Relationships, such as father, mother, son or relative in the home atmosphere, or master, servant or colleague in the workplace, form the basis of an individual’s experience. But just as a dream sequence is lost on waking, these are cut off when one gains jnana, says the Brihadharanyaka Upanishad. This is the viveka jnana spoken of by Adi Sankara when he urges people to see the workings of samsara in the proper light and asks in the Bhaja Govinda, “Who is the wife? Who is the son?” Such probing alone can dispel Avidya and make one see all relationships as illusory and non-existent. But statements or sentiments that nullify human relationships uttered by individuals in anger or intense feelings are not to be confused with that of a jnani, pointed out Sri R. Krishnamurthy Sastrigal in a discourse. In the Ramayana, Sumantra is entrusted with the task of driving Rama, Sita and Lakshmana out of Ayodhya to the banks of the Ganga, from whence they would begin their period of exile. With great anguish, Sumantra parts with them and carries their messages back to sorrow-stricken Dasaratha. Lakshmana’s message in this context is of an unkind nature to the king.
Lakshmana does not mince words to express his anger and disappointment towards Dasaratha. He claims that Dasaratha is no longer his father and that this relationship is null and void. It is obvious that Lakshmana is not speaking from the state of a jnani or a jivanmukta at this point. The mind is the link between the states of jnana and ignorance. Like a drop of water on a lotus leaf, a jnani remains detached from this world. He is said to be a realised soul.
