What is the Realisation of self-knowledge?

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What is the Realisation of self-knowledge? Is it not the complete Salvation and achievement of Lord?

Ans.) The word Atma (Self) is common in both Jeevatma (Soul) and Paramatma (Lord). The word collector is common in both District collector and Bill collector. You are asking for the address of collector. The address of bill collector is different from district collector. The purpose to meet the collector must also be specified, which indicates whether you have to meet the district collector or bill collector. Therefore, the self-realisation, which means reaching either Jeevatma or Paramatma must be clarified. If you reach Jeevatma, there is one type of benefit and if you reach Paramatma, there is another type of benefit.

Benefit means to attain something, which you do not possess. Loss means to lose what you have. Some people treat that not to have a loss is also a benefit. But, benefit means really to attain something, which you do not have. If you attain Jeevatma you will not have the loss. You have attained what you have. In such case, you have become the Jeevatma which is pure awareness (Suddha chaitanyam). You have withdrawn the ‘I’ from the physical body. Then you have withdrawn the ‘I’ from the three qualities. Finally, you have fixed your ‘I’ to the pure awareness.

By doing so, you have attained the peace which is the inherent quality of the pure awareness. You have crossed all the problems. You have lost the peace in these problems. Now you have attained what you have already in yourself. By this, you have arrested the loss and you can consider this as profit. Ofcourse, this attainment is intermediate state. This is only half of the journey. The rest half is to attain and please the Lord. The peace will be useful in the next half of the journey.

The word Atma has four meanings. 1) The Human body made of five elements 2) the three qualities 3) the pure awareness 4) the Lord (Paramatma or Parabrahma). All these four meanings can be applied in only one place i.e., the human incarnation of the Lord. There is no second alternative for this case, because in the case of Lord Krishna, the external human body, the three qualities, the pure awareness and the Parabrahman exist. In an ordinary human being the first three items exist and the fourth item is absent. Therefore, if you take an ordinary human being as meaning for the word Atma, the second alternative i.e., Paramatma (i.e., Parabrahman) exists and therefore the doubt comes whether the word Atma means humanbeing or Paramatma.

In the case of human incarnation this doubt does not exist because all the four items are together. Therefore, the best and doubtless meaning of the word Atman is only the human incarnation of Lord. The word Atma means pervading (Atati iti). Since the human body pervades some space, it is Atma. Since the three qualities pervade all over the pure awareness as the waves pervade the water, the three qualities are also Atma. Since the pure awareness pervades all over the body, it is also Atma. Since the Lord pervades all over the world as substratum, He is also Atma. The human incarnation is perceived by the naked eyes and therefore satisfies, pratyaksha pramaana (Deduction by Perception) of even Charvaka. The theory of Charvaka was mentioned as one of the six theories by Vidyaranya in his book called ‘Shat darsana saara sangrahah’.

All the pramaanaas are based on pratyaksha only. Even in the inference (Anumaana pramaana), the fire is inferred by see ing the smoke. Unless you have seen the relationship between smoke and fire, how can you infer the fire? Even in the upamaana pramaana (simily) an animal in the forest is said to be similar to cow. Unless you have seen the cow, how can you recognise that animal? The fourth pramaana is ‘Sabda’ (statement of a reliable person).

In this pramaana you believe the existence of the Kasi City when a reliable person says about it. In this pramaana also unless he has seen the Kasi City how can he talk about it? Therefore, the atheist and scientist, who follow the theory of Charvaka must also be convinced with the human incarnation of Lord. Such human incarnation is the Satguru, who can give you the right knowledge, which is the true meaning of Veda. By such knowledge only, the devotion (Bhakti yoga) and the service (Karma yoga) result. Knowledge is like a seed. It will give tree (Bhakti) and then the fruit (Karma or Seva) of the Lord. Without seed we cannot get the fruit. But, if the seed is not producing the tree and then the fruit, there is no use of such seed. Therefore, the knowledge must lead into practice and without practice there is no use of knowledge.

Shankara said that human birth is very rare. Even if the human birth is achieved, the desire for salvation is still rare in the human beings. Even if such spiritual desire exists, catching Satguru is very very rare (Maha purusha samsrayah). Satguru is none but Narayana, who came down in the form of Nara (human being). Thus catching and pleasing the Satguru is the end of Saadhana (spiritual effort). The goal is attained here itself (Jeevanmukti). Veda says that the goal comes down before your eyes and is not in any other world (Yatsakshaat aparokshaat Brahma). Gita also says the same (Manusheem tanumasritaam). Datta is any human incarnation of the Lord that comes down as Satguru to preach the true knowledge of scriptures.

Datta means the Lord donated to this world in human form. Datta does not mean a particular form of deity like Indra, Agni etc. The human being consists of three components only i.e., the human body (Sthula sareera), the three qualities (Sukshma sareera) and the pure awareness (Karana sareera). An ignorant human being leaves the human incarnation by seeing the external human body which shows all the rules of nature like birth, death, hunger etc. Since, Krishna is eating butter due to hunger, the ignorant person thinks Krishna as an ordinary human being.