Today, Swami Kaivalyananda discussed further parts of Shankara’s commentary of the 13th chapter, 2nd shloka. This part is a very significant, and long part of Shankara’s commentary. The discussion continues, as the Purva Paksha (opposition) asks if the scriptures are meaningless because of the unreality of bondage and moksha.

To this Shankara says that the scriptures are not meaningful for a Jnani, one who has realized the Self. However, in the case of an Ajnani, the scriptures, which contains ordinances and prohibitions, are meaningful. This is because the Jnani sees karma and its fruits as separate from his Self, while the Ajnani identifies to these through doer-ship and enjoyer-ship.

For example, a father may say to his son Devadatta, ‘Hey Devadatta! Go and do this!’ But the son’s friend, by the name Vishnumitra, doesn’t go and do that work, because he has discrimination. If he didn’t, he may go and do that work. Likewise, because the Jnani has the discrimination between Self and non-Self, there is no significance of the ordinances or prohibitions of the scriptures.

Also, the Vedas gives ordinances like ‘one who desires svarga should perform yagas’ (svargakamo yajeta). The Purva Paksha says that one who knows the true nature of the Self as separate from the body, mind, intellect, and one who only considers the Self as the body, both won’t act in such an ordinance. Therefore, the Purva Paksha asks if the scriptures are meaningless because of this; in other words, a Jnani isn’t subject to these ordinances, and a person with no concept of the Atman besides the body also doesn’t act accordingly, because he only seeks pleasure for the body. So who else is left for these ordinances? That is the doubt of the Purva Paksha.

To that, Shankara says that such a Jnani is very rare, only one out of many. Though it is true that those who consider the Self as the body don’t follow the shastras, in order to reach the state of Self-knowledge, the performance of dharmic karmas is necessary. If someone is seen who is beyond that, it means that in this life or previous lives, they performed karma according to dharma, without selfish desire.

Finally, Shankara concludes by saying that Avidya, or ignorance, cannot affect the jiva (kshetrajna) even a bit, just as the water of a mirage cannot make the desert wet. Therefore, the Lord’s statement in this shloka, ‘know Me to be the Knower of the field’ is correct, as the Paramatma Itself exists as the individual soul in all bodies. The existence of individuality is only because of ignorance or wrong knowledge, like seeing a man where there is only a pillar. That ignorance or samsara doesn’t affect the Knower, the indwelling Self within.

Piyush,
July 23, 2007