Asserted Topics:
The means of knowledge that leads to the ultimate redemption of the Jeev (soul).
Main Points:
- Moksha (salvation) is attained through Jnan (knowledge).
- The knowledge must pertain to Paramatma (God).
- The knowledge must be acquired through the Indriyas (senses), Antahkaran (inner faculties), and through personal experience (Anubhav).
- Knowledge should culminate in Bhakti (devotion).
Commentary:
his Vachanamrut discusses knowledge that is attained through the Indriyas, Antahkaran, and personal Anubhav (experience). Is the cause of the Jeev’s liberation Jnan or Bhakti? Or are there other means? In this Vachanamrut, Maharaj deeply elaborates on this topic using references from the Vedas and scriptures.
In this Vachanamrut, Muktanand Swami asked Maharaj a question: The Shruti (Vedic text) says:
ऋते ज्ञानान्न मुक्तिः
(ṛte jñānān-na muktiḥ)
“Salvation is impossible without knowledge.”
तमेव विदित्वाऽतिमृत्युमेति नान्यः पन्था विद्यतेऽयनाय
(tameva viditvātimṛtyumeti nānyaḥ panthā vidyate’yanāya)
“Only by knowing God can one go beyond death. There is no other way to transcend death.”(Shwetashvatara Upanishad 4.10)
This Shruti states that without Jnan, Moksha is not possible. Then what is the use of other means such as Bhakti (devotion), austerity, renunciation, virtues like contentment, etc., mentioned in the scriptures? Will all these means become futile? Or what is the true meaning of that Shruti? Please explain.
Maharaj responded by saying that Jnan means to know something; in other words, to be aware of it is Jnan. Then a doubt arises: if simply knowing something is considered Jnan, everyone possesses basic knowledge. Every person has knowledge regarding their occupation, job, or profession, yet this does not lead to their Moksha. To address this, another Shruti explains that Moksha occurs through the knowledge of God, as stated in “tameva viditvātimṛtyumeti.” At this point, Nityanand Swami raised a question: If scholars come to know God through the study of scriptures, why do they still not attain liberation?
Then Shreeji Maharaj explained that Jnan is of two types: Shastra Jnan (knowledge from the scriptures or verbal knowledge) and the knowledge that comes from personal experience of Bhagwan. Among these, there are three types of experiential knowledge: the experience through the Indriyas (senses), the experience through the Antahkaran (inner faculties), and the experience of the Jeev itself. Maharaj states that merely acquiring scriptural knowledge does not lead to salvation, nor does salvation result solely from the direct experience of the senses. Both types of knowledge create impressions (Sanskar), and their fruits are reaped in subsequent lives. However, if one seeks to attain Moksha in this very life, one must experience Bhagwan through the Indriyas, the certainty of Antahkaran, and the experience of Paramatma residing within the Jeev as the Antaryami (the inner controller) in accordance with the scriptures. Only then can one attain complete liberation. One must have a complete experience of Paramatma in all aspects.
Maharaj further explains that some aspects of Bhagwan can be experienced through the Indriyas. For example, when Paramatma incarnates on Earth, one can experience His divine form, beauty, and grace through the senses. However, the roles that Bhagwan assumes as Aniruddha, Pradyumna, and Sankarshan to manage the universe are beyond the reach of the Indriyas. These forms can be understood through the intellect and realized with certainty. The experience of Paramatma as the inner Antaryami and the giver of the fruits of actions can only be felt by the Jeev. Neither the Indriyas nor the Antahkaran can reach that state. Therefore, to fully know Paramatma, the knowledge of all three types of experiences is essential.
Additionally, Maharaj states that it is necessary to understand the relationship between Bhagwan (God), His personality, and other elements. This understanding is known as the knowledge of Paramatma’s greatness. In this Vachanamrut, Bhagwan says:
“yasmāt-kṣaram-atīto’hamakṣarādapi cottamaḥ” (Gita 15.18),
“viṣṭabhyāham-idaṃ kutsnam-ekāṃśena sthito jagat” (Gita 10.42),
“mattaḥ parataraṃ nānyat-kiñcidasti dhanañjaya” (Gita 7.7),
“paśya me pārtha rūpāṇi śataśo’tha sahastraśaḥ” (Gita 11.5).
From these types of verses, one should also acquire the knowledge of Bhagwan’s greatness, for it is this knowledge that leads to Moksha.
If Moksha is attained through such Jnan (knowledge), then it may seem that Bhakti (devotion) becomes unnecessary. To resolve this argument, Shreeji Maharaj cites verses from the Bhagwat and explains that the knowledge of Paramatma’s greatness must also culminate in Bhakti. Bhakti is the culmination of Jnan; it is not separate from it. The scriptures declare that “Vedanam dhyana vishrantam…” Therefore, the knowledge that takes the form of Bhakti is the one that truly leads to Moksha.
It is also mentioned in the Bhagwat: “naiṣkarmyamapyacyuta-bhāva-varjitaṃ na śobhate jñānam-alaṃ nirañjanam” (Bhagwat 1.5.12)
and other verses such as “jñāne prayāsam-udapāsya…”, and “śreyaḥ smṛtiṃ bhaktim-udasya te vibho…”. By quoting these verses and giving the example of Shukdevji, it is shown that Jnan which matures into Bhakti alone can grant Moksha. It is further demonstrated that Jnan must accompany Moksha, and only those who become Brahmarup (one with Brahm) have the right to perform Bhakti. The ultimate purpose of all the Brahmavidyas (knowledge of Brahm) in the Upanishads is to become Brahmarup and engage in Bhakti with the knowledge of Bhagwan’s greatness. Only through this can Moksha be attained, and such a person is called a complete Gnani (person of knowledge). This is the scriptural meaning of the Shruti that says “ṛte jñānān-na muktiḥ” — Moksha is impossible without Jnan.
Then, Muktanand Swami asked, “If someone does not visibly attain the state of knowing the Antaryami (inner controller) of the entire creation — the omnipresent Paramatma — and thus does not perceive this ultimate reality, but he has unshakable faith in the words of Bhagwan and the Sant, can he still be called a complete Gnani? Can such a person attain Moksha?”
Maharaj replied, “If a person does not see Paramatma in His true form, transcending all things, then he cannot be called a complete Gnani. However, if he has extremely firm faith, then he should see some supernatural aspect of Bhagwan. If nothing appears, he may believe that it is Bhagwan’s will not to reveal it to him and thus continue to perform Bhakti without doubt, considering himself fulfilled. Such a person can also be called a complete Gnani. In the Gita, Bhagwan calls such a Gnani the best and even says that such a person is His own self. Such Jnan leads to ultimate Moksha. However, dry Jnan without Bhakti or mere scriptural knowledge does not lead to ultimate Moksha; in fact, it leads to downfall.”