THE ONENESS OF THE HIGHER KNOWLEDGE AND THE HIGHER LOVE

THE UPANISHADS distinguish between a higher knowledge and a lower knowledge; and to the bhakta there is really no difference between this higher knowledge and his higher love, or parā-bhakti. The Mundaka Upanishad says: “The knowers of Brahman declare that there are two kinds of knowledge worthy to be known, namely, the higher (parā) and the lower (aparā). Of these, the lower knowledge consists of the Rig-Veda, the Yajur-Veda, the Sāma-Veda, the Atharva-Veda, śikshā (the science dealing with pronunciation and accent), kalpa (the sacrificial liturgy), grammar, nirukta (the science dealing with etymology and the meaning of words), prosody, and astronomy; and the higher knowledge is that by which the Unchangeable is known.” The higher knowledge is thus clearly shown to be the Knowledge of Brahman. The Devi-Bhāgavata gives us the following definition of the higher love (parā-bhakti): “As oil poured from one vessel to another falls in an unbroken line, so, when the mind in an unbroken stream thinks of the Lord, we have what is called parā-bhakti, or supreme love.” This kind of undisturbed and ever steady direction of the mind and heart to the Lord, with an inseparable attachment, is indeed the highest manifestation of man’s love for God. All other forms of bhakti are only preparatory to the attainment of this highest form thereof, namely, parā-bhakti, which is also known as rāgānuga, the love that comes after attachment. When this supreme love once comes into a man’s heart, his mind will continuously think of God and remember nothing else. He will give no room to thoughts other than those of God; his soul will be unconquerably pure and will break all the bonds of mind and matter and become serenely free. He alone can worship the Lord in his own heart; to him forms, symbols, books, and doctrines are all unnecessary and are incapable of proving serviceable in any way.

It is not easy to love the Lord thus. Ordinarily human love is seen to flourish only in places where it is returned. Where love is not returned for love, cold indifference is the natural result. There are, however, rare instances in which we may notice love exhibiting itself even where there is no return of love. We may compare this kind of love, for purposes of illustration, to the love of the moth for the fire: the insect loves the fire, falls into it, and dies. It is indeed in the nature of this insect to love so. To love because it is the nature of love to love is undeniably the highest and the most unselfish manifestation of love that can be seen in the world. Such love working itself out on the plane of spirituality necessarily leads to the attainment of parā-bhakti.