Help on the Quest for Self-realization-Reminders-41

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Help on the Quest for Self-realization-Reminders-41

 

49-True knowledge and ignorance

 

As the conscious principle known as jnana (true knowledge;

realization of one's true nature) is self-existent and self-

conscious and is present always and everywhere, ignorance cannot

exist anywhere at any time. Although this is the truth, it is the

wonderful power of maya (illusion; the power that makes the unreal

world appear real) that causes the delusion in which the real ceases

to be and the unreal appears. Jnana is not different from that

knowledge by which one feels oneself to be "I am ignorant". The

sense organ of the eye, which is necessary to know the existence of

an inert object, is also necessary for knowing its absence. Although

this is the fact, ignorance is widely regarded as being something

real. The reason for this is as follows.

 

Although intellect is one only, depending on whether it is used in

the proper or improper way, it is known as pure or impure

respectively. Similarly, although jnana is one only, when it

remains holding onto to reality of Self, it is termed as true

knowledge. When it remains clinging to the unreal body it is termed

as ignorance. Ignorance denotes only the absence of the knowledge of

one's real nature.

 

As the ego is the source of thoughts, destruction of the ego is the

means to the destruction of thoughts. So long as there is effort,

breath can be retained within. However, as soon as the effort

ceases, it becomes outgoing. Similarly, the thoughts that remain

contracted so long as there is effort will start expanding as soon

as the effort ceases. The sages have therefore concluded that the

destruction of the ego is the means for the destruction of the

thoughts. Even when asafetida is absent, the container in which it

was kept retains its smell. Even when the leaves have been shed, the

coconut tree is left with a scar. In the same way, so long as one

retains the ego, one has the vasanas (the tendencies of the mind

that make one think and behave in repeated, habitual ways)

associated with sense objects. This is so even when there is

external renunciation and no involvement with the sense objects.

Even after the world, which is the effect, has been renounced, the

ego, which is the cause, will stick in a very subtle way. The

notion "I am a sannyasin (one who has taken the stage in life in

which one completely renounces the world and all one's relationships

and in which one lives as a mendicant monk)" seen in one who has

renounced everything is just a remnant of this ego. The sages have

therefore given warnings that an aspirant should always remain

vigilant in the natural state. Like the darkness that surrounds one

as soon as a lamp is extinguished, the ego will immediately start

clinging to the aspirant if there is any slackening. Knowledge and

ego are symbolized by Lord Murugan and the demon Sura respectively.

So long as attachment to the body is not totally destroyed, complete

destruction of bondage is impossible. Elders have consequently

classified direct knowledge as firm experience and unsteady

experience.

 

FROM "SRI RAMANA DARSANAM", BY SADHU NATANANANDA, EDITED BY DAVID

GODMAN, PAGES 90 AND 91.