Talks mar 31

545

Talk 551. 

A man asked Sri Bhagavan: “How is it that Atma vidya is said to be the easiest?” 

M.: Any other vidya requires a knower, knowledge and the object to be known, whereas this does not require any of them. It is the Self. Can anything be so obvious as that? Hence it is the easiest. All that you need do is to enquire, “Who am I?” A man’s true name is mukti (liberation)

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Talk 557. 

A visitor asked: “We are advised to concentrate on the spot in the forehead between the eyebrows. Is it right?” 

M.: Everyone is aware, ‘I am’. Leaving aside that awareness one goes about in search of God. What is the use of fixing one’s attention between the eyebrows? It is mere folly to say that God is between the eyebrows. The aim of such advice is to help the mind to concentrate. It is one of the forcible methods to check the mind and prevent its dissipation. It is forcibly directed into one channel. It is a help to concentration. But the best means of realisation is the enquiry “Who am I?” The present trouble is to the mind and it must be removed by the mind only.

....548

Talk 562. 

There is a statement in the book Vichara Sangraha 

that though a person 'realises the Self once', 

he cannot, for that simple reason alone, become a mukta. 

He continues to remain a victim of vasanas (latencies). 

Sri Bhagavan was asked whether the realisation referred to was the same as the jnani’s, and if so why there should be a difference in their effects. 

M.: The experience is the same. Every person experiences the Self consciously or unconsciously.

 The ajnani’s experience is clouded by his latencies whereas the jnani’s is not so. 

The jnani’s experience of the Self is therefore distinct and permanent. 

A practiser may by long practice gain a glimpse of the Reality. 

This experience may be vivid for the time being. And yet he will be distracted by the old vasanas and so his experience will not avail him. 

Such a man must continue his manana and nididhyasana so that all the obstacles may be destroyed.

 He will then be able to remain permanently in the Real State. 

D.: What is the difference between a man who makes no attempts and remains an ajnani, and another who gains a glimpse and returns to ajnana? 

M.: In the latter case a stimulus is always present to goad him on to further efforts until the realisation is perfect. 

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D.: The Srutis say: Sakrit vibhatoyam brahmaloka (This knowledge of Brahman shines forth once and forever). 

M.: They refer to the permanent realisation and not to the glimpse. 

D.: How is it possible that a man forgets his very experience and falls back into ignorance? 

Sri Bhagavan illustrated it with the following story: 

There was a king who treated his subjects well. One of his ministers gained his confidence and misused the influence. All the other ministers and officers were adversely affected and they hit upon a plan to get rid of him. They instructed the guards not to let the man enter the palace. The king noted his absence and enquired after him. He was informed that the man was taken ill and could not therefore come to the palace. The king deputed his physician to attend on the minister. False reports were conveyed to the king that the minister was sometimes improving and at other times collapsing. The king desired to see the patient. But the pandits said that such an action was against dharma. Later the minister was reported to have died. The king was very sorry when he heard the news. The arrogant minister was kept informed of all the happenings by spies of his own. He tried to foil the other ministers. He waited for the king to come out of the palace so that he might report himself to the king. On one occasion he climbed up a tree, hid himself among the branches and awaited the king. The king came out that night in the palanquin and the man in hiding jumped down in front of the palanquin and shouted his identity. The companion of the king was equally resourceful. He at once took out a handful of sacred ashes (vibhuti) from his pocket and scattered it in the air so that the king was obliged to close his eyes. The companion shouted victory (‘jai’) to the king and ordered the band to play so that the other man’s shout was drowned in the noise. He also ordered the palanquin-bearers to move fast and he himself sang incantations to keep off evil spirits. The king was thus left under the impression that the dead man’s ghost was playing pranks with him. The disappointed man became desperate and retired into the forest for tapasya (austerities). After a long time the king happened to go hunting. He came across the former minister seated in deep contemplation. But he hastened away from the spot lest the ghost should molest him. The moral of the story is that even though the man was seen in flesh and blood, yet the wrong notion that he was a ghost prevented right values being taken. So it is with a forced realisation of the Self.

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D.: What is the Self referred to in Atma samstham (fixing it in the Self)? 

M.: Do you not know your Self? You certainly exist. Or do you deny your existence? 

The question may arise “Who is this Self”, only if you do not exist, but you cannot ask anything unless you exist at the same time. Your question shows that you exist. Find out who you are. That is all. 

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D.: I have read many books. But my mind does not turn to the Self. 

M.: Because the Self is not in the books; but it is in you. 

Reading books makes one learned. That is its purpose and it is fulfilled. 

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D.: What is Atma sakshatkara (Self-Realisation)? 

M.: You are the Atma (Self) and that sakshat (here and now) also. 

Where is the place for kara (accomplishment) in it? 

This question shows that you think you are the non-Self. 

Or you think that there are two selves, the one to realise the other. It is absurd. 

That you identify yourself with the gross body lies at the root of this question. 

Well, this question arises now. Did it arise in your sleep? Did you not exist then? Certainly you did exist in sleep. What is the difference between these two states that the question should arise now but not in sleep? Now you think that you are the body. You see things around you and you want to see the Self in a similar manner. Such is the force of habit. 

The senses are mere instruments of perception. You are the seer. Remain as the seer only. What else is there to see? Such is the state in deep sleep.  Therefore this question does not arise then. 

Atma sakshatkara (Self-Realisation) is thus only anatma nirasana (giving up the non-Self).

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D.: Is there only one Self or are there more selves? 

M.: This is again due to confusion; you identify the body with the Self. You think: “Here I am; here he is, there is another; and so on”. You find many bodies and think they are so many selves. But did you ask in your sleep “I am sleeping here, how many are there who are awake?” Does any question arise, for the matter of that? Why does it not arise? Because you are only one and there are not many.

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D.: What is my tattva (truth)? 

M.: You are yourself the tattva. Is there a different one to know the tattva of another? How can you exist apart from the tattva? The very fact of your existence makes you ask this question. Your very existence is the tattva. Give up the habiliments of the tattva and remain in your essential nature. All the Scriptures tell you only not to waste your efforts in non-truth - non-tattva. Give up the non tattva. Then tattva remains always shining pure and single. 

D.: I want to know my tattva and my duties. 

M.: Know your tattva first and then you may ask what your duties are. You must exist in order to know and do your duty. Realise your existence and then enquire of your duties.

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Talk 569. 

In reply to Sri K. L. Sarma, Sri Bhagavan spoke about Dakshinamurti stotra as follows: I originally intended to write a commentary on it. Mr. Ranganatha Iyer took away my Tamil version of the stotra and printed it along with Appalapattu. He later asked me to enlarge it. I had the introduction ready. He saw it and took it away for printing. I did not proceed with the work. 

As for the stotra: Brahma, the creator, created four sons from his mind. They were Sanaka, Sanandana, Sanathkumara and Sanatsujata. They asked their creator why they were brought into existence. 

Brahma said: “I must create the universe. But I want to go to do tapas for realising the Self. You are brought forth in order that you may create the universe. That will be by multiplying yourselves.” They did not like the idea. They wondered why they should take the trouble on themselves. It is natural for one to seek the source. They therefore wanted to regain their source and be happy. So they did not obey the commands of Brahma but left him. They desired guidance for realisation of the Self. They were the best equipped individuals for Self-Realisation. Guidance should be only from the best of Masters. Who could it be but Siva - the yogiraja. Siva appeared before them sitting under the sacred banyan tree. Being yogiraja should He practise yoga? He went into samadhi as He sat; He was in Perfect Repose. Silence prevailed. They saw Him. The effect was immediate. They fell into samadhi and their doubts were at an end. 

Silence is the true upadesa. 

It is the perfect upadesa. 

It is suited only for the most advanced seeker.

 The others are unable to draw full inspiration from it. 

Therefore they require words to explain the Truth. 

But Truth is beyond words. 

It does not admit of explanation. 

All that is possible to do is only to indicate It. How is that to be done? 

The people are under an illusion. If the spell is removed they will realise the Truth. 

They must be told to realise the falsity of the illusion.

 Then they will try to escape its snares. 

Vairagya will result. 

They will enquire into the Truth. i.e. seek the Self. 

That will make them abide as the Self. 

Sri Sankara, being the avatar of Siva, was full of compassion for fallen beings.

 He wanted all of them to realise their blissful Self. 

He could not reach them all with His Silence.

 So he composed the Dakshinamurti stotra in the form of a hymn so that people might read it and understand the Truth. 

What is the nature of the illusion? All are in the grip of enjoyment, i.e. bhokta, bhogyam, bhoga. This is due to the wrong notion that bhogya vastu (the objects) are real. The ego, the world and the creator are the fundamentals underlying the illusion. 

If they are known to be not apart from the Self there will be no more illusion. 

The first four stanzas deal with the world. 

It is shown to be the same as the Master whose Self is that of the seeker also, or the Master to whom the seeker surrenders himself. 

The second four stanzas deal with the individual whose Self is shown to be the Self of the Master.

 The ninth stanza deals with Isvara and the tenth with the siddhi or Realisation. 

Such is the scheme of the stotra. 

Which is the darpana (mirror) here? A mirror, as we know it, is an insentient object which reflects light. What corresponds to a mirror in an individual? 

The light of the Self-luminous Self is reflected on the Mahatattva. The reflected light is the mind-ether or the pure mind. This illumines the vasanas (latencies) of the individual and hence the sense of ‘I’ and ‘this’ arises. Again, a superficial reading of the slokas makes one believe that the bondage, liberation, etc., are all related to the Master i.e. Sri Dakshinamurti. It is absurd. Surrender to Him is meant.

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