vartka? "According to the
authoritative books on Vedanta, an object of cognition,
in matters of external objects, is that Samvit or Consciousness
which is the result of the act of congnition."

(This Vartika of Suresvara has not been traced.)

Verse 12:  Here, by Samvit or Consciousness, what Suresvara
means, is the reflected consciousness, for the great Sankaracharya,
himself, (Suresvara's Guru) in his Upadesa Sahasri* has made the
distinction between Brahman-caitanya and the 'resultant'-
chaitanya, amply clear.

* - Upadesa Sahasri (14.7-8)  of Sankara, has already been covered
in the Forum posts.
Brahman-caityanya is Pure Consciousness, the knowledge of the
knowledge of a pot.  resultant-caitanya, is the other, the knowledge
of a pot.

Verse 13:-  Therefore, the reflection of consciousness produced
on the pot is the cause of its cognition and the knownness or
knowledge of this cognition, exactly as its ignorance, is the work
of Brahman-caityanya.

Verse 14:-  The Vritti of intellect, the reflection of the Cit on
the pot, and the object, the pot --- all three are made known
by Brahman-caitanya.  Whereas, the object, the pot's existence
at a particular place, is known as the reflection of Cit on the pot,
is as much as it is the 'resultant' consciousness.

Verse 15:-  So the knowledge of a pot involves double consciousness,
viz., Brahman consciousness and Vritti-cum-Chidabhasa
consciousness, covering the pot.  The Brahman consciousness
which accompanies what the Naiyayikas* call knowledge of
knowledge, the knowledge which follows the cognition of object.

(* mean, broadly logicians)

to be contd...

Arunachala Siva.