Thursday, May 1, 2008

knowing and not knowing

Q.
I always remember one line of Sethji (Shri Jaydayalji Goyandka, the founder of Gita Press). He said – 'The one who says I have realized (attained God), the one who says I have not, the on who says I do not know whether I have or not – all three have not realized (attained God).' "
If no one among the three groups has realized God, then who has realized God? Kindly explain.
A.
This is a very beautiful concept that is originally found in the Kena Upanishad.
The translation is as follows
2.2 The disciple said: I do not think I know It(Brahman) well, nor do I think I do not know It. He among us who knows the meaning of "Neither do I not know, nor do I know"—knows Brahman.
2.3 He by whom Brahman is not known, knows It; he by whom It is known, knows It not. It is not known by those who know It; It is known by those who do not know It.

Basically the knowledge "aham brahmasmi" is the knowledge about one's true self, it is a knowledge of right self-identity. As even this knowledge arises, the false superimposition called the Ego vanishes.
In other words, self-knowledge is not knowledge of something, like knowledge of a pot or knowledge of a flower, but is a subjective knowledge of the real "I" - sat-chit-ananda.
So if i say i know brahman, it means that there are two entities - i and brahman. that how can i and brahman be the same? only when it is realized firmy as one's own swarupa and not as a "thing" to be known can one says "he knows" or "he is realized"

Now let us take the three groups mentioned by the revered Giyandka-ji.
The one who does not know whether he knows or does not know is clearly ignorant of what this knowledge is. If you ask him do you know who you are or who is Ishwara he has no clue.

The one who says he is realized also does not know. This is because for a reality there was never a time when he was not realized. Bondage and its release are both fictitious from his standpoint - the one who was bound and the one who obtained release were both the very same imposter - the ego, which meets its death upon realization. So there is no "i"-sense that will say i am realized.

The one who says "i am not realized" is ascribing a reality to his bondage. Under the firm sway of avidya, he is sure that he does not know nor does he possess the means to know the Divine which is ever his true nature, right at this very moment.

3 comments:

Anonymous said...

Today , i would like to share the following verse from Khalil Gibran's prophet !

And a man said, "Speak to us of Self-Knowledge."

And he answered, saying: Your hearts know in silence the secrets of the days and the nights. But your ears thirst for the sound of your heart's knowledge. You would know in words that which you have always known in thought. You would touch with your fingers the naked body of your dreams.

And it is well you should. The hidden well-spring of your soul must needs rise and run murmuring to the sea; And the treasure of your infinite depths would be revealed to your eyes. But let there be no scales to weigh your unknown treasure; And seek not the depths of your knowledge with staff or sounding line. For self is a sea boundless and measureless.

Say not, "I have found the truth," but rather, "I have found a truth." Say not, "I have found the path of the soul." Say rather, "I have met the soul walking upon my path." For the soul walks upon all paths. The soul walks not upon a line, neither does it grow like a reed. The soul unfolds itself, like a lotus of countless petals.

enjoy!

Anonymous said...
This comment has been removed by a blog administrator.
Anonymous said...
This comment has been removed by a blog administrator.