“I have learned very early the difference between knowing the name of something and knowing something.” ~ Richard Feynman, Nobel Laureate in Physics, 1965.
Knowing about things is mere information; knowing the thing-in-itself (Ding an sich) is transformation. When we really know a thing, based on that knowledge, the change in our behavior is spontaneous. Mere parroting information does not save us.
Once a person was taking a stroll in the woods and saw some parrots eating grains. He told the parrots, “Be careful. Hunter is coming.” When the person came back after an hour he was surprised to see that all the parrots were caught in a net. They were all chanting, “Be careful. Hunter is coming.”
In a key dialog in one of the most famous wisdom texts, called Chāndogya Upaniṣad (7.1.1 – 7.1.3), we find an excellent illustration of the difference between knowing the “words”—knowing “about” the things—and knowing the “thing-in-itself”—the difference between merely a word-knower (mantra-vit) and a Self-knower (ātma-vit).
This dialog takes place between Sanatkumāra and Nārada:
Nārada approached Sanatkumāra and said: “Holy Sire, please teach me.”
Sanatkumāra replied: “First let me know what you already know; I will then teach you further.”
Nārada was a very learned person. So Santatkumāra first wanted to find out what Nārada already knew so that he can start the teaching from there onwards.
Narada, who was virtually a walking encyclopedia, replied that he has studied all the Vedas, the Epics and the Purāṇas; mathematics, logic; ethics and politics; astrology and astronomy, physical sciences; music, and performing arts.
“All this is merely name,” declared Sanatkumāra.
Saying so, Sanatkumāra pulled the rug, as it were, from under Nārada’s feet.
Nārada agreed: “Yes, these are only words, really speaking. All this learning has made me merely a word-knower (mantra-vit) and not yet a Self-knower (ātma-vit). From the likes of you, I have heard, ‘The knowers of Self cross over sorrow’ (tarati śokamātmavid). Here I am suffering from sorrow, sir. Please take me across this sea of sorrow” (so’haṁ bhagavaḥ śocāmi taṁ mā bhagavāñchokasya pāraṁ tārayatviti tam: Chāndogya Upaniṣad, 1.7.3)
Grace Notes: In essence, Sanatkumāra tells Nārada that he has to know his Self (ātmā) to overcome sorrow. After all, worldly accomplishments cannot give peace, security and happiness; because anything that is extraneous to our Self is not going to free us from the sorrow which is centered on the Self. How can latching on to things that are inherently insecure give us security?
This dialog contains a seminal truth: there is no peace or real happiness outside the knowledge of the Self (ātmajñāna). Therefore, those who wish to end all sorrow must seek Self-knowledge.
The most unique thing about Self-knowledge is that once we attain to it, we do not have to do something extra for it to take effect in our conduct. Mere knowing our true self as such is enough for transforming our behavior. When we have been told that ‘putting hand in the fire will burn it,’ do we need to do something more to be saved from the fire than just knowing it as such?
And this Self-knowledge, ātmā-vidyā, is the subject-matter of Upaniṣads, the wisdom texts.
Recent Comments