365bet娱乐

177
bhagavat the impersonal Absolute, the structure of bhakti is
turning out to be strikingly similar to, and in some
respects difficult to distinguish from, that of knowledge of
Brahman.
There are two ways in which such knowledge is spoken
of in Advaita. Interestingly enough, they correspond
closely to the two conceptions of bhakti presented in the
BR. In the first, knowledge is understood as a mental mode
which has assumed the "form" of Brahman, thereby destroying
Ignorance and allowing the self-luminous reality to reveal
itself in its fullness. Such an identification of knowledge
and the mental mode is useful at levels of discourse which
do not require the most rigorous precision.
however, it can be only figurative.49 This is because it
suggests a duality between knowledge and Brahman which the
Advaita does not want to support. In the final analysis,
the v峁泃ti is insentient (jada), a product of m膩y膩. Advaita
must, for this reason, identify knowledge with Consciousness
itself, remaining true to the "great saying" of the
Upanisad: "Brahman is truth, knowledge, infinite."50
51 Ultimately,
Knowledge of Brahman then
Strictly speaking j帽膩na is not the v峁泃ti but Consciousness
as reflected in the v峁泃ti.
becomes the reflection of Consciousness in its purity on the
akha峁囜笉膩k膩racittav峁泃ti ("mental modification of the undivided
form")--the psychic mode, generated by the "great sayings"