Thirst for Self-knowledge

vibhufoundationadvaita

Thirst for knowledge is called jijnasa (जिज्ञासा) or vividisha (विविदिषा). (jnatum iccha jijnasa, veditum iccha vividisha are the vigraha vakhyas.) One that has jijnasa is a jijnasu (जिज्ञासुः). In the context of vedanta, it is a thrist for self-knowledge; desire to know the self, brahmajijnasa or atmajignasa. Brahma-sutra begins with the sutra ‘athato brahmajijnasa’ (अथातो ब्रह्मजिज्ञासा). Jijnasa is not just a curiosity for self-knowledge. Jijnasa is an intense and persistent thirst for self-knowledge – not just a superficial curiosity – that drives the individual to pursue self-knowledge. Jijnasa is something that is to be cultivated with effort. 

Among the four purusharthas, moksha is parama-purushartha (the supreme goal of human life).  Any other purushartha does not put an end to one’s seeking.  Moksha puts an end to all seeking. Bhagavadgita says ‘Yam labdhva chaparam labam manyate naadhikam thataH’ (यम् लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः). Having attained moksha, there is nothing further to attain. Moksha is the culmination of all human pursuits. Moksha is absolute fulfilment in nature. Therefore it is called parama-purusharta.  Therefore, a thoughtful wise human being would definitely choose moksha. In fact, there is no choice for a wise man, once the clarity sets in.

What is the means for mokSa? ‘jnanad eva tu kaivalyam’ (ज्ञानाद् एव तु कैवल्यम्). Moksha is attained through Jnana (self-knowledge). The desire for moksha is called mumukshutva. One who aspires for moksha is called a mumukshu. A mumukshu should go for the proper means for moksha and that is jnana. The desire or love for an end (moksha) should be transformed into a desire or love for the means (jnana). Therefore, mumukshutva has to be accompanied by jijnasa.

Jijnasa serves the following purposes:

  1.  It motivates an individual to pursue self-knowledge. Just as a thirsty man would do anything to find water to quench his thirst, a jijnasu would do anything to find jnana. Krishna tells Arjuna ‘tadviddhi pranipadena paripraSnena sevaya’ (तत्विद्धि प्रणिपातेन परिप्रश्नेन सेवया) (Gita 4.34), One should attain the knowledge of the Self by approaching a proper teacher, serving the teacher and through consistent listening to the teaching. A jijnasu would never procrastinate, never postpone his quest for knowledge despite all difficulties. Vedantasara describes a jijnasu as ‘deeptashiraa jalaraashimiva’ (दीप्तशिरा जलराशिमिव). A jijnasu, who is scorched by the fire of samsara, will rush to a Guru, like one with his head on fire rushes to the lake. 
  2. Jijnasa is very important to assimilate knowledge. Just like only one with appetite can assimilate food, when there is jijnasa, self-knowledge gets assimilated. Curiosity for self-knowledge would culminate in obtaining some information about the self. There is no earnestness here to get self-knowledge. But when there is jignasa, it does not stop with some casual information got by reading some books. A jijnasu is driven by clarity in atma-jnana and his efforts culminates in assimilation of self-knowledge.

 

People come to Vedanta with various degrees of Jijnasa. When we come to get atma-jnana, we should not only make efforts to get jnana but also make efforts to increase our jijnasa because without jijnasa, it is not possible to assimilate jnana. There are two means to develop jijnasa – 

 

  1. Cognitive means – Our mind starts developing a desire for a certain object and the means to attain it, once it is convinced of the importance and value of the object. Similarly, to cultivate jijnasa, one has to convince oneself on the importance and value of moksha and jnana. One has to convince the mind that moksha is the only priority and also jnana is the only means for mokSa. Then the desire for jnana happens in the mind. This is based on cognition. One has to convince the mind that the importance of jnana as the only means for moksha.
  2. Purificatory means – Jijnasa is a sign of a healthy and pure mind. Just like a healthy body will naturally have good appetite, healthy and pure mind will naturally have jijnasa.  Impurity of mind is nothing but presence of material desires in the mind. These desires block the possibility of jijnasa. When such misplaced priorities subside, it gives rise to jijnasa. Therefore, purification of mind is nothing but removal of desires. When we talk about desire or kama, we refer it along with the other undesirable qualities like krodha, lobha, moha, mada, matsarya. However, the rest are ramifications of kama (desire) and hence elimination of kama leads to purification of mind. 

The means for cultivating jijnasa through purification of mind is given in a very important quote of brihadaranyakapaniSad – tametaM vedanuvachanena brahmana vividiSanti yagnena danena tapasa anashakena (तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन दानेन तपसा अनाशकेन). This statement is called विविदिषा-वाक्य (vividisha-vakya) in the tradition. “Vividishanti” means “they cultivate desire for jnana (Jijnasa). The statement prescribes the following disciplines to cultivate jijnasa:  

  1. by studying of veda and dharma Sastra which gives knowledge of what one should do and what should be avoided.  
  2. by performing yajna enumerated in the Sastra. Just chanting the name of bhagawan is a simplest but very effective form of yajna.  In Chapter 10 of Bhagavadgita, Sri Bhagavan says, ‘yajnanam japayajnah asmi’ (यज्ञानां जपयज्ञः अस्मि).
  3. Dana – giving or contributing which involves the attitude of a contributor. A contributor asks ‘what can I give’ instead of asking ‘what can I get’. When you have an attitude of a contributor, there is peace in life – in the family, in the society – this is the basis of Dana. All forms of reaching out springs out of this attitude – the attitude of generosity. How can I serve? What can I give? Verse 1.86 of manusmriti says ‘tapah param krita yuge tretayam gnyanamuchyate, dvapare yajnam itahuH, dhanamekkam kalou yuge’ (तपः परं कृतयुगे त्रेतायां ज्ञानम् उच्च्यते | द्वापरे यज्ञम् एवाहुर् धानम् एकं कलौ युगे ||) Thus the Sastra itself says dana is the best type of sadhana in kaliyuga. 
  4. Tapas by performing tapas which means sticking to all the values – satyam, ahimsa, brhamacharya, etc. tapas is sticking to rights and abstaining from wrongs in spite of temptation to compromise with it. 

In Chapter 18 of bagavad gita, Krishna says yagno dhanam tapaschiva pavanani manishinam (यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्). Yajna, dana and tapas cleanse the mind and thereby produce jijnasa. This is the second means to cultivate jijnasa. 

ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥
ॐ शान्तिः शान्तिः शान्तिः ॥

(Based on an insightful talk by Swami Shivaprakashananda transcribed by Venkatesh Anantanarayanan)