Re: What is the root of all human suffering?
hariḥ oṁ
~~~~~~
namasté
Now, how to get rid of this ignorance ? This in and of itself is an interesting conversation.
This is quite an interesting question. To suggest I know all the ways to do this would be absurd, for who am I ? Just another bump on a log.
In general there are classically 3 ways¹; but there are multiple schools of thought that deal with the 3 ways e.g. bhedābheda vedānta, etc.
If I went into each school and each way then I would be wondering off this string’s path and venture out beyond the posts I have offered above. So, For this post let me offer the views found within advaita vedānta and kaśmir śaivism – keeping me within the guardrails I set in post 6 & 8 above.
Both these schools are of the opinion that you are indeed the Supreme already. This is supported by the upaniṣads (the advaita vedānta side of the equation) and by the śaivāgama-s¹ (on the kaśmir śaivism side). So then, to the very ripe person ready to become the avibhāgin – one who is non-different from the Supreme, these words alone may be enough. For others it is dealing with this ignorance that is at hand.
On the the advaita vedānta side of the equation this ignorance is rooted in the mind. Within the vivekacūḍāmaṇi¹ , ādi śaṅkara devotes no less then 8 śloka-s pointing to the mind that sustains liberation or bondage. He talks of residual impressions in the mind ( 170th śloka) i.e. vāsana-s. These same vāsana-s are a focal point in patañjali-s yoga sūtras. Ādi śaṅkara says, clearly there is no ignorance apart from the mind (( 171st śloka). He then says the mind must be diligently (prayata¹) purified by those that are seeking this mokṣa.
So , how then is this ignorance removed ? . Ādi śaṅkara informs us , it is destroyed or vinaṣṭa – utterly lost or ruined , destroyed, by knowledge. More specifically this is called jñāna nivartya. Note that nivartya means ‘ turned back’, ‘anulled’. We know that jñāna is knowledge. So it is that knowledge that turns-back , annuls ignorance. This jñāna nivartya is 1 of the 6 marks¹ of charactering avidyā ( more of the ~offical~ name for ignorance) found in this school. The 6 are:
- anādhi – it is beginningless
- jñāna nivartya – it is destroyed or vinaṣṭa , turned back, nullified by knowledge or jñāna
- bhāvarūpa – it is a entity of an existant ( or human condition)
- anirvacanīya – indescribable
- āvaraṇa and vikṣepa – concealing and projecting(letting loose); this ignorance has the power of concealment and projection
- jīva and brahman – its locas is either in the individual or brahman
To confirm the clarity of the importance of knowledge in this approach ādi śaṅkara says in the 204th śloka , the disappearance of false knowledge takes place through correct knowledge, not otherwise. Correct knowledge ( called samyag-jñānea¹ ) according to the scriptures is the realization of the identity of the individual and the Absolute or brahmāmaikatva.
So, that is the thumbnail view of the advaita vedāntan. Could it be more exhaustive ? Sure, yet I spare the reader and myself from not going down too many roads and adding complexity to the conversation.
Now, how does kaśmir śaivism’s advitīya view this ignorance ? As you will see, it is slightly different. We will take this up in the next post.
iti śivaṁ
words
- 3 ways – can be considered that of jñāna (knowledge), kriyā (actions and performances), and bhakti (devotional)
- Yet ‘3 ways’ in kaśmir śaivism are the 3 upāya-s - they are āṇavopāya, śāktopāya, and śāmbhavopāya
- the śaivāgama-s – there are 92 the āgama-s that are counted; it is the bhairava śāstra-s that are non-dual, advitīya ( whole, full, non-dual)in their knowledge.
- vivekacūḍāmaṇi – crest jewel of discrimination
- prayata – intent; self-subdued , dutiful , careful , prudent, well prepared.
- 6 marks – why 6 and not 5, 7 or 10 ? The 6th house in jyotish is the house of enemies, misery, sorrows. That is the connection; it is a dusthāna house.
- samyag = samyañc = correct or accurate. It also means turning towards one another, together or in one direction. A perfect word as I see for the notion of the avibhāgin – one who is non-different from the Supreme
Last edited by yajvan; 03 October 2014 at 05:38 PM.
यतस्त्वं शिवसमोऽसि
yatastvaṁ śivasamo'si
because you are identical with śiva
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