Swami Tejomayananda

In my previous columns, I have written about the meaning of education and knowledge, the difference between the two and how education is the means to the end (knowledge) and not the end itself. Some misconceptions were dealt with and removed. Now, let us consider the highest knowledge — the Vision of Oneness.

We know that education can only be imparted, whereas knowledge has to be discovered or found. Education prepares one for only some aspects of life. It may get one a job, provide one with material comforts, but only knowledge prepares one to face life squarely and bring about the transformation that makes him/her a new person. “Knowledge” in Sanskrit is called jnana. The Bhagavad Gita classifies knowledge into three different categories — sattvika, rajasika and tamasika.
Tamasika Jnana: Here, a part is mistaken for the whole and one gets attached to that part alone. All thoughts and actions reflect this baser vision. The feeling that “my path alone is right and yours is wrong” is one example. People with such a vision can become intolerant and fanatic. For one who thinks in a narrow and petty way, there are always conflicts. This is tamasika jnana.
Rajasika Jnana: Perceived differences when considered real, form the base of rajasika vision. We then understand each thing separately, as being distinct and different from every other object. To see the world as “mine”, as opposed to “not mine” is rajasika. Though the Lord has created only one earth and space, the whole world has become divided into nations, with even different national air and water spaces. This is the divisive vision, the rajasika jnana.
Sattvika Jnana: When we look out through our sense organs, mind and intellect, we see that no two things are the same. Everything is different. We perceive this world with the duality of the seer and the seen. To see differences is the function of our gross and subtle equipment. While we perceive this variety, the understanding by which we are able to see the one reality that pervades all differences — the recognition of oneness in many — is called the highest knowledge. To see unity in diversity is called the noble vision, sattvika jnana.
Our body is a good example to illustrate sattvika jnana. The hands, the head and the legs are all different, but in my understanding I know that all these form part of “me”. The “I” vision pervades all different parts of my body. If somebody touches my back, I immediately react by asking, “Why are you touching me?” The best vision then is to be able to see the one reality that pervades all.
We can learn a lot regarding the noble vision from our attitude towards our own body. Suppose my finger accidentally pokes my eye, I will not cut off the finger because it has hurt my eye. I will use the same finger to rub my eye and console it. Also, if by mistake we bite the tongue, do we remove the teeth and punish them? No, because the teeth are also part of myself and are just as dear to me as every other part of my body. When there is a sense of oneness, there is love. When there is love, there is a desire to serve.
In the present era, we are not able to serve because we lack the ability to love and a sense of oneness is missing. Our formal education must give us this noble vision, which will bring about a transformation in ourselves and the world. If one person changes, s/he can change the world. That one person can have a ripple effect.
Saints and sages have had a great influence on the masses for centuries because of their noble vision. The wise hate none and are friends to all. When this vision of oneness comes, it changes our life totally. We should not wait for others to change, rather we must begin with ourselves. We must be the change.

— Swami Tejomayananda, head of Chinmaya Mission Worldwide, is an orator, poet, singer, composer and storyteller. To find out more about Chinmaya Mission and Swamiji, visit www.chinmayamission.com.
© Central Chinmaya Mission Trust.