[Advaita-l] Binary nature of Jnana

Anand N anand.natampalli at gmail.com
Thu Jul 14 09:15:50 EDT 2022


i have a follow up question here:
What is the difference between Pratibhandika and Viparitabhavana?

Om Namo Narayanaya,

On Thu, 14 Jul 2022 at 13:50, Bhaskar YR via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> 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!!!
> bhaskar
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