C: Jñāna.
K: What does that mean? Knowledge about what? Is it the knowledge about the
cause of conflict?
C: Jñāna will apply to the nature of conflict and also to how it arises.
K: How does it come into being, and how does it work? What is the nature and
structure of it? To know the cause is to know the structure and the nature of pain.
Do you call that knowledge?
C: Sir, jñāna has been divided as that which pertains to the phenomenal world
and that which refers to the non-phenomenal world.
K: What do you mean by conflict?
C: Conflict is duality.
K: We know what the word ‘knowledge’ is. What do you mean by the word
‘conflict’?
C: Dvandva—conflict between the two—hot and cold, pleasure and pain,
happiness and sorrow.
K: So let us proceed. I am in conflict: I want to go out and I want to stay here; I
am unhappy and I want to do something which makes for happiness. I acquire
knowledge about it by seeing the cause, the nature, the structure of this conflict.
The understanding of the cause, the nature, the structure of this conflict is
knowledge. And knowing that, having this knowledge, will it free the mind from
conflict?
Are you saying that knowledge will free the mind from conflict? Now, I
know that I am jealous because my wife looks at another man or because you
have a better job than I. I know why I am jealous. I know the nature and structure
of jealously, which is: I would like to be in your place; I would like my wife not
to look at you. I know the cause, I know the effect; the reaction of all that is—I
am jealous. I see the full structure of it as an engineer sees a structure. Does this
knowledge free me from jealousy? Obviously it does not.
C: Knowledge which will resolve conflict is the kind of knowledge in which
there is no duality.
K: How do you know—because somebody else has said it?
C: By looking into why jealousy arises. Why should I be jealous?
K: That is analysis. Does analysis free the mind from conflict?