KNOWLEDGE AND EXPERIENCE

Guru Purnima Lecture by Swami Paramarthananda

Transcribed by Sri VLN Prasad

NOTE: Swami Paramarthananda has not verified the transcription of talks.
The transcriptions have been done with Swamiji’s blessings by his disciple.

Published by :

Arsha Avinash Foundation

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General Talks Knowledge and Experience

Knowledge and Experience

sadāsiva samārambhām sankarāchārya madhyamām
asmad āchārya paryantām vande guru paramparām
Guru Pūrnima is an auspicious day and an important day for all spiritual
speakers, especially, the seekers of knowledge, specifically because the
Guru is associated with knowledge. The very meaning of the word
‘Guru’ is - giver of the light of knowledge and the remover of darkness
of ignorance.
Therefore, this is an important day for the seekers of knowledge and,
especially, it is an important day for the student of the scriptures. For
those who study the scriptures, this is a very important day because on
this day, we invoke the entire Guru Parampara which is responsible for
both the authorship of the scriptures as well as the preservation and the
propagation of scriptures.
Therefore, all Vēdāntic students invoke the grace of the Guru Parampara
so that their effort is fulfilled. When they seek the blessings of the Guru,
I find that the students are of two types. One set of students ask for
blessings and say that - I would like to have Brahma Gnyānam. Please
bless me so that I will get Brahma Gnyānam. This is one set of students.
But there are some other students who say that - Swāmiji, I have been a
student for so many years. I am able to understand the scriptures
reasonably well. I have got a comprehensive knowledge of the
scriptures (thanks to you). And they add that - what I have happens to
be only book knowledge. I don’t want to stop with book knowledge.
Therefore, I would require a special blessing so that I will get Brahma
Anubhava. We have got Brahma Gnyānam now by the study of
scriptures, but the Brahma Gnyānam we were only book knowledge, it
is only intellectual knowledge but we would like to have Brahma
Anubhava. For that, we seek co-operation from you in two fold ways.
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One is - give us special blessings so that we will get Brahma Anubhava

and also if possible, give us some Sādhanās so that we can get Brahma
Anubhava. Thus, I find there are some students who ask for blessing
and Sādhana for Brahma Anubhava and their assumption is they have
got Brahma Gnyānam by the teaching or by the study of scriptures.
Those students who seek such a blessing from a teacher (from any
teacher), have to be extra careful and I am addressing this talk,
especially to those students who have studied under me or under anyone
and who feel that they have Brahma Gnyānam but now they want
Brahma Anubhava through the blessings and Sādhana.
They should remember that they have a problem because if a person
says - I have got Brahma Gnyānam by the study of scriptures, but I am
interested in Brahma Anubhava, it means they have not studied the
scriptures properly. The Brahma Gnyānam itself is not there. The book
knowledge which they claim to have itself is not there. Why?
Because when we study the scriptures, the scriptures introduce Brahman
as the consciousness which is experienced all the time. The very
definition of Brahman is - yet sākshāt aparōkshāt Brahma. Brahman is
that consciousness which is all the time self-evidently experienced by
everyone in all the states of experience, even before the study of
scriptures.
Therefore, fortunately or unfortunately, Brahma Anubhava is one thing
which no one need seek at all. If there is one Anubhava which we need
not work for at all, which doesn’t require any special blessing at all,
which doesn’t require any Sādhana at all, if there is one such Anubhava,
it happens to be Brahma Anubhava because Brahman happens to be the
consciousness which is self-evidently experienced all the time.
In fact, because of the Nitya Brahma Anubhava alone, all other things
are experienced - Prati Bōdha Viditam Matam. The Upanishads declare
- Brahman is that which is the basic experience present in all the
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worldly experiences. Which means - everybody has got Brahma

Anubhava without effort and the study of scriptures is for Brahma
Gnyānam.
Therefore, Brahma Anubhava is already there, but what a person is
lacking is, Brahman Gnyānam for which alone we are studying the
scriptures. We have to study the scriptures. But the mistake that we
mechanically commit is that normally we see that Gnyānam comes first
and Anubhava comes later.
This is our general order. We know something and the experience later.
I know about the Amarnath from the News Paper report. Then, I visit
Amarnath and get the Amarnath Anubhava later. Gangotri Gnyānam
first, Gangotri Anubhava later; In most of the cases, Gnyānam comes
first Anubhava comes later.
Without applying the mind, we mechanically extend the same principle
in the case Brahman also and we commit the mistake that Brahma
Gnyānam is first and Brahma Anubhava is later. But, in the case of
Brahman, the situation is special. What is the special situation? Brahma
Anubhava is all the time there for all the people.
What we lack is Brahma Gnyānam. Then, the question comes - do we
have such a situation at all in life? Do we have any special situation
where the Anubhava comes first and Gnyānam comes later? We say that
there are many situations where Anubhava is first and Gnyānam is later.
We can have any number of examples. Dayānanda Swāmiji generally
gives an example from his own personal life.
It seems Swāmiji was travelling by flight to Delhi and from Delhi,
Swāmiji was planning to go to Rishikesh. Swāmiji had a passenger next
to him and that passenger was having conversation with Swāmiji. He is
a devotee. He is a spiritual person and during the conversation, he asked
Swāmiji - where are you going and where are you from? Swāmiji said -
I am going to Rishikesh and that is my place.
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Then, this traveler said that I am also going to Rishikesh. I want to meet
one Swāmiji there. Can you please tell me where I can meet him? Then,
Swāmiji said that please give me the name and address of that Swāmiji.
I will try to find out whether I can help.
And that co-passenger took a card or a sheet of paper in which the
address was written and Swāmiji reads it - Swāmi Dayānanda Sarswati,
Purāni Jhādi, Rishikesh. Then the Swāmiji said - the Swāmiji whom you
want to directly experience, whom you are eagerly waiting to
experience, that Swāmiji is right in-front of you.
Swāmiji says - that fellow was so fat that half of his body was over him.
Therefore, that Swāmiji, who is under your thigh, who has been
experienced by you all the time, intimately touched by you all the time,
by even massaged your heavy thigh all the time, that intimately
experienced Swāmiji, I am.
Until he showed the address, until Swāmiji uttered these words, he had
Swāmiji Anubhava. But before Swāmiji’s words, he didn’t have the
knowledge that the person, whom he is experiencing, is the person
whom he wants to meet directly. Let us study this peculiar case. We
come to know a lot of vital things which are very important.
Here, the first thing is that Anubhava has taken place first - Swāmiji
Anubhava is first and Swāmiji Gnyānam is later. Until the Gnyānam
came, the desire for Anubhava was there. Even though Anubhava was
there all the time, this passenger had eagerness for that Anubhava. That
desire for Anubhava went when he heard the words.
So, the words destroyed his desire for Anubhava. How did it destroy the
desire for Anubhava? - By giving the Gnyānam. The words did not give
the Anubhava alright, but words gave the Gnyānam that the Anubhava
is already there. Therefore, I need not separately work for a Anubhava.
Imagine the passenger says - Swāmiji, I have heard your words. What
words? ‘I am Swāmi Dayānanda’.
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I have heard the words and I also thoroughly understand the words.
Now, I want a special blessing from you. What is that? I have
understood your statement that you are Swāmi Dayānanda but give me
some Sādhana so that I can directly experience the Swāmiji. What does
it mean if a person asks for that?
He has not heard the words carefully. He has heard only mechanically
heard just as a few moments before, I said that after the Ashtōttara
Archana, you need not chant. Often, we think we hear the words, but we
do not hear the words. We do not apply at all. What is the proof for
that?
This person says - I have understood your words, but I want to
experience Swāmi Dayānanda. What should Swāmiji say? Your
Sādhana is not for further experience. What must be your Sādhana for? I
will repeat the words again, you listen again and again.
And your listening is complete when you know that Swāmiji need not
be experienced because I have been experiencing and I am
experiencing. Until the flight reaches Delhi, I will continue to
experience. Therefore, there are certain cases where Anubhava is first
and Gnyānam is later.
In fact, every time somebody introduces you to somebody, whenever
introductory words are used, you should remember that the introductory
words produce knowledge and that knowledge is invariably after
Anubhava. Suppose you are attending a Seminar and the one who gives
the welcome address introduces the speakers to you.
Now, the people are already sitting on the stage. Therefore, the
experience of the persons, the speakers you already have. And even as
he uses the introductory words, the words are producing the knowledge
in the mind. And the knowledge comes after the experience because the
experience part is already over. Similarly, you are attending a social
function where you are introduced to so many people.
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Somebody says, this is Mr.Ramaswāmi, Managing Director of such and

such company. And you say hello, how do you do and shake hands.
After shaking hands, suppose you tell the person - Ok, I have
understood who Ramaswāmi, the Managing Director is. Please tell me
when I can meet him? If I ask, it means that I have not heard him
properly.
Therefore, there are two types of words - one is Descriptive words and
another is Introductory words. Descriptive words produce knowledge
and afterwards, you have to work for experience, whereas Introductory
words produce knowledge of someone who is right in front of you, who
is right experienced all the time.
Therefore, wherever introductory words come, remember that it is a
case of Anubhava first and Gnyānam later. And Brahman happens to be
one which is experienced all the time, more intimately than Swāmiji
was, more intimately than the Seminar speakers. Brahman is all the time
Anubhūta. In Shāstra, it is called Nitya Siddham Brahma.
Therefore, when I study the scriptures, I get the Brahma Gnyānam. And
what is my knowledge? I know Brahman as one whose experienced was
there, whose experience is there and whose experience will eternally
will be there. If that Gnyānam is there, I will never ask the blessings of
my Guru for Brahma Anubhava.
If any student asks for Brahma Anubhava, what will be the teacher’s
blessing? I will never bless the student for Brahma Anubhava and will
never give a Sādhana for Brahma Anubhava. I will tell - please study
the scriptures furthermore. How long should you study? Keep on
studying until you know that I need not seek or work for Brahma
Anubhava.
So, Brahma Anubhava Icchā Nivartakam Gnyānamēva Brahma
Gnyānam. The definition of Brahma Gnyānam is - Brahma Gnyānam is
that knowledge which removes the desire for Brahma Anubhava. And as
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long as that desire is there, it means the study of scriptures is

mechanical without applying the mind. Therefore, one should not stop
the study, but one should continue the study.
Now comes the next question – Ok Swāmiji that means once I
thoroughly understand the scriptures, I have got Brahma Gnyānam and I
clearly know that I need not work for Brahma Anubhava because I have
understood Brahman as that which is ever evident.
I have got such a Gnyānam then, what should I do (because we are good
students)? - Because the defect can be either in the student or in the
teacher. Therefore, if a student says - I have book knowledge, I want
experiential knowledge, he doesn’t have book knowledge. The defect
can be either by the student or with the teacher.
A good teacher and a good student receives the communication is such a
way that there afterwards, he will never say - I have only academic
knowledge, I have only intellectual knowledge, I have only book
knowledge, I don’t have experiential knowledge.
When such a complaint comes, that means either Guru has not taught
properly or Sishya has not heard properly. And remember the example.
It is exactly like the passenger saying – Swāmiji, I have understood your
statement that you are Swāmi Dayānanda. Please tell me when I can
directly experience Swāmi Dayānanda.
If this is impossible, then Brahma Anubhava Icchā is impossible if
scriptures are thoroughly studied in the way that they have to be studied.
Ok, let us assume that all the Shishyās who have the Brahma Gnyānam;
What Gnyānam? - Brahma Anubhava Icchā Nivartakam Gnyānam.
Brahma Anubhava Icchē Pravartakam Gnyānam is Agnyānam.
A knowledge which leads to Brahma Anubhava Icchā is improper
study. Suppose, a person has got Brahma Anubhava Icchā Nivartakam
Gnyānam; One Āchārya nicely says - vēdānta sravanēna Brahma
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jignyāsā nivartatē. Now the question is – Swāmiji, we are now Brahma

Gnyānis and we don’t seek Brahma Anubhava because we have
understood.
Then, what should we do or should we do something? I would say –
yes, you have to do something. What should we do? Should we work
for Brahma Anubhava? No, we have said that one cannot and one need
not work for Brahma Anubhava because that is one blessed thing that is
Nitya Siddha. Then, what should we do?
You should work for Anubhava. You will say - Swāmiji, you are
contradicting yourself. You say that Anubhava is one thing you need not
work for and now you say that we should work for Anubhava. You have
to work for another Anubhava.
It is certainly not Brahma Anubhava but Brahma Gnyāna Phala
Anubhavaha because Brahma Gnyānam Phalam is something which can
be experienced in the mind. It is because Brahma Gnyānam Phalam is
described in the Shastram as Shāntihi, as Truptihi, as Abhayam, as
Kshamā. All are experiences.
Peace of mind, a sense of fulfillment, a sense of security, patience,
compassion, love, generosity, everything that is described in the
Sthitapragnya portion, Parābhakthā portion, Gunātītā portion, in all
these places, Brahma Gnyāna Phalam is presented as a something which
can be experienced by a person.
And Brahma Gnyānam has to be transformed into Brahma Gnyāna
Phala Anubhavaha. This Phala Anubhava is not something which is
already there, but it is something we have to work for. Effort is required.
So, first effort is for Brahma Gnyānam, the second effort is not for
Brahma Anubhava but for Brahma Gnyāna Phala Anubhava.
Now, the next question is - what type of effort is it? We say, Brahma
Gnyānam has the natural capacity to get converted into Brahma Gnyāna
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Phalam. In fact, any cause has a natural potential to produce the effect.
Brahma Gnyānam which is at the intellectual level has capacity to get
transformed into Brahma Gnyāna Phalam in the form of Trupti, Shānti
etc. but the problem is, even though it can get transformed, there are
obstacles in a person obstructing this transformation.
What transformation? - Transformation of Brahma Gnyānam into
Brahma Gnyāna Phalam. Brahma Gnyānam at the intellectual level,
Brahma Gnyāna Phalam at the emotional level. That trickling down
from Vignyānamaya to Manōmaya, Gnyānam to Gnyāna Phalam,
Gnyānam to Trupti, Shānti, Abhayam, Advēshthritvam. Advēsthā sarva
bhūtānām etc.
There are obstacles for this transformation. Therefore, our effort is not
for transformation, the effort is to remove the obstacles so that Brahma
Gnyānam will be converted into Brahma Gnyāna Phalam. And to
understand this, I will give you an example.
Suppose, you pump water into your water tank; we have got water down
below in the sump and you put on the motor and there is a process by
which the water is transferred to the water tank. And water is in the tank
but still you find that there is no water coming from the taps.
Then, what will you do? You open the taps. When you open the tap,
water comes. Suppose, I ask you the question - by turning the tap, have
you brought down the water? We are making a subtle difference here.
By turning the tap, are you bringing down the water?
Strictly speaking, you don’t turn the tap for bringing down the water
because water flowing down does not require your effort. Bhagawān’s
Gravitational Law is more than enough for the water to flow. Then,
what is turning the tap?
It is not for bringing down the water but it is only for removing the
obstacle and allowing the natural course to happen. What is that? The
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water flows down. Thus, you have two efforts. What is the first effort? -
Pumping the water on to the tank. What is the second effort? It is not
bringing the water down but removing the obstacle and allowing the
water to flow down.
Similarly, we have the two efforts. The first effort is the systematic and
proper study of scriptures, which is pumping Brahma Gnyānam into the
head against all the gravitation because head is so high (double
meaning).
That is first effort and second effort is removing the obstacles and
allowing the Brahma Gnyānam to trickle down to your mind in the form
of Brahma Gnyāna Phala Anubhavaha - Shāntihi, Truptihi, Tushtihi,
Abhayam. So, now the question is - what type of effort should I take to
remove the obstacle? - Because I have pumped the water.
Swāmiji, we are your students. We have already pumped the water, we
have Brahma Gnyānam. What kind of Brahma Gnyānam? - Brahma
Anubhava Phala Icchā Nivartakam. We will never commit the mistake
of seeking Brahma Anubhava, but we are interested in Brahma Gnyāna
Phala Anubhava.
Now that we know it requires only opening the tap which is the removal
of obstacles, tell me how to open the tap. After the study of scriptures,
what is tap opening? Of course, this is described or given by the
scripture themselves and Āchāryās themselves. I will put in a simple
way in the form of a three-fold discipline.
The first discipline of tap opening is intellectually seeing the natural
connection between Gnyānam and the Phalam. It is an intellectual
exercise but this exercise is very important. Connection between
Gnyānam and Trupti, Gnyānam and Pūrnata, Gnyānam and Abhayam,
Gnyānam and Kshamā;

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Every Gnyāna Phalam and Gnyānam, I have to see the connection. This
is one thing. The second thing is, even though Gnyāna Phala Anubhava
is not there deliberately imitate the Gnyāna Phala Anubhava. Even
though, Gnyāna Phala Anubhava is not there, deliberately imitate.
It may be faking, it may be hypocrisy but still imitate the Gnyāna Phala
Anubhava both verbally and physically. It is exactly like Physiotherapy.
What is Physiotherapy? You keep doing the action of a healthy limb
when the limb is not healthy, it is sick and the limb is not working
properly.
How do you correct the limb? You make the sick limb do the actions of
the healthy limb until the sick limb becomes healthy and is capable of
painlessly doing the very same action. Here it is Psychotherapy and
what is that?
Even though Trupti is not there, even though Kshamā is not their inside,
imitate fake Gnyāna Phalam. Swāmiji calls it - faking it and making it,
which is used in our culture. When a person has got devotion, the
expression of devotion is Namaskāra. What do we do in our culture?
We ask the children to do the Namaskāra and we know that children do
not know what is Bhakti, what is reverence. We know that it is a
hypocritical action only, but still we ask the children to fake it so that
this Namaskāra the fake will one day become the real one. Similarly,
here also, the second exercise is to imitate the Gnyāna Phala in every
transaction of your life.
The third exercise is - be associated with those people in whom Brahma
Gnyāna Phalam is in abundance. Be associated with those people
because it is contagious and we can make use of it because it not a
disease but a wonderful thing. Therefore, Satsanga is the third thing -
Gnyāni Sangaha.

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Therefore, there are three things which are in the form of tap opening.
What are the three things? See Gnyāna, Gnyāna Phala Sambandhaha.
Then, do the Abhyāsā - Gnyāna Phala Abhyāsā or Gnyāna Nishtha
Abhyāsā or simply Abhyāsā is the second thing. The third is Gnyāni
Sangaha.
If these three things are done, what will you get? Will you get Brahma
Gnyānam? No, this is not for Brahma Gnyānam. Will you get Brahma
Anubhava? You are never going to get Brahma Anubhava because you
need not get it. It is ever there. But what will you get? - Brahma Gnyāna
Phala Anubhava.
Since the obstacle removal is a gradual process, this Brahma Gnyāna
Phala Anubhava is also a gradual growing. It is not a flash. It is not that
one day at a particular time you are going to have a flashy, exploding
experience of Brahma Gnyāna Phala. It is never a flash of experience.
Brahma Gnyāna Phala Anubhava is something which gradual grows and
is directly proportional to the gradual removal of the obstacles.
Therefore, you should clearly understand three words - Brahma
Gnyānam, Brahma Anubhava, Brahma Gnyāna Phala Anubhava. Of
these three things, fortunately, you need not work for one and that is the
middle one - Brahma Anubhava which is -
yat sākshāt aparōkshāt brahma, ya ātmā sarvāntaraha, prati bōdha
viditam matam, jāgrad swapna sushuptishu sphutatarā yā
samvidujrumbhatē..
One thing is Siddham, it is never a Sādhyam to be worked for. This is
the middle one. The other two things are Sādhyams that you have to
work for. You have to work for Brahma Gnyānam. It is a goal to be
accomplished. Brahma Gnyāna Phalam has also been a goal that you
have to work for. First, you work for Brahma Gnyānam which is a
thorough study of the Scriptures.

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The second one that you have to work for is Brahma Gnyāna Phalam
which is in the form of the three fold disciplines. In a single word, the
threefold discipline is called Nidhidhyāsanam - Nidhidhyāsanam for
Gnyāna Phala Anubhavaha. Then, the final question will be - Swāmiji,
when will I know whether I should work for the first one or I should
work for the second one?
When should I switch over from first one to second one? Brahma
Gnyāna Sādhana is scriptural study. Brahma Gnyāna Phala Anubhava
Sādhana is Nidhidhyāsanam. We will say that the completion of
Brahma Gnyāna Sādhana i.e. the scriptural study, is indicated when you
are convinced that you need not work for Brahma Anubhava.
It is never a goal of anyone. It is Nitya Siddha. Until this conviction
comes that you need not work for Brahma Anubhava, the scriptural
study must continue. Once this conviction comes, scriptural study is
optional. I won’t say it should not be there, but once this conviction
comes, my focus is on second Sādhana.
What is the second Sādhana? It is not Brahma Anubhava. I don’t want
any of my students seeking my blessings for Brahma Anubhava. And
even if you seek by mistake, my advice will be - thoroughly study the
scriptures once again until you stop seeking Brahma Anubhava.
Afterwards, start the second one.
What is the second one? - Brahma Gnyāna Phala Anubhava. And as
even the second one of Nidhidhyāsana is a Life Long process. There is
no limit for it. So, I go on growing more and more in my peace intensity
of peace, the depth of peace, the intensity of Kshamā that I have, the
intensity of the fulfillment I have, the intensity of the security I feel, all
these things get deeper and deeper.
There is no limit for that. It is a life long journey which I can enjoy. It
does not require any special time also. It is something that I enjoy.
Therefore, on this auspicious Guru Pūrnima day, let us invoke the grace
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of the entire Guru Parampara and seek either Brahma Gnyānam or

Brahma Gnyāna Phala Anubhavaha. Both require Sādhana because both
are Sādhyams and both require Ēshwara-Guru Anugraha also. That is
why you can see a very interesting thing.
There is the well known Shānti Pātha - sahanā vavatu, sahanau
bhunaktu, saha viryam karavāvahai...Now, sahanā vavatu means - may
the Lord protect me or protect us. The second statement sahanau
bhunaktu means - may the Lord protect us because avatu also means
protect.
Bhunaktu also means protecting (not eating). Bhuj dhātu in parasmai
pada means pālanē, protection. Only in ātmanē pada it means eating, in
parasmai pada it means protection. Therefore, the question comes as to
why should the prayer repeat the statement twice (may the Lord protect
us, may the Lord protect us).
Thank God, Shankarāchārya comes and tells - may the Lord protect us
by giving Brahma Gnyānam and may the lord protect us by giving
Brahma Gnyāna Phalam. Therefore, let us seek the Gnyānam and
Gnyāna Phala Anubhava according to our position. If Gnyānam is not
yet clear, continue the study until you don’t seek Brahma Anubhava
anymore.
And if you feel that I am convinced that Brahman is one thing I need
not experience then, the focus on life is Gnyāna Phala Anubhava. This
we seek as spiritual seekers. These two we seek on the auspicious Guru
Pūrnima day by worshiping the entire Guru Parampara which begins
from Sākshāt the Lord himself who is the first Guru.
Then, there is a very big lineage of Gurus which runs up to āsmad
āchārya paryantām - it is there up to our Guru. But in this Guru
Parampara, generally we will give importance to three. One is the
Bhagawān who is the initiator. vēdānta Krit vēda vidēvachāham - Lord
as the originator of the tradition.
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Then, we have special regard for Vyāsāchārya who condensed the

method of teaching. What is the right method of teaching? – That
method of teaching by which the Sishya will never ask for Brahma
Anubhava. Such a method of proper teaching is samyak sampradāya,
sath sampradāya. Namaskāram to Vyāsāchārya who has condensed such
a Sampradāya.
And later, Namaskāram to Shankarāchārya who elucidated and
elaborated the Vyāsāchāryā’s condensed Sampradāya book. Therefore,
we have a special reverence for Shankarāchārya also. Thus, let us seek
the Grace of Dakshināmūrthy, Vyāsāchārya, Shankarāchārya and all the
Gurus in general, so that will have Brahma Gnyānam and Brahma
Gnyāna Phalam.
Pūrnmadah Pūrnamidam Pūrnāth Pūrnamudachyatē.
Pūrnasya Pūrnamādāya Pūrnamēvāvasishyatē..

Om shānti shānti shāntihi

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