In this concluding stanza of this section, explaining the various essential qualifications in a seeker, the Lord adds to the aforesaid list EIGHTEEN qualifications, Two more items, viz., “constancy in Self-knowledge” and “understanding the end of the true Knowledge.”

CONSTANCY IN SELF-KNOWLEDGE — The Knowledge of the Self is to be lived and not to be merely learnt. If the Self is one everywhere and the Self alone is real, the seeker should try to live as the Self at all levels of his personality. The constancy of living the ‘Spiritual-knowledge’ at all levels of one’s contacts with the world-outside, is one of the unavoidable practices a seeker should always keep up.

UNDERSTANDING THE END OF TRUE KNOWLEDGE — To remember constantly the goal of our endeavour is to add more enthusiasm to our activities. Sincerity of purpose in, and undying devotion to, any endeavour can be had only if the seeker is thrilled by the vision of the goal that he has to reach. Thus, the “end” should be kept in view. Liberation (Moksha) from all our imperfections and limitations, is the “end” striven for by all spiritual seekers. The attributes are declared to be “Knowledge” because they are conducive to the final Realisation of the Self.

A train in full steam waiting for the signal at a platform, is generally described as “Madras is ready to leave now.” In the language of the Railway Station, it is usual to say — “Delhi is expected,” “Calcutta is late,” “Bombay has left,” etc. In each of these cases only the train leaving for, or coming from, these various cities is meant. Similarly here, the very qualities are called the “Knowledge” (Jnana) because, once these qualities have been fully developed, the mind so cultivated becomes the ready vehicle to go forward and it is easier to reach the goal, the Pure Knowledge of the Self.

WHAT IS THAT WHICH HAS TO BE KNOWN BY THE KNOWLEDGE? IN ANSWER TO THIS QUESTION IT IS SAID:

Adhyatma-jnana-nityatvam, steadfastness in the knowledge of the Self: adhyatma-jnanam is the knowledge of the Self, etc.; constant dwelling in that is nityatvam. Tattva-jnanartha-darsanam, contemplating on the Goal of the knowledge of Reality: Tattva-jnanam is that (realization of Truth) which arises from the fruition of application to the disciplines like humility etc. which are the means to knowledge. Its Goal (artha) is Liberation, the cessation of mundane existence. Contemplation (darsana) on that is tattva-jnana-artha-darsanam. For, when one engages in contemplation on the result of the knowledge of Reality, one gets the urge to undertake the disciplines which are its means. Etat, this-those that have been stated from ‘humility’ etc. to ‘contemplation on the Goal of the knowledge of Reality’; proktam, is spoken of; iti, as; jnanam, Knowledge, because they are meant to lead one to Knowledge. Ajnanam, ignorance; is yat, that which is; anyatha, other; atah, than this-what has been stated above. Contrarily, arrogance, pretentiousness, cruelty, revenge, insincerity, etc. are to be known as ignorance so that, since they are the cause of the origination of worldly existence, they can be avoided. To the question as to what is to be known through the aforesaid Knowledge, the Lord says, ‘I shall speak of that which is to be known,’ etc.

Objection: Do not humility etc. constitute yama and niyama [See fn. on p. 239.-Tr.]? The Knowable is not known through them. For humility etc. are not seen to determine the nature of anything. Moreover, everywhere it is observed that whatever knowledge reveals its own object, that itself ascertains the nature of that object of knowledge (the knowable). Indeed, nothing else is known through a knowledge concerning some other object. As for instance, fire is not known through the knowledge of a pot.

Reply: This is not a defect, for we have said that they are called ‘Knowledge’ because they lead one to Knowledge, and because they are auxiliary causes of Knowledge.