Maharshi - The Jnani, #9

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Q: You have said that the jnani can be and is active, and deals with men and things. I have no doubt about it now. But you say at the same time that he sees no differences; to him all is one, he is always in the consciousness. If so, how does he deal with differences, with men, with things, which are surely different?

A: He sees these differences as but appearances, he sees them as not separate from the true, the real, with which he is one.

Q: The jnani seems to be more accurate in his expressions, he appreciates the differences better than the ordinary man. If sugar is sweet and wormwood is bitter to me, he too seems to realise it so. In fact, all forms, all sounds, all tastes, etc., are the same to him as they are to others. If so, how can it be said that these are mere appearances? Do they not form part of his life experience?

A: I have said that equality is the true sign of jnana. The very term equality implies the existence of differences. It is a unity that the jnani perceives in all differences, which I call equality. Equality does not mean ignorance of distinctions. When you have the realisation you can see that these differences are very superficial, that they are not at all substantial or permanent, and what is essential in all these appearances is the one truth, the real. That I call unity. You referred to sound, taste, form, smell, etc. True, the jnani appreciates the distinctions, but he always perceives and experiences the one reality in all of them. That is why he has no preferences. Whether he moves about, or talks, or acts, it is all the one reality in which he acts or moves or talks. He has nothing apart from the one supreme truth.

Q: They say that the jnani conducts himself with absolute equality towards all?

A: Yes.

"Friendship, kindness, happiness and such other bhavas (attitudes) become natural to them. Affection towards the good, kindness towards the helpless, happiness in doing good deeds, forgiveness towards the wicked, all such things are natural characteristics of the jnani." (Patanjali, Yoga Sutras, 1:37).

You ask about jnanis: they are the same in any state or condition, as they know the reality, the truth. In their daily routine of taking food, moving about and all the rest, they, the jnanis, act only for others. Not a single action is done for themselves. I have already told you many times just as there are people whose profession is to mourn for a fee, so also the jnanis do things for the sake of others with detachment, without themselves being affected by them.

The jnani weeps with the weeping, laughs with the laughing, plays with the playful, sings with those who sing, keeping time to the song. What does he lose? His presence is like a pure, transparent mirror. It reflects the image exactly as it is. But the jnani, who is only a mirror, is unaffected by actions. How can a mirror, or the stand on which it is mounted, be affected by the reflection? Nothing affects them, as they are mere supports. On the other hand, the actors in the world – the doers of all acts, the ajnanis- must decide for themselves what song and what action is for the welfare of the world, what is in accordance with the sastras (scriptures), and what is practicable.