उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ।।
To know That, go to a Knower – the Seer of Truth; prostrate before him, inquire from him with humility, and serve him fondly with all attention. The Knowers of Truth will then instruct that Supreme Knowledge to you.
In the previous verse (4.33), Krishna has categorically installed Knowledge on the highest pedestal. He also affirmed that all actions, be they worldly or divine, will have their consummation and fulfillment only in Knowledge. The statement may look simple, but it is not so to the inquiring mind.
Earlier, Krishna had emphasized that none can shun or escape activity. Nothing within the ken of nature can remain inactive. Even inert substances, from the huge planets to the minutest particles, are constantly in a state of motion. Activity is the very core of nature, creation. That is why Krishna presented Karma-yoga as the right pursuit, in preference to anything else. As against this, he is now saying that wisdom alone is the final attainment – consummation and fruition of all actions. How are we to understand his propositions?
In the second chapter (verse 2.53) Krishna has clearly stated that the real state of Yoga is attained when the intelligence remains still and doubt-free.
Doubts are, however, bound to assail the seeking mind. It is not enough if doubts cease for a while or even for a long period during an elevated state of the mind. Clarity must dawn forever, and there comes the role of wisdom. Arjuna, in spite of his 13-year-long preparation for the great war, got steeped in doubts and delusion at the last moment and had to seek clarity.
Fortunately Krishna was by the side to see his plight and instruct him instantly. By the force and inspiration of Krishna’s words, Arjuna’s mind became clear and he was able to perform the great task with clarity and enthusiasm.
But will this clarity grace him forever? What if the mind picks up doubts and gets confused and agitated again? Who will be there then to bestow clarity and imbue the necessary insight and inspiration? Wherein lies the solution to the mind’s problems then? Krishna is apparently aware of the possibility of Arjuna becoming doubtful and deluded again. In that case what should Arjuna do?
It is in such a background that Krishna wants to point out the supremacy of the great spiritual wisdom which makes the intelligence doubt-free. He also discloses as to how this wisdom can be sought and gained by the seekers.
Krishna states that the ultimate refuge for gaining true spiritual wisdom is the Knower. To give spiritual instructions when needed, and to elevate and enlighten the seeker by removing his doubts and delusions, is the task of the Knower. It is in fact the graceful mission of Knowers in general, who are gifted with the power of exposition and imbued with boundless fondness and compassion for the suffering and seeking minds.
A number of Knowers in this holy land have taken up and fulfilled this chosen mission with amazing excellence and exclusiveness. But for their wholesome dedication and austere striving, we would not have had the great literature of Vedas, Upanishads, Brahma sutras and so many other distinguished texts.
The supreme spiritual Truth is verily to be heard directly from the realized Teacher – declare the Upanishads. Only when so heard and constantly reflected upon and practised, the real message of the scriptures dawns with full depth and dimension in the mind and intelligence of the seeker. Mundakopanishad emphasizes:
Having analyzed the enticing but hollow ritualistic rewards and promises of the Vedas, and finding that the Causeless cannot be attained by causal means, the true seeker must grow utter indifference to all of them. He should then humbly approach the great Teacher who is an embodiment of the scriptures as well as the Supreme Truth, carrying a bundle of faggots (expressing that he wants the firewood of his ignorance to be burnt by the fire of knowledge received from the Teacher).
Krishna drives home this great fact and points out to Arjuna that he should also approach one such Knower, to be properly advised, instructed and enlightened about the Supreme Wisdom, the crowning fulfillment of human life.
Besides conveying a personal instruction to Arjuna that he would still need to approach a Knower, when necessary, for resolving the doubts and problems of interaction and seeking, Krishna makes the instruction quite general – applicable to all times.
He uses the word ‘Knowers’ (plural number) in his statement (verse 4.34), to emphasize the generality of the pursuit and dissemination of Brahmavidya. The refuge for the seeker and enquirer at any time is the benign and graceful Knower who embraces the disciple and gives him relief, assurance, clarity and enlightenment – a role which the blood or matrimonial relations cannot fulfill.
Krishna, seated in front of Arjuna as the charioteer, is fulfilling the great role of a Teacher. But to do so is not the prerogative of Krishna alone. In our land, nay in the world at large, there can be other Teachers also. Spiritual Knowledge is not reserved for any one at all. Krishna himself points out this fact many times in his Gospel. Besides, he also makes reference to the Knowers of Truth in general (2.16 and 51, 3.20 and 4.10). He has cited King Janaka and others as authority and illustration.
The greatness of this land is that it has always been adorned with an assortment of Knowers, each shining in his or her field of excellence. Many kings and emperors are cited amongst them. Ascetic Saints, no doubt, feature with their unique excellence. Men and women, young as well as old, forest-dwellers like Ratnakara who became Sage Valmiki, or Vyasadeva who was the son of a fisherwoman, or Dharma Vyadha who was a hunter of spiritual fame – all have their distinguished place in our spiritual narratives.
This has been so ever since the Vedic times. Krishna also stands amongst such renowned Knowers and Yogis of excellence. He has his special place and magnificence, as explained earlier. But the fact remains that he is one in the list of Knowers and Yogis. The role of the Teachers does not either begin or end with Krishna. Brahmavidya is an immortal treasure of this land, enriching the people right from the Vedic times.
In fact, Krishna has already said that he is only explaining what the Knowers of the past had realized and declared (verse 2.16). His words carry the inestimable worth and potential of the Brahmavidya heritage, which the people of this land have so lovingly preserved over ages.
Even when an individual stands deserted by everyone around, including his physical might, mental potential and intellectual excellence, this heritage is potent enough to reach him with the timely succour. The deeper notes of dharma of the land address the problems of the mind, the enigmas and paradoxes of the intelligence, making one’s inner personality clear, poised and resolute.
Judged against the background of how devotees in general think of Krishna as God, avatara or the like, these and similar statements of the Bhagavadgita are immensely relevant, illuminating and corrective. They drive home the simple fact that Krishna is only one of the rare Knowers and Teachers, who bestow relief to the afflicted mind when piously sought. Krishna wants this fact to be properly known and propagated effectively. In the flair for leader-worship and idolization, the truth of Self-knowledge and Self-knowers should not be set aside.
Before the graceful Teacher, the attitude of any seeker – be he a king, an emperor, a scholar or any other person of great social distinction – must be one of immense humility and respect, coupled with a full-fledged yearning for gaining the supreme Spiritual Knowledge, directs Krishna. To go to a Teacher is like going to one’s Soul-home. It is a Soul- relationship, Soul-fondness and Soul-reliance that bind the Teacher and the disciple. This is as true today as it was ages ago.
Spiritual Knowledge is best derived and preserved when it comes as an endearing personal bequest from its rightful possessor. As wealth bequeathed from parents will remain with the children for their rightful use, so too the knowledge imbibed from the benign Teacher will shine as an esteemed treasure to be employed wholesomely by its incumbent.
Krishna himself had his Teachers, with whom he had lived and moved in the same way as he describes here to Arjuna.
A Teacher is first to be prostrated to by the seeker, says Krishna. In laying one’s head on the ground at the feet of the Teacher, the seeker expresses his unreserved surrender and receptivity. “I have come only to receive what you will kindly give. Tell me what I should do. I shall humbly abide by whatever you impart.”
Normally our head, while sitting, standing or otherwise, is always above the other parts of the body, and hence also above the heart and lungs. When one bends low and keeps his head on the ground as in a traditional prostration, the heart will be able to send more blood to the brain. Thus it is verily a nourishing bath for the brain. The bath in water merely wets the scalp and hair. The prostration bathes the brain and makes it clean and fresh.
In our culture, prostration has a very great place and purpose. In the temple, before elders and teachers, in front of God, on the most holy and pious occasions, even before the dead body of one dear and adored, the great cultural tradition is to pay obeisance by prostrating unreservedly and openly. There is nothing more ennobling, elevating and enriching to the human heart and mind than this demonstration of humility.
Thus Krishna says that prostration (pranipata) is the first act of respect and receptivity to be displayed before the Teacher, from whom the seeker yearns to derive the Soul-enrichment, which his parents, the other teachers or even the idols he worships so piously, are unable to bestow. Imagine the loftiness and rarity of the occasion. Once a seeker goes to the Teacher, with the necessary yearning and prostrates in all humility, fondness and reliance, the spiritual scene is set for the birth of a new relationship.
The next step is to let the Teacher know what for the seeker has come and what his heart and mind look for. The Teacher should be able to understand what troubles the disciple’s mind and intelligence, and wherein lies the solution. For that, a right confession from the seeker is necessary. The distress, if any, of the disciple, and the relief he yearns for – both should be rightly conveyed. It should be a hearty and faithful communication.
Krishna uses the word “pari-prasnena” to signify this step. Regarding the Teacher as the most trusted and honoured, the seeker should place before him with all humility whatever distress or inquiry he has and seek the relief he wants.
This is what Arjuna himself did in the beginning, when Krishna sternly condemned and disapproved of Arjuna’s emotional outburst on seeing the commanders of the enemy camp (verses 2.2 and 2.3). Krishna’s words of admonition, like “anaryajushtam, asvargyam, akeertikaram, klaibyam”, were quite strong, profound and critical.
Arjuna instantly realized his insufficiency and admitted (verse 2.7) that he was suffering from karpanya-dosha (constricted outlook) which had made him deluded in the matter of having the right moral perception (dharma-sammudha-cetah). He also specified that he yearned to be told about the path leading to benevolence, sreyas. Krishna, keeping Arjuna’s quest and urge in mind, began to speak only about sreyas, highlighting it at every stage.
The next word Krishna uses is “sevaya” – by serving the Teacher fondly and attentively. This clearly indicates that the relationship with the Teacher should not be a casual or a short-living one. To be told about ¿reyas is in fact to imbibe its grace in all depth and fullness. That is not possible by an occasional dialogue or instruction, as is happening between Arjuna and Krishna.
Krishna, no doubt, with his unique excellence, succeeds in providing Arjuna the clarity, vision and resolve necessary to face the imminent situation, by a short two-hour dialogue. But, by that, Arjuna is not going to attain the spiritual Wisdom or Realization in all its depth and application. To imbibe spiritual wisdom is to gain the necessary austerity, purity and poise. This will not be possible by mere reading or listening.
The seeker has to take to the pursuit and abide by it in all its distinctness. Close proximity with the Teacher, serving him and his cause in all possible ways, will give an opportunity to make the pursuit exclusive. Only then the worldliness overtaking the mind and intelligence declines, and gradually spirituality begins to replace it. The transition is quite important, and the close association and interaction with the Teacher becomes indispensable for this.
Even now the truth remains the same, notwithstanding the changes in time and society. Any classical fine art, for that matter, is taught and learnt through personal and intimate association with the Teacher. What should be the case then with the finest of all arts, namely Brahmavidya!
Arjuna’s distress and seeking were quite sudden. Naturally he lacks the qualities and maturity that go with fervent seeking and yearning. Nor does he have the time and opportunity to intensify his search by a patient and exclusive life of discipleship. In a short while, the actual battle would commence and the scene and tempo would be entirely different. Where will be the austerity, purity and sublimity which the seeker must necessarily embody? Who will help him in accessing and actualizing these properly?
Krishna envisages the significant lack and disadvantages. He feels that Arjuna would need before long a further enlightenment from a Knower, if his delusion and indecision have to finally depart. The message on true seeking, consistent Guru-bhakti and Guru-seva, is thus ever relevant in the life of committed seekers.
The Wise Teacher is the last word and refuge in the pursuit of Brahmavidya. The Seers (tattva-darsinah) alone will be able to provide the necessary instruction to gain the fullness of spiritual vision and sublimity. “Enriched thus by the Supreme Knowledge,” says Krishna, “you will be able to perceive the entire object world and all its beings in your own Self (like bubbles in water), and thereupon in Me.” (Verse 4.35)
To see all forms of existence as abiding in the Self is, in fact, to perceive the Supreme Reality or the Brahman. Krishna adds, “and thereupon in Me,” only to indicate how fully he identifies himself with Brahman while speaking to Arjuna.
In fact, any true Teacher must have such unshakable identity with the Self and Brahman. Only then can he be effective and meaningful in imparting the Supreme Truth. Such an identity is a unique feature of excellence in the great Knowers and Sages. In many other verses to follow, Krishna strikes such supreme note of Identity with the Absolute Reality, revealing the truth of his personality as well as disclosing the nature and status of Knowers in general.
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(From the Series Essential Concepts In Bhagavad Gita Volume 2)