Average humans have two levels of comprehension about the world: sañjānātī and vijānātī. Upon attaining the Sotapanna stage, one attains a higher level of understanding based on paññā, called pajānātī. A Buddha or an Arahant has the highest level of abhijānātī.
April 17, 2026
Sañjānātī – All Living Beings Experience It
1. In a previous post (“World Operates on Mind-Made Perception (Saññā)“), we discussed the fact that all living beings experience the world automatically via sañjānātī. For beings in kāma, rūpa, and arupa loka, sañjānātī arises via kāma saññā, jhāna saññā, and arupa samāpatti saññā.
- Then, in the most recent previous post (“Sañjānāti – Animals Mostly Have This Level of Understanding“), we discussed the fact that for animals (in the animal realm of kāma loka) mostly live their lives based on sañjānātī, which operates at two levels: (i) “innate sense” of recognition of the sensory input, and (ii) “innate sense” of finding one’s way in the world to optimize survival.
- In that post, we briefly discussed how humans can think logically (within the mundane framework) and discover certain truths about sañjānātī. That ‘higher level’ of understanding is based on viññāna, and is called vijānātī.
- That second level of vijānātī is possible for any average human. Unlike animals, humans have developed brains (with a neocortex) that allow them to think beyond the ‘built-in’ saññā, with viññāna.
- Based on such investigations, modern science has recently confirmed that the level of understanding grounded in sañjānātī does not reflect the true nature of the world. Those findings have been discussed in several posts, including “Rūpa Samudaya – A ‘Colorful World’ Is Created by the Mind” and “Human Life is Unlivable in a ‘Colorless’ World.”
Sañjānātī – Two Opposing Aspects
2. As I have emphasized in many posts, saññā is an “innate sense” of how one perceives the external world.
- Here, ‘innate sense’ means you don’t need to think about it; it comes automatically to the mind as a “fact” (even though it turns out not to be factual in many cases). Saññā is inherently attached to the mental/physical body one is born with. Humans and animals have different types of saññā, with many variations even within the animal realm.
- Note that the word ‘sañjānāti’ indicates ‘false/distorted perception,’ i.e., even though we feel like it provides the true nature of the world, it in fact does not. This is a relatively recent scientific finding, even though the Buddha pointed it out 2600 years ago. Yet this first aspect of sañjānāti (based on saññā) is necessary to live life. See “Human Life is Unlivable in a ‘Colorless’ World.”
- The Buddha taught that such a false ‘innate sense’ arises automatically via Paṭicca Samuppāda to sustain life in any given realm within kāma, rūpa, or arupa loka, encompassing all 31 realms in the world. For example, when one is in a jhāna, one would have temporarily overcome the kāma saññā and would have the ‘jhāna saññā‘; but that also belongs to ‘this world’ and not to Nibbāna! Yet ‘jhāna saññā‘ is a better version of saññā than the ‘kāma saññā.’
- Even though a specific set of saññā is essential to living in each realm, it also plays a critical role in perpetuating the process of rebirth and, thus, future suffering. Buddha described that second aspect of sañjānāti in detail; see, for example, “Assāda (Sense Pleasure) Experienced Is Mostly Mind-Made” and “Anicca Means Mind-Made Assāda Are Without Substance.”
‘External Rūpa‘ Only Trigger Saññā, ‘Mind-Made Rūpa‘ Induce Attachment
3. As confirmed by modern science, the world does not have colorful, tasty, smelly things, pleasing music, or pleasant/unpleasant touches. Yet, things do exist in the external world. For example, apples are indeed in apple trees. Yet the apple, or the tree itself, has no color.
- It gets worse. Even though the Sun will still be emitting ‘sunlight’ (electromagnetic radiation), we would not see any light if we did not have the human level of ‘kāma saññā‘! That means we will not see anything around us. This is the amazing fact confirmed by science. Just try to imagine how the world would be without just the ‘saññā of light/color.’
- Human life would not be possible in such a world. That is why Paṭicca Samuppāda (nature) has designed our eyes, brains, and the manomaya kāya (gandhabba) to provide the ‘illusion of light.’
- Nature has designed the world and us that way only because we (all humans) crave such sights, sounds, music, etc. This is the basis of Paṭicca Samuppāda.
- Until a person fully understands the Paṭicca Samuppāda process and brings it to a halt, our lives will continue indefinitely in the cycle of rebirth. That is bad because most rebirths are in the apāyās. A Sotapanna who has ‘seen the truth of that with wisdom’ (at the level of pajānāti) is free of rebirths in the apāyās.
- An Arahant has fully comprehended it (at the highest level of abhijānāti), which is why the cycle of rebirth ends for them. See “Dukkha – Previously Unknown Truth About Suffering.”
An Arahant Does Not Lose Kāma Saññā, but Only Taṇhā
4. It is critical to understand that it is not the external rūpa that causes suffering in the rebirth process. Any external rūpa (sensory input) does not have a color, taste, smell, musical tone, or a ‘pleasant touch.’ So, how can they generate a liking?
- While generating ‘saññā‘ of color, taste, etc., is essential for us to live (which is a good thing), it has a much worse implication for suffering: attachment to colorful, tasty ‘mind-made rūpa‘ (based on distorted saññā or sañjānātī) with taṇhā is the root cause of future suffering. That taṇhā can be removed only by comprehending the fact that ‘sensory pleasures’ are illusory and are mind-made via Paṭicca Samuppāda.
- Once that is fully understood, one’s mind will sequentially break all ten saṁyojana that bind one to the cycle of rebirth. After that, as an Arahant, one will still experience those mind-pleasing aspects without generating taṇhā for them!
- As we have discussed, even an Arahant would see a strawberry as red and taste it sweet. That is because sañjānātī (automatically generating the ‘redness’ and ‘sweetness’ of a strawberry) arises in anyone born with a human body; sañjānātī is ‘built into’ any living being, and the corresponding ‘kāma saññā‘ is experienced by a living Arahant. See “Origin of Attachment – Rāga Triggered by Saññā” and “Taṇhā – Saññā Leading to Mind-Made Vedanā.”
- The mind of an Arahant does not attach to any color, taste, smell, etc., specifically because they have eliminated the kāma rāga saṁyojana (one of the ten bonds to the rebirth process). See “Kamma Nirodha – How Does It Happen?” for details.
Sañjānātī to Vijānātī to Pajānātī
5. Unless one is at least capable of vijānātī, one cannot learn Buddha’s teachings and get to the level of pajānātī, i.e., become a Sotapanna.
- That is why those beings in the four apāyās (including animals) cannot get to the level of pajānātī.
- Animals have only sañjānātī and not vijānātī. See “Sañjānāti – Animals Mostly Have This Level of Understanding.” Humans are capable of a higher level of vijānātī. However, their minds are always clouded by the five hindrances (pañca nīvaraṇa), so their capacity for rational thought remains limited.
- Even higher levels of understanding through pajānātī and abhijānātī are possible only for those who have comprehended the ‘true nature of the world’ according to the Buddha’s teachings. When one comprehends, (i) the ‘illusory nature (i.e., the anicca nature) of sensory pleasures’, and (ii) how it arises via Paṭicca Samuppāda, one’s mind becomes temporarily devoid of pañca nīvaraṇa, and one attains the Sotapanna stage. Note that scientists understand (i) but not (ii).
- Living beings in realms at or above the human realm have the ability to think and take actions on their own with vijānātī. Thus, humans have made many discoveries (the wheel, electricity, the internet, etc.) that have improved their lives based on vijānātī.
- This enhanced level of understanding (vijānātī) has also led modern science to discover that our ‘innate sense about the world’ through sensory experience (sañjānātī) is faulty. Let us discuss that.
Science Has Helped Clarify ‘Rūpa‘ Are ‘Mind-Made’
6. In recent years, modern science has confirmed that all five of our physical senses do not provide an accurate representation of the ‘true nature of the world.’ In other words, vijānātī clarified the faults of sañjānātī. See “Without ‘Mind-Made’ Perception, World Is Colorless, Soundless, Tasteless, Odorless, and Touchless.”
- As discussed in that post, even though we perceive a strawberry as ‘red’ and ‘sweet’, a strawberry in the external world has neither a color nor a taste. Please read that post carefully and do your own research to verify this critical fact. Buddha’s deeper teachings are based on that critical fact.
- What that means is a “rūpa‘ that we experience in our minds is not the ‘rūpa‘ that exists in the external world.
- In the above example, a strawberry in the world does not have an intrinsic ‘red color’ or an intrinsic ‘sweet taste.’ However, the ‘vaṇṇa rūpa‘ that arises in our minds is a ‘red strawberry’, and the ‘rasa rūpa‘ that arises in our minds indicates a ‘sweet taste.’ That is the difference between an ‘external rupa‘ (without color or taste in that example), and ‘rupa‘ per the suttās (with color and taste in that example).
- Many of you may have read the posts “Rūpa, Vedanā, Saññā, Saṅkhāra, Viññāṇa – Mostly Misunderstood” and “Rūpa – What It Really Means” without fully understanding that distinction. Now, you hopefully fully understand the difference between a ‘rūpa‘ that appears in the suttās (the mind-made version) and an ‘external rūpa‘ that exists in the world.
Drastic Difference Between ‘Mind-Made Rūpa‘ and ‘External Rūpa‘
7. I hope everyone can now understand the huge difference between an ‘external rūpa‘ that exists ‘in the world out there’ and the corresponding ‘rūpa‘ that the mind presents to us.
- In the time of the Buddha (and even up to a few decades ago), ordinary people believed that what they experienced (sights, sounds, tastes, etc.) actually existed in the external world, for example, that a strawberry is red and has a sweet taste.
- It is only within the past few decades that modern science has gradually come to realize that external objects do not have colors, food does not taste or smell, etc. See “Without ‘Mind-Made’ Perception, World Is Colorless, Soundless, Tasteless, Odorless, and Touchless .”
- Unfortunately, most people are not aware of this development because the scientific findings are obscured by technical terms like ‘qualia’ used by neuroscientists and philosophers. I realized that even after three years of me saying this, most people who read my posts still don’t seem to grasp the full impact.
It Is a Big Step from Vijānātī to Pajānātī
8. That is not surprising. We have all been living countless lives with that ‘viparīta/distorted saññā,‘ and it is not easy to accept this new and amazing revelation. It could be hard for many people to even consider ‘sensual pleasures’ to be fake. I hope it will not lead to depression; it should not if one can think logically. It should only provide a relief since now we understand why the Buddha said, “sensual pleasures give little gratification and much suffering and distress.” That verse appears multiple times in “Alagaddūpama Sutta (MN 22)” and also in other suttās. Without comprehending this ‘illusory nature’ of ‘sensual pleasures’, it would be difficult to even attain the Sotapanna stage. So, I am hoping it will work out.
- This is also why the Buddha was even reluctant to teach his newfound worldview upon attaining Buddhahood.
- In the “Brahmāyācana Sutta (SN 6.1),” the Buddha explained why it is difficult for average humans (puthujjana) to see the validity of his teachings. Starting at marker 1.5, he explains why. That verse is better translated as, “But people like clinging to sensory pleasures; they love it and enjoy it.”
- Especially in the days of the Buddha, people had to take his word that sensory experiences are illusory. We are fortunate to live in the present, when modern science has confirmed that. Unfortunately, this amazing discovery has been hidden under the technical jargon of ‘qualia.’
- The ‘experienced reality’ of a world with colors, smells, tastes, etc., is generated in the mind (in the brain, according to many scientists, who believe consciousness arises in the brain).
Why It Is Hard to Transition from Vijānātī to Pajānātī
9. Scientists seem not to consider this an issue to worry about, because they do not believe in rebirth. They say the perception (saññā) of color, taste, and the like gradually evolved over time. According to them, life started with inert molecules forming more complex versions, and perception and other ‘mental entities’ (not only various types of saññā, but also feelings of joy and sorrow) emerged over time!
- Of course, they are unable to explain how that happens, i.e., how a bunch of complex molecules can give rise to feelings, perception, and consciousness. This is called the ‘hard problem of consciousness.’ Science has been stuck on this impasse for the past few decades and will remain there until it gives up the notion that inert matter can give rise to consciousness!
- Most people are not even aware that science agrees that colors, tastes, etc., are not in the external world; this fact has been obscured/hidden by the technical jargon of ‘qualia.’ The general public still believes that colors are either in objects or in sunlight.
- This is why the vijānātī level of understanding (which scientists have) is still not enough to reach the pajānātī level; see #5 above. Those scientists (all puthujjana) have the ten types of wrong views based on the belief that life ends at the death of the physical body. That is why they think consciousness arises in the brain.
Why Not Enjoy These ‘Built-In’ Pleasures?
10. Some may think about the issue of ‘distorted saññā‘ the following way: “I understand that we experience a ‘joyful world’ only because the brain/mind assigns attractive colors, tastiness, etc., to things in the world. For example, we see colorful objects not because they inherently have those colors, but because the mind tricks us into perceiving them as such. But what is the problem if I enjoy them, especially if I don’t engage in any immoral deeds?”
- So, why not enjoy such sights, foods, music, etc., without harming others?
- The answer is the following: The problem with that approach is two-fold: (i) If one is able to enjoy such pleasures without committing immoral deeds, that would reduce the severity of the consequences in future lives. However, we don’t know what types of kamma we have done in our past lives, and they will still bring their results; some of those could lead to rebirths in the apāyās. (ii) If engaging in immoral deeds becomes unavoidable, then of course, those will lead to rebirths in the apāyās.
- Obviously, both of those become invalidated if there is no rebirth process! If that is the case, then one does not even need to understand Buddha’s deeper teachings. One can still benefit from the ‘basic teachings of the Buddha’ to live a moral life; actually, there are many people who belong to this category, i.e., ‘secular Buddhists.’ See #3 of “Buddhism without Rebirth and Nibbāna?” Those secular Buddhists have the ten types of wrong views and thus are not even on the ‘mundane eightfold path.’ See, “Micchā Diṭṭhi, Gandhabba, and Sōtapanna Stage.”
Implications Within the Current Life
11. Even outside of the validity of the rebirth process, there is another aspect that has consequences in the current life itself.
- First of all, any immoral deeds done seeking such ‘sensual pleasures’ can bring their consequences during this life itself. As I mentioned above, we know of so many people who get into trouble by lying, stealing, sexual misconduct, and even murder! All crimes are committed based on attachment to sensual pleasures.
- Consider the following: Most people enjoy watching magic shows, even though they fully understand that they are illusions. The only obvious benefit is a temporary ‘joyful mindset.’ However, if one tries to watch many magic shows (or movies) non-stop, one would get ‘fed up’ with it quickly.
- If one comprehends that life’s joyful events are also the same as a ‘continuously running magic show,’ one could also get ‘fed up’ with it. In addition, living life is a serious endeavor, not like watching a magic show or a movie for a few hours.
- Still, the implications for the rebirth process are more significant because one could spend billions of years in an apāya (due to akusala kamma done via temptations) if the rebirth process is indeed the reality of nature.
Most Scientists Have Wrong Views
12. Before being able to understand the Four Noble Truths about this world, one must get rid of the ten wrong views about the world. Most of those are based on the belief that rebirth does not happen. See, “Micchā Diṭṭhi, Gandhabba, and Sōtapanna Stage.”
- Many elements of the ten wrong views are based on the belief that life does not continue after the death of the physical body.
- That view is the same as the view that consciousness and related mental phenomena, such as feelings (vedanā) and perception (saññā), arise in the brain.
- Even though most people with that wrong view (such as many scientists) are moral, such a mindset makes it easier to engage in immoral deeds, especially when tempted by sensual pleasure. We have seen many ‘moral people’ succumb to temptations under various situations, whether it is a case of a large bribe or a sexual situation.
Even for a Sotapanna, It Is Hard to Overcome the ‘Kāma Saññā‘
13. Even those who understand that sensual pleasures are illusions (i.e., Sotapannas) would have a tough time overcoming the ‘kāma saññā‘ and getting to the Anāgāmi stage. A Sotapanna has eliminated only the wrong views but has not overcome taṇhā for kāma saññā.
- This is why the Noble Path only begins with Sammā Diṭṭhi (where one understands the ‘viparīta saññā‘). A Sotapanna must cultivate Satipaṭṭhāna to overcome the ‘viparīta saññā‘ (‘kāma saññā’ in our kāma loka) and to reach the Anāgāmi stage.
- Even the description of Buddha about ‘rūpa‘ (that he explained in many suttās) are not being communicated to the English-speaking audience; Even Waharaka Thero did not seem to fully grasp the critical role of saññā.
- Now, let us discuss some suttās that are relevant to our discussion, i.e., the fact that rūpa in the suttās refers to ‘mind-made rūpa‘ and to ‘external rūpa.’ Of course, he had to state that without ‘mundane verifiable evidence’ as we do now with modern science.
‘Rūpa‘ in the Suttās Are Not ‘External Rūpa‘
14. Let us examine a few suttās that discuss what the Buddha meant by ‘rūpa.’
- In the “Khajjanīya Sutta (SN 22.79),” the Buddha defined a rūpa as, “Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati.” The keyword to figure out is ‘Ruppatī.‘ The English translation in the link translates it as ‘deformed.’ But the correct meaning of ‘ruppatī‘ is something like “leading one to suffering.”
- The next verse clarifies that definition, but again, the English translation in the link does not convey the true meaning because the translator himself does not understand ‘rūpa.’ The correct meaning of the next verse is: “One will be subjected to suffering via cold, heat, hunger, and thirst, and deformed by the touch of flies, mosquitoes, wind, sun, and reptiles as a consequence of attaching to such mind-made rūpa.” That means until one comprehends the ‘illusory nature of rūpa, one will be stuck in the rebirth proess.
- Thus, ‘ruppatī‘ does not have a corresponding word in English, just like anicca and anatta. The meanings of such words must be explained in detail.
15. At marker 11.2 in the sutta, it asks: “rūpaṁ niccaṁ vā aniccaṁ vā’ ti?” OR “Is a rūpa of nicca or anicca nature’?
- The answer is ‘a rūpa is of anicca nature.’ Then it goes on to explain that attaching to a rūpa (of anicca nature) leads to future suffering. The anicca nature of rūpa arises because it is totally mind-made via false/distorted saññā and does not reflect the real nature of colorless, tasteless sensory inputs. See “Anicca Means Mind-Made Assāda Are Without Substance.”
- Knowing that, would it be wise to consider such a rūpa as, ‘This is mine, I am this, this is for my benefit/happiness?” (‘etaṁ mama, esohamasmi, eso me attā’ ti?) The obvious answer is ‘no.’ See “Etaṁ Mama, Esohamasmi, Eso Me Attā’ti – What Does It Mean?“
- A ‘mind-made rūpa‘ (with mind-pleasing colors, tastes, smells, etc.), induces one to engage in immoral deeds leading to future suffering. Another ‘complex word’ is ‘khajjanīya,’ meaning ‘leading to one’s downfall or destruction or suffering.’ ‘Khajjanīya‘ literally means ‘to be eaten up,’ in the sense of ‘being destroyed.’
- You can read the rest of the sutta, which goes into further details; if you have questions, we can discuss in the forum. It is a critical sutta to understand. Let us look at a few more suttās to clarify that.
More Suttās to Clarify the Meaning of ‘Ruppatī‘
16. The “Piṅgiyamāṇavapucchā (Snp 5.17)“ sattes, “Ruppanti rūpesu janā pamattā; Tasmā tuvaṁ piṅgiya appamatto.” It means, “those negligent folk are inflicted on account of rūpa; therefore, Piṅgiya, be diligent and give up rūpa so as not to be reborn.” Again, the point is not to give up external rūpa, but only the ‘mind-made rūpa.’ For example, one does not need to give up eating strawberries (there is no need to); one only needs to give up any craving for their taste or color.
- In the “Sunakkhatta Sutta (MN 105),” the verse, “taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati,” is correctly translated as, “‘The Buddha has said that craving is a spear; and that the poison of ignorance is inflicted by desire and ill will.”
- In the “Upaṭṭhāna Sutta (SN 9.2),” the verse “salla viddhassa ruppato” means “inflicted when pierced by a spear.” A similar verse is in the “Kāma Sutta (Snp 4.1).” The phrase, “salla viddhova ruppati,” also means “inflicted when pierced by a spear.”
- Another sutta with a similar phrase: “Uṭṭhāna Sutta (Snp 2.10).” Also see the links to the posts at the end of #6 above.
- Finally, I must again emphasize that the experience of ‘mind-made rupa,’ by itself, is not the issue; Arahants also experience them. We cannot live otherwise: “Human Life is Unlivable in a ‘Colorless’ World.” The issue is understanding that we must gradually let go of our attachments to them; this cannot be done with willpower, but only with understanding.
