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Editorial

Know Thyself

“Know Thyself” is an ancient aphorism inscribed in the forecourt of the Temple of Apollo at Delphi in Greece. The principal meaning of the phrase in its original application was “know your limits.” In the 4th century BC, however, the maxim was re-interpreted by Plato, who understood it to mean, broadly speaking, “know your soul.” Christian, Jewish, and Islamic saints found various scriptural equivalents for the maxim, to discuss the subject of Self-knowledge.

However, even before aphorism came to be, from time immemorial, humanity has engaged in an eternal quest to know about creation and its origins. What is the purpose of this creation? Why and how was the human species created? What is the purpose of human life? What is our destiny, and what happens after death? This inquiry has been going on for eternity by sincere seekers of truth.

Inquiry in the Vedic Texts

This inquiry is beautifully depicted in the Nasadiya Sukta, known as the Hymn of Creation, which appears in the Rig Veda (one of the four sacred canonical Hindu texts), at least 3,500 years old. This Sukta reveals that before creation, there was neither existence nor non-existence, neither death nor immortality. Notably, the Sukta proclaims that even gods came after the creation of this universe. So, who then knows how the universe came into being? This reasoning reveals the logical mind and intense inquiry of the ancient seers. In fact, in the Bhrigu Valli of the Taittiriya Upanishad, the disciple Bhrigu asks his father Varuna to instruct him of the Reality, Brahman, from which all beings emerge, by which all beings are sustained and into which all beings merge.

The teacher, also the father of the disciple Bhrigu, instructs him to seek the Eternal through penance (tapas), concentration, and meditation. After rigorous penance, the faithful son returned with his revelation that food is God. This is indeed true because all beings are born from food. Having been born, they are alive because of food. And on departing, they merge back into the elements to become food. Then, the wise teacher responded, instructing him to return and continue doing penance. This time, Bhrigu returns with his newfound revelation, saying that the life principle, or prana, is God. This is indeed true because all beings are born from the life principle, sustained by the life principle, and upon departing, become one with the life principle. Still unsatisfied, the teacher tells Bhrigu to return and continue with his penance.

The third time, Bhrigu returned with the answer that the mind is God because all beings are born from the mind, they are sustained by the mind, and they merge back into the mind. Still not satisfied, Varuna instructs his son to return to find the ultimate truth. This time, Bhrigu returns with the answer that the intellect (vijnana) is Brahman because everyone is born from the intellect, sustained by the intellect, and departs, entering into vijnana. The patient guru was still not satisfied and told him to continue his penance. That is when the disciple finally realizes that bliss is Brahman. All beings are born from bliss. Being born, they remain alive because of bliss and finally depart, returning to bliss. Thus, one must cross the five sheaths (koshas) to achieve the ultimate.

We begin the journey from the gross to the subtle to the subtlest as we move from the sheath of food, ultimately, to the sheath of bliss. Finally, we reach Atma (Self) or Brahman (Supreme Reality). This example shows the intensity and perseverance required in our spiritual practices. The message, as the Kathopanishad says, is, “Arise. Awake. Stop not till the goal is reached (utthistatha; jagratha; prapyavarannibodhita).”

The moving story of Waltercito Bravo which is included in this issue, provides  a modern-day example of such a quest and journey which became possible only through the grace and blessings of Bhagawan Sri Sathya Sai Baba. Despite being diagnosed with congenital hemolytic anemia and undergoing great pains, little Bravo led a life of great peace and joy. His open letter on the eve of his passing is clear evidence of his journey of “know thyself.” He writes:

“…remember that Baba said I would get well and be completely normal (in the interview when I was a little boy). Hence, don’t worry about something that will go away with the body. Baba is curing me of my ignorance, which will help others to believe in His grandeur and divinity… Even if Baba does not cure my body, it is not that He is not truthful; it is because He speaks in divine terms… It means He will cure me of my ignorance and that I will know my true Self.”

To ‘Know Thyself’ is the Best Service

Great sages like Sri Adi Shankaracharya, Sri Ramakrishna Paramahamsa, Bhagawan Sri Ramana Maharshi, and Sri Nisargadatta Maharaj were adept practitioners in search of this timeless wisdom to ‘Know Thyself.’ They also guided many seekers in this path of Self-inquiry. Bhagawan Sri Sathya Sai Baba, the Avatar of this age, has come to show us that the very purpose of this life is to realize our true nature, i.e., to realize we are that eternal Atma, Brahman, or Divine Love. In His writings, Jnana Vahini, Sutra Vahini, Upanishad Vahini and Gita Vahini, Bhagawan Baba describes different ways to attain Jnana (Self-knowledge). The goal is to manifest divinity in our own lives and also help others realize the same.

The journey to “Know Thyself” is deeply personal yet universally relevant. It is a path that transcends religious doctrines, cultural backgrounds, and historical references. The insights by Baba simplify and further enrich the teachings of many sages and offer a comprehensive roadmap for this supreme inner quest. By integrating these practices into our daily life, we can transform ourselves and contribute positively to society by fostering harmony, peace, love, and understanding in this chaotic and divided world.

Once, when I asked Swami, “What is the best service?” He emphatically said, “The best service one can do is to Know Thyself.” He added that only when we know ourselves can we understand the Avatar, God, and the mystery of creation.

Importance of Jnana

The importance of the path of knowledge or wisdom is emphasized in many sacred spiritual texts like the Ashtavakra Gita, Yoga Vashishta, and many Upanishads. The great sage and advaitic master, Adi Shankaracharya, says, “jnanad-eva tu kaivalyam prapyate yena muchyate (only by Jnana or Knowledge can one attain liberation).” Lord Krishna emphasizes in the Bhagavad Gita (4:38), “Na Jnanena Sadrusham (There is nothing equal to Jnana)” and (4:33) “Sarvam Jnanam Parisampatyet (Everything finally ends up in Jnana).” Jnana is the ultimate experience, where the road ends.

Lord Krishna further says that devotees come to Him for personal gains, relief from illness, and Self-inquiry (seekers of knowledge). But the greatest is the Jnani (Knower of the Self), whom He considers equal to Himself! God is Jnani, and Jnani is God! But becoming a Jnani also needs the grace of God. In the sacred Avadhuta Gita (Song of the free soul), Lord Dattatreya declares, “Ishwar anugrahad eva pumsam advaita vasana (It is only by the grace of Ishwara or God that one gets interested in Advaita, Self-knowledge).” Otherwise, man will remain caught up in ritualism and other practices related to the material plane, especially in the early stages of the spiritual quest.

Swami says repeatedly, “A man with a dual mind is half blind.” He says, “Advaita darshanam jnanam (True wisdom is seeing Oneness).”

What is Jnana?

The great teacher Adi Shankaracharya says, “swaswaroopa anusandhanam (To know who we truly are)” is Jnana. Knowing our true nature is Jnana. It is also said, “abheda darshanam jnanam (seeing only Oneness without differences is Jnanam).” Baba beautifully explains this in a manner that everyone can understand, “You are not one but three. The one you think you are–the body. The one others think you are–the mind. The one that you really are–the Atma.” We always identify ourselves with our bodies and senses. Others identify us by our thoughts and emotions. But we are the unchanging eternal Atma, Brahman, or Divine Love.

The four Mahavakyas (The great sayings) proclaim–Prajnanam Brahma (Awareness is Brahman), Tat Twam Asi (That Thou Art), Aham Brahmasmi (I am Brahman), Ayamatma Brahma (I am Atma or Brahman). Each of these profound truths are taken from each of the four Vedas, and contain the essence of all the Upanishads. They all reveal the same Truth that we are the unchanging, eternal Atma. As Adi Sankaracharya says, the essence of Vedanta is “Brahma sathyam jagan-mithya; jeevo Brahmaiva naparah (Brahman alone is the Truth. The whole world is an illusion. The embodied being is Brahman and not different).” This is the only Truth and to realize this is the purpose of all spiritual practices. Swami exhorts the same after conferring His Birthday blessings in a letter included in this issue. Swami concludes the letter with, “Overcome the worldly distractions and realize the Supreme Lord.”

That is why Swami emphasizes, “Always remember God who is eternal and true. Never believe the world, which is temporary, ever-changing, and illusory. Assert your Godhead all the time.”

Spiritual Practices to Move Toward Self-Knowledge

The common path universally emphasized by all masters is that of Self-inquiry. Traditionally, in Vedanta, this is described as “Neti Neti.” First, we must deny everything–“Not this! Not this!” Deny that we are the body. We are the mind; we are the intellect, and deny that we are anything of the visible world. We are that which remains after denying everything! Finally, we come in touch with the ultimate reality. Here, Bhagawan Baba has beautifully presented the true meaning of “Neti, Neti” more comprehensively. Differing from the common interpretation of the process of negation to define reality, He says that the term truly means “Not ONLY this, Not ONLY this.” In other words, the body, the mind, the intellect, and the world that we deny as Brahman, are very much Brahman! All are One–Brahman.

In Bhagavad Gita, Chapter 13, Verse 17, Lord Krishna declares the same principle:

How to Achieve Self-Knowledge?

Let us take the analogy of looking at oneself in a mirror. The reasons that one is not able to see one’s true image or self in the mirror are also the three reasons why one is not able to see one’s own SELF:

1. Mala (impurity, physical as well as mental, on the mirror surface),
2. Vikshepa (internal and external agitations or disturbances of the mirror) and
3. Avarana (curtain of “not knowing” that covers the mirror or clouds our consciousness).

Explaining further on how to overcome these three problems, Swami, in His previous incarnation as Shirdi Sai, expounded on a sloka from the Bhagavad Gita, 4:34.

Baba gives a unique explanation by splitting the Sanskrit term ‘tejnanam,’ following the grammatical rules, in the above verse as ‘te ajnanam’ instead of the customarily accepted ‘te jnanam.’ No other commentator has said this. The meaning now changes. It now says that the enlightened being teaches ‘what is ignorance’ instead of ‘what is knowledge.’ When Baba says that God will teach us what ignorance is, He implies that we are already realized beings, embodiments of knowledge or Divine Love. But the veil of ignorance covers that knowledge, and the grace of the master removes this covering. And how is that done?

Overcoming Vikshepa with Devotion

Vikshepa can be overcome by complete surrender or prostration (path of devotion), which removes agitation in the mind.

Lord Krishna promises in Chapter 10, Verse 10 of the Bhagavad Gita, “To those whose minds are always worshiping Me in loving devotion, I give the divine knowledge by which they can attain Me.”

The greatest example of this is Sri Ramakrishna Paramahamsa. He had such intense love for Mother Kali that he saw everything, sentient and insentient, permeated by the divine mother. Even his teacher, Totapuri, who was a master of Advaita, realized that one can experience absolute oneness through intense devotion. Thus, the Guru, too, learned from the so-called disciple!

To see the microbes, one needs a microscope. To see far-away objects, we need telescopes. Similarly, to ‘see’ Jnana, we need this ‘Jnana-scope’ of devotion to the Lord. That is the ‘Divya Chakshu (Divine Vision)’ that Lord Krishna, in the middle of the battlefield, bestows on Arjuna to see His cosmic form (Vishwaroopa) with all the universes of the past, present, and future.

Once, I asked Swami, “Lord Krishna said, ‘To those who are always devoted and worship me with love, I grant the wisdom by which they can reach Me,” (Bhagavad Gita, 10:10). So, if I love you, will I be enlightened?” Swami replied, “Yes! If you have such absolute faith and surrender with intense love and purity, I will give you Jnana.” The master has the power to grant the experience of oneness. We see this in the life of Swami Vivekananda (Naren), as well. When he was seeking sincerely and yearning intensely, just by a touch, his Master Sri Ramakrishna Paramahamsa granted him the experience of seeing everything permeated by God. It was an unusual experience, and it actually frightened little Naren, who requested Sri Ramakrishna to bring him back to the ‘normal’ plane. One needs to be prepared to receive this experience where we see everything permeated by God. The same thing happened to Arjuna. He was frightened by the cosmic vision granted to him and prayed to Lord Krishna to assume His ‘normal’ form.

Overcoming Mala and Avarana

Baba says we can attain Jnana through loving and selfless service (Seva) to the Guru, or God. This includes service to any being or object in the entire universe because it is nothing but a manifestation of God. The experience of a young adult, Ms. Ahrabie, included in this issue, highlights how service done to others is actually service done to oneself! Swami says that such selfless service helps to overcome ‘Mala’ or the impurities of the mind. The scriptures say, “chittasya shuddhaye karmanaha (the object of action is to purify the heart).” Such purity, Swami says, is enlightenment. When one is pure, one comes face to face with Atma or Brahman. Jesus also says, “Blessed are the pure in heart, for they shall see God.”

Finally, we come to the process Shirdi Baba calls “Pariprashna,” or sincere inquiry. It is not asking from idle curiosity, or for the sake of mere asking, but from sincere longing as the great saints did. It is only such sincere longing that makes Self-inquiry possible. This process of Self-inquiry lifts the curtain of ignorance or Avarana, which covers the mirror and reveals the Truth.

Lord Krishna says, “Those whose faith is deep and who have practiced controlling their mind and senses attain divine knowledge.” Shraddhavan labhate jnanam. (Bhagavad Gita, 4:39) Absolute faith in the scriptures, one’s Guru, the teachings of the Guru, and, most importantly, in oneself is necessary to achieve Jnana. But this path of inquiry is like walking on a razor’s edge. So, along with such faith, one needs complete mastery over the senses to reach the ultimate goal.

Three Obstacles in the Path of Self-Inquiry

Mind: The mind alone is key and is responsible for both bondage and liberation, depending on how it is used. Just like a key, it locks and unlocks. Swami says that turning our minds toward God gives freedom and liberation, but turning it toward the material world binds us in bondage. Thus, there is great emphasis on the control of the mind.

Swami says in the Sutra Vahini that one should possess six treasures (shad sampathi) to receive the knowledge of the Brahman. They are Yama (control of mind), Niyama (control of body and senses), Pratyahara (withdrawal from the world), Shraddha (absolute faith), Thitiksha (forbearance) and Samadana (equanimity). The foremost is the control of the mind. Let us focus on that one alone in this editorial.

The mind and the senses are interconnected. In His infinite love and compassion, Swami delivered a series of nine discourses during the Dussehra festival of 1976, where He talks about various techniques for the control of the mind. He emphasizes abhyasa (constant practice) and vairagya (detachment) as the two fundamental techniques one needs to persevere. Perseverance is one of the ‘3 Ps,’ (the other two being purity and patience), that Swami exhorts us to practice. While doing so, it should be accompanied by dispassion. God should be our only attachment. Swami says that our heart is a single-seater sofa, not a game of musical chairs. Similarly, Lord Jesus also says that one cannot serve two masters–God and mammon (money).

The other techniques for mind control include japa (repetition of the name), dhyana (meditation on God), and bhajan (singing the glories of God). The mind is nothing but a bundle of thoughts. So, let us begin by neutralizing bad thoughts with good thoughts before proceeding to the level of ‘no thoughts.’ Then, there is no mind, and the Self becomes spontaneously Self-effulgent.

Doubt and Fear: Swami beautifully says that life’s journey is from the shore of samshayatma vinashyati (the one with doubt will perish) to the shore of shraddhavan labhate jnanam (the one with absolute faith will attain Jnana). Along with doubt, one should also banish fear. Fear exists only when one has body-consciousness. Once we realize we are not the body, mind, or intellect, fear goes away. Lord Sai says, “Why fear when I am here?” When we remember the truth that God is always with us, we will not have any fear.

Pride: Swami says there are eight types of pride–physical strength, birth, scholarship, wealth, penance, beauty, youth, and power. The pride of penance, or spiritual pride, is the most subtle and damaging of all. So, it is important to have humility. The Bible records, “...he that humbleth himself shall be exalted.” In His profound teachings, known as ‘Sermon on the Mount,’ Lord Jesus says, “Blessed are the meek for they shall inherit the kingdom of heaven.”

Benefits of Jnana and Qualities of Jnani

Jnanat eva tu kaivalyam–only through Jnana can one attain liberation. Once one attains Jnana, one also acquires supreme peace, which passeth understanding as stated by Lord Jesus. Swami calls such peace ‘Prasanthi.’ It is no ordinary peace. It is supreme peace, not perturbed by any changes or ups and downs of life. Lord Krishna says: one with absolute faith will attain supreme peace readily (jnanam labdhva param shanthi achirena adhigachatthi. Bhagavad Gita, 4:39)

Lord Krishna also says, “The enlightened sages call those persons wise whose every action is free from desire for material pleasures and who have burnt the results of work (karma) in the fire of divine knowledge.” (Bhagavad Gita, 4:19) (Karma is the seed for our future births. The fire of wisdom, or Jnana, burns away these seeds.)

Verses 8 to 12 of the 13th chapter of the Bhagavad Gita pertain to what Jnana is and how a Jnani behaves. This is a good reference for checking our progress. Swami has expanded on these pointers. They are:

1. amanitvam (humility)
2. adambhitvam (unpretentiousness)
3. ahimsa (nonviolence in thought, word, and deed)
4. kshanti (forgiveness, which Swami says is the nature of Love–to give and forgive)
5. arjavam (straightforwardness with the harmony of thought, word, and deed)
6. acharyopasanam (blessings of Guru or God)
7. shaucham (purity, internal and external, free from the six vices)
8. sthairyam (steadfastness without ever being perturbed)
9. atma-vinigrahah (self-control)
10. indriyartheshu vairagyam (dispassion toward and mastery over the senses that are always focused outward)
11. anahankara (absence of egotism)
12. janma-mrityu-jara-vyadhi-duhkha-doshanudarshanam (mindful of the evils and temporary nature of birth, death, old age, disease, and sorrow)
13. asaktir anabhishvangah putra-dara-grihadishu (absence of clinging to spouse, children, home, etc., because everything belongs to God, and we are just trustees)
14. nityam cha sama-chittatvam ishtanishtopapattishu (equanimity amidst all desirable and undesirable events in life)
15. mayi chananya-yogena (constant and exclusive devotion toward God)
16. bhaktir avyabhicharini (not changing Gurus and Gods like a prostitute changes masters)
17. vivikta-desha-sevitvam (affinity for solitude, or true silence)
18. aratir jana-sansadi (aversion to mundane society, or worldly company)
19. adhyatma-jnana-nityatvam (steadiness in acquiring spiritual knowledge
20. tattva-jnanartha-darshanam (philosophical pursuit of the absolute Truth)

One must have deep spiritual hunger to experience the ultimate reality. Any amount of talking, reading, learning, or listening cannot match an iota of personal experience. The scriptures emphasize that this is Aparoksha Anubhuti (direct experience) and not Paroksha Anubhuti (indirect experience based on reading the scriptures or from friends, teachers, etc.). Only direct experience makes us come face to face with God and realize Brahman, which should be our goal.

Let us embark on this path of Self-discovery, which is the greatest adventure of life. The treasures we seek are already within us. They merely await our recognition. May our journey inward be illuminated by wisdom, guided by love, and finally fulfilled by the realization of our true Self. We can surely achieve this in this very lifetime by the grace of our Lord, Bhagawan Sri Sathya Sai Baba, and our sincere efforts and perseverance.

Jai Sai Ram.