Scripture Gist
Jnana and Karma
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(I) Ideal गृहस्थ मुमुक्षु (grihastha mumukshu)
- primarily associated with कर्मयोग (karmayoga); performs secular सांसारीक-कर्म
(samsarika-karma) with निष्काम-भाव (nishkama-bhava)
@ Both of the above lead to सर्वकर्मसन्न्यास/फलरुपसन्न्यास (sarvakarmasannyasa/phalarupasannyasa) i.e. आत्मज्ञानप्राप्ती (atmajnanaprapti), which being a 'non-dual & अकर्मपद (akarmapada)' state, is devoid of कर्ता-कर्म-क्रिया (karta-karma-kriya) duality and transcends karmayoga and karmasannyasa (the duality modes of mind consisting of separation of karta-karma-kriya)
Above conclusion can be derived from the fact below:
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i.e. whatever शास्त्र
(shastra) says is to be performed; only then in future, जन्यफल (janyaphala)
will be received. (I) and (II) mentioned above are associated with karma by the consciousness of 'I am the karta
of kriya' and 'I am the renouncer of kriya' respectively.
आत्मज्ञान (atmajnana) i.e. Self-Knowledge is वस्तुतन्त्र
(vastutantra) and there is no future जन्यफल (janyaphala) in it, rather the 'phala'
is immediate (Self is नित्य nitya and devoid of karma & karmaphala). The only requirement
for jnana is शुद्ध प्रमाण (shuddha pramata) i.e. pure
instrument (mind/buddhi). Thus jnani transcends both (I) and (II).
Above analysis is related to following aspect about वृत्तिव्याप्ती (vrittivyapti) and फलव्याप्ती (phalavyapti) in any jnana:
(A) व्यवहारज्ञान (vyavaharajnana) follows two steps:
1) अज्ञान-निवृत्ती
(ajnana-nivritti) of external object by बुद्धि-वृत्ति/बुद्धि-व्याप्ती
(buddhi-vritti/buddhi-vyapti)
2) बुद्धिस्थ चिदाभास
(buddhistha chidabhasa) then illumines the object; this is फलव्याप्ती
(phalavyapti)
(B) आत्मज्ञान (atmajnana):
1) अज्ञान-निवृत्ती
(ajnana-nivritti) about Self by बुद्धि-वृत्ति/बुद्धि-व्याप्ती
(buddhi-vritti/buddhi-vyapti) in समाधि (samadhi);
buddhi becoming तदाकार/ब्रह्माकार
(tadakara/brahmakara); hence quotations in shruti like दृश्यते त्वग्रया बुद्ध्या...
(drishyate tvagraya buddhya...) etc.
2) बुद्धिस्थ चिदाभास
(buddhistha chidabhasa) is Not Required to illumine Self as Self is स्वतःसिद्ध/स्वयंप्रकाश
(svatahsiddha/svayamprakasha); thus No फलव्याप्ती
(phalavyapti); example: moon light trying to illumine Sun!
Hence quotations in shruti like अवाङ्गमनसागोचर...
(avangamanasagochara...) etc.
In atmajnana, ज्ञाता (jnata) is अन्तःकरणावच्छिन्न चैतन्य
(antahkaranavachchhinna chaitanya)
ज्ञेय (jneya) is निर्विशेष ब्रह्मचैतन्य
(nirvishesha brahmachaitanya)
ज्ञान (jnana) is वृत्त्यावच्छिन्न चैतन्य
(vrittyavachchhinna chaitanya)
And all the above three become One! B1 mentioned above takes place and B2 is natural, obvious, spontaneous, simultaneous, साक्षात् अनुभुति
(sakshat anubhuti) i.e. experience devoid of इदंतया (idantaya) of phenomenon but as
pure अहंतया (ahantaya).
Brahman i.e. our स्वरुप (svarupa) is भेदरहित/उपाधिरहित (bhedarahita/upadhirahita) while vritti is upadhi and कल्पित (kalpita) entity! upadhi is that which is superimposed on Brahman and Brahman appears to be 'divided'(duality) because of it but really never gets 'divided' (non-duality remains intact).
@ आवरण (avarana): निद्रा (nidra) i.e. a covering of
thought wave (vritti)
स्वप्न (svapna): nidra + manifold subject-object thought waves (many vrittis)
जाग्रत् (jagrat): nidra + grossified manifold subject-object thought waves (many vrittis)
समाधि (samadhi): आवरण-भंग (avarana-bhanga)
i.e. all thought-waves subsided and buddhi becomes निर्विशेष (nirvishesha);
nidra-vritti is also removed by tadakara/brahmakara-vritti.
(actually buddhi-vritti becoming tadakara is just the way of putting it in words - refer Talks with
Sri Ramana Maharshi, Talk no. 100 and 307)
(Notes on Swami Ramananda Saraswati talk on शांकरभाष्य (shankarabhashya)
of केनोपनिषद् (Kenopanishad)- 2.4 प्रतिबोध विदितम् ...
(pratibodha viditam ...), ऐतरेय उपनिषद्
(Aitareya Upanishad) - Introduction, and Bhagawad-Gita 5th chapter Introduction)
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