SELF-REALIZATION IS THE REAL KNOWLEDGE [corrected from Supreme Guide Jan-Feb 1983]



What is Jiṋána? There are two divisions of jiṋána

  1. Material knowledge or Apará-jiṋána and
  2. Spiritual knowledge or Pará-jiṋána.

The interpretation of Material knowledge is that it is the internal projection of the external physicality. And Pará-jiṋána or spiritual knowledge is the internal projection of the internal or cosmic spirituality. This is all about jiṋána.

With jiṋána comes the matter of “Smrti” or “memory”.

In Bengali language it is being pronounced as “Sriti”. Following that formula “Sriti” in Bengali is pronounced as “Sriti”.

It is “Smriti”.

So “Smriti” ought to be pronounced and not “Sriti”. But the system of the Bengali language is that when “ma”, “ba” or “ya” is suffixed to any alphabet then that alphabet with which these three are suffixed should sound double in its pronunciation. That is, if “ma” is added to the letter “da” then it should be pronounced as “Dda” and not “Dma”.

For example “Padma” would be pronounced as “Padda” and not as “Padma”.

The system in Bengali pronunciation is like this. So it should be “Sriti” and not “Smriti”.

Now it has also been said about smriti or memory – “Anubhuta vishayá sampromoshah smrti”.

When a person has perceived something once, then to create a recurrence of that thing once again in the mind is called Smriti.

Now what is the meaning of “Anubhava” in Saḿskrta language?

In the word “anu” is written with “ńa” then its meaning is tiny or molecule.

And if “anu” is written with “na”, then its meaning is “following” or “after”.

Such as “Anugata” which means “follower” – that is, who is “following”.

Similarly is “Anubhava”, Bhu + al = Bhava which means “to become”. And “Ańu” means “following (with “na”) after, running after.

That is “to become same afterwards”.

You have seen an elephant, having seen the elephant, the feeling of your mind has also become “elephant-like”. This is your perception.

You have experienced what an elephant is like.

After seeing the elephant your mind has “become” elephant-like. This becoming is “Bhava” – from which the word “Anubhava” comes. So by “Anubhava” one’s mind becomes the same object which one has earlier seen. Whatever you have heard, your mind “becomes” likewise; suppose, someone is singing the tune “ Ashá vari Rága”.

On hearing the Rága of “Ashá vari” your mind also started dancing according to that Rága.

Then what you did? You then felt like singing the “Ashá vari” in your mind.

Similarly you have tasted some food. While eating you say, “It is too hot – it is biting.” What happens then? Your mind has also turned “very hot” and biting. Many a time we say “His behavior has made my mind bitter.”

How a mind can be bitterish?

There are bitter fruits and vegetables and they are food that human beings consume.

But by tasting that bitter food the mind also becomes bitterish. When such a thing happens then only you understand that such and such item is bitter. You identify bitter gourd. All these kitchen vegetables taste bitter.

So only observing is not the perception or an experience. Any sensible object. When it is perceived in the mind – the mind gets the same feeling as that of the object. In other words, the mind “becomes” similar and identical to that object. Hence once the mind has turned into such an object – later by applying will-force, if the mind can revive that perception again, it is called “Smrti” or memory.

“Anubhuta vishayá sampromoshah smrti”

Now one whose mental power is weak – whose nerve-cells are feeble, or who has little will-power to enforce or who can not make his mind singularly pointed or can not concentrate sharply – he has a short memory.

What he has seen or thought he can not remember it after a lapse of time.

Again there are some persons who could remember the “Pin-drop” sound which they have heard “fifty years ago. Such a person has kept that sound alive in his memory.

But there is a difference between this memory and the jiṋána.

Apara jiṋána is the internal projection of external physicality – that is, the outside world gets projected internally in the mind.

Now there is a basic difference between this Apara jiṋána and the memory.

In memory, we have only the feeling of the bitter taste.

For example – somebody has heard singing of a “Dhrupada” song and he at once perceived and built that Raga and the song of Dhrupada in his mind. This is called perception.

But afterwards when he has built an image of Dhrupada in his mind that becomes his memory.

But that doesn’t mean or prove that he “knew” or “understood” what a Dhrupada song is,when one who knows and understands Dhrupada, that “knowing” is called jiṋána.

So memory and jiṋána are not one and the same.

Now what is knowledge?

This knowledge can be the internal projection of external physicality or the internal projection or internal (cosmic) spirituality.

These two are jiṋána. Now this projection can be had when the sense of the object’s existence is still vividly alive in the mind and not otherwise. In other words, what is a Dhrupada song, and how it is being sung – when one has the full knowledge of these things – that is called jiṋána.

Once one has understood it, he would be able to have recurrence of that Dhrupada song in his mind anytime according to his sweet will. If it is done by memorizing then only it can be said that he has a full knowledge of the song dhurpada, otherwise not.

So the difference between the two is vast but dialectically speaking there is little difference. Now one who can have a recollection of whatever perception he had in the past – he can be called “Recollector of his memory” or “Dhruvásmrti”. For example every human being always has to ideate on God mentally. He has to do Japakriya 24 hours. Yet nobody does it – he forgets.

This is the general state of the affairs. Now one has “to add salt to the curry but with uttering of the words, – “to add salt” one forgets to do so.

So people are always forgetful.

But one who has developed his power of keeping it in the memory then he does not forget any thing any more. That is, he always mentally remembers God. Then what does happen in that condition?

He gets his memory firmly implanted-firmly based in a solid foundation. Then he never forgets. And when he does not ever forget anything, that condition is called Dhruvásmrti.

The memory then stands firm and secure.

Then you can have your memory work according to your wish.

And the person who has attained this Dhruvásmrti – that is, when he can always remember God in his mind then he feels a special kind of Ánanda or Bliss in his mind.

That Ánanda is called Dharmameghánanda”.

In the sphere of jiṋána, when a person has made his mind singularly pointed – when he reaches the pinnacle of intellect then he can, at his will force establish his mind on any particular point or vindu.

What happens then?

All the outer world – this external physicality – the material existence – all that comes under the purview of his memory.

That is, whenever he wishes he can build and have the recollection in his mind. So in that state of affair – the fun is that the whole world then becomes his special point or vindu for concentration and recollection by becoming one and the same with that singular minded individual.

So if that individual has to know something he will not have any need to go through the books and scriptures. He simply by closing his eyes, can perceive what is written in what particular page of a book and in what library.

People will think – “Oh God! What a learned man he is – how great is his study” etc.

Nothing doing – he did not know anything. He did not learn. He has only perceived the whole world in his mind – he has kept the recollection of the universe alive in this memory and he started recollecting things such as “this is that”, “that is that”. And the people will be wondering how clever that person it, No, credit or bravado is there – clever he is not. He has only assimilated the entire physical world and this is possible only when one can make an internal projection of internal spirituality.

That is, when one has attained God, he is the complete knower of things. “Brahmavid sarvavid átmavid brahmavid”.

So,what is the sure way to acquire true knowledge? If you want to know all – know one.

Then only everything will be known to you. People will no everything.

The human being has a small cranium – his brain is smaller. So how much he can know?

Also what he knows today he forgets it tomorrow.

Yes, one who was a Mahámohapádháya, was a pandit, if he, after leaving his original occupation gets engaged in agricultural livelihood then he would no longer be able to remember the “declension( sabdarupa) of “Nara”. This is the situation that usually happens. So the main thing is “to know one – know one”.

What is the use of reading and forgetting so many books? To read more books is to forget them or to make more mistakes.

So what is the use?

No permanent benefit is derived from being a book-worm.

I give encouragement for the general education – laokika education so that people can understand the shallowness of laokika jiṋána .

So it has been said in scripture.

Átmajiṋánaḿ vidurjiṋánaḿ jiṋánányanyáni yánitu;

Táni jiṋánávabhásáni sárasyanaeva bodhanát.

The word “knowledge” is indicated in old Latin Language as “KENOW” which has its origin from “jiṋána“, the old Saḿskrta language, but the word “KNOW” in modern English language. Although “K” is not being pronounced but still “K” in the word “knowledge” has been kept. Because the root word was “KENOW”.

Of all the rest of the jiṋána – except self realization or Átma-jiṋána – whatever “knowledge” is there, these are all worthless in their substance. Every object has a shadow of its own – every thing has two kinds of shadows – umbra and penumbra. And shadows are unsubstantiated knowledge – they are not real jiṋána . They are the shadows of the things only. And by observing the shadows you can not identify or recognize a tree – whether it is a Bakul tree or a Lichi tree – by observing its shadow. To understand an object – to identify a tree you observe and examine its leaves. You can not understand it by observing its shadow.

Similarly all the physical jiṋána are shadows only. You can not recognize the real thing.

Hence the more quickly people understand the real truth, the better unless one realizes this real truth.