Sadhana - Sakshatkaram

The day before yesterday a learned man who came from Madras, began at 3 p.m. to question Bhagavan thus: “Was there a period at any time when Bhagavan did sadhana?” 

Bhagavan said, “Sadhana? Sadhana for what? What is there to do sadhana for? Sitting like this is itself sadhana. I used to sit like this always. I used to close my eyes then; now I keep them open. That is the only difference. What is now, was then also. What was there then, is also here now. Sadhana is necessary only if there is a thing other than ‘I’, Self. Sadhana is required only for one who does not look towards the Self which is permanent, but is deluded by looking at the body, etc., which are transitory and delusive; but not for one who sees the Self and so does not see anything else different. And what else is sadhana for?”

Someone asked, “Then why is it that many books say that no one can attain jnana without a Guru?” 

Bhagavan said, “Yes. For those who, because of the action of their minds, are deluded into believing that they are the bodies, a Guru and sadhana are necessary to get rid of that delusion.” 

Another person asked, “People say that those who have received upasana can attain the physical manifestation of their favourite God and other blessings by sadhana. What is the meaning?”

Bhagavan said, “That which is present at all times is sakshath (manifest). The person ‘I’ is always present (sakshath). Then what is karam? That which is the cause is karam, so sakshatkaram (manifestation) means the knowledge of that which is true, that which is permanent and that which is the cause of everything is one’s own Self. And they say that God will descend from somewhere and manifest Himself if the Self which is ever existing, creates a shape according to its own desires, and meditates on it. You give up the Self which is existing at all times and at all places, and do sadhana with the hope that some God from somewhere will manifest Himself. They say that God just descends and again just disappears. You give up the Self which is always existent and strive for this transient vision, obtain boons and thus multiply the mental struggles and strivings. There will be no trouble at all if one simply remains as one is,” said Bhagavan.

Though Bhagavan was teaching us so clearly that sakshatkaram means only the good state and the good ideas beyond the owner’s thoughts, I felt it a great pity that we were not able to understand it. While I was thus thinking, someone asked, “That state of exalted thought and existence which is above the owner’s mental plane is natural and possible only for people like Bhagavan, but is it possible for ordinary people like us without sadhana?” 

Bhagavan said, “Certainly it is! Sadhana is necessary but for what purpose? His Self is there at all times and at all places. So there is no need to try and get it from somewhere else. Sadhana is only to get rid of the bodily and other illusions which are in the way of the self standing up as Self. This delusion arises only by thinking that this bodily world is real, instead of looking at the Self, which is real. Sadhana is only to get rid of this illusion. Otherwise, why should there be sadhana for the Self to attain its own Self? He who has realised his own Self does not recognize anything else.”

Visishtadvaita

Bhagavan: “When some devotees sang in terms of Advaita, some commentators twisted the meaning, interpreting it in terms of Visishtadvaita. That is all; it is nothing else. That is also the opinion of all the ancients. After all, what exactly is meant by Visishtadvaita? That which is Visishta (distinguished) and best is Vishnu. That is Ishwara, Sadasiva, Brahma and all.

That which is, is only One. Some Vaishnavaites give it a name and a shape and do not admit that there could be any Sayujyam (absorption in the Supreme Being) except by way of living in the same world (Salokyam), in the same vicinity (Sameepyam), and the same form (Sarupyam) as the Supreme Being. They say, arpana, arpana (offering, offering). How can there be arpana unless there is a thing called ‘I’? Complete surrender cannot come about unless one knows who one is.

Arpana

It is mere delusion to think of arpana (offering), so lightly. Arpana means that the mind gets merged in the self and becomes one with it. It means that it should become devoid of all vasanas. And that will not come about unless there is self effort and God’s Grace. God’s force cannot get hold of you and drag you into itself unless you surrender completely. But where is the question of our surrendering? The self itself is to be surrendered. Until one can accomplish that, one should go on struggling unceasingly. It is only after trying again and again that one may, finally, succeed in the effort.

Once you succeed, there is no going back. That is the proper course. What is the use of merely repeating the word arpana, arpana? Except that you give some money while repeating the word arpana, what is the effect on the mind? In this Thiruvaimozhi itself there are some songs in the Advaitic cult sung by some devotees after attaining Self-realisation. Nammalwar is one such devotee. He sang that a mother praised her daughter who attained Self-realisation in a form that looked like condemnation. 

The gist of those songs is, ‘This child says, I am Siva, I am Vishnu, I am Brahma, I am Indra, I am the sun, I am the five elements and I am everything! It is that Vishnu who sits on her head and makes her talk thus; otherwise she would not have these aberrations. It is that Vishnu who has changed her thus.’ That is the purport of these songs.” Those songs were read out and Bhagavan explained the meaning.

Dipavali

One Dipavali day, Muruganar wanted me to write something about Dipavali. ‘Why don’t you write? Why should I?’ I asked. He said that he would also write if I did. I agreed, and wrote these verses.


" He is the king of hell who says that he is the body which is hell itself. He is Narayana who ascertains who Naraka is, and destroys him with His vision of wisdom, Jnana Drishti. That is the auspicious day of Narakachathurdasi."

"The false belief that this hell-like house called body is me, is Naraka himself. To destroy that false belief and let the self shine as Self, is Dipavali."

Eating habits

“Is salt also one of those things that stimulates rajas, (passion)?” I asked. 

“Yes. What doubt is there? Is it not said so in one of the granthas (books)? Wait, I will look it up and tell you,” said Bhagavan. 

“Isn’t it enough if Bhagavan says so? Why a grantha?” I said.

Not only do we not give up salt, but we always feel that chillies also are necessary for taste. That is how we have our rules and regulations about our eating habits. Great souls eat to live and serve the world, while we live to eat. That is the difference. If we eat to live, there is no need to think of taste. If we live to eat, the tastes are limitless. And for this purpose, we undergo ever so many trials and tribulations.

Contentment

We always act freely according to our wishes. We ask for this and for that and become enslaved to desires. We achieve our desires by asking or ordering. Bhagavan depreciates not only the use of authority in such matters, but even obtaining such things by asking.

Ekam Aksharam - The one letter and the one imperishable

“The one imperishable which is in the Heart at all times is self-luminous. How to write it?”

Karthuragnaya prapyathe phalam (Fruits of actions are ordained by the creator)

One devotee asked Bhagavan, “In ‘Karthuragnaya Prapyathe Phalam’ who is the karta?” 

Bhagavan said, “karta is Ishwara. He is the one who distributes the fruits of actions to each person according to his karma. That means He is Saguna Brahman. The real Brahman is nirguna (attributeless) and without motion. It is only Saguna Brahman that is named as Ishwara. He gives the phala (fruits) to each person according to his karma (actions). That means that Ishwara is only an Agent. He gives wages according to the labour done. That is all. Without that sakti (power) of Ishwara, this karma (action) will not take place. That is why karma is said to be jadam (inert).”

---

With the supernatural powers of his sandals, Vikramarka went to Brahma Loka, the world of Brahma, whereupon Brahma, being pleased, told him to ask for a boon. Vikramarka said, “Lord, the Sastras loudly proclaim that when you create living beings you write on their foreheads their future life according to the results of their actions in past lives. Now you say that you will give me a boon. Will you rub out what has already been written on my forehead, and write afresh? Or will you correct it by overwriting? What exactly is done?” 

Brahma was pleased at his intelligent question and said with a smile, “Nothing new is done now. That which was already preordained according to the karma of beings, comes out of my mouth. We merely say, ‘Yes, we have given you the boon.’ That is all. Nothing is given anew. Not knowing that, people do penances for boons at our hands. As you are an intelligent person, you have found out the secret. I am very happy.”

Siddhas

Bhagavan often says, “To know oneself and to be able to remain true to oneself, is siddhi, and nothing else. If one’s mind is absorbed in the enquiry of self, the truth will be realised some time or other. That is the best siddhi.”

I give below an extract from the prose writings of Bhagavan regarding these siddhis in his “Unnathi Nalupadhi”* which bears this out:

Siddhi is to know and realise that which is ever real. Other siddhis are mere dream siddhis. Would they be true when one wakes up from one’s sleep? Those who are wedded to truth and who had got freed from maya, will they get deluded by them? Please understand. 

Reality in Forty Verses, verse 35

Dreams - Delusions

“Swami, I was sleeping in the guest house yesterday. You were there speaking to me in my sleep. After some time I woke up and even after that, you were speaking to me. What is that?” 

Bhagavan said, “You were sleeping, weren’t you? Then with whom could you be speaking?” 

“Only with myself ” he said. Everyone laughed. 

“You say you were sleeping. How could there be any conversation with someone who is asleep? ‘No, I was conversing,’ you say. That meant that, even though the body was asleep, you were awake. Then find out who that ‘you’ is. After that we will consider the conversation during sleep,” said Bhagavan. 

There was no reply at all. Looking at all the people with a kind look, he said, “There are only two things: creation and sleep. There is nothing if you go to sleep. You wake up and there is everything. If you learn to sleep while awake, you can be just a witness. That is the real truth.” 

In the same manner, some time back Subbaramayya asked Bhagavan, “What is meant by asparsa rupam?” 

“It means that a  thing is visible but not tangible.” 

“What is meant by chhaya rupam?” he again asked. 

“That is the same thing. It appears as a shadow. If you examine it, you will find nothing. Call it God, devil, dream, vision, inspiration or whatever you like. All this is existent if there is someone to see it. If you find out who it is that sees, all these will not be there. That which is nothing, that which is the source of everything, is the Self. Without seeing his own self, what is the use of a man’s seeing other things?” said Bhagavan.

Anoraneeyam Mahatomaheeyam

After hearing all that they were saying about science, Bhagavan said at last, 

“Certainly. But not one of these things is divorced from one’s own self, is it? Everything comes after one’s self. No one says he is not existent. Even an atheist would admit that he himself exists. So whatever comes must come from out of one’s self and must resolve into it ultimately. There is nothing separate from one’s self, in accordance with the principle in the sruti, ‘Anoraneeyam Mahatomaheeyam’, the self is smaller than the smallest and bigger than the biggest.” 

Ramamurthi asked, “Where does the difference come between the atom and the infinite?” 

“It comes from the body itself,” said Bhagavan. 

Ramamurthi asked, “How is it that we see so many forces in the world?” 

Bhagavan said: “The mind alone is the cause. It is the mind that makes you see so many different forces. When that is born, all else is also born. The five elements, and the forces beyond the elements, whatever they are, and the forces beyond others also take shape, once the mind is born. If the mind is dissolved, all the others also get dissolved. The mind is the cause of everything.”

Japa, Tapa, and the like.

“Swami, can a continuous japa of Panchakshari or Tarakam absolve one from sin such as drinking alcoholic liquor and the like?” 

“What exactly is your idea?” asked Bhagavan. 

The brahmin again asked pointedly, “Even though people commit adultery and theft and take alcoholic drinks and so on, can their sins be wiped out by doing japam with the mantras mentioned above. Or will the sins stick to them?” 

“If the feeling ‘I am doing japa’ is not there, the sins committed by a man will not stick to him. If the feeling ‘I am doing the japa’ is there, why should not the sin arising from bad habits stick on?” said Bhagavan. 

“Will not this punya (result of virtuous acts) extinguish that papam (result of those sinful acts)?” asked the brahmin. 

“So long as the feeling, ‘I am doing’ is there, one must experience the result of one’s acts, whether they are good or bad. How is it possible to wipe out one act with another? When the feeling that ‘I am doing’ is lost, nothing affects a man. Unless one realises the Self, the feeling ‘I am doing’ will never vanish. For one who realises the Self where is the need for japam? Where is the need for tapas? Owing to the force of prarabdha life goes on, but he does not wish for anything. 

Prarabdha is of three categories, ichha, anichha, and parechha (personally desired, without desire and due to others’ desire). For him who has realised his Self, there is no ichha prarabdha. The two others, anichha and parechha remain. Whatever he does is for others only. If there are things to be done by him for others, he does them but the results do not affect him. Whatever be the actions that such people do, there is no punya and no papa attached to them. But they do only what is proper according to the accepted standard of the world — nothing else,” said Bhagavan. 

Though Bhagavan told the questioner that for him who realises his self there is no ichha prarabdha but only anichha and parechha-prarabdha, his usual views about the prarabdhas may be found in his work “Unnathi Nalupadhi”: 

The Jnani does not have present, future and prarabdha karma; to say that prarabdha remains, is only a reply to a question. Just as one of the wives cannot remain unwidowed when the husband dies, so also the three karmas cannot remain when the karta is gone. 

The Forty Verses,
Supplement, verse 33

Which is the vehicle?

Our brother’s children, Swarna and Vidya, wanted to see Adi Annamalai Temple, Durgamba Temple and others and so we set out yesterday morning after obtaining Bhagavan’s permission. As the summer had already set in, I was afraid these young children of ten and twelve years might not be able to walk in the hot sun and so engaged a bullock cart. the cart, other children of the same age and even younger ones, also started out with us. We went round the hill by way of pradakshina, saw all the places of interest and returned by about 11-30. As we came into the hall at 3 p.m., 

Bhagavan enquired of me, “At what time did you come back?”

When I said it was 11-30 a.m., 

Bhagavan asked, “Were these children able to walk the distance?” 

I told him we went round in a bullock cart. 

Bhagavan jocularly said, “Oh, I see. You went in a cart. Who gets the punya (religious merit), the cart or the bullock or these children?” I could not give a reply.

Bhagavan said: “This body itself is a cart. Another cart for this cart! A bullock to pull this cart! For a work done like this (going round the hill), people say, ‘We have done it.’ Everything is like that. People come by train from Madras and say, ‘We have come’. It is the same thing with the body. For the self, the body is a cart. The legs do the work of walking and people say, ‘I walked, I came.’ Where does the Self go? The Self does not do anything but appropriates to itself all these acts.” 

So saying, he enquired, “Did they walk at least some distance?” I said that they walked up to Gautama Ashram, doing bhajan, but could not walk further because of the hot sun. 

“That is something. They walked at least some distance,” said Bhagavan.

Paratpara rupam

This afternoon some Andhras came with their ladies, and went away after staying for some time in Bhagavan’s presence. One of them asked Bhagavan with folded hands, 

“Swami, we have come here after going on pilgrimage to Rameswaram and other places and worshipping the gods there. We want to know from you what paratpara rupa is like. Please let us know.”

With a smile Bhagavan said, “Is that so? It is the same. You yourself are saying that you have come after worshipping all the gods. Though He is one in all, that which is above all is paratpara rupam. It means ‘The form of the Supreme Being’. As you have seen all those temples, it has occurred to you to wonder what that Supreme Being is which is the source of all these gods. Would this question arise if you had not seen them all?”

That which is, is only one

Yesterday a Hindu asked Bhagavan, “Is Omkara a name of Ishwara?” 

Bhagavan said, “Omkara is Ishwara, Ishwara is Omkara. That means Omkara itself is the swarupam (the real Self). Some say that the swarupam itself is Omkara. Some say that it is Sakti, some say it is Ishwara, some say it is Jesus, some say it is Allah. Whatever name is given, the thing that is there, is only one.”

Four or five days back, recalling a reply given to somebody’s question, a devotee, residing in the Ashram, asked Bhagavan thus: “You said that ananda also gets dissolved; if so, what is the meaning of dhyanam, samadhi and samadhanam?”

Bhagavan said, “What is meant by laya? It should not stop with ananda. There must be someone to experience that. Should you not know that someone? If you do not know that someone, how could it be dhyanam? If the one that experiences is known, that one is the Self. When one becomes oneself that becomes dhyanam. Dhyanam means one’s own Self. That is samadhi. That is also samadhanam (perfect absorption of thought into the one object of meditation, i.e., the Supreme Spirit).”

Pradakshina

Bhagavan then told us all:

“What is meant by pradakshina? 

Sankara has written:

Real pradakshina is the meditation that thousands of universes are revolving around the Great Lord, the unmoving centre of all forms.

“The same bhava (idea), was expressed in Tamil by the author of Ribhu Gita in greater detail.” So saying Bhagavan got that book, read it and told us the following:

“‘Oh Lord! I went all round the world to do pradakshina to you but you are in fullness everywhere. How then could I complete a round? I shall worship you as ‘kutastha akhila rupa’ (immovable entire form of the world). That is the only pradakshina to you’. Namaskar also means the same thing. The merging of the mind in the Self is namaskar and not the mere act of prostrating whenever you get up or sit down or whenever you go that side or come this side.”

Asthi, Bathi, Priyam

The devotee who read it looked at Bhagavan and asked, “Asthi, bhathi, and priyam, are written there. What do they mean?” 

“Asthi means Truth, that which IS. Bhathi means lustre and priyam means anandam. That is sat-chit-ananda swarupa. Sat-chit-ananda is spoken of as asthi, bhathi and priyam. Both sets of expression mean the same,” said Bhagavan. 

The same devotee asked, “As Atma is devoid of name or form, should it be meditated upon with ‘jnana atheetha bhakti’, bhakti, which is superior to and above jnana?” 

Bhagavan replied, “If you say that you should meditate, doesn’t that imply dwaita (dualism)? It implies one who meditates, and that on which he meditates; Atma however is nameless and formless. How is it possible to meditate upon the nameless and formless? ‘Jnana atheetha bhakti’ means one’s own Self, nameless and formless, just a Witness. The ‘I’ is one’s own self. That ‘I’ is everywhere, Only one ‘I’. Then what is there to meditate upon? Who is it that meditates? It is the ‘I’ that is everywhere which is called asthi, bhathi and priyam, or satchit- anandam. The names are many, but the thing is only one”

Moksha with the body

About a week back, a newcomer to the Ashram asked Bhagavan, “Is it possible to attain moksha (deliverance) while still in this body?”

“Many people ask the same question. They want to attain moksha in this body. There is a sangham (society). Not only now, but even in olden days many people not only taught their disciples but also wrote books to the effect that there were kaya kalpa vratas (rejuvenation), and such things, and that this body could be made as strong as an adamant, so as to become imperishable. After saying all that, doing ever so many things and writing about them at length, they died in course of time. When the Guru himself who talked and preached of rejuvenation passed away, what about his disciples? We do not know what will happen the next moment to a thing that we see now. Peace cannot be attained unless through Self-enquiry one realises that one is not the body and, with vairagya (absence of worldly desires and passions), one ceases to care about it. Moksha is after all the attainment of shanti (perfect peace). If therefore peace cannot be attained so long as the body is identified with the Self, any attempt to keep the body for ever as it is, increases the bondage instead of decreasing it. It is all an illusion,” said Bhagavan.

Disease

Two years back, when our elder brother came to the Ashram, Mr. Manne Venkataramayya, retired Judge, was here. It seems he was sick some time back and got cured, but not completely. After listening to the details of the sickness from early morning till 8-30 p.m., Bhagavan said, “Yes, indeed! The body itself is a disease. If the body gets a disease, it means that the original disease has got another disease. If you really want this new disease not to trouble you, you must first take the required medicine for the original disease so that the later disease — that is, the disease of the disease — does not affect you. What is the use of worrying about the secondary disease instead of trying to find out a method of getting rid of the primary disease? Therefore allow this new disease to go its own way, and think of a medicine for the original disease.”

Books

One morning in 1944, a disciple approached Bhagavan with an air of supplication and said, “Bhagavan, I would like to read books and find out a path whereby I can attain mukti, but I do not know how to read. What shall I do? How can I realise mukti?” Bhagavan said, “What does it matter if you are illiterate? It is enough if you know your own Self.” “All people here are reading books, but I am not able to do that. What shall I do?” he said.

Stretching out his hand towards the disciple, Bhagavan said, “What do you think the book is teaching? You see yourself and then see me. It is like asking you to see yourself in a mirror. The mirror shows only what is on the face. If you see the mirror after washing your face, the face will appear to be clean. Otherwise the mirror will say there is dirt here, come back after washing. A book does the same thing. If you read the book after realising the Self, everything will be easily understood. If you read it before realising the Self, you will see ever so many defects. It will say, ‘First set yourself right and then see me.’ That is all. First see your Self. Why do you worry yourself about all that book learning?”