[Advaita-l] Binary nature of Jnana

[Anand Jammalamadaka]

Namaste,
How to develop a. consciousness which transcends sense organs thereby space
& time and again  thereby you become the subject - a state of oneness sans
'I'. Illusion of object disappears ! Is it sadhana in the normal parlance
!Do examples as we pick up from the world  adequate enough , for
triggering  a path towards absolute
Possibly learned sadhakas may guide pl
   - Jammalamadaka
      Satchidananda Sastry


శని, 2, జూలై 2022 10:22కి, Anand N via Advaita-l <
advaita-l at lists.advaita-vedanta.org> ఇలా రాశారు:

> Namaste,
>
> May I use an analogy here so that it's easier to understand for me. Is it
> like when one has just learnt to swim. Then there's
> the feeling that "yes" one can swim. But that feeling has to be explored by
> staying in the water
> and then getting comfortable there till one is confident that one is a
> swimmer.
> Is this process being considered as Jnananistatha?
>
> Om Namo Narayanaya,
> Anand
>
>
>
>
> On Sat, 2 Jul 2022 at 15:08, Praveen R. Bhat <bhatpraveen at gmail.com>
> wrote:
>
> > Namaste Chandramouliji,
> >
> > On Sat, Jul 2, 2022 at 5:37 PM H S Chandramouli <
> hschandramouli at gmail.com>
> > wrote:
> >
> >> But having said that, in this context my understanding of jnAna-niShThA
> >> appears to be different.
> >>
> > It appears so to me too.
> >
> >
> >> If it means conviction is still lacking or viparIta-jnAna is still
> >> persisting, then he is not a brahmavit or a JnAni. He is ajnAni only. A
> >> sAdhaka only though very advanced in his sAdhana.
> >>
> > I would like to specifically point out that I said "as conviction grows",
> > which definitely doesn't mean "as conviction is lacking", else someone
> > could erroneously argue that a sannyAsI of BSB 3.4.20 whose brahmaniShThA
> > grows is lacking brahmaniShThA! Next, nididhyAsana is to counter
> > viparIta-bhAvanA (my earlier usage of the word viparIta-jnAna might have
> > caused some confusion. If so, please ignore the following in this para).
> > One who is an ajnAnI cannot be practicing nididhyAsa to counter
> > viparIta-bhAvanA as he doesn't even know what is samyagjnAna, let alone
> > have it. So, it is clear that viparIta-bhAvanA is a vestige of earlier
> > saMskAras that is possible only in the case of a jnAnI. For details,
> > please refer to different types of jnAnins in Jivanmuktiviveka (JMV).
> Else,
> > this sAdhaka tag would accrue to Yajnavalkya also as pointed out by
> > Bhagavan Vidyaranyacharya in JMV that he took vidvatsannyAsa for
> niShThA, leading
> > to jIvanmukti Ananda, as he had pride, etc, as seen in Janaka's court,
> > which isn't possible without viparIta-bhAvanA.
> >
> >> The term jnAna-niShThA is also used for a sAdhaka very advanced in his
> >> sAdhana. BSB 3-4-20 may be referred. Several citations are furnished in
> the
> >> Bhashya. Following is an extract from the same.
> >>
> >> <<  परिव्राजकस्य तु सर्वकर्मसंन्यासात् प्रत्यवायो न सम्भवति
> >> अननुष्ठाननिमित्तः ; शमदमादिस्तु तदीयो धर्मो ब्रह्मसंस्थाया उपोद्बलकः, न
> >> विरोधी ; ब्रह्मनिष्ठत्वमेव हि तस्य शमदमाद्युपबृंहितं स्वाश्रमविहितं
> कर्म ;
> >> यज्ञादीनि च इतरेषाम् ; तद्व्यतिक्रमे च तस्य प्रत्यवायः । >>
> >>
> >> <<  parivrAjakasya tu sarvakarmasaMnyAsAt pratyavAyo na sambhavati
> >> ananuShThAnanimittaH ; shamadamAdistu tadIyo dharmo brahmasaMsthAyA
> >> upodbalakaH, na virodhI ; brahmaniShThatvameva hi tasya
> >> shamadamAdyupabRRiMhitaM svAshramavihitaM karma ; yaj~nAdIni cha
> itareShAm
> >> ; tadvyatikrame cha tasya pratyavAyaH |  >>.
> >>
> >> Translation (Swami Gambhirananda)  << But the monk can incur no sin of
> >> nonperformance of duties owing to his renunciation of all duties. But
> >> virtues like control of senses and organs,which characterize him, merely
> >> strengthen his steadfastness in Brahman, but do not oppose it. The duty
> of
> >> his order of life consists of steadfastness itself in Brahman,
> supported by
> >> selfcontrol etc., whereas sacrifices etc., are the duties for  others;
> the
> >> monk incurs sin by transgressing his own duties, (as much as others do
> by
> >> transgressing theirs) >>.
> >>
> >> ( Sri SSS in a footnote on this observes that this applies to a sAdhaka
> >> who is a parivrAjaka and not to a jnAni).
> >>
> > I see this as a discussion of applicability of pratyavAya doSha. As to
> the
> > argument as to its being applicable to a sAdhaka and not a jnAnI seems
> odd
> > to me. I am not sure, but AFAIK, SSS didn't agree with Jivanmuktiviveka
> > stages of a jnAnI. Even then, trying to see the word brahmaniShThA as
> > something possible for an ajnAnI is beyond me. The very samAsa stands for
> > brahmaNi niShThA = brahmaniShThA, where niShThA =nitarAM sthitiH. One who
> > has no jnAna of oneself being brahma cannot have nitarAM sthiti in it.
> And
> > if one can have niShThA in it, has such jnAna, and is therefore, a jnAnI.
> >
> >
> >> I am not sure if Swami Dayananda Saraswati or Swami Paramarthananda
> >> intended the same. Praveen Ji only can clarify.
> >>
> > In my understanding, both did not intend it so.
> >
> >> Yajnavalkya was a Brahmavit even before he took to sanyAsa. This is
> clear
> >> from the Bhashya itself as well as stated by Swami Sureswaracharya in
> his
> >> vArtika, and by HH Sri Chandrashekhara Bharati Swamiji in his vyakhyana
> on
> >> Viveka Chudamani.
> >>
> > I already quoted JMV in my earlier mail that Yajnavalkya was an
> > aparokShajnAnI pre-sannyAsa, which was actually the point of the example
> > case!
> >
> > Thanks,
> > gurupAdukAbhyAm,
> > --praveen
> >
> >
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