Indirect Knowledge & Direct Knowledge

 

 

 

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Indirect Knowledge Burns the Sins (Karma). Direct Knowledge Burns the Sinner (Ego)

Tripura Rahasya (Ancient Advaitic text):

35-38. “Such wisdom can destroy ignorance is clearly of two sorts: indirect and direct. Knowledge is first acquired from a Master and through him from the scriptures. Such indirect knowledge cannot fulfil the object in view. Because theoretical knowledge alone does not bear fruit; practical knowledge is necessary which comes through Samadhi alone. Knowledge born of Samadhi generates wisdom by the eradication of ignorance and objective knowledge.”

This article will address the difference between indirect knowledge and direct knowledge and explain why direct knowledge is required to burn the sinner for complete and total liberation (moksha).  

Burning The Sins:

In jnana yoga, nididhyasana (the last phase), is the single pointedness of the stabilized mind by the process of sravana and manana. While sravana and manana is often meant traditionally as a means to listen and to reflect on the teachings from a qualified guru, in a broader definition of sadhana (spiritual practice), we may say that sravana represents the acceptance of indirect knowledge. Indirect knowledge is known as paroksha jnana or intellectual knowledge understood at the level of the mind. This knowledge is received indirectly and was initially provided to us by the Rishis who were highly qualified seers and truth seekers uncovering the deepest possible truths through meditation. This type of knowledge the Rishis uncovered is direct knowledge or aparoksha jnana. This is direct intuitive knowledge gained from their own direct experience.  

While sravana is the study and acceptance of indirect knowledge, manana represents deep reflection of this knowledge so that one can leave the logic and rationality behind that occurred in the sravana phase. At each stage, the knowledge that is presented gets more and more mature and firm in the mind of the seeker. In this process, sins or karma is destroyed along the way as the jiva’s mind gravitates away from worldly thoughts and attachments. As part of learning, they are taught that objects should not be taken to be real since they are impermanent in nature and thus do not provide permanent satisfaction. This leads to a yearning for liberation which comes with an increase in dispassion, indifference, detachment and equanimity. The attitude of the jiva changes to a great extent and they now become purely devoted to God in their thoughts, words and actions.

While the burning of sins play an extremely important role in facilitating one’s progress, indirect knowledge by itself does not lead to self-realization and moksha since the sinner is still operating and identified with the mind (even if they understand the truth behind their false existence). Indirect knowledge thus cannot lead to moksha unless it is put into practice with sincerity and unless the mind is purified and disciplined to allow a spiritual transformation to take place. When all practices are perfectly aligned, knowledge becomes a living reality and the truths that are learned become validated or self-evident through direct experience. Until then, knowledge remains a mere hypothesis or theory. For it to become real, it must be validated by experience only. Neither the words of the guru nor the knowledge of the scriptures can compensate for its absence. Once this direct knowledge is revealed, deep rooted ignorance that has sustained the life of the jiva is slowly dissolved. So while indirect knowledge removes the sins, it is direct knowledge that will remove the sinner. 

Burning The Sinner:

Tripura Rahasya (Ancient Advaitic text):

68. “After experiencing the Inner Self, he will be able to identify the Self with the Supreme and thus destroy the root of ignorance. There is no doubt of it.”

Nididhyasana (subjective meditation) is the last phase in Jnana Yoga is done through self-inquiry by turning attention away from all objects and thoughts until one intuits the self directly. When nididhyasana is practiced for some time, it leads to samadhi. Savikalpa samadhi, the end point of nididhyasana, is characterized by intermittent glimpses of the self. This is when the indirect knowledge from sravana and manana bears fruit. This stage however should not be mistaken to be the ultimate state of perfection. There are yet further obstacles to be overcome. Savikalpa samadhi must be stabilized, and only once stabilized, will it remove the deep rooted ignorance necessary to make the jump from savikalpa to permanent nirvikalpa samadhi (sahaj). 

Nirvikalpa samadhi is everyone’s natural state. Since it’s obscured by ignorance, it only makes sense to remove all ignorance to naturally abide there without being ignorant of this fact. Since there is no mind present in nirvikalpa samadhi, in order to abide in that state permanently, we must destroy the mind (manonasa). 

Per Adi Sahankara's Vivekachudamani:

277. “The Yogi’s mind dies, being constantly fixed on his own Self.”

407. “This apparent universe has its root in the mind, and never persists after the mind is annihilated. Therefore dissolve the mind.”

Ignorance is equated to mind. Since the mind is made up of thoughts, and thoughts keep the mind alive, we must therefore destroy the root cause of ignorance by going beyond thoughts and resting there. Ironically we must use the mind to kill the mind. It is only with the help of the mind, can the mind be killed. But instead of saying “there is a mind, and I want to kill it”, you begin to seek the source of the mind and realize that the mind itself does not exist at all! The mind turned outwards results in thoughts and objects - a stubborn illusion. But turned inwards, it becomes the self. To turn towards the self and abide in para vidya (higher knowledge), samadhi is an absolute essential. However, what is destroyed is not the mind's actual existence but only the illusion that it existed. Therefore, we must turn indirect knowledge to direct knowledge and make the necessary effort to remain in samadhi if we want to achieve total and complete liberation, never to project outwards again as there is no longer a mind to do so. 

Per Adi Shankara's Aparokshanubhuti:

127-128. “While practicing Samadhi there appear unavoidably many obstacles, such as lack of inquiry, idleness, desire for sense-pleasure, sleep, dullness, distraction, tasting of joy, and the sense of blankness. One desiring the knowledge of Brahman should slowly get rid of such innumerable obstacles.”

Per Adi Shankara's Vivekachudamani:

481. “My mind has vanished, and all its activities have melted, by realising the identity of the Self and Brahman; I do not know either this or not-this; nor what or how much the boundless Bliss (of Samadhi) is.”

So while indirect knowledge is required to burn sins, it is direct knowledge that is required to burn the sinner, forever ending the play of maya. Though this doesn’t mean we should dismiss indirect knowledge, because it is only through indirect knowledge that we can come to realize direct knowledge. However, direct knowledge is the secret key to liberation and the final result. This is why practical application and sadhanas are the most important tool. Otherwise we are doing the equivalent of just standing on the sidelines talking about soccer without ever picking up the ball. 

Mundaka Upanishad (3.2.9):
 

“brahmavit brahmaiva bhavati”

“The knower of Brahman becomes Brahman.”

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