The Knower of Brahman apparently laughs, weeps, takes, gives and does all activates, but at heart he does nothing. He is well aware of his absoluteness. He may outwardly live like an ordinary worldly man, but internally he experiences the Supreme State within.
Suppose somebody has become a professor. In the company of his rustic friends he may conduct himself in rustic manner, yet he always remains a professor within. Similarly, an enlightened one conducts himself in a worldly manner, yet always remains enlightened (jnani) within.
Lord Krishna lived in the midst of worldly people. Heconducted Himself in the ways of worldly men in all matters. Lord Rama, King Janaka, Maharshi Vashishtha, and Saint Kabir all did the same, yet they were established in the non-doer state. Therefore, to evaluate or form any opinion about God or the enlightened ones, who have attained God, is nothing out foolishness.
Guru Arjandev says:
Suppose somebody has become a professor. In the company of his rustic friends he may conduct himself in rustic manner, yet he always remains a professor within. Similarly, an enlightened one conducts himself in a worldly manner, yet always remains enlightened (jnani) within.
Lord Krishna lived in the midst of worldly people. Heconducted Himself in the ways of worldly men in all matters. Lord Rama, King Janaka, Maharshi Vashishtha, and Saint Kabir all did the same, yet they were established in the non-doer state. Therefore, to evaluate or form any opinion about God or the enlightened ones, who have attained God, is nothing out foolishness.
Guru Arjandev says:
‘The Lord is limitless, nut I can only describe Him within my limitations;
What do I know about what He is like?
Who can estimate the Knower of Brahman?
Only a Brahmajnani can know the divine
Suiritual state of the Brahmajnani।’
What do I know about what He is like?
Who can estimate the Knower of Brahman?
Only a Brahmajnani can know the divine
Suiritual state of the Brahmajnani।’
Such is the state of the Knnower of Supreme Brahman। They may express the truth in different ways- Mansoor saying, ‘I am God’ and Kabir saying, ‘He is unmanifest’ – it is all one and the same thing.
Those who attain Knowledge of the supreme Self conceal it, but they cannot conceal it from the sādhakas. They reveal their experience to a worthy disciple. As one belches after eating, as the tortoise protrudes its limbs when in need and then withdraws them back into itself; so also does the enlightened one reveal his experience only when a worthy sādhaka is found, and then withdraws it back into Himself.
Vasudeva and Devake said to Lord Krisna, “You are the supreme Brahman! You are Indwelling Lord abiding in all hearts.”
To this, Lord Krishna replies, “This is your nobility. You too in fact all beings, are the same supreme Brahman that I am. It is out of reverential faith that you say so; otherwise I am but your son, your servant.”
An enlightened one acts the part of a father and even a son in the play of his life. He acts like a son before his mother, a father before his son, a husband before his wife and a Guru before his disciples… but really speaking., he is such that all gods, fathers, mothers, stars, suns and galaxies – the entire nature is encompassed by His all –pervading Self. He envelopes even the sky which envelopes everything else. Such is the experience of the enlightened ones. If you once have this experience, all mysteries will be unraveled.
For the Knower, there is action in inaction, and inaction in action. Let us for example take the case of one who is not doing anything outwardly. He is apparently doing ‘no work’, but his mind is working. Thus it is a case of action in inaction.’ A jnani, on the other hand, is working with mind and body but knows himself as the non-doer Atman. This is a case of inaction in action.
Therefore, on should endeavour to attain the Bliss of Brahman, Knowledge of Brahman, and contemplate on Brahman.
Those who attain Knowledge of the supreme Self conceal it, but they cannot conceal it from the sādhakas. They reveal their experience to a worthy disciple. As one belches after eating, as the tortoise protrudes its limbs when in need and then withdraws them back into itself; so also does the enlightened one reveal his experience only when a worthy sādhaka is found, and then withdraws it back into Himself.
Vasudeva and Devake said to Lord Krisna, “You are the supreme Brahman! You are Indwelling Lord abiding in all hearts.”
To this, Lord Krishna replies, “This is your nobility. You too in fact all beings, are the same supreme Brahman that I am. It is out of reverential faith that you say so; otherwise I am but your son, your servant.”
An enlightened one acts the part of a father and even a son in the play of his life. He acts like a son before his mother, a father before his son, a husband before his wife and a Guru before his disciples… but really speaking., he is such that all gods, fathers, mothers, stars, suns and galaxies – the entire nature is encompassed by His all –pervading Self. He envelopes even the sky which envelopes everything else. Such is the experience of the enlightened ones. If you once have this experience, all mysteries will be unraveled.
For the Knower, there is action in inaction, and inaction in action. Let us for example take the case of one who is not doing anything outwardly. He is apparently doing ‘no work’, but his mind is working. Thus it is a case of action in inaction.’ A jnani, on the other hand, is working with mind and body but knows himself as the non-doer Atman. This is a case of inaction in action.
Therefore, on should endeavour to attain the Bliss of Brahman, Knowledge of Brahman, and contemplate on Brahman.
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