 |
Chapter 13
Distinction between The Self And The Not-Self
74. Basic Means For Knowledge: Freedom From Pride, Deceit etc.
30. To achieve all this, the firm foundation of moral sadhana is a sine qua non. We should discern between truth and untruth and follow truth. We should discern between the essential and the non-essential and stick to the essential. We should throw away the shell and keep the pearl. This is how we should begin our quest. We should proceed further through our own efforts as well as God’s grace. If we have learnt to make the distinction between body and soul, it will be immensely useful. In this context, I am reminded of Jesus’ crucifixion. While he was being crucified, words came to his lips, ‘O God! Why are they tormenting me?’ But he immediately collected himself and said, “Thy will be done, Lord. Forgive them, for they know not what they do.” This example of Christ has a profound significance. It shows the extent to which the Self should be dissociated from the body. Christ’s life shows how far we should and could progress. Here, a point has been reached where the body has dropped down like a shell. Whenever I think of disengaging the soul from the body, Christ’s life stands before my eyes as a perfect example. It shows how there could be complete dissociation from the body, how the link with the body could be almost severed. 31. Without the power to discern between truth and untruth, we cannot distinguish between the body and the Self. This discrimination, this knowledge should become a part of our being. We associate jnana (knowledge) with knowing, but knowing through reason only does not lead to true knowledge. Eating does not just mean stuffing the mouth with food. Food should be properly chewed and it should get digested and converted into blood running through the veins. Only then the action of eating is complete in the true sense. Likewise, intellectual understanding is not enough; knowledge should be fully assimilated; it should become a part of our being and should get reflected through every action of ours. We should reach the state when all the organs of action and perception work with full consciousness. The Lord has therefore given a beautiful definition of knowledge (Jnana) in the Thirteenth Chapter. The attributes of knowledge are similar to those of sthitaprajna. The Lord has enumerated twenty attributes including humility, freedom from deceit, nonviolence, uprightness and forgiveness. The Lord has not only declared that these attributes constitute knowledge; He has also said that whatever is opposite of these constitutes ignorance. Knowledge means the sadhana done in its pursuit. Socrates used to say, ‘Virtue is knowledge.’ The end and the means are identical. |
 |