(130) HASTHA MASTHAKA SAMYOGAM (TOUCHING OF THE HEAD WITH THE HAND BY WAY OF BLESSING)
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8th July, 1947
Some people might say, “From what you have written in the last three or four letters, it is clear that Sri Bhagavan not only declines to allow pada puja (worship of the feet), abhisheka (worship with water) and uchishta tirtha prasadas, but actually condemns them. But then, in Guru Gita and other books, it is stated that Guru pada puja, padodaka panam (taking in water with which the feet are washed) and the like are approved religious practices. Some elders have accepted such practices from their disciples. What then is the explanation?”
Bhagavan is in a highly exalted state and has realised the oneness of the Self with the universe so as to dispense with the distinction between Guru and sishya. Hence he does not require these practices and always maintains that they are meant only for those who have not yet given up the belief that the body is identical with Atma, and that it is for the satisfaction of such people that these practices have been laid down by some of the ancients. It may then be asked, “If that is so, why does he remain indifferent when some of these acts are done and object to them afterwards?” When two or three people do it once in a way he may not mind it and feel sorry that they have not yet got over the belief that the body is identical with Atma, but if it becomes a regular practice, how can he refrain from objecting? He might also feel sorry that the dehatma bhavana (a feeling that the body is identical with Atma) had not yet left people. In his objections, there will be many fine shades of thought which is not possible for us to describe exactly.
It has been mentioned in books, that Bhagavan himself gave vibhuti and the like to Sivaprakasam Pillai and some other devotees. We have also heard of this from several people. But then, Bhagavan himself has told us several times that when there were not many people around, he used to move with them freely and give them whatever they asked for. Even now, if he is eating anything and we, longstanding devotees are there, he gives a portion of it to us. When he was living on the hill it happened sometimes that there was not enough food for all the people there, and so he himself used to mix all the available food, make it into small balls of equal size and give one to each of them, eating one himself.
It was natural for the devotees to feel that that was prasadam to the sishyas from the Guru’s hand. That is all. I have never heard Bhagavan saying that he was giving such things as anugraha (grace extended to the sishya by the Guru) or that he had ever done such a thing before.
Recently a devotee who had heard such reports, asked Bhagavan himself about it: “I hear that Bhagavan gave hastha mastaka samyogam to a devotee. Is that a fact?” “How is that possible? As I got up from the sofa or conversed with people or went about here and there, my hand might have unintentionally touched their heads, and they might have taken it as hastha diksha (touching with the hand by way of blessing). In the case of people with whom I am a bit familiar, I might even have patted them. That is all. I have never deliberately done this hastha mastaka samyogam. I like to move with people freely and in a natural manner. And they might take it as an act of grace from me. Just because of that, will it become hastha mastaka samyogam?” said Bhagavan.
About ten or fifteen days back, a sadhu came here and stayed for a few days. Approaching Bhagavan humbly one day, he said, “Swami, I pray that, when you take food, you may be pleased to give me a morsel of food as prasadam.” “Take all the food you eat as prasadam of the Lord. Then it becomes God’s prasadam. Isn’t all that we eat Bhagavat- prasadam? Who is it that eats? Where does he come from? If you go to the very root of things and know the truth, you will find that everything is Bhagavat-prasadam,” said Bhagavan.
Showing posts with label grace. Show all posts
Showing posts with label grace. Show all posts
Letter 117
(117) SEEING A LION IN A DREAM
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18th May, 1947
This afternoon, at 3 o’clock, another series of questions started. “Brahman is said to be Sat-Chit-Ananda Swarupa. What does that mean?” said one.
“Yes. That is so,” Bhagavan replied, “That which is, is only Sat. That is called Brahman. The lustre of Sat is Chit and its nature is Ananda. These are not different from Sat. All the three together are known as Sat-Chit-Ananda.
It is the same in regard to the attributes of the jiva-satvam, ghora and jadam. Ghoram means the quality of rajas, and jadam means the quality of tamas. Both these are parts of Satvam. If these two are removed, what remains is only Satvam. That is the truth which is eternal and pure. Call it Atman, Brahman, Shakti or anything you like. If you know that that is yourself, everything is lustrous. Everything is Ananda.”
That questioner said, “The ancients say that for a person who wants to know that real state sadhana, sravana, manana, and nididhyasana are absolutely necessary till the very end.” Bhagavan replied, “They are necessary only to get rid of the various things that come from outside and that too for purposes of sadhana only, but not for realising the Self. One’s own self is there at all times and in all places. Sravana, etc., are to be resorted to only to get rid of external influences, but if they are regarded as the most important things they will be the cause of the development of the feelings of ahankara, such as ‘I am a pandit’ (learned man), ‘I am a great man’ and the like. That is a big samsara (family). It is difficult to get rid of it later on. It is bigger than a wild elephant. It will not yield ordinarily.
“For that wild elephant, it is said that Guru Kataksham (the Grace of the Guru) is like seeing a lion in its dream,” said the questioner. “That is true. If an elephant sees a lion in its dream, it wakes up startled and will not sleep again that day for fear that the lion might appear again in a dream.
In the same way in a man’s life which is also akin to a dream, it is not Guru Kataksham alone, but also sravana, manana, nididhyasana, etc., that are akin to the sight of a lion in a dream. As they go on getting these dreams they wake up, and again go to bed and by efflux of time they may some day get a lion’s dream called Guru Kataksham in an intense manner. They get startled and obtain jnana. Then there will be no more dreams and they will not only be wakeful at all times but will not give room for any dreams of life but will remain alert until that true and real knowledge is obtained.
These lion’s dreams are unavoidable and must be experienced,” said Bhagavan.
With some surprise, that questioner said, “Are sravana etc. and Guru Kataksha akin to dreams?”
“Yes, that is so. For those who realise the truth, everything is akin to a dream.
That being so, what do you now say is the truth? During sleep you have no control over this body. You wander about in various places with different bodies. You do all sorts of things. At that time everything appears real. You do everything as if you are the doer. It is only after you wake up that you feel that you are a Venkiah or a Pulliah, that what you had experienced in the dream is unreal and that it was only a dream. Not only that. Sometimes you go to bed after eating your fill at night — sweets such as laddu and jilebi.
During sleep you dream that you are wandering in all sorts of places, cannot get food and are about to die of starvation.
When you get up startled, you will be belching. Then you will realise that the whole thing was a dream. But during that sleep, did you remember about this (your overeating)? Another person goes to bed suffering from starvation. In his dream, he enjoys a feast, eating laddu and jilebi. Will he remember at that time the fact that he had gone to bed hungry? No, he wakes up and finds himself terribly hungry.
‘Oh God! It is all illusion, a mere dream,’ he thinks. That is all. You were existent in the wakeful state as well as in the dream state and also in the sleeping state. When you are able to understand your state which had been existent all the time, you will then understand that all the rest is like a dream. When that is known, the feeling that the Guru is different from you will disappear. But then, since this realisation must come about because of Guru Kataksha, that Guru Kataksha is likened to a dream of a lion. That dream must be intense and must imprint itself in one’s mind. It is only then that a proper wakefulness will come about. For that, the time must be propitious. If sadhana is performed relentlessly, some time or other favourable results turn up.
That is all.” So saying, Bhagavan assumed a dignified silence.
The clock struck four. The people in the hall who were completely absorbed in this spiritual discourse of Bhagavan, came back to their own consciousness. The voice of Bhagavan was ringing in my ears. I returned, wondering whether at any time in this life I would get that lion’s dream of Guru Kataksha and get it imprinted on my mind.
Prev Next
18th May, 1947
This afternoon, at 3 o’clock, another series of questions started. “Brahman is said to be Sat-Chit-Ananda Swarupa. What does that mean?” said one.
“Yes. That is so,” Bhagavan replied, “That which is, is only Sat. That is called Brahman. The lustre of Sat is Chit and its nature is Ananda. These are not different from Sat. All the three together are known as Sat-Chit-Ananda.
It is the same in regard to the attributes of the jiva-satvam, ghora and jadam. Ghoram means the quality of rajas, and jadam means the quality of tamas. Both these are parts of Satvam. If these two are removed, what remains is only Satvam. That is the truth which is eternal and pure. Call it Atman, Brahman, Shakti or anything you like. If you know that that is yourself, everything is lustrous. Everything is Ananda.”
That questioner said, “The ancients say that for a person who wants to know that real state sadhana, sravana, manana, and nididhyasana are absolutely necessary till the very end.” Bhagavan replied, “They are necessary only to get rid of the various things that come from outside and that too for purposes of sadhana only, but not for realising the Self. One’s own self is there at all times and in all places. Sravana, etc., are to be resorted to only to get rid of external influences, but if they are regarded as the most important things they will be the cause of the development of the feelings of ahankara, such as ‘I am a pandit’ (learned man), ‘I am a great man’ and the like. That is a big samsara (family). It is difficult to get rid of it later on. It is bigger than a wild elephant. It will not yield ordinarily.
“For that wild elephant, it is said that Guru Kataksham (the Grace of the Guru) is like seeing a lion in its dream,” said the questioner. “That is true. If an elephant sees a lion in its dream, it wakes up startled and will not sleep again that day for fear that the lion might appear again in a dream.
In the same way in a man’s life which is also akin to a dream, it is not Guru Kataksham alone, but also sravana, manana, nididhyasana, etc., that are akin to the sight of a lion in a dream. As they go on getting these dreams they wake up, and again go to bed and by efflux of time they may some day get a lion’s dream called Guru Kataksham in an intense manner. They get startled and obtain jnana. Then there will be no more dreams and they will not only be wakeful at all times but will not give room for any dreams of life but will remain alert until that true and real knowledge is obtained.
These lion’s dreams are unavoidable and must be experienced,” said Bhagavan.
With some surprise, that questioner said, “Are sravana etc. and Guru Kataksha akin to dreams?”
“Yes, that is so. For those who realise the truth, everything is akin to a dream.
That being so, what do you now say is the truth? During sleep you have no control over this body. You wander about in various places with different bodies. You do all sorts of things. At that time everything appears real. You do everything as if you are the doer. It is only after you wake up that you feel that you are a Venkiah or a Pulliah, that what you had experienced in the dream is unreal and that it was only a dream. Not only that. Sometimes you go to bed after eating your fill at night — sweets such as laddu and jilebi.
During sleep you dream that you are wandering in all sorts of places, cannot get food and are about to die of starvation.
When you get up startled, you will be belching. Then you will realise that the whole thing was a dream. But during that sleep, did you remember about this (your overeating)? Another person goes to bed suffering from starvation. In his dream, he enjoys a feast, eating laddu and jilebi. Will he remember at that time the fact that he had gone to bed hungry? No, he wakes up and finds himself terribly hungry.
‘Oh God! It is all illusion, a mere dream,’ he thinks. That is all. You were existent in the wakeful state as well as in the dream state and also in the sleeping state. When you are able to understand your state which had been existent all the time, you will then understand that all the rest is like a dream. When that is known, the feeling that the Guru is different from you will disappear. But then, since this realisation must come about because of Guru Kataksha, that Guru Kataksha is likened to a dream of a lion. That dream must be intense and must imprint itself in one’s mind. It is only then that a proper wakefulness will come about. For that, the time must be propitious. If sadhana is performed relentlessly, some time or other favourable results turn up.
That is all.” So saying, Bhagavan assumed a dignified silence.
The clock struck four. The people in the hall who were completely absorbed in this spiritual discourse of Bhagavan, came back to their own consciousness. The voice of Bhagavan was ringing in my ears. I returned, wondering whether at any time in this life I would get that lion’s dream of Guru Kataksha and get it imprinted on my mind.
Letter 103
(103) HUMAN EFFORT
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4th April, 1947
A devotee who was a frequent visitor to the Ashram arrived two or three days ago. Ever since his arrival he has been looking all round the hall frequently. I was expecting him to ask Bhagavan some questions. This afternoon he sat near Bhagavan and slowly commenced asking questions: “Swamiji! Everyone in this hall is seated with his eyes closed. Do all of them get results?”
“Certainly! Each person will get results according to his thoughts,” Bhagavan replied humorously.
Question: Vasishtam also says the same thing. In some places it is stated that human effort is the source of all strength. In others it is said that it is all divine grace. It is not clear which of them is correct.
Bhagavan: Yes, they say that there is no God other than the karmas of the previous birth, that the karma done in the present birth in accordance with sastras is known as purushakara, (human effort), that the previous and present karmas meet for a head-on fight like rams, that the one that is weaker gets eliminated. That is why they say one should strengthen purushakara. If it is asked what is the origin of karma, they say, such a question should not be raised as it is like the eternal question, which is earlier, the seed or the tree? Such a question is for mere argument and not for deciding finally what is what.
That is why I say, first find out who you are. If one asks ‘Who am I? How did I get this dosha (fault) of life?’ then there will be Self-realisation. Dosha will get eliminated and shanti will be obtained. Why even obtained? It (the Self) remains as it IS.” In Vasishtam, in the second canto of Mumukshu Vyavahara, there are slokas containing this bhava (import):
‘Who am I? How did this faulty samsara come into being?’
Such investigation is known as the ‘Path of Enquiry’ (Vichara). By Vichara, Reality is understood, and such understanding brings repose in the Self; then follow tranquillity of mind and cessation of all sorrow.
Prev Next
4th April, 1947
A devotee who was a frequent visitor to the Ashram arrived two or three days ago. Ever since his arrival he has been looking all round the hall frequently. I was expecting him to ask Bhagavan some questions. This afternoon he sat near Bhagavan and slowly commenced asking questions: “Swamiji! Everyone in this hall is seated with his eyes closed. Do all of them get results?”
“Certainly! Each person will get results according to his thoughts,” Bhagavan replied humorously.
Question: Vasishtam also says the same thing. In some places it is stated that human effort is the source of all strength. In others it is said that it is all divine grace. It is not clear which of them is correct.
Bhagavan: Yes, they say that there is no God other than the karmas of the previous birth, that the karma done in the present birth in accordance with sastras is known as purushakara, (human effort), that the previous and present karmas meet for a head-on fight like rams, that the one that is weaker gets eliminated. That is why they say one should strengthen purushakara. If it is asked what is the origin of karma, they say, such a question should not be raised as it is like the eternal question, which is earlier, the seed or the tree? Such a question is for mere argument and not for deciding finally what is what.
That is why I say, first find out who you are. If one asks ‘Who am I? How did I get this dosha (fault) of life?’ then there will be Self-realisation. Dosha will get eliminated and shanti will be obtained. Why even obtained? It (the Self) remains as it IS.” In Vasishtam, in the second canto of Mumukshu Vyavahara, there are slokas containing this bhava (import):
‘Who am I? How did this faulty samsara come into being?’
Such investigation is known as the ‘Path of Enquiry’ (Vichara). By Vichara, Reality is understood, and such understanding brings repose in the Self; then follow tranquillity of mind and cessation of all sorrow.
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