240. Let me have Yathartha Jnana, the Precise Knowledge……

http://www.speakingtree.in/public/spiritual-blogs/seekers/science-of-spirituality/let-me-have-yathartha-jnana-the-precise-knowledge

The topics of discussion on spiritual matters are based on Vyavaharika Sathya (empirical Truth) but Parmarthika Sathya (eternal truth) is one and only non-dual entity of Brahman. There is no harm in discussing in the empirical level since it is those theories that lead us to the one and only ultimate Truth. The elementary learning’s can be obtained either from scriptures or from a Master. The Knowledge thus obtained is called Paroksha Jnana (Indirect Knowledge). A seeker who starts off with Paroksha Jnana will have to contemplate so that he is fit to gain Aparoksha Jnana (Intuitive Knowledge). It is only when doubts are eradicated that a person can contemplate on Reality.


Doubts on reality can be cleared through the three stages namely Sravana (listening to the scriptures about the Reality), Manana (reflecting on what has been heard by using logic) and Nidhidhyaasana (contemplating on the Reality). Paroksha Jnana can take me to stage one namely Listening (Sravana) where I can listen to what scriptures have said, but it is the other two stages namely Reflecting (Manana) and Contemplation (Nidhidhyaasana) that gets me Intuitive Knowledge, Aparoksha Jnana. I need to reflect and contemplate on what I have listened so just listening does not get me anywhere. Scriptures or a Master can only help me at the first stage, but in the next two it is purely my interest that can help.


Even after Sravana it is never possible for me to transit to the next two stages if I do not know about the kind of knowledge I am receiving. The knowledge that I get from Paroskha Jnana can have three faces. Yathartha Jnana (Precise Knowledge), Samshaya Jnana (Doubtful Knowledge) and Viparyaya Jnana (Erroneous Knowledge).


Yathartha Jnana, the Precise knowledge is that which precludes the presence of doubt or erroneous understanding. However, it is not necessary for knowledge to be complete in all respects, for it to be considered exact. Knowledge may be considered exact to whatever extent it is present, even if the subject of the knowledge is not known to its fullest extent.


Samshaya Jnana, the Doubtful Knowledge in me is that prejudicial influence which entertains a doubt as to be the truth. It is when my mind wavers between two similar alternatives that a doubt builds up. When such a doubt arises I can logically dismantle it by logical reflection which is Manana.     


Viparyaya Jnana, the Erroneous Knowledge in me is that habitual notion which I often presume that “I am this body, mind and intellect”. My day to day routine transactions essentially endorse this notion in me. As a remedy to this habitual fallacy, contemplation on the truth is recommended.


Neither Manana nor Nididhyasana generate new knowledge in me but they eliminate the obstacles that prevent the assimilation of the truth that I am. Hence, the statement “Tat Tvam Asi” is fundamentally indeterminate but comes under direct perception since the subject is also the object of knowledge. When I contemplate on that reality, I verily become the reality and realize the ultimate reality of non-dual Brahman. Then it dawns unto me that the world I perceived was only an illusion, exactly the same way as I realize about the dream world in my dream to be an illusion once I wake up from sleep. And this is Yathartha Jnana…….Let me have it !!!!!!!!