By William M. Indich

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Finally, the fourth aspect of mind distinguished by Advaitic thinkers is recollection. In addition to accounting for the actual experience of memory, recollection also serves to explain the manner in which the effects of past experience, in the form of behavioral, perceptual and intellectual habits or tendencies (samskiira), make their influence felt in present mental activity. As a result of this analysis, then, Advaitins conclude that mind is nothing apart from its various functions, which in turn are merely forms or modes of the modification of consciousness resulting from the association of the Self and ignorance.

6. cr. 4. , Kaushltak; Upani�ad 2. S . 1 S . 2. Chimdogya Upani,ad 3 . 7. cr. 3 . 2. 3. ha Upani,ad 5 . , repeated at &Yetiisvatara Upani�ad 6. 1 4. 4. 5. 35. B. 22. , AN ANALYSIS OF ABSOLUTE CONSCIOUSNESS 39 There being nothing else but the Atman, what should he see or know in particular, except being eternally aware of himself ? The Atman therefore is eternally conscious of itself.! However, it is apparent that even the metaphor of light for consciousness breaks down in the face of the Advaitic claim that ultimately, there is nothing other than transcendental and un­ differentiated awareness of Self.

2. , for example. 567. , consciousness as attribute or quality, activity or mode, as an instantaneous moment, or as a combination of material elements. Behind all these criticisms lies the Advaitic claim that the identity of absolute consciousness with the Self is presupposed by the very categorical thinking that tries to relate consciousness and Self. S ailkara's opposition to the theory that consciousness is an attribute or quality of the Self is made clear in his criticisms of the Nyaya-Vaise�ika school.

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