8. THE JNANI.
It is impossible to express the greatness of a Jnani.
He alone knows the beauty of His existence.
He is vaster than the space, He is firmer than a mountain.
Having scrutinized and destroyed the ‘I am the body’ feeling, know this truth clearly.
It is impossible to express the greatness of a Jnani.
He alone knows the beauty of His existence.
He is vaster than the space, He is firmer than a mountain.
Having scrutinized and destroyed the ‘I am the body’ feeling, know this truth clearly.
R
Only those ignorant ones who do not enquire and know Heart, the Supreme Thing, will be frightened and deluded by the deceitful illusion of the world.
But bright Jnanis, who have experienced the supreme Self, the ocean of Bliss, will not be afraid of it.
–
R
It is only to the spectator that the enlightened householder seems to be occupied with his domestic duties; for even though apparently engaged in domestic duties, he is not really engaged in any activity at all.
His outer activity does not prevent him from realising the perfect peace of withdrawal, and he is free from the restless urge to activity even in the midst of his activities.
–
Q I see you doing things. How can you say that you never perform actions?
R
The radio sings and speaks, but if you open it you will find no one inside. Similarly, my existence is like the space; thou this body speaks like the radio, there is no one inside as a doer.
–
A visitor said Realised men generally withdraw from active life and abstain from worldly activity.
R
They may or they may not.
Some, even after Realisation, carry on trade or business or rule a kingdom. Some withdraw to solitary places and abstain from all activity more than the minimum necessary to keep life in the body. We cannot make any general rule about it.
–
Q Can it be complete happiness to remain Self–realised if one does not contribute to the happiness of the world? How can one be so happy when there is a war in Spain, a war in China?
Is it not selfishness to remain Self–realised without helping the world?
R
The Self was pointed out to you to cover the universe and also transcend it.
The world cannot remain apart from the Self.
If the realisation of such Self be called selfishness that selfishness must cover the world also.
It is nothing contemptible [descipible, bad].
Q The realised being also knows that there are wars being waged in the world, just like the other man.
R
Yes.
Q How then can he be happy?
R
Is the cinema screen affected by a scene of fire burning or sea rising?
So it is with the Self.
–
Q Why is it said in scriptures that the Sage is like a child?
R
A child and a Sage are similar in a way.
Incidents interest a child only so long as they last. It ceases to think of them after they have passed away. So then, it is apparent that they do not leave any impression on the child and it is not affected by them mentally.
So it is with a Sage.
–
Q Does a jnani have desires?
R
The main qualities of the ordinary mind are sloth and excitement; hence it is full of egoistic desires and weaknesses. But the jnani's mind is pure harmony and formless, functioning in the subtle sheath of knowledge, through which he keeps contact with the world. His desires are therefore also pure.
–
Q: Does a Jnani have dreams?
R
Yes, he does dream, but he knows it to be a dream, in the same way as he knows the waking state to be a dream. You may call them dream no. l and dream no. 2.
The Jnani being established in the fourth state – turiya, the supreme reality – he detachedly witnesses the three other states, waking, dreaming and dreamless sleep, as pictures superimposed on it.
For those who experience waking, dream and sleep, the state of wakeful sleep, which is beyond those three states, is named turiya [the fourth]. But since that turiya alone exists and since the seeming three states do not exist, know for certain that turiya is itself turiyatita [that which transcends the fourth].
Q: For the Jnani then, there is no distinction between the three states of mind?
R
How can there be, when the mind itself is dissolved and lost in the light of consciousness? For the Jnani all the three states are equally unreal. But the ajnani is unable to comprehend this, because for him the standard of reality is the waking state, whereas for the Jnani the standard of reality is reality itself.
This reality of pure consciousness is eternal by its nature and therefore subsists equally during what you call waking, dreaming and sleep.
To him who is one with that reality there is neither the mind nor its three states and, therefore, neither introversion nor extroversion.
His is the ever–waking state, because he is awake to the eternal Self; his is the ever-dreaming state, because to him the world is no better than a repeatedly presented dream phenomenon; his is the ever-sleeping state, because he is at all times without the 'body–am–I' Consciousness.
–
Q: The Jnani seems to be more accurate in his expressions, he appreciates the differences better than the ordinary man. If sugar is sweet and wormwood is bitter to me, he too seems to realize it so. In fact, all forms, all sounds, all tastes, etc., are the same to him as they are to others. If so, how can it be said that these are mere appearances? Do they not form part of his life-experience?
R
I have said that equality is the true sign of Jnana. The very term equality implies the existence of differences. It is a unity that the Jnani perceives in all differences, which I call equality.
Equality does not mean ignorance of distinctions. When you have the realization you can see that these differences are very superficial, that they are not at all substantial or permanent, and what is essential in all these appearances is the one truth, the real. That I call unity.
You referred to sound, taste, form, smell, etc. True, the Jnani appreciates the distinctions, but he always perceives and experiences the one reality in all of them. That is why he has no preferences. Whether he moves about, or talks, or acts, it is all the one reality in which he acts or moves or talks. He has nothing apart from the one supreme truth.
–
R
The glance of the Jnani who is rich in true knowledge, which is the supreme life that surges like the rising of a hundred suns without ever diminishing, will easily bestow the unequalled Jnana upon those who bathe in it, thereby saving them and leading them to the goal of immortality.
–
Q: They say that the Jnani conducts himself with absolute equality towards all?
R
Yes. Friendship, kindness, happiness and such other attitudes become natural to them.
Affection towards the good, kindness towards the helpless, happiness in doing good deeds, forgiveness towards the wicked, all such things are natural characteristics of the Jnani.
You ask about Jnanis: they are the same in any state or condition, as they know the reality, the truth.
In their daily routine of taking food, moving about and all the rest, they, the Jnanis, act only for others. Not a single action is done for themselves. I have already told you many times that just as there are people whose profession is to mourn for a fee, so also the Jnanis do things for the sake of others with detachment, without themselves being affected by them.
The Jnani weeps with the weeping, laughs with the laughing, plays with the playful, sings with those who sing, keeping time to the song. What does he lose? His presence is like a pure, transparent mirror. It reflects the image exactly as it is. But the Jnani, who is only a mirror, is unaffected by actions.
How can a mirror, or the stand on which it is mounted, be affected by the reflections? Nothing affects them as they are mere supports. On the other hand, the actors in the world – the doers of all acts, the ajnanis – must decide for themselves what song and what action is for the welfare of the world, what is in accordance with the sastras, and what is practicable.
–
R
The pure mind of the Jnani, which exists and shines as the witness who is unattached to anything, is a clear mirror which reflects all the defective thoughts of the perverted minds of others who come near Him and which deludes the minds of people by making the Jnani appear to be defective.
–
Q Is a Jnani capable of or likely to commit sins?
R
An ajnani sees someone as a Jnani and identifies him with the body. Because he does not know the Self and mistakes his body for the Self, he extends the same mistake to the state of the Jnani. The Jnani is therefore considered to be the physical frame. Again since the ajnani, though he is not the doer, imagines himself to be the doer and considers the actions of the body his own, he thinks the Jnani to be similarly acting when the body is active. But the Jnani himself knows the truth and is not confounded. The state of a Jnani cannot be determined by the ajnani and therefore the question troubles only the ajnani and never arises for the Jnani.
If he is a doer he must determine the nature of the actions. The Self cannot be the doer. Find out who is the doer and the Self is revealed.
–
Q Is there no dehatma buddhi [I–am–the–body idea] for the Jnani? If, for instance, Sri Bhagavan is bitten by an insect, is there no sensation?
R
There is the sensation and there is also the dehatma buddhi. The latter is common to both Jnani and ajnani with this difference, that the ajnani thinks only the body is myself, whereas the Jnani knows all is of the Self, or all this is Brahman. If there be pain let it be. It is also part of the Self. The Self is perfect.
After transcending dehatma buddhi one becomes a Jnani. In the absence of that idea there cannot be either doership or a doer. So a Jnani has no karma [that is, a Jnani performs no actions]. That is his experience. Otherwise he is not a Jnani.
However the ajnani identifies the Jnani with his body, which the Jnani does not do.
–
Q What are the fundamental tests for discovering men of great spirituality, since some are reported to behave like insane people?
R
The Jnani's mind is known only to the Jnani. One must be a Jnani oneself in order to understand another Jnani. However the peace of mind which permeates the saint's atmosphere is the only means by which the seeker understands the greatness of the saint. His words or actions or appearance are no indication of his greatness, for they are ordinarily beyond the comprehension of common people.
Only those ignorant ones who do not enquire and know Heart, the Supreme Thing, will be frightened and deluded by the deceitful illusion of the world.
But bright Jnanis, who have experienced the supreme Self, the ocean of Bliss, will not be afraid of it.
–
R
It is only to the spectator that the enlightened householder seems to be occupied with his domestic duties; for even though apparently engaged in domestic duties, he is not really engaged in any activity at all.
His outer activity does not prevent him from realising the perfect peace of withdrawal, and he is free from the restless urge to activity even in the midst of his activities.
–
Q I see you doing things. How can you say that you never perform actions?
R
The radio sings and speaks, but if you open it you will find no one inside. Similarly, my existence is like the space; thou this body speaks like the radio, there is no one inside as a doer.
–
A visitor said Realised men generally withdraw from active life and abstain from worldly activity.
R
They may or they may not.
Some, even after Realisation, carry on trade or business or rule a kingdom. Some withdraw to solitary places and abstain from all activity more than the minimum necessary to keep life in the body. We cannot make any general rule about it.
–
Q Can it be complete happiness to remain Self–realised if one does not contribute to the happiness of the world? How can one be so happy when there is a war in Spain, a war in China?
Is it not selfishness to remain Self–realised without helping the world?
R
The Self was pointed out to you to cover the universe and also transcend it.
The world cannot remain apart from the Self.
If the realisation of such Self be called selfishness that selfishness must cover the world also.
It is nothing contemptible [descipible, bad].
Q The realised being also knows that there are wars being waged in the world, just like the other man.
R
Yes.
Q How then can he be happy?
R
Is the cinema screen affected by a scene of fire burning or sea rising?
So it is with the Self.
–
Q Why is it said in scriptures that the Sage is like a child?
R
A child and a Sage are similar in a way.
Incidents interest a child only so long as they last. It ceases to think of them after they have passed away. So then, it is apparent that they do not leave any impression on the child and it is not affected by them mentally.
So it is with a Sage.
–
Q Does a jnani have desires?
R
The main qualities of the ordinary mind are sloth and excitement; hence it is full of egoistic desires and weaknesses. But the jnani's mind is pure harmony and formless, functioning in the subtle sheath of knowledge, through which he keeps contact with the world. His desires are therefore also pure.
–
Q: Does a Jnani have dreams?
R
Yes, he does dream, but he knows it to be a dream, in the same way as he knows the waking state to be a dream. You may call them dream no. l and dream no. 2.
The Jnani being established in the fourth state – turiya, the supreme reality – he detachedly witnesses the three other states, waking, dreaming and dreamless sleep, as pictures superimposed on it.
For those who experience waking, dream and sleep, the state of wakeful sleep, which is beyond those three states, is named turiya [the fourth]. But since that turiya alone exists and since the seeming three states do not exist, know for certain that turiya is itself turiyatita [that which transcends the fourth].
Q: For the Jnani then, there is no distinction between the three states of mind?
R
How can there be, when the mind itself is dissolved and lost in the light of consciousness? For the Jnani all the three states are equally unreal. But the ajnani is unable to comprehend this, because for him the standard of reality is the waking state, whereas for the Jnani the standard of reality is reality itself.
This reality of pure consciousness is eternal by its nature and therefore subsists equally during what you call waking, dreaming and sleep.
To him who is one with that reality there is neither the mind nor its three states and, therefore, neither introversion nor extroversion.
His is the ever–waking state, because he is awake to the eternal Self; his is the ever-dreaming state, because to him the world is no better than a repeatedly presented dream phenomenon; his is the ever-sleeping state, because he is at all times without the 'body–am–I' Consciousness.
–
Q: The Jnani seems to be more accurate in his expressions, he appreciates the differences better than the ordinary man. If sugar is sweet and wormwood is bitter to me, he too seems to realize it so. In fact, all forms, all sounds, all tastes, etc., are the same to him as they are to others. If so, how can it be said that these are mere appearances? Do they not form part of his life-experience?
R
I have said that equality is the true sign of Jnana. The very term equality implies the existence of differences. It is a unity that the Jnani perceives in all differences, which I call equality.
Equality does not mean ignorance of distinctions. When you have the realization you can see that these differences are very superficial, that they are not at all substantial or permanent, and what is essential in all these appearances is the one truth, the real. That I call unity.
You referred to sound, taste, form, smell, etc. True, the Jnani appreciates the distinctions, but he always perceives and experiences the one reality in all of them. That is why he has no preferences. Whether he moves about, or talks, or acts, it is all the one reality in which he acts or moves or talks. He has nothing apart from the one supreme truth.
–
R
The glance of the Jnani who is rich in true knowledge, which is the supreme life that surges like the rising of a hundred suns without ever diminishing, will easily bestow the unequalled Jnana upon those who bathe in it, thereby saving them and leading them to the goal of immortality.
–
Q: They say that the Jnani conducts himself with absolute equality towards all?
R
Yes. Friendship, kindness, happiness and such other attitudes become natural to them.
Affection towards the good, kindness towards the helpless, happiness in doing good deeds, forgiveness towards the wicked, all such things are natural characteristics of the Jnani.
You ask about Jnanis: they are the same in any state or condition, as they know the reality, the truth.
In their daily routine of taking food, moving about and all the rest, they, the Jnanis, act only for others. Not a single action is done for themselves. I have already told you many times that just as there are people whose profession is to mourn for a fee, so also the Jnanis do things for the sake of others with detachment, without themselves being affected by them.
The Jnani weeps with the weeping, laughs with the laughing, plays with the playful, sings with those who sing, keeping time to the song. What does he lose? His presence is like a pure, transparent mirror. It reflects the image exactly as it is. But the Jnani, who is only a mirror, is unaffected by actions.
How can a mirror, or the stand on which it is mounted, be affected by the reflections? Nothing affects them as they are mere supports. On the other hand, the actors in the world – the doers of all acts, the ajnanis – must decide for themselves what song and what action is for the welfare of the world, what is in accordance with the sastras, and what is practicable.
–
R
The pure mind of the Jnani, which exists and shines as the witness who is unattached to anything, is a clear mirror which reflects all the defective thoughts of the perverted minds of others who come near Him and which deludes the minds of people by making the Jnani appear to be defective.
–
Q Is a Jnani capable of or likely to commit sins?
R
An ajnani sees someone as a Jnani and identifies him with the body. Because he does not know the Self and mistakes his body for the Self, he extends the same mistake to the state of the Jnani. The Jnani is therefore considered to be the physical frame. Again since the ajnani, though he is not the doer, imagines himself to be the doer and considers the actions of the body his own, he thinks the Jnani to be similarly acting when the body is active. But the Jnani himself knows the truth and is not confounded. The state of a Jnani cannot be determined by the ajnani and therefore the question troubles only the ajnani and never arises for the Jnani.
If he is a doer he must determine the nature of the actions. The Self cannot be the doer. Find out who is the doer and the Self is revealed.
–
Q Is there no dehatma buddhi [I–am–the–body idea] for the Jnani? If, for instance, Sri Bhagavan is bitten by an insect, is there no sensation?
R
There is the sensation and there is also the dehatma buddhi. The latter is common to both Jnani and ajnani with this difference, that the ajnani thinks only the body is myself, whereas the Jnani knows all is of the Self, or all this is Brahman. If there be pain let it be. It is also part of the Self. The Self is perfect.
After transcending dehatma buddhi one becomes a Jnani. In the absence of that idea there cannot be either doership or a doer. So a Jnani has no karma [that is, a Jnani performs no actions]. That is his experience. Otherwise he is not a Jnani.
However the ajnani identifies the Jnani with his body, which the Jnani does not do.
–
Q What are the fundamental tests for discovering men of great spirituality, since some are reported to behave like insane people?
R
The Jnani's mind is known only to the Jnani. One must be a Jnani oneself in order to understand another Jnani. However the peace of mind which permeates the saint's atmosphere is the only means by which the seeker understands the greatness of the saint. His words or actions or appearance are no indication of his greatness, for they are ordinarily beyond the comprehension of common people.