[Advaita-l] Binary nature of Jnana

[Venkatraghavan S]

Namaste Chandramouli ji,

Thanks for the clarification. I recall our past discussions on the subject.

Regards,
Venkatraghavan



On Wed, 6 Jul 2022, 15:06 H S Chandramouli, <hschandramouli at gmail.com>
wrote:

> Namaste Venkat Ji,
>
> To clarify my understanding further, I have made an addition.
>
> <<  SMN have to be practiced together over and over till Realization
> which  takes place only during Shravana, on the utterance of the MahAvAkya
> (forming part of Shravana) by the Guru *after* Manana and NididhyAsana
> help in refining the mind to enable such Realization to take place, even
> though the sAdhaka  might have  heard the MahAvAkya from the Guru earlier
> >>.
>
> Regards
>
>
>
>
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> On Wed, Jul 6, 2022 at 7:31 PM H S Chandramouli <hschandramouli at gmail.com>
> wrote:
>
>> Namaste Venkat Ji,
>>
>> Thanks for the response. I did not realize that the text you quoted from
>> was VS. I understand MahavAkya as forming part of Shravana. SMN have to be
>> practiced together over and over till Realization which  takes place only
>> during Shravana, on the utterance of the MahAvAkya (forming part of
>> Shravana) by the Guru *after* Manana and NididhyAsana help in refining
>> the mind to enable such Realization to take place. There is no need for
>> manana and nididhyAsana after such Realization.
>>
>> I am not sure if VS takes the same view.
>>
>> Regards
>>
>>
>>
>>
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>>
>> On Wed, Jul 6, 2022 at 7:01 PM Venkatraghavan S <agnimile at gmail.com>
>> wrote:
>>
>>> Namaste Chandramouli ji,
>>>
>>> In which aspect are you seeking a clarification from the text?
>>>
>>> The shravaNa in the SMN triad that is being talked about in the Vichara
>>> Sagara sentence quoted earlier as the remote cause of brahmasAkshAtkAra, is
>>> the shravaNa to determine that the tAtparya of the Shruti lies in advaita.
>>>
>>> Different from this shravaNa, which is the direct cause of
>>> brahmasAkshAtkAra attributed in Vichara Sagara, is the mahAvAkya that has
>>> been heard from a guru.
>>>
>>> ज्ञानस्य साक्षात्साधनं तु श्रोत्रेन्द्रियसंबद्धवेदान्तवाक्यमेव
>>> ...अवान्तरवाक्येन परोक्षमेव, महावाक्येन त्वपरोक्षमेव।
>>>
>>> The direct means to jnAna is vedAntic sentences that are connected to
>>> the sense of hearing...(He then goes on to say vedAntic sentences are two
>>> types,  avAntaravAkya and mahAvAkya and defines the former as those
>>> upaniShad sentences which reveal the svarUpa of jIvAtma and paramAtma and
>>> the latter as those sentences that reveal their identity ). avAntaravAkya
>>> shravaNam gives rise to indirect knowledge. mahAvAkya shravaNam gives rise
>>> to direct knowledge.
>>>
>>> So the classification system according to VS is:
>>> 1) The shravaNa of vedAnta which is a remote cause of knowledge is to
>>> remove doubts about where shruti's prAmANya lies.
>>> 2) manana is to remove asambhAvanA and samshaya.
>>> 3) nididhyAsana is to remove viparIta bhAvanA.
>>> 4) avAntaravAkya shravaNam leads to paroksha jnAna.
>>> 5) mahAvAkya shravaNam, the antaranga sAdhana, is the direct means for
>>> direct knowledge.
>>>
>>> Only such a direct knowledge can remove adhyAsa along with its root,
>>> avidyA. Is there anything here that you disagree with?
>>>
>>> Regards,
>>> Venkatraghavan
>>>
>>>
>>> On Wed, 6 Jul 2022, 13:56 H S Chandramouli, <hschandramouli at gmail.com>
>>> wrote:
>>>
>>>> Namaste Venkat Ji,
>>>>
>>>> Reg  <<  The text says - "देहादिदृश्यप्रपंचः सर्वोऽपि सत्यः,
>>>> जीवब्रह्मणोर्भेदश्च
>>>> सत्यः - इति धीर्विपरीतभावना । सा च निदिध्यासनेन निवार्यते । एवं
>>>> श्रवणादित्रयं ज्ञानप्रतिबन्धकीभूतासंभावनाविपरीतभावनानिवृत्तिद्वारा
>>>> परम्परया
>>>> अपरोक्षज्ञानसाधनं भवति ।,
>>>> Here, the habitual notions of the reality of the world, the difference
>>>> between jIva and brahma being real etc are specifically termed
>>>> viparItabhAvanA, a pratibandhaka for the rise of jnAna, removed by
>>>> nididhyAsana, which, as part of a triad along with shravaNa and manana,
>>>> serves as the remote cause for the rise of brahmasAkshAtkAra  >>,
>>>>
>>>> I am not sure if the said text you have quoted has clarified elsewhere.
>>>> For jnAna, all doubts/viparIta bhAvana etc have to be removed *along
>>>> with their root*. The root or seed is avidyA.  That is not possible
>>>> through manana or nididhyAsana. What can be removed is only the manifest
>>>> ones. They could well recur when external conditions change and what was in
>>>> a subtle form earlier in avidyA could become manifest. They are destroyed,
>>>> along with the root, ONLY through shravaNa.
>>>>
>>>> This is my understanding.
>>>>
>>>> Regards
>>>>
>>>>
>>>>>
>>>>>
>>>>>
>>>>>>
>>>>>>
>>>>>
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>>>>>
>>>>