Chapter about levels of Jnana from THE EPISTEMOLOGY OF DVAITA VEDANTA:
As has already been observed, Madhva broadly divides Pramanas into kevala and anu. Kevalapramana or valid knowledge is of 4 kinds:
- Ishvara-Jnana,
- Lakshmi-Jnana,
- yogi-jnana, and
- ayogi-jnana.
Ishvara-Jnana
Ishvara-jnana or the knowledge possessed by Ishvara is
all-comprehensive and fully valid. It has neither beginning nor end, and is eternal.
all-comprehensive and fully valid. It has neither beginning nor end, and is eternal.
It is self-existant, self-valid, and is not different from His form (Svarupa).
Ishvara's sense organs (indriyas) have perpetual contact with all objects, and His cognition is relational (savisaya).
In fact, there is no cognition that is non-relational (nirvishaya).
But this does not mean that cognition is dependent on objects, for Madhva asserts that cognition is not dependent upon (visayadhina) but has only content (savishaya).
If we examine the meaning of the term adhinata (dependence), this statement becomes clear.
Adhinata is defined as that which causes origination (utpatti-prayojakatva).
Cognition cannot be said to be dependent upon objects as they do not cause the origination of cognition.
We cannot say that wherever there is no object there is no cognition for we have cognition in the form of recollection of objects that are not existent.
It is true that cognition should have an object for its content. But this is not dependence or limitation.
If by dependence the very presence of external (savisayakatva) is meant, then it is acceptable to Madhva.
Ishvara has also cognition of objects that have not come into existence.
According to Madhva, objects do not come from nonexistence into existence.
Everything exists in either manifested or unmanifested form and Ishvara has cognition of both.
This is The SvaruPa-Jnana of Ishvara.
Dvaita and Advaita differences.
The points of difference between the Svarupa-Jnana of the Brahman of the Advaita and the Ishwara of the Dvaita are the following:
Brahman's Svarupa-Jnana is the nonexistence of nescience (ajnana) whereas that of Ishwara is a positive entity (bhavarupa); the former's cognition is nonrelational (nirvisaya) and the latter's relational (savisaya).
Brahman's cognition is devoid of any attribute, but Ishwara's cognition has the attribute jnanatva.
Shree Lakshmi-Jnana.
Shree Lakshmi-Jnana also requires no effort of thought. This too has neither beginning nor end and is eternal.
But since it is dependent on Ishwara it is not so clear and distinct as the cognition Of Ishwara which is independent***.
***Remark by Vishnudut1926: this is because of Taratamya-Siddhanta, accepted by Shree Madhwa-Sampradaya.
It extends to all objects except Ishwara, with Whom it is not coextensive.
Not only Ishwara and Lakshmi but all other souls also possess svarupa-jnana which is beginningless.
But with regard to the latter (jivas), only a part of it manifests itself at a time.
Vibhu-Jnana-Swaroopa
(Shree Lakshmi and Shree Vishnu)
and
anu-jnaja-svarupa (jivas).
The Svarupa-Jnana of Ishwara and Laksmi differs from the svarupa-jnana of all other souls in that the latter is limited by nescience (Avidya).
The Svarupa-Jnana of Ishwara and Lakshmi is all-pervasive (Vibhu) and not limited (anu) as that of other souls whose knowledge is obtained through the effort of thought.
The svarupa-jnana of the ordinary soul does not comprehend all that pertains to the objects cognized.
For example, while cognizing a pot, it does not comprehend its weight, its composition, its future and its past.
On the other hand, Ishwara's Svarupa-Jnana cognizes everything that pertains to the object.
Though the application of the same term Svarupa-Jnana to Ishwara's knowledge and the knowledge of other souls is not quite satisfactory, the usage of the term is maintained, because both cognize an object.
Though the application of the same term Svarupa-Jnana to Ishwara's knowledge and the knowledge of other souls is not quite satisfactory, the usage of the term is maintained, because both cognize an object.
The cognition, however, differs in degree.
The difference among the varying grades of Svarupa-Jnana is judged by the extent and the number of things it comprehends, its degree of dependence, clarity, and validity.
Manovritti-jnana.
The svarupa-jnana of the soul is the efficient cause that directs its manovrtti-jnana or the knowledge which is in the form of the modifications of the Manovrtti-jnana mind (manas).
Mind is the material cause of this.
The soul establishes its contact with the mind, and the mind in its turn has contact with the senses, and they in turn have contact with objects. Thus cognition of objects results.
Avidya.
Nescience (Avidya) covers the real nature of all souls other than Ishwara and Lakshmi.
This nescience (Avidya) is positive in character (bhavaruPa).
Remark by Vishnudut1926: Positive is rather optimistic English translation for bhavarupa, as भावरूप bhAvarUpa = actual, real, that is "bhavarupa avidya" = Avidya, which is real.
When OM VishnuPad MadwAcharya uses word "bhavarupa" he stresses out His Siddhanta about "the reality of world" (apart from Adwaitins, who consider Avidya and Universe to be unreal, mithya).
When OM VishnuPad MadwAcharya uses word "bhavarupa" he stresses out His Siddhanta about "the reality of world" (apart from Adwaitins, who consider Avidya and Universe to be unreal, mithya).
It is inert, manifold, real, and beginningless.
Grace of Bhagavan Shree Vishnu.
Nescience by itself has not the power to conceal the nature of the soul because it is dependent on God's (Bhagavan Shree Vishnu) Will.
The veil over the real nature of the soul is fully removed only by the beatific vision of Bhagavan Shree Vishnu, and His resolve to save us.
This vision of God comes through manovrtti-jnana. Ishwara's Grace alone is the unique cause (asadharana-karana) for the removal of nescience.
There are points of agreement and difference between the Advaitin-s and the Dvaitins as regards Avidya. Both schools admit that nescience is positive and manifold.
To Madhva nescience (Avidya) is real, whereas to the Advaitin it is unreal (mithya).
According to both the schools it is the jiva's powers Advaita and Dvaita that are obscured by it.
But there is difference among the Advaitins as to whether the individual soul (jiva) or the Brahman is the locus of the nescience (Avidya).
According to Madhva, however, the soul alone is the locus.
The removal of nescience (Avidya) is effected by knowledge alone according to the Advaitins and by the Grace of Ishwara (Bhagavan Shree Vishnu) Alone according to Madhva.
Types of yogi-jnana (rjuyogins and etc.)
Yogi-jnana is that knowledge which is obtained by yogins through their yogic power as a result of their meditation on Iswara.
It is of three kinds, the knowledge of:
- rjuyogin-s, of
- tattvikayogin-s, and of
- atattvikayogin-s.
Rjuyogins.
Rjuyogins are those who are capable of attaining the four-faced Brahmanhood.
They have knowledge of all objects, which they attain only through the effort of thought.
Their knowledge is twofold: svarupa-jnana and manovritti-jnana.
Their svarupa-jnana is beginningless, endless and unchanging, but revealed only in stages in proportion to the merit earned by them as a result of their meditation on Ishwara, and is completely made known only after the attainment of liberation (Moksha).
The vrtti-jnanaa of the rjuyogin-s is continuous and ever changing a flowing river. Both these forms of knowledge are valid.
Tattvikayogins.
Tattvikayogins are the deities who preside over and control the categories (tattva-s).
Their cognition, not merely with regard to Ishwara but to many other things besides, is incomplete.
It is also of 2 kinds:
1. svarupa-jnana, which is eternal and valid, and
2. vrtti-jnana, which is partially invalid and partially valid.
Atattvikayogins.
The deities other than those that preside over the categories are called atattvikayogins.
Their knowledge has a beginning and their cognition of Ishwara and other things is limited. It is also twofold, comprising svarupa-jnana and vrtti-jnana.
The former is eternal, yet made known to them in proportion to the merit they have earned through their meditation on Ishwara, while the latter is valid only occasionally.
Ayogins.
All souls other than those mentioned above are ayogins, and their knowledge is invalid. Their knowledge not only of Ishwara but of all things is entirely inadequate.
The svarupa-jnana as well as the vrtti-jnana of ayogins has beginning and end.
Ayogins are of three types:
- muktiyogyas,
- nityasamsarins, and
- tamoyogyas.
The svarupa-jnana of the first of these is valid, that of the second type is a composite of valid and invalid knowledge, and that of the third is invalid.
The vrtti-jnana of all these three is occasionally invalid.
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