विवेचन सारांश

Jñāna: Path Of The Supreme

The Yajñas described in the Vedas are performed by the activities of the body, mind and speech; therefore, they have no relationship with the true nature of the self. The ātmā remains indifferent to and detached from all of these processes. Attainment of this knowledge frees one from bondage to this material world.

Where Brahmaṇaḥ is ‘of the Vedas’ and mukhena is ‘from the mouth’. Vedena, ‘clearly spoken from My own mouth’. Karma-jān, ‘born of the action of speech, mind and body’.

Some of the different types of Yajñas are described below:

Dravya yajña: donation of material wealth.

Tapo yajña: In this type of yajña, the person follows some disciplines. He usually faces hardships as a result of following these disciplines but gets joy and reaches his aim of self realization through these disciplines.  

Yoga yajña: In this all actions are attached to HIM.  

Panchavrata yajña: The person follows the 5 tenets of yoga to build moral conduct :

• Satya (truth)
• Ahimsa (do no harm)
• Asteya (not stealing)
• Aparigraha (not hoarding)
• Brahmacharya (those seeking the Brahman).

Swadhyaya yajña: This person will pick up one principle and follow it deligently throughout his life. For example, read a certain spiritual text, go to a certain teerth every year, etc.

One can follow any type of yajña suitable and which one can perform with sincerity and concentration. All types of Yajñas are acceptable practices.

Knowledge is the only thing that never reduces after giving. Instead, it gets refined the more one shares. The more one shares, the more one knows. Whatever 'jñāna’ or knowledge that we learn or impart and share with others will only increase depth of knowledge and will not diminish it over time.

Jñāna is often described in the context of the ‘loukik jñāna’, the worldly knowledge or the ‘aloukik jñāna’, knowledge of the ‘ātman’.

Eg: Whether it is Engineering, or music, or sports or any worldly matters that one may follow termed as ‘loukik jñāna’.

‘aloukik jñāna’ is when one can follow ātma jñāna’ which is said as being superior to all other type of  jñāna’.

Eg: A teacher imparts knowledge to his student, but his knowledge does not diminish because of this.

The desire for learning Gītā in a person should be merged with one’s inner self to increase the level of interest and to continue imbibe and enhance the knowledge and understanding of Gītā.

This verse describes the ascending order of the ‘jñāna’ stating which is considering the most higher in the scale.

Here ‘dravya’ meaning any object has no reference to wealth or money. It means any offering made to the sacred fire.

The creation has resulted in 5 characteristics of the matter on earth.

Five Kośas of existence on earth

• Annamaya-kosha (food sheath, Earth element) – Matter present in all objects on earth...
• Prāṇamaya-kosha (vital sheath, Water element) – Present in all living beings including the trees and plants which also breathe.
• Manomaya-kosha (mental sheath, Fire element) – Present in living beings like any bird or any animal which also have emotion and feeling as they also have a mind.
• Vijnanamaya-kosha (intellect/intuitive sheath, Air element) – Present in animals but it is not as developed in them as compared to a human being whose mind is coupled with a intellect and are able to think and act.
• Anandamaya-kosha (bliss sheath, ether/space element)-The highest and most superior state of a living being reaching a state of bliss.

The emphasis on Jñāna is dominant because it is only when one is fortunate enough to take birth as a human being, that one may have the capability of achieving higher knowledge and intellect to understand HIM, and the Self.

What is Jñāna? Samarth Ramdas swami Maharaj described it beautifully,

ऐक ज्ञानाचें लक्षण| ज्ञान म्हणिजे आत्मज्ञान |

पाहावें आपणासि आपण| या नांव ज्ञान ||१||

"Listen to the indicators of Knowledge,  Jñāna is the Knowledge of Self; When one looks for Self in Oneself, this is Jñāna!"

Paramātmā, having known Arjuna and his capabilities is aware that he has the knowledge but had to look into his inner self. However, there was a need for him to have a teacher who could bring out this in Arjuna and hence Bhagavān advises him to find a Guru. In advising Arjuna HE has in this verse explained how to approach a Guru and gain knowledge firstly by prostrating in front of Guru who has knowledge. The way to approach a teacher is to be humble, respectful and by serving the teacher who can impart knowledge.

Parameśvara indicated that it is important to be of service to the teacher and follow his practices and be in consonance with the teacher’s likes, dislikes, follow his time for worshipping and teaching and overall resonate with his daily schedule.

An illustration describes the point beautifully,

Sant Gulabo Maharaj had a disciple Babaji Maharaj pandit who was serving the Sant as his guru since his youth. He was not engaged in any of the classes and had not studied anything. However, he was serving the Sant guru by cooking for him, taking care of all his daily needs and requirements and was totally engrossed in this and nothing else mattered to him.

This disciple had uttered that Gita will become a dharma grantha or the holy epic, 50 years back. This is now becoming true as we are watching Gita is spreading far and wide around the world.

Even when his guru had high fever and he was instructed to ready him for cold water bath he complied with the request despite the protest by others around.  Such was his devotion to his Guru’s words and faith that Guru can never be wrong. He never had heard even one vivechan of his guru whereas other disciples were listening diligently and taking notes and writing books.

When Sant Guru left for the heavenly abode, all the disciples were asked to write a difficult verse. Babaji Maharaj did not want to attempt thinking he does not know but Guruji came to him and led him to go ahead assuring that his blessings were with him and he should not fear. The undivided devotion with sincerity towards his Guru made him a knowledge disciple.

The one who know the concept is the Guru who can impart knowledge. In order to follow the advise of Bhagavan, one should know How should a guru be ?

The one who has a conceptual expertise should be the perfect one, not just a well read scholar who has no experience in reaching the supreme soul out his experience in fulfillment of his inner 'ātma jñāna’. If someone has not experienced how can he teach?

A guru has to hence experience and also have the capability to bring the disciple out of his confusions and take him to the path of reaching the supreme soul.

Even in current times when one goes to learn this supreme knowledge, the disciple had to serve the teacher and after assessing the commitment and capability the Guru decides whether the person is ready for learning.

Each disciple is different and the transformation of these are not uniform. Sri Govind dev Giri Maharaj says; the transformation happens based on the extent of their surrender to the Guru. When it is said ‘vruddho ka seva’ it does not not mean to serve the old people, but it means serve the person who has knowledge and is expert in the subject and learn from such people. The knowledge gained is not just the concepts in the subject but the experience which matters the most.

An incident described this prominently,

Swami Vivekananda was also searching for such an experience. He was a person who had the capacity to test his own guru, such was his stature. Before he went to Ramakrishna he went to Babaji Maharaj who was a worshipper of unmanifest god as he did not believe in Manifest god. Swami Vivekananda was asking people whom he met how was the manifest god and he got several answers. He was not satisfied and went to Babaji and asked how he perceived unmanifest god. Baba said that he saw him in a form of Krishna, Ma Jagadamba, and any form he thinks of in his mind.

In another instance Swami Vivekananda wanted to test his Guru Ramakrishna. Saint Ramakrishna used to says that if he sees gold he gets disturbed. To test Swami Vivekananda he kept a gold coin under his Guru’s mattress. Saint Ramakrishna as soon as he lay down felt disturbed and got up immediately and started asking who kept some gold under the mattress. He comes to know that it was Vivekananda. Instead of getting upset, he felt good that the disciple was testing him. Such should be the relationship between Guru and disciple.

How does one identify his Guru?

Once Arjuna listened to all the teachings, his mind which was now encircled by attachment would never again be troubled by the emotion of attachment. Arjuna was attached to his kith and kin so much that he wanted to forego his right on the throne, wanted to walk away from the war.

The only way to find out whether this feeling of attachment is gone, Arjuna should look into his inner self and introspect. Having gained the the knowledge he would not be different from the Paramātmā. In that condition Arjuna would be able to see HIM in every person and hence would be devoid of the desire of attachment which was weakening him.

In an episode, Yaksha had asked Dharmaraj 100 questions. When the other  Pandavas had gone to the lake to get water and could not answer the question from Yaksha, they were turned to stone. When Dharmaraj came, Yaksha asked what should be the direction of life. Dharmaraj said it is the direction of the saints which means the path that the saints have tread is the right direction.

Parameśvara had asked Arjuna why he was having the fear of acquiring demerits due to effects of the war. HE consoled Arjuna that if he was on the knowhow of knowledge, he would be free from any demerits.

Eg: Sometimes people mistakenly think that if they do not worship in some specific manner they will become sinners. These are not sins and it is a thought in the mind.

However, if one hurts others, exploit someone, such negative acts are sins. The conscience should be clean to keep one away from paap. Unknowingly, one may act in a manner to hurt others. When such acts happen one has to go into the path of rising above such actions.

किसी के काम जो आये, उसे इन्सान कहते हैं।
पराया दर्द अपनाये, उसे इन्सान कहते हैं॥

कभी धनवान है कितना, कभी इन्सान निर्धन है।
कभी सुख है, कभी दुःख है, इसी का नाम जीवन है॥
जो मुश्किल में न घबराये, उसे इन्सान कहते हैं॥
किसी के काम जो आये, उसे इन्सान कहते हैं।
पराया दर्द अपनाये, उसे इन्सान कहते हैं॥

यह दुनियाँ एक उलझन है, कहीं धोखा कहीं ठोकर।
कोई हँस-हँस के जीता है, कोई जीता है रो-रोकर॥
जो गिरकर फिर सँभल जाये, उसे इन्सान कहते हैं॥
किसी के काम जो आये, उसे इन्सान कहते हैं।
पराया दर्द अपनाये, उसे इन्सान कहते हैं॥

अगर गलती रुलाती है, तो राहें भी दिखाती है।
मनुज गलती का पुतला है, यह अक्सर हो ही जाती है॥
जो कर ले ठीक गलती को, उसे इन्सान कहते हैं॥
किसी के काम जो आये, उसे इन्सान कहते हैं।
पराया दर्द अपनाये, उसे इन्सान कहते हैं॥

यों भरने को तो दुनियाँ में, पशु भी पेट भरते हैं।
लिये इन्सान का दिल जो, वो नर परमार्थ करते हैं॥
पथिक जो बाँट कर खाये, उसे इन्सान कहते हैं॥
किसी के काम जो आये, उसे इन्सान कहते हैं।
पराया दर्द अपनाये, उसे इन्सान कहते हैं॥

One should have the intent to correct oneself. Sant Sukhdev said; to correct the sins and mistakes one has to chant the name of Bhagavān to cleanse the mind and brings some discipline in life. A sin increases by hiding them and by being transparent and accepting the mistakes one can become cleansed by correction. Some conduct mistakes but hides behind a show of worshipping and puja and using social media to show people that they are good. Yogeśvara declared that one need to accept the mistakes and tend to get consumed by knowledge.

All sins and mistakes can be consumed by fire to destroy them into ashes. The fire of knowledge also acts on us in a different way.

There are 3 types of Fire in us ;

• Kamagni – When ones runs behind the desires
• jatharagni- where the digestion happens
• jnanagni- knowledge when lighted actually cools and develops the desire to learn, understand, and pursue towards improving the intellect.

The mind does not show interest in worldly matters. The knowledge of Bhagavadgita when lighted in our mind, the desire to chant, memorise, give exams raise the head naturally. This is mainly because of lighting the jnanagni. One this is lighted the resultant of karma becomes calmness and the disturbance in mind will die down.

• Sanchita Karmas are the accumulated works
  
• Prarabdha Karmas are ripe of fructiferous actions
  
• Kriyamana Karmas are current works
  

Like the results of the exams we need to wait. The results of karma also takes time and the resultant is the prarabdha which one has to undergo. Many karma which we undergo may not be matured enough to experience the effects.

Bhagavan says knowledge and nothing less is what purifies us!

The fire converts whatever offered into ashes. However, in case of knowledge, it is like gold thrown into fire. The impurities will be destroyed. Likewise once the knowledge is dipped in fire, it will make one more pure. There is nothing else in this world which can make the soul pure.

Bhagavan says, to achieve knowledge faith and belief is very important. One should have the desire to put efforts to achieve and finally one should have the control over the indriyas or the senses. One should control on how much to listen, how much to speak, and so on. These are the 3 conditions Bhagavan advised.

After gaining knowledge one can immediately get the ultimate peace HE had said. Whether it is elders are the Guru or anyone else, we should have the faith in them.  

EG : In geometry a teacher shows a dot and says it is a entity which does not have any length breadth or thickness. A student may dispute saying that the dot drawn on the black board has some length or breadth. The teacher clarifies by saying that it is ok and asks to consider his statement so as to understand the concept that the dot is on the board.

When someone teaches about atom, one may speak about it as a smallest particle and that the neutron goes around and then there is an electron and so on. Student may ask to be first showed the atom physically to see and that then only he will believe the teacher. 

These are concepts and one has to accept it for learning. This is faith and the truth which can be achieved only be belief and acceptance.

Bhagavan said some are not ready to believe and accept anyone and anything. Such persons life will be full of ups and downs.

Eg : When a grand mother goes to temple and prostrates, the child also will follow suit.

But as they grow, some persons do not believe anything. Such people are ignorant and are suspicious. Such a person will destroy their own life and will deviate from the right path. To understand one has to accept the concept.

Sant Tulsidas ji in his beautiful composition Rudrashtakam stated,

Eg: Sant Ramakrishna said – When one wants to find sugar one has to check all the boxes to know if it is available not. Without searching nothing is available. One has to search to experience and reach the supreme goal. One should have belief and effort should be present.

One who chooses Bhakti yoga may think why do they need karma yoga or Jnana yoga.

Bhagavān said here that one has to understand all the three. With knowledge all the doubts get destroyed leading to control of the inner self. One should not think of fruits and live. 

Even the Karma path will bring happiness and peace if followed in the righteous way. The persons with whom we live, we know them very well, similarly if we remember Bhagavān every day and in our life, we will understand and know HIM too. The result will be that life will be a smooth transition in the path of karma.

Even when practicing jñāna yoga also one should not give up the Karma path.

Arjuna is told that to be in war is also to be in the path of karma. HE asks him to use his sword and even being in the ambit of jñāna yoga to get up and be in the action that he had to follow as a part of the karma.

Bhagavān advised that one should follow the path of Karma and should not keep oneself away from the responsibilities and duties.

We should remember here the swami Vivekananda said ‘Arise, awake, and stop not until the goal is achieved!’.

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Question and Answers:

Sheelaji

Question: While performing puja sometimes we feel we are getting engulfed in karma practices like these?

Answer: We should think of it as a necessity as this is how the future generations also follow and the practices remain forever. It is not that one should always be engaged in performing such karma always.. it is the samskruthi and such practices is required.