Baba
Self-examination: jinani or not?
Namaskar,
In our Ananda Marga, Baba has clearly declared in countless discourses that bhakti is the best. We have all heard or read how Baba proves the superiority of bhakti over the paths of karma and jinana. The Ananda Vacanamrtam series alone is filled with dozens of discourses along this theme. Naturally then, all in the Marga aspire to be top-grade bhaktas. Every sadhaka wishes to consider themselves as a bhakta. Invariably, though, some fall in the category of being a karmi or jinani. So the question is: How to tell who am I? How can we know what we are.
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This letter is a "Self-Test" for determining how far one is a tried and true jinani or not. The goal is not to judge anyone else, but to learn more about oneself. After all, if one thinks "I am a bhakta" when in true sense they are something else, like a jinani, then they are just cheating themselves. No one should be confused about who they are. All should be able to answer this question: "Am I a bhakta, karmi, or jinani?" Then one can best address one's own personal progress on the path. To get the proper answer, honesty is needed, as well as some critical points detailed below.
Bad: being a jinani
Some may foolishly reason that it is not important to know whether "I am a jinani or not". However, by reading Baba's strong statements below, it becomes quite evident that one should know whether or not they suffer from being a jinani. Without knowing, one will be unable to take steps to rectify the situation, in which case their efforts for spiritual attainment will be totally wasted.
Ananda Marga ideology says, "Unless a spiritual aspirant is able to get rid of these defects [of jin'a'nam], the aspirant cannot be established in kevala' bhakti [non-attributional bhakti], which is absolutely essential for the attainment of Parama Purus'a. The wise will, therefore, adopt such a conduct as to save themselves from the evil effects of jin'a'na." (1)
Ananda Marga ideology says, "In order for sa'dhakas to save themselves from the evil effects of jina'na, they must learn how to get rid of those effects, and thus preclude the possibility of allowing their jina'na to be converted into bandhya' jin'a'na [sterile knowledge], which is so much in evidence among the intellectuals of today." (2)
Thus, no one should suffer the horrors of being a jinani. All must know their true colour and advance along the path of bhakti - that is the only way. Being caught in the whirlpool of jinana only means ruining one's spiritual life, as Baba clearly warns above. Thus everyone one of us in AMPS should know their own nature, and in particular if one is a jinani or not. This is self-test to be done internally. This is not about looking at others.
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Ways to identify a jinani
Typically we might classify a jinani as one who creates their own theory or someone who thinks that "I know" etc. But there is a more telling attribution of jinanis than that. First and foremost, a jinani is one who accumulates knowledge only for knowledge sake, and not for practical use. This may sound unusual, but actually many do like this, including a few in our Ananda Marga.
For instance, there are some who are eager to learn all the ins and outs of sadhana only so that they can deliver a high sounding talk on meditation - or write a fancy article. In their own life they have absolutely zero desire to perform sadhana. Such a person is a classic jinani. So one should all ask oneself: Have I ever done like this - even to a small degree? Then there are those who seek out all kinds of philosophical knowledge about Baba's teachings only in order to preach to others and impress them. In their own heart, they themselves neither wish to apply those principles nor do they even believe those precepts.
Once again, one should reflect and think: Have I ever done like this - even to a small degree? Then there is this dramatic characteristic of a jinani: Such a person will vigorously lecture or convince others about points which they themselves do not believe in their own heart. Yet they will preach those words in order to gain the respect of others. Such a person is a classic jinani. For instance, a jinani can give a big talk on samskara theory without even an ounce of feeling in their heart that there is such a thing as samskaras. Likewise, a jinani can deliver a resounding oration on Taraka Brahma without even feeling in their heart that Baba is Parama Purusa. And not just that, but jinanis can talk about asanas, diet, yama-niyama etc, even when they themselves do not care about those practices. That is why Baba speaks so strongly and disparagingly of such jinanis.
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Ananda Marga ideology says, "It has been observed that those engaged in the acquisition of jin'a'na lose touch with practicality." (3)
They chase after knowledge merely to enhance their own prestige - not for any greater good like social service nor for their own spiritual practice. So one has to frankly think about one's own motivation for acquiring knowledge and decide if "I fall in the above categories", even remotely so. If one does, then that means I am either a full-blown jinani, or at the very least, jinana-oriented. Of course, the proper approach to acquiring knowledge is to enhance one's ability to serve others and to practice in one's individual life. Knowledge for the sake of prestige etc is just a huge liability. No one should walk around like this. They may posture themselves as being smart, but in reality they are ruining their life.
Ananda Marga ideology says, "The wise will, therefore, adopt such a conduct as to save themselves from the evil effects of jin'a'na." (4)
Many religious professionals are jinanis
Actually, these days many religious professionals are jinanis, especially in the west. They read huge piles of books, preach the word of god, but live a most ordinary or even degrading existence. In all the dogmatic religions this happens - to some or more degree as most religions have drifted far from whatever spiritual base they may have had in the beginning. Now many religious professionals preach and study to earn money or to enhance their career - not to share what they themselves have practiced and realised. And they get huge prestige for their knowledge.
Whereas in AM, bhakti is the highest quality, but even then many fall prey to jinana. Please excuse me but we see this phenomenon with various Central Workers and other top Dadas. They can gracefully deliver a phenomenal lecture on the importance of Guru and dharma - or so many other topics - yet when they leave the lecture hall or the book signing, they pay little heed to Guru's teachings. They have little or no desire to practice those divine words in their individual life. This is the classic sign of being a jinani. So in our own everyday life, one should pay heed and evaluate what one's aim is in gaining knowledge. If it is for anything else other than serving others and practicing, then that accumulation of knowledge falls in the category of jinani. Then one is seeking out knowledge for selfish reasons: prestige, ego satisfaction, social standing etc. In that case when one gains knowledge one will think, "I am great, I know so much."
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When in reality as sadhakas, one should think that Parama Purusa is great. After all, all one's energy comes from Him, without His divine force, no jiiva con do anything. So it is foolish to think that, "I am great." But tragically this is the classic jinani mentality. They forget Parama Purusa is doing everything and instead believe that they themselves are great. In that case it is extremely difficult if not impossible for one to surrender to the Supreme. And without surrender, spiritual success is nothing but a distant dream. Thus one should not fall prey to a jinana oriented mentality. That is disastrous.
Knowledge has value when...
Learning or acquiring knowledge is only useful and beneficial if (a) done to serve Parama Purusa and His creation and (b) applied to one's practical day to day existence. Beyond that the gaining of knowledge is nothing but a liability and turns one into a jinani. Rather we are to follow Baba's below premises. Firstly Baba guides us that bhaktas are to use their knowledge and skills for service only, and not to enhance one's prestige as jinanis do.
Ananda Marga ideology says, "When devotees serve the universe they do it with the feeling that they are serving the manifestation of Na'ra'yan'a only to please Him...The direction of Jina'nii is not working here." (5)
Secondly, Baba guides us that learning and knowledge only have value when applied to our own way of living.
Prout philosophy says, "Educated are those who have learnt much, remembered much and made use of their learning in practical life." (6)
We should all ponder
We all want to get success in spiritual life. So one should all honestly consider one's own status and motivation. What is my aim in acquiring knowledge. How sincere am I to practice what I have learned. Or do I fall in the category of the jinani - the person who acquires knowledge merely to show others? If so then maximum efforts should be made to remedy this. And it is possible to rectify one's status. Someone who is a jinani today will be a great bhakta in the future. All are on the move and the sooner one knows their own status, the faster they can move on the path of bhakti. Sometimes people think jinanis are only those who are scholarly. And while it is true that scholars are prone to the path of jinana, in addition, anyone seeking knowledge for the sake of petty gains (ego, bragging rights, prestige, status) is certainly a jinani. With a little bit of honesty one can easily discern where they stand. This is the self-test we should administer to ourselves - today. We should not waste any time. One should find out: What am I.
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Conclusion
By Baba's grace, all have the potential to walk, nay, speed, ahead on the path of bhakti. No one should get caught on the path of jinana, knowingly or unknowingly. The above test can help address this.
Ananda Marga philosophy says, "You are not a small or insignificant human being, you are the very child of Parama Purus'a. It is your birth right to be established in the immortality of infinite life. Keeping this supreme fixed in your memory, proceed to the supreme goal with utmost devotion, and you are destined to attain the greatest fulfillment." (7)
In Him,
Liiladhar
References
1. Ananda Vacanamrtam - 23, Safeguards against the Defects of Jiṋána and Karma
2. Ananda Vacanamrtam - 23, Safeguards against the Defects of Jiṋána and Karma
3. Ananda Vacanamrtam - 23, Safeguards against the Defects of Jiṋána and Karma
4. Ananda Vacanamrtam - 23, Safeguards against the Defects of Jiṋána and Karma
5. Subhasita Samgraha - 19, Salvation and Devotion
6. Prout in a Nutshell - 18, Talks on Education – Excerpt F
7. Ananda Marga Philosophy in a Nutshell - 4, Bhakti and Krpá
== Section 2: Prabhat Samgiita ==
My deepest thoughts
"Eso eso bandhu eso jiivaner prati nishva'se..." (Prabhat Samgiita #0213)
Purport:
O’ my dearmost Bandhu, please come in my heart - in each and every breath of my existence. I want to remember Your name as my Ista mantra always. When You come in my mind and sit on the white lotus, then Your sweet fragrance permeates my whole being.
O’ Parama Purusa, except You I have no one. You are the only one who tells me most loving things, in my internal thoughts, privately. It is only You with whom I can open the core of my heart. In these intimate moments, I tell You all those things which I never reveal with anyone. I express to You all my inner feelings. With nobody else can I do like this; just I share my deepest thoughts with You, secretly.
Baba, my dear most, please continue singing the song of hope and fill the air with that aroma. I request You to joyously take away everything from me.
Baba, O’ my Bandhu, I do not have anyone other than You...
"Eso eso bandhu eso jiivaner prati nishva'se..." (Prabhat Samgiita #0213)
Purport:
O’ my dearmost Bandhu, please come in my heart - in each and every breath of my existence. I want to remember Your name as my Ista mantra always. When You come in my mind and sit on the white lotus, then Your sweet fragrance permeates my whole being.
O’ Parama Purusa, except You I have no one. You are the only one who tells me most loving things, in my internal thoughts, privately. It is only You with whom I can open the core of my heart. In these intimate moments, I tell You all those things which I never reveal with anyone. I express to You all my inner feelings. With nobody else can I do like this; just I share my deepest thoughts with You, secretly.
Baba, my dear most, please continue singing the song of hope and fill the air with that aroma. I request You to joyously take away everything from me.
Baba, O’ my Bandhu, I do not have anyone other than You...
== Section: Important Teaching ==
Prout’s response to imperialistic schooling by the west
Prout philosophy says, "The British wanted to bring the entire Indian race under their colonial grip to make the people slaves. They reformed the old educational system of India and bluntly introduced the English system of education. The English education system was contrary to that of India, because it was based on an objective approach and the complete denial of the subjective approach. The British colonial masters educated the subjugated race on the lines of their own education system, and produced a peculiar group of people who were neither Indian nor civilian nor serviceable. These so-called educated people of India were a complete departure from the mass of Indians in their habits, behaviour, thoughts, modesty and personal integrity. That is why a gulf of difference developed between the so-called educated people and the village people of India. By applying these subtle tactics, a group of people in India became European in attitude although they were Indian in colour, and this group were instrumental in perpetuating the British Raj in India."
"The British colonialists applied the same tactics in China. The Chinese people, before the Kuomintan regime, were laborious and dexterous as well as religious. But by introducing opium, the British made the entire Chinese race inactive and indolent. Afterwards the communists, under the leadership of Mao Zedong, killed the religion of the Chinese people and deprived them of their práńa dharma. In this way, the British and the communists brought the entire Chinese race under their grip."
"PROUT does not want to turn the hands of the clock back. PROUT does not reject the western educational system. But at the same time, the western education system utterly failed to inculcate a sense of morality, reverence and a high standard of behaviour among the students of India during the time of the British Raj. That is why in PROUT’s system of education, we stress the need to start “Ashramic Schools” in every village of India. If this is done, the corrosive tendency introduced by the British can be checked at an early stage. In the post-independence period of India, the leaders and educationists could not deeply understand the prevalent crisis of the Indian education system. This crisis was largely due to the defective British education system which was fundamentally against the práńa dharma of the Indian people. All the attempts to reform the education system proved futile and led the nation towards further degradation. This was because India’s educationists could not reform the education system according to the práńa dharma of the Indian people. Our Ananda Marga school curriculum is based on the práńa dharma of the people of India."
"...During the British rule, both in the social and spiritual spheres, the people were deprived of their práńa dharma. Some so-called western educated people even now look down upon villagers for their simplicity and naivete. These so-called educated people were misguided away from práńa dharma because they were denied any subjective approach in the western education system. This is why such people have failed to become one with the mass." (1)
Reference
1. Prout in a Nutshell - 18, Talks on Education – Excerpt B
== Section 3: Links ==
Postings to ReadDaily-life hypocrisy
Planned dying
Gandhi's monkeys
Comparative: allopathy vs ayurveda
Specialty of AM schools
Unique marriage
