[Advaita-l] Jnana and Ajnana - a beautiful dialogue

[H S Chandramouli]

Pranams Sri Sadananda Ji,

Reg  << However, in this case, there is no phala vyaapti - the fruits of
the knowledge as it is aparoksha jnaanam >>,

Not clear. Is it to be understood that in any  aparoksha jnaanam, there is
no  phala vyaapti involved??

Regards

On Sun, Nov 10, 2019 at 11:11 AM Kuntimaddi Sadananda via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Shree Raghav Kumar - PraNAms
> From what you wrote one can think this way.Jnaanam is infinite - satyam-
> jnaanam -anantam brahman.
> JnaavRitti is involved in tat vijnaa saswa - brahma jignaasa ect- where
> inquiry involves jnaana vRitti.
> However, in this case, there is no phala vyaapti - the fruits of the
> knowledge as it is aparoksha jnaanam.
> Hence vRitti jnaanam - paroksha jnanam should lead to aparoksha jnaanam if
> the mind is pure enough.
> A major problem for many of us is the purified mind. Hence the scripture
> recognizes our problem - hence - nidhidhyaasana is prescribed for not fully
> prepared minds.
> Purification is not a discrete event - it occurs gradually - hence Swami
> Paramarthananda uses the acronym FIR reduction - the frequency of
> perturbation, the intensity of perturbation and Recovery time from
> perturbation goes down as the mind slowly gets purified. It may take a
> whole life and even next life as we have examples in the scriptures.
> Hari Om!Sadananda
>
>
>
>     On Sunday, November 10, 2019, 10:26:23 AM GMT+5:30, Raghav Kumar
> Dwivedula via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
>
>  Sorry for tye typo - it should read
> Regarding the content about the distinction between GYAnam and GYAna vRtti
> , with the latter alone being effectual in destroying aGYAnam while the
> former being the very svarUpam of Atma merely illuminates both aGYAnam and
> GYAnam and is not opposed to it per se, the following question arises.
>
> On Sun, 10 Nov, 2019, 6:44 AM Raghav Kumar Dwivedula, <
> raghavkumar00 at gmail.com> wrote:
>
> > Namaste Subbuji
> > Thanks for sharing that. Is it a dialogue with the Paramacharya of Kanchi
> > H.H. Sri Chandrashekarendra Saraswati Swamiji? An excerpt from a book?
> >
> > Regarding the content about the distinction between GYAnam and GYAna
> vRtti
> > , with the latter alone being effectual in destroying aGYAnam while the
> > former being the very svarUpam if Atma merely illuminates both aGYAnam
> and
> > is not opposed to it per se, the following question arises.
> >
> > There is view which was expressed earlier by a respected scholar on this
> > forum that the GYAna vRttis are sought to be continually cultivated even
> > for the 'higher order' of GYAnIs because there is a possibility of cyuti
> or
> > slippage even for them. So there is no respite. A kind of eternal
> vigilance
> > has to be maintained as the price of liberty. This is one viewpoint.
> >
> > Is there any 'order' of GYAni for whom we can very literally assert that
> > sarvathA vartamAnopi he never slips or is vulnerable to a cyuti because
> he
> > has attained (understood) non-difference with GYAnam as Atma svarUpam? My
> > understanding is yes. But wanted to clarify this further.
> >
> > Thank you
> > Om
> > Raghav
> >
> > On Sat, 9 Nov, 2019, 7:28 AM V Subrahmanian via Advaita-l, <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> >> PeriyavAL: Know that there are Guttu Shlokas in Bharatam (Mahabharata)?
> >>
> >> Myself: These are Guttu Shlokas because they were composed to reduce the
> >> speed of PiLLaiyar's (Ganesha's) writing.
> >>
> >> PeriyavAL: There is a Guttu Shloka in Gita! You know?
> >>
> >> Myself: Don't know.
> >>
> >> PeriyavAL: '*aj~nAnenanAvR^itaM j~nAnaM tena muhyanti jantavaH |
> j~nAnena
> >> tu tadaj~nAnaM yeSAM nAshitamAtmanaH ||*' (5.15,16)
> >>
> >> "Atma who is *jnAnarUpam* (in the form of knowledge) is veiled with
> >> *ajnAnaM* (ignorance). People are deluded because of that. If the
> >> *ajnAnaM* is
> >> destroyed by *jnAnaM*, Moksha will be attained."
> >>
> >> Isn't this doctrine puzzling, confusing? How can *ajnAnaM* veil
> *jnAnaM*?
> >> If it is veiled, how by that same *jnAnaM* will *ajnAnaM* be destroyed?
> --
> >> is the confusion. Vinayaka blinks. In those few seconds Vyasa has
> readily
> >> composed the *shloka*s of many chapters.
> >>
> >> For this puzzle that comes in the fifth chapter, he gives the answer in
> >> the
> >> tenth chapter!
> >>
> >> teshAmanukampArtham ahamaj~nAnajaM tamaH |
> >> nAshayAmi AtmabhAvastaH j~nAnadIpena bhasvatA ||
> >>
> >> To show mercy on the *bhaktA*s who always sing and think only about me
> and
> >> melt by those acts in their hearts, I as the *jnAna rUpi* (form of
> >> knowledge) enter the state of mind that remains *akhaNdAkAram* (not
> >> fragmentary, entire, whole) and is known as *AtmabhAvam* (state of the
> >> soul), reach the *prati-bimbam* (reflection), strengthen the *jnAnam*
> and
> >> set aside (the veil) of ignorance.
> >>
> >> (In other words, *svarUpa jnAnam* by itself will not set aside
> ignorance.
> >> It only notifies its presence. But if the same *svarUpa jnAnam* is
> >> reflected by the *mano vRutti* (mode/nature/state of mind) that results
> >> from continued experience of the state of meditation on the Vedanta Maha
> >> Vakhyas after studying and reflecting on them, that will immediately
> burn
> >> the ignorance. Even if the sun has the *svabhAva* (inherent nature) to
> >> burn
> >> cotton, it burns the cotton only when the rays touch it through a
> special
> >> lens!
> >>
> >>
> >> Read more:
> >>
> >>
> http://periva.proboards.com/thread/2491/kanchi-paramacharya-satsangam-shashtrartha-02#ixzz64gsvLt00
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