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Upadesa Sara

Sloka 27

Self-Knowledge

 Like Self-realization, the word Self-knowledge also needs explanation. Knowledge of any object is gained as a thought with the help of our intellect. In this world, there are a finite number of objects that we know about and innumerable others about which we are ignorant. We generally feel that Self-knowledge is the knowledge of the Self like any other object known by our intellect. But we are told that the Self can never become an object of our intellect; it is beyond the intellect. How then are we to know it? By what means is Self-knowledge gained? Bhagavan answers thus:

jnana–varjita’ jnana-hinacit,
jnanam-asti kim jnatum-antaram.

jnana–varjita’ – (is also) devoid of (thought of) knowledge (and); jnana-hinacit – the Consciousness which is devoid of (thought of) ignorance; jnanam-asti – any knowledge; kim – is there; jnatum – to know (the Self); antaram – other than (the Self).

Consciousness is devoid of the thought of knowledge (of objects) and the thought of ignorance (of objects). Is there a knowledge other than Consciousness to know the Self? (There is none).

Vedanta proves that the inert cannot know. The intellect being inert is incapable of gaining knowledge by itself. In association with Consciousness, it acquires an apparent sentiency because of which it is capable of knowing objects. The intellect knows certain objects and does not know others. We all know what we know and also what we do not know. I know my son and I also know that I do not know what I should do with him! We are aware of both our knowledge and our ignorance.

The Consciousness that illumines both, the thought of knowledge and the ignorance of objects, emotions, and ideas, is different and free from them. The illuminator (knower) is always different from the illumined (known). The Self that lends sentiency to the intellect cannot in turn be illumined by the intellect. Then, is there another Consciousness that illumines the Self? There is none. Also, none is required since the Self is self-illuminating. If there were two Consciousness, say Cl and C2, then one would become inert since it would be illumined by the other. That is meaningless. Also, we cannot point out any difference between Cl and C2. Therefore, it would be pointless to make such a distinction.

Self-knowledge is the realization that ‘I am Consciousness which enables the intellect to know objects’. Being self-evident, I illumine both the thoughts of knowledge and ignorance of objects, but I am free from the thoughts and the objects. Understanding thus, we should give up the notion that the Self too can be known like any other object as a thought in our mind.

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Upadesa Sara

Sloka 26

Vision of Self

 Our understanding of a ‘vision’ is generally with the duality of the seer of the vision and the object seen in the vision. The true meaning of the vision of the Self and vision of the Lord is explained thus:

ātma-samsthitih svātma-daršanam,
ātma-nirdvayād-ātma-nisthatā.

ātma-samsthitih – abidance in the Self (is); svātma-daršanam – vision of the Self; ātma-nirdvayād – (since) the Self is non-dual; ātma-nisthatā – firm abidance in the Self

Since the Self is non-dual, the abidance in the Self alone is the ‘vision of the Self’ and that alone is known as firm abidance in the Self

 The Seer or the Witness of the object is the Self. The seen, the object, is the not-Self. The Seer is one, the seen may be many. The Seer – the subject cannot become the seen – the object. Generally, we feel that a vision is not possible without the duality of the Seer and the seen. But in Vedanta, the word ‘vision’ has a technical connotation. Here, ‘vision’ means knowledge free from the duality of the Seer and the seen.

The vision of the Self is the knowledge that takes root as a direct experience that ‘I am of the nature of pure Existence­ Consciousness’. This is known as firm abidance in the Self. When the limited ‘I’ -notion is renounced, one ‘realizes’ the Self and gets established in it. A wealthy man in his dream imagines himself to be a beggar and consequently goes through all the pains and trials of poverty. When he wakes up, the dream beggar and his miserable dream world along with the imagined sorrows disappear. The waker realizes, ‘I am not the beggar but a wealthy man’. Having once realized, he gets firmly established in his true status and revels therein.

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