Self-knowledge and Guru Upadesa

(Based on Swami Paramarthananda’s talk)

Vedas have got two parts; Veda Purva and Veda Anta, the former part and the last part.  By following the life style given in the Veda Purva, a person will develop an interest in Self Knowledge.  It will convert a lay person into a spiritual seeker.  For such a seeker Self Knowledge is primarily dealt with in the Veda Anta or Vedanta, the end portion of Veda.  This Self Knowledge is called Upanishad.  The word ‘Upanishad’ consists of three portions - Upa, Ni and Sath.  Upa means that which is closest to you i.e. the Self or Athma.  The expression Ni means Nischaya Jnanam or clear knowledge. Sath means the destroyer.  As knowledge is always the destroyer of ignorance, Upanishad means Self Knowledge, the destroyer of Self Ignorance.

In the 7th chapter of Chandogya Upanishad, there is a story concerning Narada and Sanath Kumara.  In that story, Narada goes to Sanath Kumara and asks for knowledge. Then, Sanath Kumara asks, how can I teach you if I don’t know your level of knowledge and asks for what Narada already knows.  Then, Narada gives a big list of Knowledge or sciences that he already knows as “Rik Veda, Yajur Veda, Sama Veda, Atharvana Veda, Iitihasas, Puranas, Bhuta vidya, Nakshatra vidya, Sarpa Devajana vidya etc. Thus he gives a very big list and at the end he says – “I am miserable in-spite of all these learnings. Previously, I was a miserable illiterate person and now I am a miserable literate person.  Therefore, you should help me to get out of this misery.  I have heard somewhere that only a person of Self Knowledge can cross over all mental miseries or afflictions”.  Through this, Upanishad indirectly indicates that other than Self Knowledge, there is no other solution for human mental problems like worry, anxiety, fear, insecurity, depression, jealousy etc.

Let us explore a little bit into knowledge in general and then Self Knowledge in particular. The branch of philosophy which deals with the nature of knowledge is called Epistemology. It deals with the nature of knowledge, the source of knowledge, what is right knowledge, what is erroneous knowledge, why error takes place etc.  In our tradition, it is called Pramana Sastra.  To understand about knowledge in general, one should know the four factors connected with knowledge. The first factor is the ‘Locus of Knowledge’. One should have a clear idea about where the knowledge takes place. One should know what the Nature of knowledge is. In Sanskrit, Locus is called Ashraya and Nature is called Swarupam. Then, the third factor is the Object of knowledge. One cannot generally say knowledge. One should say knowledge of what. Finally, and most importantly, the instrument or means by which one generates knowledge. Locus, Nature, Object, and Instrument – are the four factors one should be clear about.

Any knowledge has to take place in the intellect and it has to be in the form of a thought alone. Object of knowledge is anything about which one wants to know and that is called Vishaya.  Fourth and most important factor is the instrument or means by which one gathers knowledge called Pramanam.  We have got several instruments as every sense organ is a Pramanam.  Of these four factors, the first two is same for any knowledge, including Self Knowledge i.e. Locus is intellect and Nature is of thought form.  The uniqueness of Self Knowledge lies in the fact that it is the only knowledge where the Object of knowledge happens to be the Subject itself.  That handicaps the Instruments as they are turned outside and can reveal only the external world of objects and not the subject Self as Kathopanishad (2-1-1) says “paranchikani vyatrunat swayambhuhu tasmat paran pasyati nantaratman (The self-existent Supreme Lord destroyed (harmed) the sense-organs by making them extrovert. Therefore, one sees the external things only and not the inner Self).  All sciences also cannot help because they are all based on extrovert sense organs and therefore they cannot give Self Knowledge. The scriptures point out that we need an external aid in case of Self Knowledge, as we need a mirror to see our very eyes that are used to see others.  Sastras or the scriptures are the mirror which will show one’s own nature to oneself.  Scriptural enquiry is synonymous with Self enquiry because scriptures are verbal mirrors called Sabdha Pramanam.

But in employing this Sabdha Pramanam one faces some fundamental problem.  Because it is a unique subject matter, scriptures use special methods to communicate.  Therefore, if one tries to study the scriptures by oneself, one will not be able to extract the teaching.  For instance, Isavasya Upanishad (mantra 11) says – “vidyan cha avidyan cha yastad veda ubhayagm saha (He who knows both vidya (knowledge) and avidya (ignorance) together)”, and the combination of vidya and avidya is very difficult to understand by oneself.  It also says in the same Mantra – “avidyaya mrutyum tirtva (through ignorance, crossing over mortality)” which means that one can get immortality through ignorance which is baffling on the face of it.  There is a difference between non-scriptural words and scriptural words which are given the title Aloukika Sabdha.  The scriptural words have to be understood in such a way that it gives one a unique knowledge and so it needs a key to extract this special knowledge.  This key is only with the Jnanis and they will be able to show the scriptural words as a mirror in front of one to reveal oneself.  Thus these words coming from the mouth of a Jnani Guru serves as a subtle mirror which will help one discover this knowledge.

With Guru Sastra Upadesa, the scriptures serve as a mirror and give this knowledge to the sishya. Therefore, all the Upanishads emphasize the role of a Guru.  Mundaka Upanishad in Mantra (1-2-12) says:

tad vignyanartham sa gurumeva abhigacchet

samitpanihi shrotriyam brahma nishtham II

For knowing that (Brahman that is the Self), let him, fuel in hand, approach a Guru who is well versed in the Vedas and is always absorbed in Brahman.

Lord Krishna also in Bhagavad Gita (4-34) tells Arjuna clearly to go to a Guru and learn.

tadviddhi pranipatena pariprashnena sevaya I

upadekshyantite jnanam jnanina tatvadarsinaha II

With reverential salutations do you approach them - the wise men who have known the Truth.  Serve them, and question them repeatedly (with due respect, until your doubts are clarified). These wise men will impart the knowledge of this divine Truth to you.

All the Upanishads uniformly say that the Guru will systematically expose the teaching in the form of a dialogue.  Sage Yajnavalkya tells his wife in Brihadaranya Upanishad (4-5-6): “atmava are drashtavyaha shrotavyaha mantavyaha nidhidhyasitavyaha (The Self should be realised, should be heard of, reflected on and meditated upon)”. So the first step in acquiring the Self Knowledge is the systematic hearing of Guru Upadesa for a length of time with Sraddah and devotion, which is called Sravanam.   If such a Sravanam takes place, one will be able to gather this knowledge about oneself and that knowledge is Jiva-Brahma-Ikyam.  For the Guru Upadesa to work as a mirror to reveal oneself, one should have a prepared mind to receive the subtle teaching, as one must have a clear pair of eyes to see the reflection properly in the mirror that is available in the front.  Similarly, along with Guru Sastra Upadesa, one should also have a prepared mind to receive the knowledge. Therefore, preparations are also equally important. So, if Guru, Sastra, and a prepared intellect are there, then the knowledge will take place effectively and destroy the ignorance and ignorance borne problems like samsara also.

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