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.”

Letter 115

(115) THE SHAKTI THAT IS, IS ONE
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16th May, 1947
Like the young man of yesterday, a North Indian gentleman handed over to Bhagavan a letter full of questions, chief amongst them being why Bhagavan does not try to improve the welfare of the world. After reading it Bhagavan said, looking at those near, “Yesterday also we had the same type of question. It is enough if all these people who preach about working for the welfare of the world, first work for their own welfare. Unable to enquire who they are and know that, they think of reforming the world. They must first find out who it is that is thinking thus. They don’t do that. And they say, they will reform the world. It is just like the story of the lame man.”

That questioner said, “Swami, how can Jnanis like you sit quiet without moving? When there is strife and turmoil in the world, should they not help in establishing peace?”

Bhagavan replied, “Yes, they should, but how do you know that Jnanis are not rendering any help? Their remaining where they are is itself a help to the world. To all outward appearances they seem to be doing nothing. Supposing there is a wealthy man. In his dream he goes about begging, works as a coolly and sweeps the streets. When he wakes up, he realises that he is not that sort of person and remains dignified in the thought that he is a wealthy man. In the same manner, a Jnani may do anything according to his prarabdha (fate) but he remains unattached and maintains a dignified aloofness. His shakti works in many ways but he does not feel happy or unhappy over the success or failure of his efforts. That is because he sees the world as full of Brahman and so nothing appears to him to be happy or unhappy. How can he have feelings of gratification or sorrow when he does not feel that he is in this body, that he is in this man or that this is the world?

Accordingly it is said: ‘dristim jnanamayeem kritva pasyeth Brahmamayam jagath’, when a person gains the outlook of a Jnani that very moment everything appears to be full of Brahman. Where then is room for the feeling ‘I am doing?’ They will then realise that everything is going on through the force of some shakti.

That is all,” said Bhagavan.

Another person said, “Jnanis are said to be capable of cursing and giving boons. You are saying that they have nothing to do. How is that?” Bhagavan replied, “Yes. Who said they are not capable? But they do not have the feeling that they are one thing and the shakti or Ishwara is another.

The force, that is, is only one. They realise that they are moving because of that shakti and keep themselves from the feeling that they are the doers. Their presence itself is of use to the world. They do whatever acts they have to in accordance with their prarabdha. That is all.”

Letter 114

(114) SUICIDE
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15th May, 1947
This afternoon, a young man from Tiruchirapalli wrote a letter and handed it over to Bhagavan. The gist of that letter is, that countless people in the country are suffering for want of food, that there is any amount of commotion, that we are unable to see their troubles, that Bhagavan must give out some plan to alleviate their suffering and that elders like him should not remain unconcerned like this.

Bhagavan read it and looking at him critically said, “Is that what you want? You say that you are suffering at the sight of their troubles. Does that mean that you yourself are all right unlike them and are happy?” “No, I am also suffering in one way or other,” said that young man. “Ah! that is the trouble. You do not know what is your own happiness, and yet you are worried about others. Is it possible to make all people similar? If all get into the palanquin, who is to carry it? If all are kings, what is the point in saying that any one is a king? Some people will be known as wealthy only if others are poor. A Jnani can be recognised only when there are ignorant people. Darkness will be known only when there is light.

Happiness will be known only if there is suffering. Food will be tasteful only if there is hunger. Hence, help can be rendered only to the extent possible, but if it is desired to make all people equally happy, that is never possible. A number of leaders of the country are working. Some of them say the work that has been contemplated has not been finished properly and so they will lecture. What for? People become leaders one after another and work goes on. There must be one shakti directing them all. If we throw the burden on that shakti with the confidence that it can do what is required and be free from worry, things will somehow go on.

Some preach against the killing of animals. If people do not listen to them, they say they will fast unto death, ‘We will commit suicide or we will give up life’. If one says he will commit suicide, if others do not give up killing animals, is not suicide itself a killing of a living being? They think suicide is merely leaving the body. Is not the body a part of the self? Atma is always there, at all times and all places. Instead of looking at the Self which is real and permanent, if one looks upon the body, etc. as one’s own Self, it is suicide. What other murder could there be than that? He who is able to see his own Self by knowledge and wisdom will not be moved by whatever conflicts may come about. He will look upon the sorrows and happiness of the world as mere acting on a stage. In his view the whole world is a stage. On that stage the same man once puts on the dress of a king, another time of a minister, next a servant, washerman, barber, and many other dresses, and acts appropriately on each occasion, but as he is conscious of his real Self and knows that he is not any one of those whose parts he is acting, he does not worry about the various vicissitudes of life he depicts on each occasion.

In the same manner, the world is a stage of Ishwara. In that stage you are an actor. You may help to the extent of your ability, but you cannot make all people equal.
It has not been possible in the past for anybody to do so and it will not be possible in future either.”

The young man said, “Because of all this, there is no peace in this world. I am unhappy about that.” “Look, you have come again to the point where you began,” Bhagavan replied. “Instead of feeling concerned about there being no peace in the world, it is better to enquire and find out how you will get peace in this world. If you give up that objective, what is the use of worrying yourself about the lack of peace in the world? If one’s mind has peace, the whole world will appear peaceful. Tell me, have you that peace?” asked Bhagavan.

That person said, “No.” “Ah! that is the thing. You do not have peace. You do not know how to secure that peace. If instead of trying to gain that peace, you attempt to secure peace for the world, it is like one who has no food, asking for food himself which, if given, he says he will use to feed any number of other people. Something like the lame man who said, ‘If only someone holds me up can’t I beat up the thieves!’”