Jnaanam and jnaana phalam

[Guest guest]

PraNAms to all.

 

It is interesting and educational- The writer thinks everything is so crystal

clear looking from his reference while the readers see it as opposite. Since

the writing is meant for the readers and not for the writer, then what is

understood has to be clear than what is written. Hence some more writing to

clarify! Perhaps this is the reason why a live teacher is important particularly

for adhyaatma vidya. Definition of a live teacher is one who can clarify doubts

- either in person or in e-mail. Disciple is one who has faith in the teacher's

words.

 

Now about jnaana and jnaana phalam - in relation to shravana manana and

nidhidhyaasana.

 

Jnaana is self knowledge - Since self is directly present, the words of the

scripture and hence the teacher is - direct and immediate - similar to

introducing the person who is right in front. Hence mahaavaakyaas are

introductory type of teaching than descriptive time - taking the example of the

10th man. Hence Sureswara says, mahaavaakyaas provide direct and immediate

knowledge if one has faith in the teaching. It is aparokshaanubhuuti (this is

the name of text of Shankara - I wrote wrong name as anubhuutiprakaashaka and no

one seems to have noticed the error - do not know if I should feel good or bad

about it - or I should be dvandvaatiitaH!) The reason shravana and manana give

the knowledge is mahaavaakyas are pramaaNa and PramaaNa is that which give

pramaa or knowledge and since the subject is directly present, the pramaa is

direct and immediate as in pratyaksha or direct perception- like seeing mango in

the hand when the teacher says that is a

mango, introducing the mango that is there directly present. Hence jnaana

should occur immediately directly IF THE MIND IS AVAILABLE TO LISTEN - that is,

saadhana chatushTaya sampatti is there sufficiently for the mind to grasp the

teaching.

 

 

Many say, I have understood Vedanta but I have not realized. There seems to be a

problem here - Understanding of Vedanta is like understanding that I am the

tenth man - That is the self realization that I am the missing 10th man.

Similarly self-realization is what is involved in understanding correctly the

mahaavaakya. If not mahaavaakyaas are misunderstood or the mind of the seeker is

not available. Samaadhaanam is as Shyamji rightly pointed out is single pointed

attention to the teaching and therefore part of the saadhana shatka sampatti.

Should be sufficiently present to understand the mahaavaakya that involves tat

and tvam padaarthaas and their identity. These have been discussed to the

writer’s satisfaction in the perspective series.

 

When one understands but one does feel that he has not yet realized - all that

means that jnaana has not sunk in deep enough to express itself in all its glory

as one transacts with the world. The reason is the saadhana chatushTaya sampatti

is just enough to gain the knowledge but still incomplete for the knowledge to

express itself in total. That is the raaga dveShAs due to past habits are still

haunting the mind preventing the full expression of the jnaana. This is what was

coined as jnaana phalam. The self realization that has taken place is still

being masked by the raaga dveshaas due to past habits of the mind. Hence

scripture says after shravana and manana, nidhidhyaasitavyaH - one has to do

nidhidhyaasana - one who? One who has not assimilated the knowledge. Hence

GouDapaada distinguishes three levels of seekers: manda. madhyama and uttama.

manda has low saadhana chatushTaya sampatti - hence he is advised to do karma

and upaasana yoga to prepare

the mind for jnaana. Uttama has understood and the jnaana expresses itself

completely as in Nachiketa - by shravana and manana - He does not have to do

nidhidhyaasana.

 

Hence nidhidhyaasana is only for madhyama adhikaari. He needs to internalize the

knowledge by constantly contemplating on the teaching. Nidhydhyaasana is not a

pramaaNa - That means it does not give knowledge - it only reinforces the

knowledge that has been gained by shravana and manana. The saadhana chatushTaya

sampatti will get enhanced due to Nidhidhyaasana so that one reaches the uttama

adhikaari status - that is when all the raaga and dveshas are neutralized and

the jnaana expresses full and abundantly - that is what is termed as jnaana

phalam.

 

Please not that different aachaaryas express these in different forms to suite

their students - but in essence it is the same. More important is to do

shravana, manana and nidhidhyaasana.

 

Hope now it is clear.

 

Hari Om!

Sada