Fundamentals of Vedanta – II : KNOWLEDGE
Krishnan Iyer
Dear Friends
Fundamentals of Vedanta – II : KNOWLEDGE
We have discussed , in part I that whatever is the nature of the mind , it is only with the mind that we can have knowledge . What is knowledge ?
1) Knowledge is eternal
2) Ignorance appears to obliterate the knowledge of objects
3) Knowledge of objects takes place by the removal of the ignorance covering the
knowledge of the object.
4) Objective knowledge is only attributive knowledge .
5) Knowledge can be gained only by a conscious entity- essentially the Consciousness
has to illumine the thought related to the object , for the knowledge of the object to
occur. This entity alone is the substantive.
6) The Reality is devoid of any attribute.- Nirguna .
6) Saastraas alone are the tools or Pramaana , for gaining the knowledge of
the substantive.
7) Saastras indicate a process of negation in the understanding of the Reality and call
that as the pure knowledge
When Ignorance that is covering the knowledge of the objects is removed we discover the existence of those objects. Implication of this is that knowledge is eternal and self-evident, but gets revealed when the ignorance that appears to cover the object of knowledge is removed ‘ignorance’ desists us from the knowledge of an object , but it is more like a darkness covering the knowledge of all the objects in a dark room
However , I am also aware of the darkness and this awareness is also an object of knowledge - the Consciousness , because of which I have the knowledge of the darkness itself , is not opposite to darkness.
The Knowledge we ‘gain’ is only a qualified knowledge and termed as objective knowledge and is defined as being aware of object’s existence and aware of its attributes that are perceived through senses. The precise definition of an object rests on the precise definition of its distinguishing attributes.
Objective knowledge is only attributive knowledge since senses can measure only the attributes of an object and the attributes of the substantive that can be perceive directly by them. Senses cannot gather substantive itself.
The attributes perceptible to the senses and that differentiate the objects belong to
the objects and not the substantive .For example the attributes of Gold which is of
the substantive are not all readily visible to the senses and these attributes cannot differentiate one object of Gold from the other. The malleability of the gold which distinguishes it from other metals is not apparent and it cannot differentiate a gold ring from a set of bangles.
Once we understand that it is the substantive which matters really we shall understand
the objects in the real perspective – the ring , the bangles are all in essence the gold itself in different forms.
The substantive is one without a second ,and hence there is nothing to differentiate the Reality from any other entity. Existence ,Consciousness ,Bliss are not attributes of the Reality . They are its intrinsic structure to differentiate it from all unconscious entities .
The self is wrongly viewed as a subject in relation to an object .
Object is not a self-existent entity, since it is not self-conscious. For an object’s
Existence to be established , a conscious entity has to illumine its existence.
Pure knowledge, on the other hand ,is pure consciousness – this knowledge is ‘objectless awareness’.
Knowledge of the substantive can only be gained by Saastra Pramaana.
The means knowledge – that which is operative for the knowledge to take place is called Pramaana - ‘Pramaa karanam pramaanam’
The Process of valid knowledge involves three constituents : the subject –Predicate-Object structure (Triputi)
….. The knower or ‘Pramaata’ - subject who owns that knowledge .
…. Vishaya or ‘Prameya’ - Object of knowledge
….. ‘Pramiti’ - knowledge of the object
Pramaana is that which is ‘non-negatable’ – which is not sublated subsequently. Absolute knowledge is defined as that which can never be negated or contradicted at any time - which is real : ‘Trikaala abaadhitam satyam’
Sruti alone becomes the source of that knowledge of the material cause from all
objects in the universe , being concerned with the Reality while other Pramaanaas like
Perception ( Pratyaksha Pramaanaa) are concerned with empirical things .
The insight ,Sruti provides through its teaching is mediate knowledge ( Paroksha Jnana ) and the reason , purified & sharpened again by the teachings of the sruti , plays an important role in the transformation of the mediate knowledge into an immediate one (Aparoksha jnana)
The Vedic revelation, is an absolutely independent (Nirapeksham) and self-constituting authority (Svarthe pramanyam). But human dicta (Purusha-vacasam) are dependent upon an external basis and mediated (Vyavahita) by memory (Smrti) and discourse (Vaktr).
Hence it must be recalled that the search for the Absolute cannot be outside our experience. It is from our day to day experience that we have to find the Truth – the Absolute , which is indeed the self of the individual . Faith on the Saastras helps us in this pursuit.
The very process of ‘ knowing ’ involves subject-object distinction .The self in itself is not a knowing subject .Nor can the mind by itself know anything ,being inert (Jada)
In the absence of the knowing subject , there is no scope of for any Pramaanaa.
For a knowing subject to be available , a blend of the Self and the mind is required , as is a mutual superimposition of the self and the not-self ( itaretaraadhyaasaa)
SUM UP :
The substantive cannot be grasped by the senses – Agraahya / Apremya. The method of
Vedanta is one of negation which in that process differentiates the Reality from all objects in the Universe. When I know who I am, what I will know is I am the substantive for all - the intellect, the mind and the body as well.
The Reality cannot be objectified, it can be recognised only as the witness-consciousness behind the mind
I am functioning as the knower (pramata). If Brahman is limitless, It cannot be a prameyam, because prameyam is limited by pramata; prameyam is not pramata. So we have to negate all known objects ( all prameyams); but this is an endless job. The best way to negate prameyams is to negate pramata. If there is no pramata, there is no prameyam.
Hari Om
Cell - 9324800743
kumar venkateswaran
--
You received this message because you are subscribed to the Google Groups "Gita Bhashya" group.
To post to this group, send email to gita-b...@googlegroups.com.
To unsubscribe from this group, send email to gita-bhashya...@googlegroups.com.
For more options, visit this group at http://groups.google.com/group/gita-bhashya?hl=en.
PERFECT PLACER-MUMBAI
Krishnan
PERFECT PLACER- Mumbai
B3/5/1/2,Sector-2
VASHI - 400705
NAVI MUMBAI
Tel : 27826709 (O) / 27755076 & 27636335 (R) /Cell - 9324800743
Alt eid : perfec...@vsnl.net , perfec...@gmail.com
URL : http://www.perfectplacer.com
Krishnan Iyer
Tel : - 9324800743
Hari Om!,Krishnan in sum up you have written once I know who I am I will know I am substantive for all.
I read but there are so many doubts. Like once you know who I am then actually nothing exists. As Maya is suerimposition on the reality. And superimposition cannot exist.Any how I am much far away from reality as I am yet trying to dignose the ilness within to come to conclusive prescription.
Asmita Dore