Enlightened Vision of the Self

SR No.: 001375
Original Sutra Author: Akalankadev
Author: Devendra K Goyal
Publisher: Radiant Publishers New Delhi
Publication Year: 2005
Total Pages: 132
Language: English, Sanskrit, Hindi
Classification: Book_English & Philosophy
File Size: 8 MB

Page 38

THE ENLIGHTENED VISION OF THE SELF
situation, i.e. putting that knowledge into use, is modhyatmak (value based or value oriented), as it applies the ethical, pragmatic or spiritual criterion of bezopachatra (i.e. of undesirability and desirability) and thus has ethical, practical or spiritual purpose.
This criterion of heyopachatua is very important in that it enables an individual, group, society or nation to make the right choices and to determine the goal or the objective. How can one make an endeavour in right earnest unless one knows where one is heading. This bodhi or prajna (discriminative comprehension) is the outcome of interaction or influence of sampak darshan (enlightened or comprehensive worldview or right intuition or vision) and the unity of consciousness (soul), encompassing both intuition and knowledge. It (bodhior discriminative comprehension) instills in the conscious being coherence, pragmatism, and a sense of purpose, thereby ensuring peace, happiness and wellbeing of the soul.
Pramana and discriminative comprehension are non-distinct or identical (abhima), both being part of a coherent whole, as well as distinct (bhima). Pramana is the cause (karana) of discriminative comprehension (bodhi or prajna). Discriminative comprehension is the effect (karya), which is subsequent to the former, thereby suggesting a time difference and later state of consciousness (indicating modification in the previous state). Thus, there are causal, temporal and modificational differences between the two aspects of right knowledge. For that matter, the two are said to be kathandit prathak (distinct in certain respects). This Jaina view of identity-in-difference between the two differs from that of the Buddhists who perceive no distinction whatsoever between prama and its consequence or phala (i.e. resulting comprehension) as they deny the existence of the soul itself. On the other hand, the Naiyyayikas accept absolute difference between the two because in their view pramana consists of connection (samnikarsha) of the senses with the objects.50
Even though one possesses enlightened vision and enlightened knowledge, but if they are not put into practice, they are useless. Action is said to be the proper fruit of knowledge. Therefore, enlightened knowledge, associated with enlightened vision, cannot bear fruit of self-realization, unless they are accompanied by “enlightened" conduct. Therefore, enlightened conduct also is of