(119) NIDIDHYASANA (INTENSE CONCENTRATION)
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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.
Showing posts with label maya. Show all posts
Showing posts with label maya. Show all posts
Letter 91
(91) MAYA (ILLUSION)
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9th February, 1947
The same devotee who questioned Bhagavan yesterday again asked him this afternoon about illusion, maya: “Swami, all the innumerable varieties of things that appear to the human mind to be real, are mere maya (illusion), aren’t they? Will the illusion disappear if they are all discarded?”
Bhagavan replied, “Illusion will continue to appear as illusion, so long as the idea that oneself and Ishwara are two different entities persists. When once that illusion is discarded and the individual realises that he is Ishwara, he will understand that maya is not something distinct and separate from his own self. Ishwara exists without and distinct from illusion, but there is no illusion without Ishwara.” “Therefore that illusion changes into pure illusion, doesn’t it?” asked the questioner. Bhagavan replied, “Yes! It amounts to that; unless the individual self is existent how can one realise Ishwara? There is no self, unless the illusion is there. When once the individual realises who he is, the evil effects, i.e., ‘doshas’ of illusion do not affect him. Call it pure illusion, or anything else you like. That is the essential thing.”
Somebody else took up the topic and asked, “They say that the jiva is subject to the evil effects of illusion such as limited vision and knowledge, whereas Ishwara has all- pervading vision and knowledge and such other characteristics and that jiva and Ishwara become one and identical if the individual discards his limited vision and knowledge, and such other characteristics usually attached to him. But should not Ishwara also discard his particular characteristics such as all-pervading vision and knowledge? They too are illusions, aren’t they?”
“Is that your doubt? First discard your limited vision and such like characteristics and then it will be time enough to think of Ishwara’s all-pervading vision, knowledge etc.
First get rid of your limited knowledge. Why do you worry about Ishwara? He will look after Himself. Has He not got as much capacity as we have? Why should we worry whether He possesses the all-pervading vision and knowledge or not? It is indeed a great thing if we can take care of ourselves.”
The questioner asked again, “But first of all we must find a Guru who can give us sufficient practice and thereby enable us to get rid of these gunas, mustn’t we?”
“If we have the earnestness to get rid of these qualities can we not find a Guru? We must first have the desire to get rid of them. When once we have this the Guru will himself come, searching for us, or he will somehow manage to draw us to himself. The Guru will always be on the alert and keep an eye on us; Ishwara Himself will show us the Guru. Who else will look after the welfare of the children except the father himself? He is always with us, surrounding us. He protects us, as a bird protects its eggs by hatching them under the shelter of its wings. But we must have whole-hearted faith in Him,” said Bhagavan.
A devotee, by name Sankaramma, who is generally afraid of asking Bhagavan questions, said quietly on hearing those words: “But Swamiji! Guru’s upadesa (instruction) is necessary for sadhana, isn’t it?” Bhagavan replied, “Oh! Is that so? But that upadesa is being given every day. Those who are in need of it, may have it.” Others present there said: “But Bhagavan must bless us that we may be enabled to receive the instruction. That is our prayer.”
“The blessing is always there,” replied Bhagavan.
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9th February, 1947
The same devotee who questioned Bhagavan yesterday again asked him this afternoon about illusion, maya: “Swami, all the innumerable varieties of things that appear to the human mind to be real, are mere maya (illusion), aren’t they? Will the illusion disappear if they are all discarded?”
Bhagavan replied, “Illusion will continue to appear as illusion, so long as the idea that oneself and Ishwara are two different entities persists. When once that illusion is discarded and the individual realises that he is Ishwara, he will understand that maya is not something distinct and separate from his own self. Ishwara exists without and distinct from illusion, but there is no illusion without Ishwara.” “Therefore that illusion changes into pure illusion, doesn’t it?” asked the questioner. Bhagavan replied, “Yes! It amounts to that; unless the individual self is existent how can one realise Ishwara? There is no self, unless the illusion is there. When once the individual realises who he is, the evil effects, i.e., ‘doshas’ of illusion do not affect him. Call it pure illusion, or anything else you like. That is the essential thing.”
Somebody else took up the topic and asked, “They say that the jiva is subject to the evil effects of illusion such as limited vision and knowledge, whereas Ishwara has all- pervading vision and knowledge and such other characteristics and that jiva and Ishwara become one and identical if the individual discards his limited vision and knowledge, and such other characteristics usually attached to him. But should not Ishwara also discard his particular characteristics such as all-pervading vision and knowledge? They too are illusions, aren’t they?”
“Is that your doubt? First discard your limited vision and such like characteristics and then it will be time enough to think of Ishwara’s all-pervading vision, knowledge etc.
First get rid of your limited knowledge. Why do you worry about Ishwara? He will look after Himself. Has He not got as much capacity as we have? Why should we worry whether He possesses the all-pervading vision and knowledge or not? It is indeed a great thing if we can take care of ourselves.”
The questioner asked again, “But first of all we must find a Guru who can give us sufficient practice and thereby enable us to get rid of these gunas, mustn’t we?”
“If we have the earnestness to get rid of these qualities can we not find a Guru? We must first have the desire to get rid of them. When once we have this the Guru will himself come, searching for us, or he will somehow manage to draw us to himself. The Guru will always be on the alert and keep an eye on us; Ishwara Himself will show us the Guru. Who else will look after the welfare of the children except the father himself? He is always with us, surrounding us. He protects us, as a bird protects its eggs by hatching them under the shelter of its wings. But we must have whole-hearted faith in Him,” said Bhagavan.
A devotee, by name Sankaramma, who is generally afraid of asking Bhagavan questions, said quietly on hearing those words: “But Swamiji! Guru’s upadesa (instruction) is necessary for sadhana, isn’t it?” Bhagavan replied, “Oh! Is that so? But that upadesa is being given every day. Those who are in need of it, may have it.” Others present there said: “But Bhagavan must bless us that we may be enabled to receive the instruction. That is our prayer.”
“The blessing is always there,” replied Bhagavan.
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