KNOWLEDGE AND BEHAVIOUR

New Year Lecture by Swami Paramarthananda (1995)

Transcribed by Sri VLN Prasad

NOTE: Swami Paramarthananda has not verified the transcription of talks.

The transcriptions have been done with Swamiji’s blessings by his disciple.

Published by :

Arsha Avinash Foundation

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Knowledge and Behavior

sadāsiva samārambhām sankarāchārya madhyamām
asmad āchārya paryantām vande guru paramparām

Many of you or most of you are attending the classes and studying the
scriptures. Some of you may not be attending my classes but still you
will be learning about Scriptures from various places. If our study of
scriptures should be beneficial to us, it will be nice if we remember
some points, some fundamental truths.
By studying the Scriptures, we are not trying to change the world or
other people. The material sciences are trying to change the world,
improve the world whereas, our scriptural teachings are meant not for
changing the world or others. In fact, we can never change other people.
Recently in one of the series of talks, Dāyananda Swāmiji was pointing
out or talking about his personal experience. Swāmiji has conducted
different training courses and he has met so many people. Swamiji said,
that initially (about twenty years before), I was so confident of changing
people.
After five courses and twenty five years of hair graying experience (I
don’t know if such a word exists), I have discovered perhaps a painful
fact that we cannot change others. Therefore, I would like to emphasize
that first. We are not studying the Scriptures to change the other people
at all because we cannot change others.
So, the primary purpose of the study of Scriptures is only to change
ourselves. Because we can change ourselves only and we only can
change ourselves. We can change ourselves only and more importantly,
(not my Guru) we alone can change ourselves.
The change that we want to make is to face the world and the people
who may be changing or to face the world and the people who do not
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change at all. When I say that we are studying the Scriptures to change
ourselves only and we don’t need to anything to the world or others, it
may create a doubt that isn’t it a selfish approach.
Just to study for our own improvement, for our own change, will it not
create an irresponsible attitude that whatever happens to others let it
happen, we need not care for them. Such a doubt may come. We say
that we cannot change others, but certainly we can help other people to
change.
We are not talking about total pessimism. It is not a totally pessimistic
picture. We only say that we cannot be over optimistic. If we hope to
change others, we are over optimistic and frustration will be the result.
At the same time, we need not be pessimistic because we can help in the
change of others.
We can help in changing others provided three conditions are satisfied.
They are very important conditions. The first condition is that the other
person must have decided to change. The other person must have
decided to change and then only we can help. This is the first condition.
The second condition is that even if the other person has decided to
change, he should desire to take help from me. I can offer help to
change the other person only if first, he desires to change and the
second, he thinks of taking help from me.
It is because you cannot give something unless the other person is
willing to receive. Otherwise, whatever you give will only drop down.
The third and most important condition is that even if the other person
desires to change and even if other person wants my help, I should be
competent to help others.
I should be competent to help the other person. If these three conditions
are fulfilled, we can hope to do something to others. And if you study

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the situation, the society, the family members, the organizations etc, you
will find that the picture is totally different.
Because firstly, nobody or majority doesn’t want change because they
think they are paragons of perfection. If I go near them to change, they
will offer help to us to change us. Therefore, I will try to offer help.
Instead of receiving the help, they will give a big lecture or advice to us.
Therefore, we cannot even open the mouth.
Even if there are people deciding to change, many of the people do not
want help from us. And when a person doesn’t want help from me, I
cannot do anything at all. Even if first two conditions are satisfied, we
have to ask ourselves whether we are competent to help others change.
If we see, most of need changes in ourselves. Therefore, there is no
question of us trying to help the world. In fact, the best help we can do
is, not poking our nose, not interfering with others. In fact, even God
cannot change others unless the other person wants to take help from the
Lord.
That is why in Purānās, we see that Krishna could not change Kamsa,
Rama could not change Rāvana. When Gods themselves are not able to
change, where is the question of us improving other people. So even
God can help only when these three conditions are fulfilled.What is
that?
• I should decide to change – that is called free will.
• I should decide to take help from that Lord – that is called
Surrender.
• Deciding to change is Purushārtha. Deciding to take help from the
Lord is called Daivam, Anugraha.
If these two are there, God is competent enough to change us, or he will
send competent people to help us. Once if we remember this
fundamental principle, then our very attitude in the study of Scriptures
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will be different. And you will find that Scriptures change our
personality radically.
In an unbelievable manner, the Scriptures can change our personality for
better. Not suddenly but gradually. It is like a butterfly. When you look
at the butterfly in the initial stage, in the form of an egg, we will never
believe that this is going to be a wonderful, beautiful, attractive, free
flying butterfly.
We cannot imagine but the nature has provided all the conditions that
the egg can go the next stage and then caterpillar and then goes to the
third stage. Each stage is radically different from the previous stages.
When it becomes a butterfly, it is so wonderful, it is so free and it is so
attractive.
Similarly, we also can be free like a butterfly. Don’t imagine that we
will have wings and all, I mean internally. We can be beautiful, we can
be attractive. But this will not happen overnight. We should also go
through gradual change.
That is why in our Shāstra also we have got four Āshramās.
Brahmachāri – egg stage, Grihasta - caterpillar stage, Vānaprastha -
pupa stage and Sanyāsi is butterfly.
shānta mahānta nivasanti santaha, vasantaval lōka hitam charantaha
nirnāswayam dhima bhavārnavam janān ahētunā anyānapi tārayantaha
But here, there is a difference. In the case of a butterfly, the stages of
change naturally happen. It is programmed, it is in its genetics, it need
not used its will. It need not do Sharanāgati (not required). It has to just
survive and changes will automatically happen.
But in our case, if the Scriptures should change my personality, it is not
going to automatically happen. I have to initiate the change. I have to
use my will. And wherever my will is limited, I should take the help of
the Lord. And then I can get the full benefit.
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If I am not willing to do that, if I not willing to change, Scriptural study
will just be gathering some information. There will be only information,
there will be no transformation.Whether I want information or
transformation, doesn’t depend upon Teacher, doesn’t depend upon the
Scriptures, doesn’t not depend upon even the Lord.
It depends on my decision. uddharēth ātmana ātmānam. One
unfortunate fact is that change is a painful affair. It is because we are
comfortable in our habits, in our way of behavior that we do not want to
give it up. We have become cozy and comfortable. Therefore, we don’t
want to give up the present personality.
But without Tyāga - Tyāga is not any other Tyāga - it is the Tyāga of
present, small, petty personality we cannot change. Change is painful
because we have to give some part of us, some traits, some conducts.
Some types of behavior we have to lose which is like death - death of
the ego or death of the part of ego.
Change is a type of Death. So, in our classes, we have discussed in the
second chapter that Death is a type of change. Now I say, remember the
reverse also. If Death is a type of change, the other way around also is
true. What is the other way? Change is a type of death. Therefore, we
are afraid, it is painful.
That’s why, when child has to come out of the womb, the child
invariably cries even though it is coming out for better possibility. Even
though it is a happy affair, the child cries. Similarly, Kaumāram,
Yavvanam - each stage we have to undergo change and it is painful.
Therefore, unless we are willing to undergo that pain, there cannot be
change. Therefore, if the time, the energy, the intelligence etc that we
use should be beneficial to us, we have to take a New Year decision that
I want to change.

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If others are changing for the better, it is wonderful. If they want my
help, I am ready to give what I can. But if they are not willing to change
and if I have to suffer because of that, it is an unfortunate fact. Let me
prepare myself, let me change myself.
From the simple example of our Chanting (om), I can tell a few times to
chant it properly. But in spite of all of that, some people, it is somehow
in their blood itself, some odd sounding om’s were coming. I cannot
take a stick and run after them. So, whatever I can do, I do and later
irritation comes from an odd om.
An odd Om can irritate us tremendously. You cannot tell because he
might be a senior person and he also doesn’t do it willingly do because
it has become a habit. He might be doing Sahasranāma Archana. In fact,
instead of Om Namah, Namah Om, Namah Om is used.
Unless they are really plan, think and carefully listen to the whole
chanting, it is not possible. Then, we suggest to that person. Next
change in whom and what change? - Not getting irritated by odd Om. I
took two New Year functions to change me. I have reasonably
succeeded.
For me it is only two hour affair but for you, you might have to live
with some family members or Organization members, etc. This is the
part of the game. Since this is very important in the study of Scriptures,
the Scriptures themselves emphasize this part very much.
They constantly remind us telling, along with the study, there must be
change in the personality. As somebody nicely said, as the Vichāra
changes, the Āchāra must also change. Vichāra means the thought
process changes. As the learning takes place, the internal change must
bring in a change in our external personality.
Āchāra meaning speech and action; Therefore, Āchara that is, speech
and action in keeping with our study, is emphasized very much. Today I
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just propose to give you a few verses which emphasize the importance
of Āchāra along with Vichāra. Vichāra is the thought process which
should bring in a change in speech and action. I have got eight verses, I
will quickly go through. You will know the meaning, I will quickly go
through them.
parōpadēsha vēlāyām sishtā sarvē bhavantivai
vismarantī hasishtatvam swakāryē samupasthitē
parōpadēsha vēlāyām – In advising others, we are very good. We have
got the knowledge of all values when it comes to advising others.
parōpadēsha vēlāyām sishtāh – mahātmānah. But what is the problem?
vismarantī hasishtatvam – we forget all the values, everything that we
have learnt when it comes to swakāryē samupasthitē.
When we have to implement, we have to live according to what we have
learnt then, we conveniently, comfortably or often helplessly forget
what we have learnt. Since this weakness is there, the Scriptures say be
alert especially, when you are involved in transactions. Then, another
Slōka says -
shroutam karma nachēt chaktaha smārtam kartum samācharēt
tatrā pyashaktaha karane kuryād āchāra mantataha
You may not be able to do the Shrouta Karmas, the Vedic Yagnyās. It
does not matter. Many people do not know that things like Agni
Hōtram, Aupāsanam etc exist. They have got their own reasons.
Smārtam karma nachēt chakyam – If you cannot do Smārta Karma, you
can see how much compromise the Scriptures themselves have done.
I am not giving you a freedom but I am just showing you how the
Scriptures themselves have come down. It doesn’t matter. kuryād
āchāra mantataha – may you lead a disciplined life following the
Āchāra.

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By Āchāra, I don’t mean this Madi Āchāram which is a controversial
subject. I am not getting into that. By Āchāra I mean, the organization
of our speech and actions which should be in keeping with what I
learned.
sarvāgamānām āchāraha prathamam parikalpatē
āchāra prathamō dharmaha dharmasya prabhu rachyutaha
sarva āgamānām prathamam āchāraha – in any Scripture, the first step
is changing the pattern of your speech. Sankarāchārya says in Vivēka
Chūdāmani – yōgasya prathamam dwāram vāng nirōdhaha. Don’t talk
too much. Only then you can have quality control.
First is quantity control because if too much quantity is there quality
control will be difficult. Therefore, control the quantity first and there
afterwards, you can control the quality. And there afterwards, Action;
So, āchāraha parikalpatē prathamam, āchāra prathamō dharmaha –
Dharma is not something to be spoken. Dharma comes to existence only
through action. āchārēna dharmaha jāyate natu vācha – And
dharmasya prabhu rachyutaha - Anyway, that is not relevant to our
topic now. Lord is the ultimate authority or the ultimate Lord of
Dharma.
Thus, first the Scriptures give emphasis to Āchāra. That is, remove the
gap between what you know and what you are. Don’t have a split
personality. This is the first important thing that is stressed. In spite of
that, if you are not ready, the Scripture begins to warn us. What will
happen if I don’t follow? The Scriptures warn –
anabhyāsē visham shāstram ajīrnē bhōjanam visham
daridrasya visham gōshti durjanasya subhāshitam
When you take food, the food is meant to be digested and only then it
will contribute to our growth. If we do not digest the food, not only we
don’t grow, but the very same undigested food becomes poison which
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can destroy us. ajīrnē sapi bhōjanam visham bhavati. Similarly, study
of scriptures is also the same.
But if the Shāstra is stuffed and it is not assimilated, anabhyāsē sapi,
anāchārē sapi – If you do not assimilate and follow, the very Shāstram
becomes (anabhyāsē shāstram visham bhavati) counterproductive. In
what way it can become counterproductive? One example is that it can
add to our ego and one more Garvam will come.
We say, I know Gīta also and I have completed Brihadāranyaka. That is
why Swami Chimayananda nicely asked, you have gone through ten
Upanishads, but how many Upanishads have gone through you? That
doesn’t make any difference and therefore, it can become poisonous.
Vidya Garvam is the worst Garvam for which there is no Parihāra
because for all other types of arrogance, Vidya is the solution. But when
Vidya itself causes arrogance, even Bhagawān cannot help us.
Therefore, assimilate the teaching and don’t allow it to become
arrogance.
daridrasya visham gōshti – the poverty causes shame in a person and
therefore, he always avoids people. Therefore, an assembly (gōshti) is
Visham for a poor person because, the moment he sees, he is disturbed,
ashamed and he runs away.
And durjanasya subhāshitam – if the other person doesn’t want to
change, your advice may not work or your advice may even become
counterproductive. Here, I want to stress that anabhyāsē visham
Shāstram. There is another threatening Slōka -
āchāra hīnam napunanti vēdāh yadyapyatīta saha shadbhirangaihi
chandāmsyēnam mrutyu kāle tyajanti nīdam shakuntā iva jāta pakshāh
āchāra hīnam vēdā napunanti – Any amount of study of the Vedas will
not purify a person, will not benefit a person unless he is ready to follow
what has been taught. yadyapi atīta saha shadbhirangai – One might
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not only have studied the four Vedas, he might have studied six Angās –
sānga upāngavedadhyayi he might be but, he still can be as egoistic, as
problematic, as cantankerous , as he was before.
Therefore, he says without Āchāra, Vedas cannot purify a person. Not
only that what will those Vedas do? During crisis, that knowledge will
not help.
pustakasthācha yā vidyā para hasthēcha yaddhanam
avashya kalē samprāptē nasā vidya nasa dhanam
During crisis, all your learning will leave you. What is the greatest
crisis in life? mrutyu kāle chandām si yēnam tyajanti – no Upanishad
will help him at the time of death unless he has worked for the
assimilation of those Scriptures. They will not help. It is like what? An
example is given - nīdam shakuntā iva jāta pakshāh
Just as the birds leave the nest when they have got wings similarly, at
the time of crisis, Gīta will be in the cassettes and in the notebooks but
not in our hearts. If it has to be in the heart, it has to be assimilated.
Thus, these are threatening verses. Then, there are some verses which
do Parihāsa.
The Scriptures do Parihāsa. Scriptures tease a person who goes on
learning without changing. Don’t quote this verse to your friend or any
other person. Scriptures are doing Parihāsa of us. It says –
pānditya māchāra vivarjitam yat vyartham shunah puccha mivātra
pumsām guhyam natāchā dayati swayam yat nadamsha makshyādi
nivāranārham
Suppose, a person is a scholar (pāndityam) but he doesn’t follow
(āchāra vivarjitam) anything. It is only in the head, there is no change
in his speech and action. It is vyartham. All the studies are futile. It is
like (shunah puccha iva) the tail of a dog. Why do you say that the tail
of a dog is Vyartha?
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guhyam nacha āchādayati – In some animals, the tail is hanging down
and therefore, at least it covers its back part. Therefore, it is useful to
atleast to cover the portion that has to be covered. But a dog’s tail does
not even do that. It is just standing like that.
So, our traditional Achāryas can give humorous examples also
sometimes. Not only doesn’t the dog’s tail cover, nadamsha makshyādi
nivārana arham – In some other animals, the tail can move and it can
atleast send away the fleas, the mosquitoes, flies and insects etc. But a
dog cannot use its tail even to drive away flies and insects.
In the same way, any amount of study will be utterly useless if it does
not bring a change in the personality. What type of personality change
should happen? It is a very big change. We discuss elaborately about it
in Gīta and all. Arjuna himself asks the question –
kair lingai strīn gunānētān atīto bhavati prabhō
kim āchārah katham chaitān trīn gunānati vartate
It is a big topic. I do not want to go into the details but I will just quote
two Slōkās which talk about some fundamental important change.
narane vijayāt shūraha adhyayanān nacha panditaha
na vaktā vāk patutvēna nadāta chārtha dānataha
You are not a victorious person or a Shūra (a valorous person) by
conquering people in wars or defeating people in duals. That victory is
not real Shūratvam. Shūratvam is something else. It is not defeating
other people.
Similarly, adhyayanāt nacha panditaha – You are not a true Pandita by
just studying the Scriptures. That does not make you a true one.
Similarly, vāk patutvēna na vaktā – you do not become a great speaker
because of eloquence. Eloquence does not make a true speaker.

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Then, nadāta cha artha dānataha – you are not a true dātā (charitable
person) by just donating money alone. So, the question comes – who is
the real Shūra, who is the real Pandita, who is the real Vaktā and who is
the real Dātā. It says –
indriyānām jayāt shūraha panditō dharma charyayā
hitah priyōktibhir vaktā dātā sammāna dānataha
The true Shūra, the valorous one is not a person who conquers others,
defeats others but a Shūra is one who manages, controls his own sense
organs. indriya jayaha eva yathārtha shūratvam. As long as I have not
mastered my sense organs, I am not a Shūraha. Similarly, who is a real
Pandita?
Not the one who studies the Scriptures any amount. Then what? dharma
charyayā – A Pandita is one who lives the life of Dharma. He might a
Pandita of Dharma Shāstra and he might be a Pandita of even Vedanta
Shāstra but even then, a Pandita is a full Pandita only when his life style
is not against Dharma.
Then, who is a true speaker? Not the one who has got eloquent
language but hita priya uktibhihi vakta. A true speaker is one who
speaks what is good for others and also what is pleasant to others - Soft
speech, good speech and useful speech. I don’t say that it should be on a
dais or something.
Even in a conversation, it should be a good one and it should be useful
to others. It does not matter even if his language has grammatical
mistakes. It doesn’t matter if he does not use good English but what is
important is the content. This is the third one.
Who is a true Dātā? He is not the one who gives money but the one
who gives respect to other people. He treats every one with respect.
sammāna dānataha – Sammānam means thinking that he is also a

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human being. He might not have as much money as mine, he might not
have a car, he might not have a Bungalow but he is also a human being
Why only human beings, even animals and plants are Jīvās. Therefore,
learn to respect the other one and the one who gives respect is Dātāha.
So, indriya jayāt shūraha, dharma charyayā panditaha, hita
priyōktibhihi vaktā, sammāna dānataha dātā.
Therefore, on this New Year what decision I would like to make - I
don’t want to say that you should change. Previously, when one student
complains about another student, it used to disturb me that I was not
able to convert this student.
Now I don’t have that conflict, I don’t have that regret because the fact
is that I cannot change you. If I expect the change, I am going to be
frustrated. But whatever little I know, I can share. If you have to get the
benefit, you alone are responsible.
If we remember these facts and also the importance of Āchāra, I think
that 1995 will make a big change in your life. Whether the other people
change or not, you will enjoy peace of mind because you would have
guarded yourself against other people not changing. With these words I
would conclude my speech.
Poornamadah Poornamidam Poornaath Poornam Udachyathe
Poornasya Poornamaadaaya Poornameva Vasishyathe

Om shanti shanti shantihi

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