Jnana Vahini

A white cloth that has become dirty is washed using soap or soapnut or washingsoda and beaten on a slab, in order that it may become free from dirt and restored to its original clean condition. So too, to remove the dirt of Ajnana (Ignorance) that has covered the pure Sat-Chit-Ananda Atman, the soap of Para-brahma-Dhyana (meditation on the Absolute, Godhead), the water of truthful conduct, constant beating of Japa (continuous repetition of God’s Name) and Dhyana (meditation on God) on the slab of Vairagya (Renunciation) are all necessary. Then only can the fundamental Brahmamhood of the Atma shine forth.

It does not help if the soap is good when the water is soiled. All that soap and all that effort of beating are sheer waste, for the cloth continues as dirty as ever. This explains why many Sadhakas (spiritual aspirants) fail. Though they have meditated on Brahman for many years, their mind is still not getting cleansed. The fault lies in the water, not in the soap! Meaning, their daily habits, conduct, and activities are mean and low, that is, they are not pure. As a result, their mind is not clear from dirt.

People in their ignorance fail to recognize these faults and consider the Daiva Shasanas (Divine precepts or Vedic scriptures) and spiritual disciplines, such as Japam and Dhyanam that aids in attaining the Lord, as iron fetters which bind them. Daiva Shasanas applies to all without any distinctions, right from a king to a pauper. However, instead of trying to understand the Daiva Shasanas properly, many ignorants are turning against, condemning, and even fighting against those holy precepts. Their arguments are similar to fools who plant tare and argue for not getting the harvest of wheat. But, the wise man who plants wheat will be blessed by a harvest of wheat. The peculiarity of fools is, they are always contrary to the wise ones.

For everyone in the world, whether we believe it or not, two plus two make four; the result does not depend on your likes and dislikes. The fact that in every being there is Paramatma (the Supreme Self, Godhead) is a similar inescapable reality. God will not give up, if denied or enter if invited. He is there, He is the being’s very Being. This is the Satya (Truth), and if you want to know it and experience it, develop Jnana-drishti (the vision through Jnana). Without that, you can never realize or experience the Truth. As the telescope alone enables you to see things that are far away, so too, for an Ajnani who is very far away from Para-brahman, Jnana-drishti (vision through the eye of wisdom) is essential to see Para-brahman who is immanent in every being.

As the child refuses to believe in things beyond its circle of vision, the weakling afraid of the travail of winning that Jnana-drishti through spiritual practices says, “I do not believe” and refuses to accept the All-pervasive, All-inclusive Brahman!

A set of peculiar persons with curious ideas has cropped up recently. They strut about with great pride saying, “We have no yearning for God; we do not need God; we are Sevaks (servants, helpers) and are satisfied with Service.” In fact, such persons can be considered belonging to the lowest class among spiritual aspirants, for they could not say so if they have really known the goal of spiritual journey. The fruit of leading a successful spiritual life is attaining the attitude of Nisswartha-seva (Selfless Service); it is also called as Nishkama-karma (actions without expecting any reward). Is it possible to get fruits without a tree? Similarly, is it possible to build an edifice with stories of Adhyatmikatvam (Spirituality) and Nisswartha-seva, which are the bases of spiritual path, without the foundation of Nitya-prema (everlasting Love towards all beings)?

At present, the world is full of persons who clamour for good profit for themselves but are unwilling to give good value for the things they receive. They say they want God only as lip-devotion but are engaged in the cultivation of some other crop, without paying heed to the precept – “As you sow, so you reap.” They do not seek it and strive for it day and night. They have, on the other hand, installed the god of wealth in their hearts and spend all their time and energy worshipping it and praying for its favour.

Blessed are those who are pure-hearted, whose lives are filled with Bhakti (Love towards God) and Prema (Love towards all beings). Nisswartha-seva (Selfless-service) is possible only for such; the rest only prattle about it and pretend to be impelled by it. Only those who are well-established in the faith that all are children of God, that He is the Inner Motive Force of every being, and who have full faith in God, can be able to do Nisswartha-seva.

For those who say they have no need for God or for Bhakti, Ahamkara (egoism) is the core of personality, Adambaram (exhibitionism) its outer rind. However much you try with such Ahamkara and Adambaram, you cannot progress even a bit. Moreover, it will only lead to self-aggrandisement and selfishness; and when self holds sway over the heart, no deed worthy to be styled Seva (Service) can emanate from him. It is sheer selfish greed that makes him label his deed as Seva. Ajnana (Ignorance) will never vanish, until this Viveka (discrimination) dawns; and till it dawns, the world continues to appear as the world and not as God.

“This world is but One God and nothing else. Everything, every being is but His Manifestation, bearing withal a new name and a new form.” Until you establish such love and faith in God in your heart, you have to practise the properly designated ways of Seva (Service), Bhakti (Love for God), and Dharma (Righteousness or performing one’s own duty). Once the realisation of the Truth or Yathartha dawns, you will see Bhakti, Seva, and Dharma as all one and indivisible. That experiential realisation is true Jnana. Without that knowledge, selfless service, etc. become mere exercises in hypocrisy.

Every act done with the consciousness of the body is bound to be a selfish act. Selfless Seva can never be accomplished, while immersed in body-consciousness. But, consciousness of Deva instead of Deha, of God instead of the Body, will bring forth the splendour of Viswa-prema (all-encompassing, infinite, unconditional Love). With that unconditional love as the basis, man can achieve much selfless Seva, without even knowing or proclaiming that he is selfless in outlook. He is beyond the duality of selfishness and selflessness. For him, it is all God’s Work.

Light is Jnana; without Light, all is Darkness. If you have not secured the lamp of Jnana to illumine your path, you stumble along in the gloom, with fear as your companion. This fear is Ajnana (Ignorance); the darkness is Ajnana. Decide therefore to travel in the daylight of Jnana and be worthy of this human birth. Through your success, you can even make the lives of others worthwhile.

Vairagya or Non-attachment will not shine forth without such Jnana as well as Bhakti. Deprive Vairagya of that basis, and you will find it crumbling fast. Why, these three (lack of Bhakti, Jnana, and Vairagya) are the prime causes for the want of spiritual progress at present. All these three have to be emphasised together in Sadhana (spiritual practice) in order to reach the goal. They are not to be separated and striven for, individually.

Bhakti includes Jnana and Vairagya. Vairagya isolated from Bhakti and Jnana, Jnana isolated from Bhakti and Vairagya, and Bhakti isolated from Vairagya and Jnana, each is ineffective in reaching the goal. The best that each such isolated path is capable of is to cause Punya Samskaram (meritorious deeds) to some extent. Never therefore develop conceit and declare that you are Bhaktas or Jnanis and Viragis (Recluses) by merely following each of those paths in isolation. It only amounts to delinquency. Sadhakas must dip in the Triveni of Bhakti-Jnana-Vairagya. There is no other way to Liberation.

For such Sadhana, clean and pure mind, i.e., Chitta-shuddhi, is of prime importance. Of aspirants and Sadhakas, there are plenty; but, of those who are rich in virtues, the number is few. For example, observe this one fact; there are many who religiously read the Gita over and over again. There are many who have even memorised all 700 verses of Gita. Also, there are many who expatiate on the meaning of those verses for hours and hours. However, if they do not practise the true essence of the Gita, they are only like gramophone records and are not Sadhakas at all. Their Sadhana does not deserve the name.

From all that is learned through reading, listening, and assimilating, at least a portion of that should be put into practice and it must reflect in the behaviour. Only that which is shown in thought, word, and deed is considered as true Viveka (wisdom); otherwise, it is only Ajnana and Aviveka.

A true Jnani will have no trace of hatred in him, he will love all beings; he will not be contaminated by selfishness; he will act as he speaks. On the other hand, Ajnani will identify himself with the gross body, mind, and their functions. In fact, the body and mind are but tools and instruments. The Nija (True) Nitya (Eternal) Nirmala (Pure) Atma-purusha is behind (i.e., the force or the underlying principle, through which the mind functions) the mind. Man is filled with troubles, losses, and miseries because of identifying himself with the body, senses, and mind.

All the names and forms that fill up this universe and constitute its nature are but projections of Mind. Therefore, the mind has to be controlled and its wayward fancies calmed, in order to perceive its True, Natural state. The ever-undulating waves of the lake have to be stilled so that you can see the bottom clearly. So too, the waves of mental tendencies that ruffle the peace of mind, its steadiness, and knowledge, have to be controlled and stilled in order to perceive its Natural state, Atma, Brahman, or Jnana clearly.

Keep the mind away from lowly desires that run after fleeting pleasures. Turn your thoughts away from these and direct them towards the Permanent Bliss, Immortality, Eternal Peace, and Eternal Jnana derivable from the awareness of the Pratyagatma (the Inner Self, Atma). Always weigh the low and mean fruits of temporary worldly happiness derived from the desires of the mind in comparison to the high and holy fruits derived from the awareness of the Atman. Thus, you are helped to become free from worldly desires and thereby grow in Viveka (discrimination), Vairagya (non-attachment), and Mumukshatvam (desire for Liberation). If you carefully examine the faults and failures of temporal sensory pleasures, you will be free from the faulty and false worldly vision, i.e., Mithya-drishti.

As the gold melted in the crucible along with borax and others gets purified and shines in its pristine glory, so too, through the practices such as Vairagya and Yoga, man too will shine with the splendour of Brahman and absorb in Jnana. Being possessed of such Jnana is the sign of Samadhi (complete absorption in Brahman, Godhead) as explained by some.

In this path, success in attaining Jnana is much quicker for those who are good in Nigraham (self-control) and very difficult for those who are deep in Aviveka (ignorance, lack of discrimination). Patiently cultivate the habit of meditating on your Atmahood and have the vision of Pratyagatma (the Innermost Self, All-pervading Atma) in your Antaratma (Heart). Through Samadhi, progress towards the highest good is possible and Liberation is won.

The springs of Ahamkara (egoism), its subtle elements, etc. arise from Ajnana (Ignorance). When the Atma-jnanam (Self-knowledge) arises, Ajnana vanishes immediately.

The signs of the rise of Atma-jnanam are the absence of Ahamkara (egoism) and Mamakaram (feelings of “I” and “Mine”). The sum and substance of Atma-jnanam is being devoid of Vasanas (tendencies and impulses), destruction of Ahamkara (sense of doership, egoism, I-ness), and the feeling of equality towards all beings.