SHIVOPADESHA 2

Átmajiṋánaḿ vidurjiṋánaḿ jiṋánányanyáni yánitu;
Táni jiṋánávabhásáni sárasyanaeva bodhanát.

[Self-knowledge is the real knowledge – all other knowledge is a mere shadow of knowledge; and will not lead to realization of the truth.]

“Self-knowledge is the real knowledge.” Now the question is – what is jiṋána [knowledge]?

The word jiṋána in Sanskrit is derived from the root verb jiṋá plus the suffix anat́. The same root verb, jiṋá, was changed into keno in old Latin. The root verb “know” in modern English is the transformation of the old Latin keno. Because the letter “k” was in keno, the letter “k” has been retained in the spelling of “know” although it is not pronounced in modern English.

Now what is the process of knowledge? It is said, “Subjectivization of objectivities is the faculty of knowing.” The external entity or entities which are being subjectivized are known as objectivity or objectivities.

Now the question arises, is it possible to take something of the mental world as objectivity and then subjectivize it? Yes, it is possible. To the existential “I” feeling, all the entities of the external world and the internal world also, all entities other than the existential “I” feeling itself, come within the scope of the faculty of knowing. But can the existential “I” know something higher than itself? It is indeed a very intricate question of psychology.

The subtlest feeling of existence is the very first stage of the mental world, and Citisattá [the Cognitive Faculty] is the witnessing entity of the functioning of this first stage of the mind. We say, “I know that I exist.” Here the “I” of “I exist”, in the nominative case, is the first stage of the mind, and the witness-ship of “I exist” lies in the “I” of “I know.” Here we see clearly that the witness of the first stage of the mind is subtler than the first stage of the mind – in fact, it is the subtlest entity of all.

Now the Cognitive Faculty may or may not function as the witnessing entity of the first stage of the mind. If it functions as the witnessing entity of the first stage of the mind, it is called Sakala Citisattá [Manifested Consciousness], and if it does not, it is Niśkala Citisattá [Unmanifested Consciousness].

This Sakala Citisattá, being affected by its capacity of witness-ship, undergoes some kind of theoretical bondage, although it is not influenced by the three guńas. This influence by the faculty of witness-ship does not take place in the case of Niśkala Citisattá. But let me make it clear here that as there is no distortion in the faculty of knowing due to the influence of the guńas, the bondage is purely theoretical, nothing more than that. This Citisattá, or Cognitive Faculty, when functioning as witnessing entity in relation to the Macrocosm, is called Pratyagátmá – which is sakala when assailed by guńas, and niśkala when unassailed.

How can the Cognitive Faculty, the Supreme Knower of the mind, become the object of knowledge in the practical field? The fact is that when the first stage of mind, or the existential “I”, thinks of the subject “I” of “I know”, its existence becomes subtler than the subtlest, and then finally merges into the Cognitive Faculty – Mádhava Mádhava anukhan sumari Rádhiká Mádhava bhelii [“Rádhiká (Rádhá) while constantly remembering Mádhava (Krśńá) became Mádhava Himself”].

So we clearly understand that to know the Cognitive Faculty means to merge in It. It is like a salt doll trying to fathom the depth of the ocean, and in the process becoming one with the ocean itself; it could not return and tell others the story of how it felt while fathoming the ocean. This sort of becoming one with the ocean while trying to fathom it is termed “self-knowledge”. Theoretically, this self-knowledge is the real knowledge, and all other types of knowledge in the worldly sphere are not real knowledge, they are just the umbra and penumbra of knowledge. Generally, objective knowledge is called simply “knowing” but is not real knowledge. For knowledge of the objective world, the use of the root verb vid is more justifiable [than the use of the root verb jiṋá].

Vid is divided into different categories. There are mainly two divisions, parávidyá [subjective knowledge] and aparávidyá [objective knowledge]. Parávidyá is that branch of knowledge which leads from analytical descent (from the infinite to the finite) to synthetic ascent (from the finite to the infinite). It helps human beings to reach the golden line of self-knowledge – the line which is the dividing line between objective knowledge and self-knowledge; the line beyond which is the sweet ideation of the all-pervasive Cognitive Faculty.

This parávidyá is also divided into different stages: first, the comprehensive study necessary for the removal of any deficiency of knowledge; second, the process of rational analysis to derive benefit from the knowledge acquired and to control one’s own internal and external ideas; third, the consolidation of the spiritual ideology through pariprashna [spiritual inquiry]; and fourth, self-surrender to the Cognitive Faculty.

Aparávidyá [objective knowledge] is also divided into certain stages: first, the comprehensive study necessary for the removal of any deficiency in knowledge to promote the welfare of the world; second, the rational analysis of the knowledge acquired; and third, devising ways and means of applying the essence of the acquired objective knowledge for the welfare of the world.

In fact, parávidyá leads further – to the golden gate of mokśa (one of the four vargas, that is, káma, artha, dharma and mokśa⁽¹⁾) and says, “The last step you will have to take by means of átmajiṋánam. My jurisdiction is only up to this.”

Parávidyá also brings dharma, another varga, within human reach, but aparávidyá too has some role in this. People say, Átmamokśarthaḿ jagaddhitáya ca [“For self-realization and for the welfare of the universe”]. This wise saying of realized souls brings about a sweet adjustment between the objective world and the subjective world. While trying to attain self-knowledge – the highest fulfilment of átmamokśárthaḿ – one will have to take the help of parávidyá; and to implement the second portion of this balanced ideology – jagaddhitáya ca – one will have to utilize both parávidyá and aparávidyá.

Those who think that they can concern themselves with parávidyá only, and finally, through its help, arrive at self-knowledge, are mistaken. Because while working exclusively for self-realization – átmamokśarthaḿ – the worms of selfishness will burrow deep into the human mind and finally sap all the sweeter and finer human sensibilities, all the generous expansiveness of the human mind, and fling the person into a quagmire of remorse. So the endeavour to attain spiritual realization exclusively cannot be considered an ideal way of life.

Again, if someone works exclusively for the welfare of the world – jagaddhitáya – one should realize that to render selfless service, an absolutely pure mind is required, with the expansiveness of the vast ocean and the serenity of the blue sky. Otherwise, while promoting the welfare of the world, one may develop a selfish desire in one’s mind in a weak moment, as a result of which one may bring harm to oneself as well as to the universe. So those who do not aim at self-realization cannot promote the welfare of the world either.

That is why Shiva propounded átmamokśárthaḿ jagaddhitáya ca. For self-realization, a pure science of spirituality is required, and for jagaddhitáya a happy blending between parávidyá and aparávidyá is necessary. In all mundane activity (for which the word káma is used – káma does not always mean the sexual urge), and for those endeavours which require mental force, the artha varga [psychic pabulum] is necessary, and for the attainment of artha, aparávidyá is indispensable.

So we see that knowledge in the true sense of the term is self-knowledge. And all other aspects of learning which we wrongly designate as knowledge are only certain types of knowledge – either parávidyá or aparávidyá. For a human being, parávidyá is essential; but aparávidyá cannot be ignored either. That is why people must cultivate parávidyá with all their minds, with all their hearts, with the whole of their beings. But at the same time, to successfully face the hard realities of this dusty earth, for prosperity in the material sphere, one will have to cultivate aparávidyá also. History, geography, the different fields of material science, psychology, geology, different branches of the humanities, etc., have all to be carefully studied. To promote the earthly well-being of the human race, literature, art and other harmless means of entertainment must be encouraged, and thereby all the potentialities of the human heart will be properly utilized. Then and only then will ideal human beings be created. Attaining self-knowledge through parávidyá, those ideal human beings will move towards their final destination, the Supreme Benevolence, and merge in the sweetest ocean of bliss for eternity. This is the real life of human beings – this is the ideal life.

Besides self-knowledge, the other branches of learning which we wrongly call knowledge – the two branches of vidyá – are shadows of knowledge.

Avabhása is the Sanskrit word for “shadow”. When a crude or a less brilliant object comes in contact with a luminous object or a celestial body, the dark object casts a shadow on the bright one. We cannot form an exact idea about an original object by seeing the shadow of the object. One can form an idea about a lichee tree by seeing the real tree, but one cannot form an idea about it by seeing its shadow – indeed, one cannot even be sure if it is a lichee tree or a lemon tree or any other tree.

Shadows are then divided into two kinds – umbra and penumbra.⁽²⁾ By seeing the umbra of something, some idea may be formed, but by seeing the penumbra, no idea can be formed. The earth being the nearest planet to the sun, the umbra that is cast by the earth on the vast sky is called ráhu in astronomy, and the penumbra is called ketu. Ráhu and ketu are combinedly called “the shadow planet,” that is, they do not have any real existence, they are merely two kinds of shadow. That is why they are located seven houses from each other in the zodiac. If in any particular month or ráshi [zodiac sign] the full moon enters the seventh house of that particular sign, it will be covered by shadow; and that dark moon is then said to be in lunar eclipse:

Ye ye máser ye ye ráshi
Tár saptame tháke shashii
Sei din yadi hay paornámásii
Abashyai ráhu gráse shashii.

[If the moon remains in the seventh house
Of that month’s ráshi,
And if that day is a full-moon day,
Certainly that ráhu eclipses the moon.]

We cannot form an idea about an original object by seeing its ketu, or penumbra. Next to self-knowledge, all the branches of so-called knowledge with which we are acquainted are not real knowledge, not even the umbra of knowledge – they are only the penumbra of knowledge. They cannot convey an accurate idea about any entity.

Yá sháshvatii kśemauṋkarii sá sárasattá – “That which leads to the permanent all-round welfare of living beings is the Quintessential Entity”. That which is conducive to welfare, but a welfare which is not permanent, is not worthy of being recognized as the Quintessential Entity. But in ordinary speech, we can give such entities temporary recognition as quintessential entities.

To increase the fertility of the land, we add fertilizer to it. We know that this will not increase the fertility of the land permanently. Fertilizer in Sanskrit is called sára [essence]. The hub of a wheel is called cakrasára [“the essence of a wheel”]. Food items with proper vitamins are called shvetasára. The gist of a discourse is called sára. When we explain a sentence or a part of a sentence we say it is the sárártha [“the essence of the meaning”]. But it should be remembered that in none of these cases is the word sára being used properly.

When, in ascending towards increasing subtlety in the process of synthesis, the non-essential, or very temporary, aspects are discarded, it is said that we are moving from the non-essence to the essence. Again, in the next step, we move towards a greater essence by discarding the non-essence from the essence of the first stage. And when, thus moving, we reach the subtlest point in the objective world, we realize that the greatest essence is the Macrocosmic Mind and the Pará Prakrti [Primordial Prakrti].

To reach this Macrocosmic Mind and Primordial Prakrti, no objective knowledge will be of any help. In this case, the final recourse is the extraordinary power born out of the guńas. This power is not attainable by objective knowledge; it is attainable only by transcendental knowledge through sádhaná. And if this is the case with the Macrocosmic Mind and the Primordial Prakrti, then how can Parama Puruśa, the Supreme Entity, be attained? Thus highly intelligent sádhakas, the greatest realized persons, all describe the Supreme Entity – Guru Brahma, Táraka Brahma – not as essence but as Sárátsára, the Quintessence, the Essence of the essence.

Vandaná kariba ámi gurure ámár
Yini púrńa, yini nitya, yini Sárátsára.

[I shall worship my Guru who is complete in Himself,
Who is eternal – the Essence of all essences.]

To realize such a Quintessential Entity, only self-knowledge is required; but is this self-knowledge simply a dry path of knowledge?

If one wants to realize an entity, does one realize it only through knowledge? No, certainly not. To realize an entity, one must possess a loving heart, a sweet intellect, and a free flow of emotion. That is why in order to attain the Essential Entity, that is, the Macrocosmic Mind or the Primordial Prakrti, the highest expression of knowledge may be helpful; but in the case of that Quintessential Entity, that sort of knowledge will not do at all. Not even an iota of the supreme spiritual world is attainable through intellectual extravaganza. I said a little earlier that by merging one’s individual sweetness into the sweetest entity, the realization, “You exist, only You exist,” becomes firmly established. One becomes finally ensconced in that Supreme Entity. There is no other way. And this self-knowledge is the sweetest essence of the devotional feeling of one’s heart.

Footnotes

(1) The four basic drives of human beings: physical, psycho-physical, psycho-spiritual and spiritual, respectively. –Trans.

(2) Umbra is the completely-dark part of the shadow of a celestial body; penumbra is the indistinct shadow, the partially-illuminated region surrounding the perfect shadow of the umbra. –Trans.