Please forgive my errors and salutations to Sri Swamigal. 

My understanding as follows: Atman has all the knowledge all the time like a true diamond that is hidden in the soil which always shines as well. Only shortcoming is that it may not be aware of its true nature that it belongs to HIM and needs his karunai and kainkaryam which is the real dharma boota gyanam. Once through Acharyan krupai, we realize this, then even this is removed and Atman’s shine is visible all over.

adiyen

balaji

Namaskaram swamins

Balaji Swami it’s true of what devarir mentioned, adiyen would like to add on to the eg of Diamond.

Seshadri swami, just like a diamond has natural effulgence to it similar is the case with each Jeevan with it’s Dharma Bhoota Gyanam and that’s why a jeevan is considered as Gyana-Ananda Swaroopan. When a diamond is covered with mud, it’s natural effulgence gets hid until it get cleansed, similarly for a jeevan is with it’s Dharma Bhoota Gyanam, as the Karmas reduces the gyanam ( effulgence) is displayed out. 

P.S 

Sometime back Adiyen heard an upanayasam of Krishnan Swami, where he mentions of, a jeevan in srivaikuntam with no karmas  attached could identify Azhwars and Acharyargal Jeeva too, does that mean the dharma bhoota gyanam is immeasurable and more divine to each jeevan. 

Adiyen

Thanks to all swamyies who has replied.. But adiyen’s question is very simply:
Complete manifestation of knowledge of atman and reaching emperuman. Thats the final goal, it is understandable.

But each and every perception/knowledge is experienced by atman thru inthriyams. So every new perception that one gets ie a new word, a new sight or anything in this regards; is that uncovering of “already existing” knowledge or a “entirely new” knowledge obtained? How to view this? Pl put your thoughts swamy.

Adiyen!

Sheshadri swamy, namaskaram. Thank you for your question. I have been thinking about. Balaji swamy’s answer to your question based on Velukkudi Swamy’s upanyasams give us clarity.

Please permit me to share my understanding based on the disucssion so far. All the “Knowledge” is always there; because Perumal is always aware of it; there are many other souls who are aware of this ‘Knowledge’ even when I am not aware of it. At some point of time in my existence I become aware of this ‘Knowledge’ (eg. a word, or a skill etc.). And at a later time this ‘Knowledge’ disappears from my awareness (i.e. I forget). But the knowledge is always there…. there is someone else who is aware of that ‘Knowledge’; if no one else, atleast Perumal knows it!

An analogy: The eternal soul resides in this body. There is no change to the soul. But the matter that enters this body is always in a flux. New ‘food molecules’ enter the body; ‘old food molecules’ leave the body; ‘new water molecules’ enters the body; ‘old water molecules’ leave the body. So on. Always in a flux… as required by time, place and situations.

Similarly, the eternal Knowledge of Shesatvam to Bhagavaan always remains with the soul. But all other ‘knowledge’ can be in flux depending on the time, place and situations. If I need to know some Physics, Chemistry, Maths based on my current situations, my karma enables me to ‘in take’ this knowledge. And when it is not relevant, this ‘knowledge’ exits the system. But the core knowledge of one’s identity as a servant does not change; it always stays with the soul. When covered by our false identity, we remain servant of others; when we give up our false identity by acharya krpai, then we serve Perumal.

I am sharing this as a way to check my understanding; so if anything is inapprorpaite, kindly highlight. dhanyosmi.

adiyen dasan.

Namaskaram Swami

What a coincidence today morning, Adiyen had the Bhagyam of hearing the same as read above of what kambandasan swami posted, in Upadesa rathina maalai Kalakshepam paasuram 60 for reference  dated ( 21/01/21).

Adiyen would like to share in the excerpt form ( The pasuram states the importance Acharyan Sambandam (Bhakti) always and in cases where there is only Bhagwad premam (Bhakti), it won’t last long. However, the sambandam which each jeevan has with thirumal will exist.

Only the Vishesha Abhimanam which bhagwan keeps over the realised jeevan is decreased and there isn’t any need/ Aasai to bhagwan to grant moksham to such a jeevan, ( Alika-vendi-iran) this word’s Artham. And the reason behind why each jeevan must have a bhakti towards Acharyan is because: As kambandasan swami stated above)

1 All the “Knowledge” is always there; there are many other souls who are aware of this ‘Knowledge’ even when I am not aware of it (Acharyan)’

2. At some point of time in my existence I become aware of this ‘Knowledge’ (eg. a word, or a skill etc.). And at a later time this ‘Knowledge’ disappears from my awareness (i.e. I forget). But the knowledge is always there…. there is someone else who is aware of that ‘Knowledge’;(Acharyan )

3 The core knowledge of one’s identity as a servant does not change; it always stays with the soul. ( Nava Vida Sambandam of each jeevan with Bhagwan). 

Adiyen Dasan

Ramanuja Parakalan swamy, namaskaram.

Thank you very much for sharing.

I would like to place a clarifiction on what I had originally meant, so that no undue significance is given to what I had stated.

As per the understanding I had expressed, all knowledge that describe our sheshstvam with Perumal and our services to Him, are all “Para-jnana”. The para-jnana eternally remains with the souls. In the material existence we are covered with our false identity; by following the guidance and instructions of acharyan, we are able to get rid of the covering, and the original para-jnana is fully manifest.

In contrast, all the ‘knowledge’ related to practical existence in this world, ‘apara-jnana’, are in a flux. Come and go. When I am in a lion’s body, I have the knowledge to hunt; in a a deer’s body I have knowledge to run away; in a rat’s body knowledge to smell food from a long distance, as a doctor to administer the right medicine, and so on. When the identity changes, the set of apara-jnana also changes. This set of knowledge not necessarily comes from our acharyan.

This is my current understanding.

adiyen dasan. 

True swami. The above excerpt mentioned above is to do with Para-gyanam.

Nevertheless, a thought crossed by, as In  a manushya shareeram even to do normal acts inclined to what shastras say for eg satyam Vada Dharmam Chara…. all these even is made understood or aware to a jeevan by an Acharyan only. But it could be countered as Dharmam and satyam like things which shastras prescribe to follow though are inclined to get Adrishta Phalam again Para Gyanam. However, they are also relatable to live a joyous and a peaceful life by following the same in material life, is it not??

Adiyen 

Srimate Ramanujaye Namaha,

Swamis, the latest posts on what constitutes knowledge corroborates well with scriptural understanding. I post below one of the apt references from 13th chapter of Bhagavat Geeta verses 8-12.