Letter 135

(135) HEARING, MEDITATION AND THE LIKE
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19th July, 1947
Yesterday, two pandits came from Kumbakonam. This morning at 9 o’clock, they approached Bhagavan and said, “Swami, we take leave of you. We pray that you may be pleased to bless us that our mind may merge or dissolve itself in shanti.”

Bhagavan nodded his head as usual. After they had left, he said, looking at Ramachandra Iyer, “shanthi is the original state. If what comes from outside is rejected what remains is peace. What then is there to dissolve or merge? Only that which comes from outside has to be thrown out. If people whose minds are mature are simply told that the swarupa itself is shanti, they get jnana. It is only for immature minds that sravana and manana are prescribed, but for mature minds there is no need of them. If people at a distance enquire how to go to Ramana Maharshi, we have to tell them to get into such and such a train or take such and such a path, but if they come to Tiruvannamalai, reach Ramanasramam and step into the hall, it is enough if only they are told, here is that person. There is no need for them to move any farther.”

“Sravana and manana mean only those described in Vedanta, don’t they?” asked some one. “Yes,” Bhagavan replied, “but one thing, not only are there outward sravana and manana but there are also inward sravana and manana.

They must occur to a person as a result of the maturity of his mind. Those that are able to do that antara sravana (hearing inwardly) do not have any doubts.” Whenever any one asked what those antara sravanas are, he used to say, “Antara sravana means the knowledge of that Atma which is in the cave of the heart always illuminated with the feeling ‘aham, aham’ (‘I, I’), and to get that feeling to be in one’s heart is manana, and to remain in one’s self is nididhyasa.”

In this connection, it is worth while remembering the sloka written by Bhagavan bearing on this subject. In that sloka mention is made not only to Atma sphurana but also how to secure it. Securing means only remaining in one’s own self.

Brahman is glowing lustrously in the middle of the cave of the Heart in the shape of the Self, always proclaiming ‘I am, I am’. Become an Atmanishta, a Self-realised person, either by making the mind absorbed in the search of the Self or by making the mind drown itself through control of the breath.

Letter 101

(101) DELUSION AND PEACE OF MIND
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28th March, 1947
Yesterday a youth arrived from Andhra Pradesh. From his looks he appeared to be simple-minded. He approached Bhagavan this morning and asked, “Swamiji! I came here ten months ago for your darshan. I got a desire to have your darshan again now, and so immediately set out and came here. I could not delay even for a moment. Can I do so in future also, whenever I have such a desire?” Bhagavan replied, “Whatever happens, happens. Everything happens according to what we deserve. Why worry in advance about it?”

He again asked, “Can I come whenever I have such a desire at any time in the future? Or, should I suppress the desire?” “Things happen of their own accord, if you stop thinking ahead to the future,” replied Bhagavan.

Question: “I am not able to suppress this desire even for a moment. Is it a self-deception?” Bhagavan looked at me with a smile, and said, “It seems he came here some time ago, and again had a desire to come here now, and so he came immediately. He is asking me whether he may do so whenever he has such a desire in future.” The youth intervened and said, “Whenever I get the desire to see Bhagavan, I am not able to control it even for a moment. I am only asking whether it is mere mental delusion.” I said, “How can a desire to have darshan of a great person be mere mental delusion? While there are so many delusions of the mind to be controlled and suppressed, does this desire alone appear to you to be a mental delusion?” There was no further question.

There were some Andhra visitors in the hall who had come there on pilgrimage. One of them got up and asked, “Swamiji! How does the soul attain peace?” Bhagavan replied, laughing, “What! What is peace for the soul?” “No, no! I mean for the mind.”

“Oh! for the mind! The mind attains peace if the vasanas are suppressed. For that, one must enquire and realise who one is. How can one get peace by merely saying, ‘I want peace, I want peace!’ without first enquiring what is peace? First make efforts to recognise and realise what already exists.”

There was a Pandit among them. He asked, “Life itself becomes extremely hard in some places. How is one to perform sadhana in such places?”

Bhagavan replied, “The place is within you; you are not in the place. When you are in all places, where is the question of difficulties in some places, and not in others? All are within yourself. How can they cause you difficulties?”
“But we get no peace of mind at all in some places,” he protested and Bhagavan replied, “That which always exists is peace. That is your natural state. You are not able to recognise your natural state. You get deluded by aberrations which are unreal and feel sorry that there is no peace. If you realise your self, all places will become equally suitable for sadhana.”

Letter 98

(98) SELF (ATMAN)
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25th February, 1947
This morning a Gujarati lady arrived from Bombay with her husband and children. She was middle-aged, and from her bearing she appeared to be a cultured lady. The husband wore khaddar, and appeared to be a congressman. They seemed to be respectable people by the way they conducted themselves.

They all gathered in the Hall by about 10 a.m., after finishing their bath, etc. From their attitude it could be seen that they intended to ask some questions. Within fifteen minutes or so they began asking as follows:

Lady: Bhagavan! How can one attain the Self?
Bhagavan: Why should you attain the Self?
Lady: For shanti (peace).

Bhagavan: So! Is that it? Then there is what is called peace, is there?
Lady: Yes! there is.

Bhagavan: All right! And you know that you should attain it. How do you know? To know that, you must have experienced it at some time or other. It is only when one knows that sugarcane is sweet, that one wishes to have some.

Similarly, you must have experienced peace. You experience it now and then. Otherwise, why this longing for peace? In fact we find every human being is longing similarly for peace; peace of some kind. It is therefore obvious that peace is the real thing, the reality; call that ‘shanti’, ‘soul’, or ‘Paramatma’ or ‘Self’ — whatever you like. We all want it, don’t we?

Lady: Yes! But how to attain it?
Bhagavan: What you have got is shanti itself. What can I say if some one asks for something which he has already got? If it is anything to be brought from somewhere, effort is required.

The mind with all its activities has come between you and your Self. What you have to do now is to get rid of that.

Lady: Is living in seclusion necessary for sadhana, or is it enough if we merely discard all worldly pleasures?

Bhagavan merely answered the second part of the question by saying, “renunciation means internal renunciation and not external,” and kept silent.

The dinner gong sounded from the dining hall.

What can Bhagavan reply to the earlier part of the last question of this lady who has a large family? She is also educated and cultured. Bhagavan used to speak similarly to householders; and there is a ring of appropriateness about it. After all, is internal or mental renunciation so easy as all that? That is why Bhagavan merely replied that renunciation means internal renunciation and not external.

Perhaps the next question would have been, “what is meant by ‘internal renunciation’?” and there would have been a reply if the dinner gong had not intervened. I returned to my abode where I live in seclusion. You see God has allotted to each individual what is apt and appropriate.

Did Bhagavan ever ask me, “Why are you living alone?” Or did he mention it to anybody else? Never. If you ask why, it is because this is appropriate to the conditions of my life.

Letter 33

(33) ASTRAL PATHS -- HIGHER WORLDS
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31st January, 1946
This morning after reading an article in the newspaper about paths beyond the sun and the higher worlds, Bhagavan said, “They write a lot about the paths beyond the sun and other planets, and the blissful worlds above them. All those worlds also are like this world. There is nothing specially great about them. Here, a song is being transmitted over the radio. Last time, it was from Madras. Now it is from Tiruchirapalli. If you tune again it will be from Mysore. All these places are in Tiruvannamalai, within this short time. It is the same way with the other worlds. You have only to turn your minds to them. You can see them all in one moment.

But what is the use? You merely go about from place to place get tired and disgusted. Where is shanti (peace)? If you want it, you must know the eternal truth. If you cannot know that, the mind will not get absorbed in shanti.” Similarly someone enquired of Bhagavan some time back, “People talk of Vaikunta, Kailasa, Indraloka, Chandraloka, etc. Do they really exist?” Bhagavan replied, “Certainly. You can rest assured that they all exist. There also a Swami like me will be found seated on a couch and disciples will also be seated around him. They will ask something and he will say something in reply. Everything will be more or less like this.

What of that? If one sees Chandraloka, he will ask for Indraloka, and after Indraloka, Vaikunta and after Vaikunta, Kailasa, and so on, and the mind goes on wandering. Where is shanti? If shanti is required, the only correct method of securing it is by Self-enquiry. Through Self-enquiry, Self-realisation is possible. If one realises the Self, one can see all these worlds within one’s self. The source of everything is one’s own Self, and if one realises the Self, one will not find anything different from the Self. Then these questions will not arise. There may or may not be a Vaikunta or a Kailasa but it is a fact that you are here, isn’t it? How are you here? Where are you? After you know about these things, you can think of all those worlds.”