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10426Re: surrendering the ego

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  • satkartar7
    Aug 31, 2003
      > > Surrender of the ego...Bede Griffiths
      > >
      > >
      > > Ramanuja says that in pure knowledge there is no distinction
      > between
      > > the knowing subject and the known object. For the universal Self,
      > > there is no distinction between the knower and the known. For the
      > > individual Self, however, the 'I' or ego cannot be obliterated
      > > without obliterating the essential nature of the Self. The
      > > individual Self must have an I-consciousness which persists even
      > in
      > > the state of ultimate release. The 'I' or ego is not merely an
      > > attribute of the individual Self, but constitutes the nature of
      > the
      > > individual Self. Thus, the I-consciousness is not obliterated by
      > > knowledge of Brahman.
      > >
      > > The knowing subject is the 'I' or ego, which is a consciousness of
      > > the inward Self. The 'I' or ego is a form of knowledge,
      > constituting
      > > the essential nature of the Self. Thus, the released Self knows
      > the
      > > essential nature of the inward Self.
      > >
      > > Atman may take three forms: 1) it may be bound to the material
      > > world, 2) it may be released from the material world, and 3) it
      > may
      > > be eternal in its unity with Brahman. The bound Self identifies
      > > itself with the material world. The released Self is freed from
      > > attachment to the material world, and is aware of itself as a
      > > spiritual reality. Release from samsara (cyclic, worldly
      > existence)
      > > is a state of non-difference from the highest Self. The released
      > > Self is aware of the unity of Brahman.
      > >
      > > Ramanuja rejects the doctrine that the phenomenal world is
      > illusory
      > > and unreal. According to Ramanuja, the phenomenal world is not
      > > unreal unless it is viewed as distinct from Brahman. The
      > phenomenal
      > > world is not simply a realm of false and illusory appearances. The
      > > phenomenal world includes primordial matter (prakriti), which is
      > > part of the body of Brahman.
      > >
      > > Prakriti has three qualities (or gunas): 1) clarity (sattva), 2)
      > > activity (passion, rajas), and 3) inactivity (darkness, tamas).
      > > These gunas may interact to determine the nature of the material
      > > world. Brahman is the inner Self or spirit (purusha) of prakriti.
      > > Thus, reality is both material and spiritual. Spiritual reality
      > may
      > > transform material reality. Plurality is not unreal unless it is
      > > seen as replacing the unity of Brahman.
      > >
      > > Ramanuja's Visishtadvaita Vedanta (or philosophy of qualified non-
      > > dualism) has some important differences from Shankara's Advaita
      > > Vedanta (or philosophy of non-dualism). For Shankara,
      > > undifferentiated Brahman is ultimate realty. For Ramanuja,
      > > differentiated Brahman is ultimate reality. For Shankara,
      > > undifferentiated Brahman can be known and experienced intuitively.
      > > For Ramanuja, Brahman can only be known through its attributes,
      > and
      > > since Brahman has attributes which can be known and experienced
      > > intuitively, it must be differentiated.
      > >
      > > For Shankara, maya is an illusory appearance of reality, occurring
      > > when the plurality of the phenomenal world is superimposed on the
      > > unity of Brahman. For Ramanuja, however, maya is real and is the
      > > plurality of attributes which are manifested by Brahman. Maya is
      > the
      > > way in which Brahman is manifested in the phenomenal world.
      > When it is said that Maya is illusion, it is reffered to its
      > temporary and impermanent characteristic, while Brahman is that
      > which is eternal, unmoving and permanent. So illusion really reffers
      > to a non-permanent state. Only to understand and accept that all
      > that is born must die, all that is created will be destroyed, all
      > that implies evolution will have involution, that the yin needs the
      > yang, black needs white. Brahman needs nothing. Since Brahman is
      > permanent and eternal, it is said that it's Real. The real source
      > and substratum of manifestation called maya or illusion. Nothing
      > wrong nor right with illusion or maya or body or mind. Only the
      > points of view may keep man bounded or not. So it'a a matter of
      > point of view (for the thinking mind).
      > ml

      yes, so true

      I wanted to post something within
      our discussion about viewing the ego
      in a forgiving light, since I can't
      put into words what I know about
      the subject as intelligent as you I
      Cut & Pasted the Ramajuna interview..
      I am not sure if it is from Ramana,
      but this is not what I wanted to
      highlight, so I'll come back dear
      Maria Luisa

      love Karta
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