Letter 119

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21st May, 1947
Yesterday morning at 8 o’clock, Dr. Syed who is a worker for Arya Vignana Sangha and one of the disciples of Bhagavan, came here for Bhagavan’s darshan and asked, “Bhagavan says the whole world is the swarupa of Atma. If so, why do we find so many troubles in this world?” With a face indicating pleasure, Bhagavan replied “That is called Maya. In Vedanta Chintamani, that Maya has been described in five ways. One by name Nijaguna Yogi wrote that book in Canarese. Vedanta has been so well dealt with in it, it can be said to be an authority on the Vedanta language.

There is a Tamil translation. The five names of Maya are, Tamas, Maya, Moham, Avidya and Anitya. Tamas is that which hides the knowledge of life. Maya is that which is responsible for making one who is the form of the world appear different from it.

Moha is that which makes a different one look real: sukti rajata bhranthi — creating an illusion that mother-of-pearl is made of silver. Avidya is that which spoils Vidya (learning). Anitya is transient, that which is different from what is permanent and real. On account of these five Mayas troubles appear in the Atma like the cinema pictures on the screen. Only to remove this Maya it is said that the whole world is mithya (unreal).

Atman is like the screen. Just as you come to know that the pictures that are shown are dependent on the screen and do not exist otherwise, so also, until one is able to know by Self- enquiry that the world that is visible is not different from Atma, it has to be said that this is all mithya. But once the reality is known, the whole universe will appear as Atma only. Hence the very people who said the world is unreal, have subsequently said that it is only Atma swarupa. After all, it is the outlook that is important. If the outlook changes, the troubles of the world will not worry us. Are the waves different from the ocean? Why do the waves occur at all? If asked, what reply can we give? The troubles in the world also are like that. Waves come and go. If it is found out that they are not different from Atma this worry will not exist.”

That devotee said in a plaintive tone, “However often Bhagavan teaches us, we are not able to understand.” “People say that they are not able to know the Atma that is all-pervading. What can I do? Even the smallest child says, ‘I exist. I do; and this is mine’. So, everyone understands that the thing ‘I’ is always existent. It is only when that ‘I’ is there, the feeling is there that you are the body, he is Venkanna, this is Ramanna and the like. To know that the one that is always visible is one’s own self, is it necessary to search with a candle? To say that we do not know the Atma swarupa which is not different but which is in one’s own self is like saying ‘I do not know myself’,” said Bhagavan.

“That means that those who by sravana (hearing) and manana (repeating within oneself) become enlightened and look upon the whole visible world as full of Maya, will ultimately find the real swarupa by nididhyasana,” said the devotee.

“Yes, that is it. Nidi means swarupa; nididhyasana is the act of intensely concentrating on the swarupa with the help of sravana and manana of the words of the Guru. That means to meditate on that with undeflected zeal. After meditating for a long time, he merges in it. Then it shines as itself. That is always there. There will be no troubles of this sort if one can see the thing as it is. Why so many questions to see one’s own self that is always there?” said Bhagavan.

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