20 July 2001
Yesterday, at the instance of R, I took up a very important and sublime portion from Vivekachudamani dealing with the characteristics of a Knower. Who is a Knower? What constitutes Knowledge? How is Knowledge expressed? What are the points the Knower is concerned with, naturally or intentionally, while living and moving in the world? – All these points were discussed.
Now, I want to stress one point: What you do with this knowledge is more important than acquiring the knowledge. I find that there is some delusion about the state of the Knower and the sādhana required for achieving this state. Do not make any mistake. There is nothing like a one-point crossing by which a person suddenly becomes a Knower and from then onwards, for him, everything is all Knowledge.
Let me illustrate with an example. Two plus three is five. A boy learns this and his knowledge about this simple sum is complete. He knows for sure that two and three together make five. In a way this is a one-time knowledge. But when this knowledge is applied or put into practice in the daily interactions during various aspects of his life, don’t you think that sometimes he may make mistakes? ‘Twelve plus three is fifteen; twelve plus thirteen is twenty five’ – are not these also different forms of ‘two plus three’? And will not the boy sometimes miscalculate?
No example is perfect. Nevertheless, examples do serve the purpose of guiding the thoughts in the right direction. Knowledge may be there. The realization might have taken place. But what one does with this Knowledge becomes the important consideration.
Self comprehends everything. Because it comprehends everything and the world is a conglomeration of contradictions, a question arises: How can the uniform Self be identified with all these mutually opposite elements or dvandvas? Certainly this becomes a samśaya, a riddle.
By virtue of the Knowledge he has acquired, the Knower must gather strength, derive inspiration, incorporate correction and gain fulfillment. He has to see that his senses, thoughts, emotions and attitudes are all regulated and sublimated. Here is where the individual keenness, the individual potential and excellence become relevant. Many might have gained Self-knowledge, but will all of them excel equally? It is like a common subject exposed to classroom students. Among all those exposed, it is only the selected few that take to the exposure with all seriousness and application and shine later in life with full glory of their understanding. What happens to the other classmates? So, the individual keenness, potential and expertise will always be various.
I can explain what a Knower is. How many of you will actually apply this Knowledge in your life? Explanation heard is mostly forgotten soon. Only one or two will pick it up. They will ruminate over what I said. They will ask themselves: ‘Oh! Is this so? Is this so?’ And amongst these rare ones, only a few will take a liking to one or two verses, remember them, reflect upon the meaning and try to imbibe the message.
Here is one of the many lakshanas of a Jeevanmukta:
Not bothering about the past, not concerned unduly about what will happen in future, and at the same time being totally indifferent towards what is going on, is a characteristic of a Jeevanmukta.
What does it mean? Normally, a man must be able to remember whatever has taken place and be aware of whatever is taking place. G and Ch have come here. If I don’t remember the past, will I be able to know them as G and Ch? We have to depend on our memory. The memory is always of the past. Our brain becomes defunct if the memory part is lost. As age advances amnesia sets in and one starts feeling helpless and useless. So, what is meant by not bothering about the past?
Everyday a sensitive mind, a careful and cautious mind must look into the future. We tell our children: ‘Think of the days to come.’ I know of an instance in the life of a person who is known to me very well. His wife was telling me, ‘If only my husband was a little careful, if only he did not spend all the money we had, but kept at least a portion for future possible needs, the present trouble would not have come.’ What does it mean? Should we think that life is only for today and there is no tomorrow? Every today becomes a yesterday and every tomorrow becomes a today.
So, where is the question of disconnecting ourselves from the past or remaining unconcerned about the future? Nevertheless Jeevanmukta is said to be one who is not agitated or bogged down by whatever has taken place and who is not anxious and not at all apprehensive about whatever is yet to come. What is that wonderful state of mind by virtue of which he becomes indifferent not only to the past and future but also to the present? What does that word ‘indifference’ mean?
My dear R, you, as a seeker, must spend hours and hours, days, weeks and months introspecting over these concepts! For that, you have to remember whatever is read and whatever is heard and then make sure that manana (rumination) prevails.
This is where poetry has its distinct contribution. It helps one to remember and utilize the messages. Our scriptures, which are all poetic compositions, facilitate easy memorization so that they remain with you forever like your very breath.
It is not a mere question of my telling you or your hearing what I say. Are you keen on absorbing and actualizing whatever you have heard? If not, why not? If yes, to what extent?
All possessions are bad. Ahamkara and mamata are also bad. Agreed. But you have to possess knowledge. You have to possess the right memory. Any knowledge is in the form of memory. Our perceptions can not be set aside. Interactions can not be ruled out. The perceptional and interactional life should always be governed by enlightenment. Can buddhi taking to enlightenment remove the cloud of darkness surrounding the mind and the senses? To which extent can this be done? Here is where sādhana comes.
You have to observe your mind. Watch it. Look at your thoughts. Become pure, purer and purest. And there will be a state where the Consciousness – which also goes by the name ‘mind’, ‘intelligence’ etc. – will start reflecting its own natural splendour. You don’t have to look to any second factor.
It is the Consciousness that allows you to see the colours; it enables you to hear the sounds; it makes you feel the tastes. Through the senses the Consciousness alone manifests, displays and provides experiences. The same consciousness can bring about joy, exhilaration and ecstasy without the help of the senses.
It is the enlightened buddhi that guides, regulates, refines thought processes as well as the sensory perceptions. How much and how soon will you take to this, achieve this internal integration and sublimation, is the question. Don’t be deluded so much by the theory of a Knower and the Knowledge.
The knowledge is supposed to sublimate you. It is supposed to make you light, easy and natural. You have to apply it and generate introspection until at last the mind becomes free, intelligence becomes clear and the Soul shines through your entire personality without any obstruction.
Harih Om Tat Sat!
