Anubhava in accordance with what truly is

In the Gītā commentary this means roughly being (bhava) in-accord- ance-with (anu) what truly is. The sense comes out clearly in III.41 and IX.1, where the Gītā has the pair jñāna-vijñāna. (This is translated by Edgerton as theoretical and practical knowledge.) In this pairing, jñāna is taken by Śaṅkara not in the usual way as Right Vision (samyag- darsana), but as theoretical ideas (avabodha) of the Self and so on as taught by scripture and the teacher. Vijñāna in contrast is practical realization of the ideas – anubhava. Similarly in IX. 1 vijñāna as anubhava is distinguished from jñāna. But he also treats the pair together as samyagdarsana, ‘the direct means to mokṣa. The three terms – paripāka, avasāna, anubhava – came together (each twice) in XVIII.55. They also appear under XVIII.36 and 37. The Gītā and Śaṅkara both treat the teaching-point here as most important: Kṛṣṇa introduces it with …

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