Letter 149

(149) BRINDAVANAM
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28th September, 1947

This morning, a North Indian wrote the following on a slip of paper and handed it over to Bhagavan.

“If I could have audience (darshan) of the real form (swarupa) of Lord Krishna in Brindavanam, would I find the strength to rid myself of all my troubles? I want to have audience with Him to tell Him all my troubles.”

Bhagavan replied, “Yes, what is the difficulty? It can be done all right. After seeing Him, all our burdens will be transferred to Him. Even now, why worry about it? Throw all the burden on Him and He will see to it.”

The questioner: “If I want to see the real form of Lord Krishna, do I have to go to Brindavanam and meditate, or could it be done anywhere?”


Bhagavan: “One should realize one’s own Self and when that is done, Brindavanam is wherever one is. There is no need to go from place to place thinking that Brindavanam is somewhere else. Those who have the urge to go, may go, but there is nothing imperative about it.

Arjuna, I am the Self seated in the hearts of all beings. I am the beginning, the middle and also the end of all beings.

-- Bhagavad Gita, X: 20

“Where one is, there is Brindavanam. If one enquires as to who one is and what one is, and finds out the truth, one becomes oneself. To resolve all inherent desires into one’s own Self is real surrender. After that, our burden is His.”

A priest, one Sastri, who was present, enquired, “It is said in the Bhagavad Gita, XIII: 10 ‘Vivikta desa sevitvam aratir janasamsadi’. What is meant by ‘vivikta desa’?”

Bhagavan replied, “‘vivikta desa’ is that where there is nothing but the Supreme Self, the Paramatma. ‘aratir janasamsadi’ means to remain without getting mixed up with, or absorbed by the five senses (vishayas). It is these five senses that rule the majority of people. ‘Vivikta desa’ is that state in which they are in abeyance.”

The questioner said, “The ‘vivikta desa’ state to which Bhagavan refers is, I take it, the state of intuitive experience (aparoksha), and if so, that state of intuitive experience can only be attained if one follows the precepts, i.e., does sadhana, for keeping the senses in abeyance. Is that right?”

“Yes, that is so,” replied Bhagavan. “In the Vasudeva Mananam and in other books, it is stated that one has to gain conceptual realization (paroksha jnana) with the help of a Guru by the act of hearing (sravana) and musing (manana), and then gain knowledge of ‘intuitive experience (aparoksha)’ by spiritual practice, and by consequent complete maturity of the mind. It is stated in the Vicharasagara: ‘Intuitive experience (aparoksha) is always present; the only obstacle is conceptual knowledge (paroksha)’.

Spiritual practice (sadhana) is required to remove the obstacle; there is no question of attaining intuitive experience. It is all the same — hearing and the like, are necessary whether it is to know the intuitive, or to remove the obstacles. Those who are able to overcome the three-faced obstacles are likened to the naked light in a windless place, or to the ocean in a waveless state; both are true. When one feels the Self within one’s body, it is like the naked light in a windless place; when one feels that the Self is all-pervading, it is like the waveless ocean.”

Letter 140

(140) ONLY ONE AND ALL–PERVADING SELF
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11th September, 1947
Yesterday, a sadhu came and sat in the Hall. He seemed anxious to speak to Bhagavan, but hesitant. After some time, he approached him and said, “Swami, it is said that the Self (atma), is all-pervading. Does that mean that it is in a dead body also?”

“Oho! So that is what you want to know?” rejoined Bhagavan. “And did the question occur to the dead body or to you?”
“To me,” said the sadhu.

Bhagavan:

“When you are asleep do you question whether you exist or not? It is only after you wake up that you say you exist. In the dream state also, the Self exists.

There is really no such thing as a dead or a living body. That which does not move we call dead, and that which has movement we call alive. In dreams you see any number of bodies, living and dead, and they have no existence when you wake up. In the same way this whole world, animate and inanimate, is non-existent. Death means the dissolution of the ego, and birth means the rebirth of the ego. There are births and deaths, but they are of the ego; not of you.

You exist whether the sense of ego is there or not. You are its source, but not the ego-sense. Deliverance (mukti) means finding the origin of these births and deaths and demolishing the ego-sense to its very roots. That is deliverance. It means death with full awareness. If one dies thus, one is born again simultaneously and in the same place with Aham sphurana known as ‘Aham, Aham (I, I)’. One who is born thus, has no doubts whatsoever.”

Yesterday evening, after the chanting of the Vedas, a young European who came four or five days ago, asked Bhagavan a number of questions. Bhagavan, as usual, countered him with the question, “Who are you? Who is asking these questions?”

Unable to get any other elucidation, the young man as a last resort asked Bhagavan which verse of the Gita he liked the most, and Bhagavan replied that he liked them all. When the young man still persisted in asking which was the most important verse, Bhagavan told him, Chapter X, Verse 20 which runs:

“I am the Self, Oh Gudakesa [1] , seated in the heart of all beings. I am the beginning and the middle and the end of all beings.”

The questioner was pleased and satisfied and on taking leave, said, “Swami, this unreal self is obliged to travel owing to the exigencies of work. I pray that you may be pleased to recommend that this unreal self be merged into the real Self.”

Bhagavan, smiling, replied, “Such a recommendation might be necessary where there are a number of different selves — one to ask for a recommendation, one to recommend and one to hear the recommendation. But there are not so many selves. There is only one Self. Everything is in the one Self.”

[1 - Gudakesa: Another name of Arjuna.]

Letter 116

(116) PRARABDHA (FATE)
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17th May, 1947
This morning at 9 o’clock one devotee addressed Bhagavan as follows: “Swami, you said yesterday that a Jnani will perform such actions as are ordained according to his prarabdha. But it is said that Jnanis have no prarabdha at all!”

Bhagavan said, in a leisurely way, “How did they get this body if they have no prarabdha? How do they perform the various actions? The actions of Jnanis are themselves called prarabdhas. It is stated that there is prarabdha from Brahma right up to Sadasiva and the Avatars of Rama and Krishna and others also.

For the protection of the good, for the destruction of evildoers, for the sake of firmly establishing dharma (righteousness), I am born from age to age.
-- Bhagavad Gita, IV: 8

“As stated in this sloka, Ishwara assumes a shape when the virtues of good people and the sins of bad people mingle and become prarabdha and he has to establish dharma. That is called parechcha prarabdha (the acts of other people). The body itself is prarabdha. The purpose for which that body has come into existence will get done of its own accord.”

The questioner of yesterday said, “In the Gita, Karma Yoga has been given greater prominence.” “Oho! Is that so? Karma Yoga is not the only one. What about the others? If you understand them all, you will know the real secret of Karma Yoga; only you don’t do that,” said Bhagavan.

I am the oblation, I am the sacrifice, I the offering, the fire-giving herb, the mantram; also the clarified butter, the fire, and the burnt-offering.
-- (IX: 16)

Before saying this, Lord Krishna in the Gita has said: (IX: 9)
Nor do these works bind me, O Dhananjaya, enthroned on high, unattached to actions.

Besides this: (XIV: 23) He who, seated as a neutral, is unshaken by the qualities (gunas), who stands apart immovable saying, ‘the gunas revolve’.

And: (XIV: 24) Balanced in pleasure and pain, self-reliant, to whom a lump of earth, rock, and gold are alike, the same to loved and unloved, firm, the same in censure and in praise.

And again: (XVI: 25) The same in honour and dishonour, the same to friend and foe, abandoning all undertakings — he is said to have crossed over the qualities (gunas).

“That is what has been stated. The Mahapurushas (great personages) mentioned above, are realised souls. Whatever outward shape they may have, sishya (disciple), bhakta (devotee), udaseena (the unconcerned) and papatma (sinner), all the people in these four categories are protected through the grace of the Jnanis. The sishyas worship them as gurus, ascertain the truth and attain mukti (freedom from bondage). Bhaktas pray to them as the swarupa (form) of God and get release from their sins. Udaseenas listen to what the Guru says, get enthused and become devotees. Sinners hear the stories from people that come and go and get release from their sins. People in these four categories are protected by the grace of Jnanis,” said Bhagavan.

Someone said, “You said that bad people will be released from their sins. Is that by listening to what others say or bytalking amongst themselves?” “It is by hearing what others say. They are sinners, aren’t they? How will they talk about good people?” said Bhagavan.

Yesterday’s questioner asked, “You said sinners will get released. Does that mean from their bodily or mental ailments?” “It is for the mind only,”

Bhagavan replied, “happiness is possible only if the mind is right. If the mind is not right, whatever else may be, there is no peace. The mind becomes ripe according to each person’s fitness. A nastik (an agnostic) becomes an astik (a believer), an astik becomes a bhakta, a bhakta becomes a jignasu (one desirous of Knowledge) and a jignasu becomes a Jnani. This refers to the mind only. What is the use of saying it refers to the body? If the mind is happy, not only the body but the whole world will be happy. So one must find out the way of becoming happy oneself. One cannot do this except by finding out about oneself by Self-enquiry. To think of reforming the world without doing that is like thinking of covering the whole world with leather to avoid the pain caused by walking on stones and thorns when the much simpler method of wearing leather shoes is available. When by holding an umbrella over your head you can avoid the sun, will it be possible to cover the face of the whole earth by tying a cloth over it to avoid the sun? If a person realises his position and stays in his own self, things that are to happen will happen. Things that are not to happen will not happen. The shakti that is in the world, is only one. All these troubles arise if we think that we are separate from that shakti.”