[Advaita-l] Binary nature of Jnana

Bhaskar YR bhaskar.yr at hitachienergy.com
Thu Jul 14 07:50:46 EDT 2022

However the repetition does happen. The reason is because despite hearing tattvamasi and it producing aparoksha jnAna, Shvetaketu is not convinced of the validity and aparokshatva of that knowledge. Those doubts are resolved and the guru says tattvamasi many times over, until he has had the direct conviction that he is Brahman >>,
As per my understanding, according to VS, aparOksha jnAna does take place for Shvetaketu when he hears the mahAvAkya first time round. But that aparOksha jnana is with pratibandhakAs. When his Guru repeats the mahAvAkya tattvamasi 9 times, each time it is preceded by different illustrations and reasonings. These serve to remove the different pratibandhakAs Shvetaketu was suffering from. It is this removal of all these  pratibandhakAs that lead to his aparOksha  jnAna with pratibandhakAs to be automatically converted to one without pratibandhakAs. Such change in the nature of aparOksha jnAna from one with pratibandhakas to one without them is not because of the Guru repeating the mahAvAkya  tattvamasi several times over, but because of the removal of pratibandhakAs due to the illustrations and reasoning given by the Guru. The inference would be that even without the repetition of the mahavAkya tattvamasi itself here 9 times over, such a change would still have taken place. This is my understanding of VS.
praNAms Sri Venkatraghavan prabhuji / Sri ChandramouLi prabhuji
Hare Krisha
I am really afraid I would be definitely missing something substantial in understanding aparOksha jnana.  What is aparOksha jnana or aparOksha anubhUti??  Is it not direct intuitive knowledge, the highest knowledge or paramArtha jnAna ??  If this kind of jnana dawns in mind where is the question of still existing some pratibandhaka-s??  If pratibandhaka-s, again I am not sure whether it is the nature of avidyA or something else, still holding sway over paramArtha jnana or aparOksha jnana then can we still call it paripUrNa jnana or samshayAteeta jnana??  What is the one and only obstacle for the jeeva to realize his paramArtha svarUpa??  Is it only avidyA or something else apart from this also to be eradicated ??  I think bhAshyakAra says avidyA is the ONLY hindrance the jnana is the only tool to efface it.  And again what is the nature of avidyA/ajnAna/agrahaNa here??  The answer is, not knowing that he is in svarUpa ekamedvAdviteeyaM brahma, is it not??  And more importantly this not knowing nature of jeeva (jnAnAbhAva) is ekarUpa ( avidyA ekarUpatvAt) so aparOksha jnana which is again a manOvrutti ( Advaita jnAnam manOvrutti mAtraM) cannot simultaneously accommodate the pratibandhaka type of avidyA in that same place!!??  One is light and another is darkness we cannot have both at the same place and at the same time.  If one after hearing mahAvAkya and resultant janita aparOksha jnAna ( or shAstra vAkya janita paramArtha jnana) how can partibandhaka-s still dictate terms??  When pratibandhaka-s are there in a jnAni, how can we even assert that he is an aparOksha jnAni??  The very act of jnana is not to remove these obstacles (pratibandhaka-s)??  bhAshyakAra very clearly said in bruhad bhAshya even an iota (vAlAgramAtramapi-visheshaNa used here) of asarvAtma bhAva is there that state is considered as avidyAvasta.  Yattu sarvAtmabhAvAt arvAk vAlAgramAtramapi anyatvena drushyate nAhamasmeeti tadavasthA avidyA.  Obviously we cannot have avidyAvastha and aparOksha jnana at the same  place.  So IMHO whether it is one time or several time, first time or last time, continuous or intermittent that which pratyaya completely eradicate the dosha of avidyA only that can be called vidyA nothing else.  Ya eva avidyAdidOsha nivrutti phalakrut pratyayaH adyaH, antyaH santataH asantatO v Asa eva vidyA clarifies bhAshyakAra.  So kindly let me know how can I understand above statements with the light of above.

Hari Hari Hari Bol!!!

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