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Re: Question: scriptural basis for dharma-bhUta-jnAna

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Mani Varadarajan • April 2, 2002 


Martin Gansten writes:
> The attributive function of consciousness is also a reasonable conclusion
> based on scriptural passages denoting the self as conscious, or a 'knower'
> (j~na, j~naat.r), such as Prashna Up. 4.9, or Brahmasutra 2.3.18.

Dear Martin, Ramkumar and others:

Sorry for the late reply, but there is another vAkya from
the Upanishads that lend credence to the theory of dharma-
bhUta-jnAna. I cite here Dr. S.M. Srinivasa Chari's book
on the Upanishads:

   The knowledge of the jiva according to Upanisadic teaching is
   an essential attribute of the jiva. The Brhadaranyaka in a 
   significant statement mentions that the knowledge of the
   jivatman is imperishable:

         na hi vijnatah vijnatuh viparilopo vidyate (Br Up 4.3.30)

   Though this text is interpreted differently by both Samkara and
   Madhva, the fact that the Upanisad mentions the two terms
   vijnata (vijnatah) and vijnati (vijnateh) in the same
   statement denotes two separate ideas viz., the first one 
   applicable to the jivatman which is the knower or vijnata  
   and the second to its knowledge or vijnati.

Another vAkya that hints at this theory is Svetasvatara Upanishad
5.9, where the jiva is declared to be a finite, atomic entity, a 
"part of the hundredth part of the point of a hair divided a 
hundredfold".  Yet, this finite jiva can "attain infinity", meaning
it can comprehend infinity:

         vAlAgra SatabhAgasya SatadhA kalpitasya ca |
         bhAgo jIvaH sa vijneyaH sa ca anantyAya kalpate ||

If the jIva did not "possess knowledge", which is what
dharma-bhUta-jnAna means, how could it comprehend infinity?
It is well-established that the jIva is atomic in essence, 
and that its knowledge is subject to variation.  For it to be 
atomic as well as attain infinity, it must possess knowledge 
that is functionally different from this, that can expand to
infinity. This is the 'dharma-bhUta-jnAna', as opposed to the
'svarUpa-bhUta-jnAna' which is the essential nature of the jIva.

I don't know if Sri Ramanuja actually employs these vAkyas in
elucidating these ideas; but they do support his central thesis.

aDiyEn rAmAnuja dAsan,
Mani



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