Author Topic: The nature of Jnana  (Read 7868 times)


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Re: The nature of Jnana
« Reply #30 on: March 11, 2013, 08:03:41 PM »

Is there a standarad that jnanis are supposed to follow? From our study of different jnanis, each of them was different.. being a brahmanishta didn't necessarily make them carbon copies of each other.

Even the most established brahmanishtas/jnanis shuttled between antamukhattvam and bahirmukhattvam. Which is why many of them were categorized as crazy and mad even. Some of them, even when in nishta, were able to play their given roles using their body and intellect.

I cannot say about being a robber, but we have examples of sadhus breaking societal rules
1. Sadashiva Brahmendra walking through the harem of Sultan
2. Dharmavyadha continuing his butcher profession
3. Even Seshadri Swamigal was supposed to walk into a open house when hungry, grab some food and walk away

In any case, I believe every jnani has already achieved the sadhana chatushtayam (with samAdhi sampatthi) - in which case, they will never violate these basic qualities even if they appear to do so in our eyes.

sadhana chatushtayam -the four fold disciplines include
viveka (discrimination between permanent and impermanent),
vairagya (dispassion),
samAdhi shat sampathi - the six qualities (sama - mind control, dama - body control, uparathi - doing one's duty, titiksha - forbearance, shraddha - faith in guru/scriptures, samadanam - single-pointedness)
mumukshutvam - burning desire for liberation


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Re: The nature of Jnana
« Reply #31 on: March 11, 2013, 10:20:24 PM »
Nice post by silentgreen explaining it in his usual simple and uncomplicated fashion.
It is good to review the questions and visit the Fundamentals-The Basic question is -Who is a Jnani?Is he an individual and even after his jnAnA whether the play of the ego with its choices and preferences continue?
No analogy will be complete,yet we may consider the Ocean and the Waves as analogous to the Self and the Egos.An Ego that is identified with the wave can never realize that it is the 'Ocean' unless it ceases that identification somehow.In ceasing to identify itself with the 'Wave' it comes to realize that it is the Ocean,A Whole without any second thing.
Now comes the Key question-Having identified itself with the Ocean ,will it again identify itself with that 'particular Wave' that it originally identified with?What will be its relationship with the other waves that are part and parcel of that One Ocean?
The JnAni is one who has identified himself with the Ocean;no way he can come to identify himself with the 'Wave',even if he is aware of the waves.Where then is the question of his posing a 'risk' to the waves which are all part and parcel of himself?Where then is the need for him to follow 'Ahimsa' as a Dharma-as such Dharmas are only conducive to the survival of the 'Wave' and not the Ocean that now he is.Where is the question of paramarthika and vyavaharika for him-All are just the action of the Ocean itself,not just his 'particular' wave but the dance of the Other waves as well.All his actions are automatically the activity of the divine.He realizes that all actions are that of the divine only.

Here is an excerpt from The Gospel of Sri Ramakrishna:

God alone has become all this-maya, the universe, living beings, and the twenty-four cosmic principles. 'As the snake I bite, and as the charmer I cure.' It is God Himself who has become both vidya and avidya. He remains deluded by the maya of avidya, ignorance. Again, with the help of the guru, He is cured by the maya of vidya, Knowledge.
Ignorance, Knowledge, and Perfect Wisdom. The jnani sees that God alone exists and is the Doer, that He creates, preserves, and destroys. The vijnani sees that it is God who hasbecome all this."



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Re: The nature of Jnana
« Reply #32 on: March 11, 2013, 10:36:01 PM »

Swami Vivekananda says:

I am the whole ocean; do not call the little wave you have made "I"

Hari maharaj,Swami Turiyananda(another disciple of Sri Ramakrishna) has this to say about Swamiji:
“Whenever Swamiji used the pronoun ‘I,’ he was identified with Brahman and used the word from the nondualistic standpoint.
“You can exercise free will in two ways, either by identifying yourself with him or by surrendering yourself. As long as you keep yourself apart from God, you
have no freedom of the will"

To say even in ordinary parlance,I have the Freedom to choose Tea or coffee -one has to assume that the supply of the same is available in the market!What sort of a choice that is when it is dependant on so many factors over which one has absolutely no control;one may at the most say that one can pick what is made available."yallabhase nijakarmopaattaM"(Be content with what comes through actions already performed in the past-Bhaja Govindam)