KNOW THE KNOWABLE
Sage Vasishta explains to Sri Rama in Yoga-Vasistha (2.7.1) that having obtained a body free from disease and a mind free from trouble, one should try to know the knowable (Brahmān, or Cosmic-Self) to get out of the cycle of reincarnation.
The knowledge of the knowable is the ultimate goal of every being, either manifestly or unmanifestly. The momentum needs to build up to ratchet the mind from object-driven to subject-orientated. The inward movement is to realise self through Ātma Jñana, or self-knowledge, evolved through Vairagya, or detachment, Titiksha, or forbearance, and Samatva, or equanimity. The outcome is an automatic termination of all activities and their consequences. The individual no longer associates with the corporeal form, derives pleasure from material possessions, or succumbs to the vanity of this earth. Only when one firmly establishes their identification with Cosmic Self (Brahmān) can one achieve ultimate emancipation (Param Nirvāna). Sage Vasishta recounts his personal experiences of Samādhi. This condition diminishes the perception of distinct identity. He identifies himself as an embodiment of pure consciousness (Chidakasa). Once he gains this wisdom, everything else becomes clear to him. He perceives himself as omnipresent and therefore feels no necessity for mobility, as he has no destination. Despite being without sensory organs, he senses everything through his eye consciousness and recognises that the many universes, with their diverse names and shapes, reside within pure consciousness as his own embodiment. As the speech concludes, Sri Rama's uncertainties and mental disturbances have dissipated. Sage Vasishta elevates Sri Rama and the other assembly members to a transcendent realm of consciousness as he commences his discourse on the ultimate state of happiness (Nirvāna), i.e., knowing the knowable. As the esteemed guru closes his talk, Sri Rama exclaims with exuberant satisfaction, “Ah!” I have achieved a sublime condition of Nirvāna, which is the culmination of life's purpose. I am perpetually in my essence (Swarupa), yet within my profound tranquillity, there exists nothing. Nothing is currently desirable to me. After that, Vasishta explains that rishis reach Nirvāna and then enter the highest state of Samādhi, called "Sahaj Samādhi." This allows them to interact with others and do their assigned tasks while still being in Samādhi. Brahma, Vishnu, and Maheshwara then manifest and counsel Sri Rama to remain steadfastly anchored in Brahmān while cheerfully fulfilling his responsibilities in the authentic essence of a freed being, or Jivan mukta. (Yoga-Vasistha, 6.2A.1-60).
1. Outline
Knowledge is
to know the knowable, Brahmān or the Cosmic Self. It is one that is of Absolute
Existence, infinity, imperishable, constant, full, non-dual and the cause of
all causes. It is to be known by consciousness of the Self, Self-realisation,
Self-awakening, or eye consciousness
Sage Vasishta in Yoga-Vasistha explains that true detachment is achieved only by the awakening of self knowledge (Ātman Jñana). The result is an automatic cessation of all actions and their results. The person no longer identifies with the body or seeks enjoyment in worldly objects. It is only when this realisation of ones identity with the Supreme Self remains firmly established that one attains supreme liberation. Lack of desire is our supreme bliss and supreme good. I am proclaiming this with a loud voice and lifted arms, and yet nobody will listen to me. Why is it that none would perceive it as such? The wonderful power of illusion makes men neglect their reason and throw away the richest jewel of their mind from the chest of their breast in which it is deposited. The best way to renunciation is to ignore and deny phenomena, which is what I want you to do. Know that your disavowal of all is of the greatest reward to you, as you will be able to experience for yourself.
2.
Scriptures
The
scriptures are bold, loud, and clear by proclaiming that learnt priests call
one by many names in diversities.
The Mahāvākyas concisely assert that Reality is singular, expressed as “Prajñānam Brahma,” "Ayam Atmā Brahma," “Tat Tvam Asi,” or “Aham Brahmāsmi.” Consciousness is Brahmān. Brahmān is the Absolute, encompassing all space, self-sufficient, singular, and perpetually existent in all entities, from the creator to the most basic matter. It exists universally and within every individual. It is preferable to elucidate Its transcendental essence rather than define It by accidental attributes such as creatorship. All sensory experiences, including vision and auditory perception, ultimately stem from awareness. Since consciousness cannot see directly through sight or sound, these sensory functions cannot exist independently of it. Therefore, we should consider our mental and physical efforts to be of utmost importance.
Upon achieving a body devoid of illness and a mind untroubled, states Yoga-Vasistha (2.7.1), one should endeavour to comprehend the knowable to avert further reincarnation. It confirms that those who act to change their fate achieve their greatest achievements in this life and the next. However, one who is lazy and relies on destiny destroys his spirit, losing all his virtues, wealth, and aspirations. One's efforts culminate in achievement when one uses his sensory and cognitive abilities, along with the physical capabilities of his body. One's perceptions drive his mental processes, which in turn prompt the body to behave, leading him to achieve the outcomes of his desires. Regardless of the situation, the Sastra prescribes actions that guide one toward his efforts rather than fate. Even children possess awareness of this. Through their efforts, Brihaspati ascended to the position of the Devaguru, or preceptor of gods, while Sukracharya attained the role of the preceptor of demons. Numerous feeble, impoverished, and wretched individuals have, through their vigorous efforts, attained a status comparable to that of Indra, king of gods. There have been many distinguished individuals on earth, states Sage Vasistha, who, despite indulging in numerous incredible pleasures and luxury, have ultimately found themselves in hell due to the neglect of their virtuous qualities. All beings have thereby circumvented the consequences of their diverse conditions of need and abundance through their own efforts. The study of literature, the lectures of a mentor, and personal diligence yield threefold rewards, all contingent upon our efforts rather than fate. The essence of all the Sastras, or scriptures, is that diligence safeguards our minds against all malevolence by directing them towards what is virtuous and just. To diligently pursue something that is outstanding rather than trivial or inferior and impervious to loss or decay is the counsel of parents and educators to their sons and students. I receive direct rewards for my efforts commensurate with my exertion; hence, I assert that I relish the outcomes of my work rather than those of chance. Engagement leads to success, which in turn enhances the intellect. However, those of limited comprehension depend solely on luck in their unfortunate condition. Upon achieving a body devoid of illness and a mind untroubled, one should endeavour to comprehend the knowable to avert further reincarnation (Yoga-Vasistha 2.7.1-15).
3. Remarks
Sage Viswamitra in Yoga-Vasistha argues that Sri Rama, possessing refined knowledge, perceives worldly pleasures as distasteful, akin to diseases (Yoga-Vasistha, 2.2.2). He believes that understanding the knowable means hating all life's pleasures. The yearning for fulfilment binds a man firmly to the earth, but the awareness of his frailties illuminates his path. The Yoga-Vasistha (1.29.5) cautions that excessive desire for power and material pleasures is detrimental to our well-being, as the former compromises our future opportunities while the latter undermines our current satisfaction. Sri Rama, Sage Vishwamitra elucidates that the eradication of cravings is perceived by the wise as liberation, whereas the fixation of our aspirations on material possessions is considered our confinement in this realm. Spiritual understanding is easily attainable for many persons; nevertheless, developing a contempt for material possessions becomes challenging. Sage Vishwamitra asserts that while an individual with a comprehensive understanding of a subject is considered knowledgeable, those who possess knowledge of all that is knowable are considered learned; these exalted individuals find no worldly pleasures enticing. In this life, one views a mind free from the craving for worldly pleasures, except for the pursuit of altruistic activities, as liberated. Similar to how no flora flourishes in arid soil, a reluctance toward materialism cannot emerge until one grasps a tangible reality. Therefore, recognise this follower of Raghu's lineage as someone who truly understood the obvious, leading to his disdain for royal indulgences. Sage Vishwamitra urges the distinguished sages to corroborate any insights gained by Sri Rama through intuition, ensuring his mental serenity. The realization of freedom diminishes our earthly wants, just as sunlight dispels darkness at night. Please convey the rational comprehension of the knowable to your disciple Sri Rama, enabling him to achieve mental tranquility. Sri Rama, Sage Vishwamitra elucidates that the eradication of cravings is perceived by the wise as liberation, whereas the attachment of our aspirations to material possessions is considered our confinement in this realm. Spiritual understanding is easily attainable for many persons; nevertheless, developing a contempt for material possessions becomes challenging. Sage Vishwamitra asserts that a person who comprehensively understands a subject is considered knowledgeable, but one who holds knowledge of all that is known is deemed learnt; such exalted individuals find no worldly pleasures enticing. In this life, we view a mind free from the craving for worldly pleasures, except for the pursuit of altruistic activities, as liberated. Similar to how no flora flourishes in arid soil, aversion to materialism cannot arise until one grasps a tangible reality. Consequently, acknowledge this follower of Raghu's lineage as one who has genuinely grasped the evident, resulting in his disdain for royal indulgences. Sage Vishwamitra advises the esteemed sages that Sage Vasistha must validate any intuition-based knowledge Sri Rama gains to ensure his mental peace. The recognition of freedom diminishes our earthly wants, akin to how sunlight dispels the darkness of night. Please convey that rational comprehension of the knowable to your disciple Sri Rama, enabling him to achieve mental tranquillity (Yoga-Vasistha).
-Asutosh Satpathy
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