Post by niscala on Oct 2, 2013 23:43:32 GMT -5
IS JNANA/ INTELLGENCE A NECESSARY ADJUNCT- OR AN IMPEDIMENT- TO BHAKTI?
I’m bringing this up here, because from my observations of one ragaunuga group, there is a lot of misconception about jnana and the use of intelligence in developing or expressing one’s bhakti. Some devotees seem to think that the more you use your head, the less you use your heart. But there is nothing in sastra to indicate such an inverse relationship- quite the contrary!
Taking a lot of help, from Shishir Katote prabhu (SKP)- these quotes come from him in another forum.
About Jnana:
SKP: Jiva Goswami makes it clear in his Durgama-Sangamani tika on Bhakti-Rasamrita-Sindhu (1.1.11) that jnana in jnana-karmady-anavritam refers to the rejection of the knowledge about impersonal brahman. But the knowledge concerning the worshipable form of the Lord should not be rejected, for that knowledge is necessary in bhakti.
What about bhakti covered by jnana? Isn’t there a verse about that?
SKP: Srila Vishvanatha Cakravarty speaks about jnana in more detail in Bhakti-rasamrta-sindhu-bindu: Jnana-karmady-anavritam
The second extrinsic characteristic or tatastha-lakshana is now being explained. The term jnana-karmady-anavritam means that the cultivation of bhakti should be free from the covering of jnana, karma, and so forth. There are three divisions of jnana: (1) tat-padartha-jnana, (2) tvam-padartha-jnana, and (3) jiva-brahma-aikya-jnana.
Tat-padartha-jnana - Knowledge of the Constitutional Identity of Bhagavan
Tvam-padartha-jnana - Knowledge of the Constitutional Identity of the Jiva and his Relationship with Bhagavan
Jiva-brahma-aikya-jnana - Knowledge of the Oneness of the Jiva and Brahma
Out of these 3, only third is rejected i.e. Jiva-brahma-aikya-jnana (knowledge of impersonal brahman)
So only impersonal jnana is an impediment to bhakti, but knowledge concerning the personal form of the Lord is considered “necessary”
About Intelligence:
That knowledge and intelligence, should be used for bhakti, that it is necessary, is not only seen in abhideya but also prayojana. One of the most attractive things about the Vraja lila, is how clever, witty and sastricly adept are the gopis in their loving interactions. Their quick comebacks, made mysterious and intriguing with double meanings, metaphors etc are wholly and solely used to thrill Their Lordships into ever-increasing enjoyment. In Utkalika Vallari, Rupa manjari, after expressing her heartrending cries of anguish in separation, aspires to bring Her Master and Mistress together by “inspired intelligence” by saying something that will break their sulkiness at each other, which is there “for no reason at all” She hankers in great longing, to see Their faces when They break their mana at each other and burst into laughter! In another pastime, Lalita swiftly and expertly establishes the supremacy of the proprietorship of Srimati Radhika over Vrindavan forest, by outwitting Krsna and establishing her superior wit and knowledge of sastra. The gopis then taunt Him mercilessly, to the point of necessitating soft-hearted Radhika to intervene, controlling her over-enthusiastic pragalbha sakhis, and displaying the perfect combination of compassion and pride. So these pastimes are constantly using pure jnana and intelligence in the service of devotion, and Krsna takes an ever-new thrill at being outwitted again, and taunted- yet again, by His beloved!
As for abhideya, it is said that after the stage of ruci, one is no longer dependent on intelligence, but considering the above, I think it means not in an eternal service sense, but in a sense of having to be convinced by reason that this is the path to pursue. The stage of being propped up by intelligence has long gone and one is experiencing direct perception of spiritual reality. One can certainly meditate, in one’s siddha deha, using one’s intelligence solely to see Their Lordships and the other sakhis enjoy even more bliss. There is a chapter in Ujjvala Nilamani devoted entirely to the intricate and clever use of words by our Vraja heroines.
Another point is that the soul is by nature sat-cid-ananda, with knowledge, bliss and eternity. So for these reasons, but primarily for the reason given by Rupa Goswami in BRS, jnana should not be rejected (unless its impersonal jnana)- and the arguments about the need to neglect using ones intelligence in favor of love are shown to be wrongly conceived.
Certainly at our stage of development, we need knowledge and sound reasoning, based on the arguments in sastra, to dispel our numerous illusions and misconceptions, the clouds in our vision, that obstruct us from attaining pure devotion. It is good, then, that the book under discussion has logic and reason employed so well in the service of the same.
I’m bringing this up here, because from my observations of one ragaunuga group, there is a lot of misconception about jnana and the use of intelligence in developing or expressing one’s bhakti. Some devotees seem to think that the more you use your head, the less you use your heart. But there is nothing in sastra to indicate such an inverse relationship- quite the contrary!
Taking a lot of help, from Shishir Katote prabhu (SKP)- these quotes come from him in another forum.
About Jnana:
SKP: Jiva Goswami makes it clear in his Durgama-Sangamani tika on Bhakti-Rasamrita-Sindhu (1.1.11) that jnana in jnana-karmady-anavritam refers to the rejection of the knowledge about impersonal brahman. But the knowledge concerning the worshipable form of the Lord should not be rejected, for that knowledge is necessary in bhakti.
What about bhakti covered by jnana? Isn’t there a verse about that?
SKP: Srila Vishvanatha Cakravarty speaks about jnana in more detail in Bhakti-rasamrta-sindhu-bindu: Jnana-karmady-anavritam
The second extrinsic characteristic or tatastha-lakshana is now being explained. The term jnana-karmady-anavritam means that the cultivation of bhakti should be free from the covering of jnana, karma, and so forth. There are three divisions of jnana: (1) tat-padartha-jnana, (2) tvam-padartha-jnana, and (3) jiva-brahma-aikya-jnana.
Tat-padartha-jnana - Knowledge of the Constitutional Identity of Bhagavan
Tvam-padartha-jnana - Knowledge of the Constitutional Identity of the Jiva and his Relationship with Bhagavan
Jiva-brahma-aikya-jnana - Knowledge of the Oneness of the Jiva and Brahma
Out of these 3, only third is rejected i.e. Jiva-brahma-aikya-jnana (knowledge of impersonal brahman)
So only impersonal jnana is an impediment to bhakti, but knowledge concerning the personal form of the Lord is considered “necessary”
About Intelligence:
That knowledge and intelligence, should be used for bhakti, that it is necessary, is not only seen in abhideya but also prayojana. One of the most attractive things about the Vraja lila, is how clever, witty and sastricly adept are the gopis in their loving interactions. Their quick comebacks, made mysterious and intriguing with double meanings, metaphors etc are wholly and solely used to thrill Their Lordships into ever-increasing enjoyment. In Utkalika Vallari, Rupa manjari, after expressing her heartrending cries of anguish in separation, aspires to bring Her Master and Mistress together by “inspired intelligence” by saying something that will break their sulkiness at each other, which is there “for no reason at all” She hankers in great longing, to see Their faces when They break their mana at each other and burst into laughter! In another pastime, Lalita swiftly and expertly establishes the supremacy of the proprietorship of Srimati Radhika over Vrindavan forest, by outwitting Krsna and establishing her superior wit and knowledge of sastra. The gopis then taunt Him mercilessly, to the point of necessitating soft-hearted Radhika to intervene, controlling her over-enthusiastic pragalbha sakhis, and displaying the perfect combination of compassion and pride. So these pastimes are constantly using pure jnana and intelligence in the service of devotion, and Krsna takes an ever-new thrill at being outwitted again, and taunted- yet again, by His beloved!
As for abhideya, it is said that after the stage of ruci, one is no longer dependent on intelligence, but considering the above, I think it means not in an eternal service sense, but in a sense of having to be convinced by reason that this is the path to pursue. The stage of being propped up by intelligence has long gone and one is experiencing direct perception of spiritual reality. One can certainly meditate, in one’s siddha deha, using one’s intelligence solely to see Their Lordships and the other sakhis enjoy even more bliss. There is a chapter in Ujjvala Nilamani devoted entirely to the intricate and clever use of words by our Vraja heroines.
Another point is that the soul is by nature sat-cid-ananda, with knowledge, bliss and eternity. So for these reasons, but primarily for the reason given by Rupa Goswami in BRS, jnana should not be rejected (unless its impersonal jnana)- and the arguments about the need to neglect using ones intelligence in favor of love are shown to be wrongly conceived.
Certainly at our stage of development, we need knowledge and sound reasoning, based on the arguments in sastra, to dispel our numerous illusions and misconceptions, the clouds in our vision, that obstruct us from attaining pure devotion. It is good, then, that the book under discussion has logic and reason employed so well in the service of the same.