The Jiva, as a thinker/doer/experiencer is tossed in the dualities of samsara – pain and pleasure, good and bad, right and wrong, ignorance and enlightenment. As a Jiva, he is always trying to “become”: become good, become better, become knowledgeable, become detached, become enlightened.
However, with the rise of Jnana, his perception shifts from duality to non-duality instantaneously. Knowing his essential nature to be Self, the Jiva becomes a Jnani freed from all notions of duality. This freedom and perfection is instantaneous with the rise of direct Knowledge. Freed from the notion of being a thinker/doer/experiencer, the Jnani is freed not only from all notions of becoming but also from all works, including the notion of good works and bad works.
Thereafter, there is nothing left for the Jnani to attain or lose, in any way, no matter what acts are seen to be performed by him. While others may judge his acts in terms of duality – such as good and bad, he knows that he does nothing and that all acts are Self. The body of the Jnani carries on till his prarabdha karma exhausts and it finally drops. Then he attains videha-mukti.
This is a true account of the rise of Jnana and the status of a Jnani. But many people find themselves in disagreement with many facts stated in this account. To dispel their doubts I am writing this article, quoting passages from Chapter 4 – Results of Knowledge (Jnana Phala), Brahma Sutra Bhashya of Shankaracharya (Translation by Swami Gambhirananda), addressing all erroneous notions.
One of the five great sayings (mahavakyas) of Vedanta which proclaims the highest truth of Non-Duality or Advaita is “Thou art That” – Tat Tvam Asi, occurring in the Chandogya Upanishad in 6.8.7. Here “Tat” refers to Brahman/Self. So in the most common sense rendering of the statement, it means – “You are Brahman”. This saying is not saying, “You must ‘become’ Brahman”. What it says is that one is already Brahman. Such is the case and one just has to know it to be so.
I had to bold and italicize the last lines of this paragraph because even when it is clearly stated, people are not able to overcome this notion of “becoming”. This is seen in the most advanced ‘practitioners’ of Advaita. In fact this notion of “becoming” is actually Maya, which keeps one tied to doership. This Maya is extremely hard to overcome, a fact which was anticipated and stated, both by Gaudapada and Shankaracharya, whom I shall be quoting in articles coming subsequently in this series.
In fact, this sense of Maya or “becoming” or “doership” is so powerful and so blinding that even after the Mahavakya says this to be the case; even after I shall show that all forms of doing are Maya; after giving all forms of quotes, logic and arguments: the notion of Maya/becoming/doership is very hard to root out. The Bhagavad Gita gives words to this predicament in the verse,
Among thousands of men, one perchance strives for perfection; even among those successful strivers, only one perchance knows Me in essence