यत्र हि द्वैतमिव भवति तदितर इतरं जिघ्रति, तदितर इतरं पश्यति, तदितर इतरम् श्र्णोति, तदितर इतरमभिवदति, तदितर इतरम् मनुते, तदितर इतरं विजानाति; यत्र वा अस्य सर्वमात्माइवाभूत्तत्केन कं जिघ्रेत्, तत्केन कं पश्येत्, तत्केन कं शृणुयत्, तत्केन कमभिवदेत्, तत्केन कं मन्वीत, तत्केन कं विजानीयात्? येनेदम् सर्वं विजानाति, तं केन विजानीयात्? विज्ञातारम् अरे केन विजानीयादिति ॥ १४ ॥
इति चतुर्थं ब्राह्मणम् ॥yatra hi dvaitamiva bhavati taditara itaraṃ jighrati, taditara itaraṃ paśyati, taditara itaram śrṇoti, taditara itaramabhivadati, taditara itaram manute, taditara itaraṃ vijānāti; yatra vā asya sarvamātmāivābhūttatkena kaṃ jighret, tatkena kaṃ paśyet, tatkena kaṃ śṛṇuyat, tatkena kamabhivadet, tatkena kaṃ manvīta, tatkena kaṃ vijānīyāt? yenedam sarvaṃ vijānāti, taṃ kena vijānīyāt? vijñātāram are kena vijānīyāditi || 14 ||
iti caturthaṃ brāhmaṇam ||14. Because when there is duality, as it were, then one smells something, one sees something, one hears something, one speaks something, one thinks something, one knows something. (But) when to the knower of Brahman everything has become the Self, then what should one smell and through what, what should one see and through what, what should one hear and through what, what should one speak and through what, what should one think and through what, what should one know and through what? Through what should one know That owing to which all this is known—through what, O Maitreyī, should one know the Knower ?
Why then is it said that after attaining oneness the self has no more consciousness? Listen. Because when, i.e. in the presence of the particular or individual aspect of the Self due to the limiting adjuncts of the body and organs conjured up by ignorance, there is duality, as it were, in Brahman, which really is one without a second, i.e. there appears to be something different from the Self.
Objection: Since duality is put forward as an object for comparison, is it not taken to be real?
Reply: No, tor another Śruti says, ‘Modifications are but names, a mere effort of speech’ (Ch. VI. i. 4-6 and iv. 1-4), also ‘One only without a second’ (Ch. VI. ii. 1), and ‘All this is but the Self’ (Ch. VII. XXV. 2).
Then, just because there is- duality as it were, therefore one, he who smells, viz. the unreal individual aspect of the Supreme Self, comparable to the reflection of the moon etc. in water, smells something that can be smelt, through something else, viz. the nose. ‘One’ and ‘something’ refer to two typical factors of an action, the agent and object, and ‘smells’ signifies the action and its result. As for instance in the word ‘cuts.’ This one word signifies the repeated strokes dealt and the separation of the object cut into two ; for an action ends in a result, and the result cannot be perceived apart from the action. Similarly he who smells a thing that can be smelt does it through the nose. The rest is to be explained as above. One knows something. This is the state of ignorance. But when ignorance has been destroyed by the knowledge of Brahman, there is nothing but the Self. When to the knower of Brahman everything such as name and form has been merged in the Self and has thus become the Self, then what object to be smelt should one smell, who should smell, and through what instrument? Similarly what should one see and hear? Everywhere an action depends on certain factors; hence when these are absent, the action cannot take place; and in the absence of an action there can be no result. Therefore so long as there is ignorance, the operation of actions, their factors and their results can take place, but not in the case of a knower of Brahman. For to him everything is the Self, and there are no factors or results of actions apart from It. Nor can the universe, being an unreality, be the Self of anybody. Therefore it is ignorance that conjures up the idea of the ncn-Self; strictly speaking, there is nothing but the Self. Therefore when one truly realises the unity of the Self, there cannot be any consciousness of actions, their factors and their results. Hence, because of contradiction, there is an utter absence of actions and their means for the knower of Brahman. The words ‘what’ and ‘through what’ are meant as a fling, and suggest the sheer impossibility of the other factors of an action also; for there cannot possibly be any factors such as the instrument. The idea is that no one by any means can smell anything in any manner.
Even in the state of ignorance, when one sees something, through what instrument should one know That owing to which all this is known? For that instrument of knowledge itself falls under the category of objects. The knower may desire to know not about itself, but about objects. As fire does not burn itself, so the self does not know itself, and the knower can have no knowledge of a thing that is not its object. Therefore through what instrument should one know the knower owing to which this universe is known, and who else should know it? And when to the knower of Brahman who has discriminated the Real from the unreal there remains only the subject, absolute and one without a second, through what instrument, O Maitreyī, should one know that Knower?
Sri Ramakrishna Says —
MASTER (to M.): “The husband of Mani Mallick’s granddaughter was here. He read in a book3 that God could not be said to be quite wise and omniscient; otherwise, why should there be so much misery in the world? As regards death, it would be much better to kill a man all at once, instead of putting him through slow torture. Further, the author writes that if he himself were the Creator, he would have created a better world.”
M. listened to these words in surprise and made no comment.
MASTER (to M.): “Can a man ever understand God’s ways? I too think of God sometimes as good and sometimes as bad. He has kept us deluded by His great illusion. Sometimes He wakes us up and sometimes He keeps us unconscious. One moment the ignorance disappears, and the next moment it covers our mind. If you throw a brick-bat into a pond covered with moss, you get a glimpse of the water. But a few moments later the moss comes dancing back and covers the water.
“One is aware of pleasure and pain, birth and death, disease and grief, as long as one is identified with the body. All these belong to the body alone, and not to the Soul. After the death of the body, perhaps God carries one to a better place. It is like the birth of the child after the pain of delivery. Attaining Self-Knowledge, one looks on pleasure and pain, birth and death, as a dream.
“How little we know! Can a one-seer pot hold ten seers of milk? If ever a salt doll ventures into the ocean to measure its depth, it cannot come back and give us the information. It melts into the water and disappears.” (Source: Gospel of Sri Ramakrishna)