229 Anubhava in accordance with what truly is
In the GÄ«tÄ 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 GÄ«tÄ has the pair jƱÄna-vijƱÄna. (This is translated by Edgerton as theoretical and practical knowledge.) In this pairing, jƱÄna is taken by Åaį¹ kara 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. VijƱÄna in contrast is practical realization of the ideas ā anubhava.
Similarly in IX. 1 vijƱÄna as anubhava is distinguished from jƱÄna. But he also treats the pair together as samyagdarsana, āthe direct means to mokį¹£a.
The three terms ā paripÄka, avasÄna, anubhava ā came together (each twice) in XVIII.55. They also appear under XVIII.36 and 37.
The GÄ«tÄ and Åaį¹ kara both treat the teaching-point here as most important: Kį¹į¹£į¹a introduces it with Hear!, which Åaį¹ kara glosses as: Be Concentrated (samÄdhÄnam kuru).
XVIII.36 Hear from me about the three-fold happiness.
What with practice one delights in, where pain comes to an end,
XVIII.37 Which at the beginning seems like poison but with maturity is like honey
That is said to be the happiness of light (sattva),
Arising from the peace of a mind-resting-on-Self (Ätmabuddhi).
āwith practiceā means by application and facility; ādelightā means happi- ness-realization (sukha-anubhava). He does not use anubhava for the momentary experience of false happiness of excitement or the deluded happiness of sloth.
Åaį¹ kara explains that at the beginning, when jƱÄna, vairÄgya, dhyÄna and samÄdhi are first tackled head-on, they are nothing but effort; in this preliminary stage, they seem against natural well-being ā poison as it were. But when the jƱÄna, vairÄgya, dhyÄna and samÄdhi are mature (paripÄka) the happiness is comparable to honey of immortality.
