Every event in the world has a special cause that brought it about, namely, knowledge. Of course, without things to be known, there can be no knowledge. Knowledge itself is of two kinds; patent and latent, direct and indirect, Pratyaksha and Paroksha, real and apparent. Pratyaksha or Aparoksha, (the patent knowledge) is gained through the ear and other sense organs and through the words of others. The Paroksha (or the latent), the real knowledge knows no plurality; it analyses and understands the attractions and objects which haunt the mind. It purifies the mind and widens the vision of the heart. (V Vahini, pp. 11-12)
Men who do not have purity of mind cannot acquire knowledge of the Real Self.
Only those with pure hearts can realise the true nature of the Self.
I am declaring the truth, as it exists.
(Sai G, p. 40)
A bird has need of two wings; a cart must have two wheels. Without these, they are mortally handicapped. Man too, must have two types of knowledge - to live on and to live for. The one helps him to eke out his livelihood and the other rewards him for having lived at all. The one is called jivanopadhi, the means of living, and the other,jivanaparamavadhi, the end of living. The one enables us to garner the material riches which make our lives comfortable and safe; the other answers the questions that haunt us and pressurise us for answer - wherefrom have we come, whereto are we proceeding, whence has this world originated etc. No religion concerns itself with the first type of knowledge, all are interested in stressing the second only. Each of you has to pay attention to this second type even more than to the first, for it has beneficial impact on the first also.
There are three authentic means of acquiring knowledge as mentioned in the sacred texts. They are (i) Pratyaksha or direct perception (ii) Anumana or inference, and (iii) Shabda or authoritative voice. When milk becomes curd after being treated with yeast, one can see it happening. The phenomenon is therefore accepted as true, as proved by Pratyaksha. When clouds of smoke arise from a mountain range, one infers that the forest is on fire. When someone who has been at Prasanthi Nilayam, describes the place to one who has not, the latter, too, is able to picture for himself the Nilayam and its environs. This is an example of ‘authoritative voice’ being a means of knowledge. Shabda becomes authoritative and acceptable when it emanates from experience and from honest communication on that experience. (SSS Vol. 10, p. 300)
The aim of sadhana is to remove the motive, the wish, the vasana or attachment, the yearning for the fruit. Sadhakas, yogis and sannyasis have to climb a ladder, the steps of which are savitarka,nirvitarka,savichara,nirvichara,samatha, etc. that is to say, argumentation, non-argumentation, analysis, non-analysis, agreement etc. The knowledge of the world is not real knowledge. It is relative knowledge; the knowledge of the non-real. The knowledge of the eternal Absolute is the real knowledge. That is acquired by Dhyana. (DhyV, p. 28)
Man’s knowledge can be classified into five categories. The type of knowledge which is most widely prevalent now-a-days is bookish knowledge. We are wasting our entire lives for acquiring such bookish knowledge, which is merely superficial. On account of this, general knowledge and common sense have become conspicuous by their absence. These two, namely, general knowledge and common sense cannot be gained from books, but only from various experiences in actual day-to-day living, especially through service to society. The fourth one is discriminative knowledge. This type of knowledge is now a days being used perversely for selfish ends. This is not the right use of discrimination. What is wanted is the kind of discrimination, which keeps in view not the selfish individual good, but the collective good of the society at large. Young people should particularly avoid justifying the wrong use of their discrimination for self-interest. They should develop what may be called ‘fundamental discrimination’, which is equally applicable to all people, irrespective of the country to which they belong. Unlike in the case of ordinary arithmetic, 3-1 = 1 according to spiritual arithmetic. You may argue that this equation is incorrect, but I firmly assert it is correct. Why? Because it is based not on selfish worldly calculation but on selfless Atmic calculation which aims at universal welfare. Of the three entities God, Maya and the Universe, God is the object, Maya is the mirror and the Universe is God’s reflection. If the mirror be removed, there will be no Maya and Universe. Then only God remains. Therefore, 3-1=1. People are not in a position to understand such things, because they lack the fifth type of knowledge viz. Practical knowledge. This practical knowledge is highly essential for man, but it is woefully lacking to-day, because every individual thinks that it is enough to take care of himself only. He should realise that he is a part of society and that he should be equally concerned about the welfare of the society as a whole. There is no difference between the sun and his rays, or between the sea and its waves. Likewise there is no difference whatsoever between God and Love, because God is the source of Love. Similar is the relationship between the body and the Atma, which are interdependent and intimately associated with each other. Although the body is transient, it should be properly cared for, till Atma is realised. (ICS , pp. 27-29)
There are three types of knowledge, knowledge of matter energy, knowledge of mental energy and knowledge of cosmic energy. Cosmic energy works in every person, in the form of divine knowledge. Matter in all forms is only energy. Without atoms you cannot have any matter, and in the atom, energy has the form of electron, proton, neutron etc. energy springs from the structure of the atomic constituents. For example if you take water from the ocean in a vessel, it assumes its shape and when breeze blows there are ripples on it, which manifest energy proportionate to the quantity of water in the vessel. But when the whirlwind rages over the ocean the big waves can sink ships and pulverise cliffs. Scientists only work on the external source of energy, they, don’t investigate the internal sources. You go millions of miles into space, but you don’t go half an-inch within, where lies your strength, the Atma shakti. (SSS Vol.11, pp. 28-29)
Knowledge can never ripen into wisdom so long as the ego persists in craving for results, which can satisfy desire. When the ego fades away, knowledge can shine as Wisdom. (SSS Vol.11, p. 154)
Base your action on knowledge, the knowledge that all is one. Let the action be suffused with Bhakti, that is to say, humility, love, mercy, and non-violence. Let Bhakti be filled with knowledge, otherwise it will be as light as a balloon which drifts along any current of air, or gust of wind. Mere knowledge will make the heart dry, Bhakti makes it soft with sympathy, and karma gives the hands something to do, something which will sanctify every one of the minutes that have fallen to your lot to live. (MBI, p. 21)
Much of modern scientific work is motivated by selfish desires, devoid of a deep reverence for life and service to mankind. Modern sciences and spiritual sciences are to be marshalled together for bettering the human race. Knowledge without action is useless, and action without knowledge is dangerous.... Science based on spiritual insights, attitudes and values would operate on a profoundly different manner than at present and would be a mighty and powerful instrument for the betterment of man’s condition on earth. (SGM, p. 329)
There are two types of knowledge. One refers to the spiritual knowledge, the other to knowledge of the physical world. Inquiring into the various properties of an article is an ordinary knowledge associated with the world. But understanding the inner principle, the underlying basis and purpose of every article that has ever existed in the world, that is the spiritual knowledge: that is what can be called wisdom. Without this wisdom, without this spiritual understanding, it is not possible for you to have a true knowledge of the world. So, even for understanding the world in its deeper aspects, you have to acquire spiritual wisdom. (DBG, p. 50)
In the world today, knowledge about the Universe falls into three categories. (1) In terms of daily life, there is factual knowledge based on perception. To treat facts as truth and fiction as untruth is practical knowledge. (2) In the second category are those who regard the phenomenal world as real and treat all that cannot be seen or heard as unreal or non-existent. They regard nature as real and God as non-existent. (3) The third category consists of those who make no distinction between one thing and another and hold the view that the whole universe is a projection of the Divine and is permeated by the Divine: This is spiritual knowledge. (D3 , p. 72)
Knowledge bereft of noble qualities and virtues becomes bookish and it would be of no use to the society. One should have practical knowledge. What is it that made Rama, God? It is the six qualities viz. Character, Pity (compassion), Non-violence, Control of Mind, Control of Senses, and Faith. The students should imbibe these six qualities, which make Man, God. But do you have at least one of these six qualities? You have one quality in its fullness i.e., violence. This quality (violence) is not a human quality at all. It is only a perversion of human quality. Students should never indulge in violence. It is because God dwells in all beings and the Atma is present in everyone. Hurting and harming any person essentially means hurting and harming oneself. It is in this context, Vyasa stated that the essence of the eighteen Puranas is ‘Help ever and Hurt never’. If you are not able to help, at least do not hurt others. That itself is a great help. (BA, p. 135)
The secular knowledge is like the bulb and the spiritual knowledge, the electricity. (DD on 26-07-1999, p. 7)
This knowledge can neither be obtained from books, nor given by Gurus, nor can it be conferred as a boon by the Paramatma.(Speaking on ‘kitten analogy’ or the baby-monkey analogy. (ICS , p. 124)
Dr Gokak asked Swami, ‘Swami when did You study all this Vedic literature?’ Swami smiled and answered, ‘Gokak, I don’t have the bad habit of studying books and quoting from them! All knowledge that is in the universe is also in the head of of every man. There are many centres of knowledge in human brain, each pertaining to one field of knowledge. If you learn to focus your mind on any of the centres, all knowledge in that particular field will open up itself for yoy! That was how the Vedas were revealed to the sages of yore!’ (SS Mar 04, p. 92)
Without good qualities, all knowledge is useless.
Without refinement in daily actions,
vast scholarship will not confer renown.
Conformity to rules, without morality,
will not enhance one’s worth.
Will anyone respect you in the world if you display
the arrogance of power, overstepping the limits?
Going astray from Dharma,
if you preach Dharma to others,
Will you be deemed human at all?
If you have not cherished fear of sin
and not entertained the
Love of God in your thoughts,
what have you achieved so far?
Leading a truly human life,
be human at least from now onwards.
(SSS Vol.27, pp. 161-162)
It is virtue that lends beauty to man. ‘Knowledge is a secret treasure for man. It is the source of fame and peace and security. It is the teacher of teachers. Such Knowledge is like a kinsman when one travels abroad. Knowledge is an additional eye for man. Kings honour knowledge and not wealth. A man without knowledge is a mere animal.’
It is not enough if one becomes a scientist. To equate science with all knowledge is a travesty of truth. Together with knowledge, the student should acquire humility, egolessness, and selflessness as essential ingredients. Education should be pursued for the development of one s personality and cultivation of the heart.
To make one a full man it is necessary to instil in him faith in the Antahkarana(Indwelling Motivator). Education today seems to be concerned with artificial things rather than the understanding of the Chaitanya (inner consciousness). (SSS Vol.24)