Sandeha Nivarini
Bhakta: Namaskaram (Salutations), Swami!
Swami: Happy to see you! You seem very tired; and in this summer, travel is even more exhausting. Take rest for a little while. We can converse thereafter.
Bhakta: When there is no peace of mind, where can rest be got?
Swami: Well my boy, rest is for the sake of peace of mind. Once you have that peace, where is the need for rest? There is a need for a bandage until the wound heals; after that, what is its use?
Bhakta: Swami, my mind is confused and restless now. I cannot decide upon anything. I do not know what the reason is. What shall I do?
Swami: Well. No effect can take place without a cause. You do certainly know the cause of your present condition... Well, nothing else need be done. At such times of mental pain, do namasmarana (repeated remembrance of the name of God) for a while sitting in a lonely place; or sing bhajan songs, loudly, in a raised voice; or, if that is not possible, spread the bed and sleep for some time. Thereafter you can think about all this.
Bhakta: You have told us, isn’t it, that in this world, each one has some dearly loved thing or other, and that if any harm comes upon that thing peace of mind cannot be had. How then, can I have peace of mind, when something happens like this… another person either disrespecting my dearly loved thing, or finding fault with it? What am I to do then?
Swami: Well, my boy! A person with good character who has understood what is atmavicharana (inquiry into the nature of atma) will not thus blame the things that others love. Nor will he even associate with such things. For he would argue within himself, that when he blames another’s loved thing, he will feel as much pain as he himself feels when his own loved thing is blamed. Therefore, be at peace with yourself, realizing that those who abuse like this are people ignorant of atmavicharana. Engaged as you are in atmavicharana, you have nothing to do with ignorant persons who do not know atmavicharana. Well, let it go! What has really happened to cause all this? The whole trouble will end, if what is inside comes out.
Bhakta: Swami, the world knows well, how You are vouchsafing courage and daring and guiding men to be good and do good, spiritually, physically and mentally, and how You have been rendering educational and medical help. You have never done any harm; nor caused harm to anyone in any form. How to suppress the persons who invent and spread all kinds of silly stories on One such as You? Do they gain anything by this?
Swami: Oh! So, this is the story! Well, don’t you know that good and bad are of the very nature of the world? If all are engaged in selling, who will be the buyers? With regard to God, fault finding has come down from the beginning of time; it is not new; only, present-day persons might manufacture some new tales. Well, why should you take to heart such abuse? Take it that they are only remembering Swami, by this means. There are two types of smarana (remembering the Lord), prema-smarana (remembering the Lord with love) and dvesa-smarana (remembering the Lord with hate). Of these, dvesa-smarana is avidyamaya (intrinsic nature of ignorance or illusion); it is related to rajoguna (passion, violent emotion). Prema-smarana is vidyamaya (intrinsic nature of Knowledge); it is related to satvaguna (noble or pure quality). Avidyamaya results in duhkam (grief); vidyamaya results in ananda (bliss). Their results are indicated there itself. Now, why should you suppress? You asked about the gain, isn’t it? They don’t need any gain. Finding fault with others has become their habit. They do it as their duty. As the saying goes, "What does the moth care or gain, whether the sari costs a hundred tankas or is cheap? To gnaw and tear is its nature." The moth tears equally, whether a costly sari or a rag. Does it know the value of things? Its work is such. So, be at peace, realizing that the work of these faultfinders is the same as the work of these moths.
Bhakta: Swami! What You said is the truth. We can take it that ignorant persons, when they behave like this, are of the brood of moths. But, when people who are well-educated, who are great men who know, when they are devoting themselves to spread such stories, how can it be endured?
Swami: Learning means atmajnanam (knowledge of the Self); it is not the knowledge of things related to the world that are available at present, which trains for a living, and is useful as a basis for existence. To compare atmajnanam with such vidyas (knowledge) is a great mistake. Great men are those with noble qualities who do not abuse or find faults in others and search for the yathartha (reality). Spiritual matters cannot be understood either by those who are without the power of viveka (discrimination), who are conceited with the authority they have, or by those who are unaware of any atmajnanam. So, consider those whom you described as educated and great as belonging to the brood mentioned above, and, without yielding to such ideas and worries, engage yourself in strengthening your belief.
Bhakta: Many astikas (pious, God-fearing people) in this world are changing into nastikas (atheists) on account of such people, isn’t it Swami? Is there no weapon to put down these persons, who, without any regard for their own learning and without any effort to know the reality, abuse the mahapurushas (great persons, saints)?
Swami: Why? There is. ‘A load of rags is placed on a ragged saddle,’ (meaning - in congruent with, suitable or matching) is the saying. The words of such persons will be listened to only by such persons; no real astika will associate with them. Even if they do, they will move far away as soon as they understand that those stories are fictitious. So, the weapon to put down these persons is in their own hands. Haven’t you heard the story of Bhasmasura? Don’t you know? Placing his hand on everyone’s head, he reduced them to ashes; finally, placing it on his own head, he himself was reduced to ashes! Similarly, accusing others, they themselves will be finally accused by their own words. They will penetrate straight into them.
Those who accuse or find fault with the Lord are of four types:
- Persons who have aversion to or no interest at all, in matters related to God.
- Persons who, on account of individual spite, cannot endure another’s greatness.
- Those who have neither personal experience nor close contact nor knowledge of the truth, and merely manufacture stories based on hearsay to which they have become enslaved.
- Persons who come with some worldly desire, and who accuse the Lord, as an excuse for the failure caused by their own destiny.
Only these four types of people clamour as you say; the others will not shout. Even if they do not like or have no belief, even if they do not have personal experience, when they hear such stories, they will just analyze them within themselves and arrive at conclusions, for their own satisfaction. They won’t abuse others or don’t jump about like puppets.
It is not the correct path — to disbelieve one’s own mind and give room therein to another’s words. Besides, there is no profit in discussing with those who do not know the yathartha (reality). As a matter of fact, yathartha does not admit of any discussion at all. To argue with those who do not know either but who are in the intermediate stage is like seeing the trunk and believing it to be the entire body, as in the story of ‘The Blind Men and the Elephant.’
Well! Note this, my boy! It is not good to spend time in this type of conversation. Abuse and fault-finding are natural and common. Knowing this, those who aspire to become true bhaktas should search only for the bases on which to build their ananda (bliss). All the available time should be used for holy purposes, it should not be wasted. You have nothing to do with the good and the bad in others. Instead of wasting the time, it should be utilized to discard the bad and develop the good, in you.
Ask me about some sadhana or sandesha which will help you to strengthen your devotion and make you successful in the spiritual endeavor. Hereafter do not bring to me such stories of abuses or fault-finding indulged in by others. You too should not take in such things.
Bhakta: All this happened because I too have the same ordinary human nature. But, now that I understand the subject from Your answers, courage and joy have entered into me, driving away the doubt and sorrow I had. Through the talk of such men, even the little faith, devotion, and earnestness that men have, are being reduced. That was the reason for my asking you these questions. Otherwise, I have also nothing to do with such topics. Please pardon me, hereafter I won’t talk on these lines to You.
Swami: Very good! During the little time available, if you don’t think of some good subject, but merely recollect the ignorant prattle of others, it is as if you too joined in blaming those persons. That is harmful to bhaktas. Whatever others may say, you should not give up your faith. Once you are firmly established in that, you will not be in want of anything, any day. One word following another produces anger and grief. Bhakti marga (path of devotion) is designed for suppressing these qualities and, therefore, it is not correct to develop these qualities.
You tell me that devotion and faith disappear because people listen to such accusers... but, for how long? As soon as the truth is discovered, will they be trusted again? Will their words be valued again?
The talk of these faultfinders is as the sound of bronze. Cheap metals make more sound; gold, which does not make sound, is very valuable. True bhaktas will be mute. They will follow the path of Silence. Their tongues will be so fully engaged in the repetition of the essential greatness of the Lord. It is best if they have no regard or attention for any other word. So, do not permit the words of the bronze-voiced persons to enter your ears; but fill them with the name of the Lord, which is the pranavanadam (sound of Pranava, OM) itself.
Next month, if you get any questions or doubts regarding such useful topics as sadhana (spiritual practices) or anushthana marga (observances to be followed on the spiritual path), come here and have them clarified. But, do not bring with you bundles of such wasteful doubts!
Bhakta: Swami, I am indeed blessed, this day. On account of them, You have vouchsafed to me the light of wisdom. Seeing all this, I feel that the saying, ‘All is for our good’ is true. Henceforward, whatever anyone may say I will be patient, and won’t take it in, because ‘All is for our good’. Namaskaram (Salutations)! Allow me to take leave.
II
Bhakta: Namaskaram (Salutations), Swami!
Swami: Happy to see you! You seem very tired; and in this summer, travel is even more exhausting. Take rest for a little while. We can converse thereafter.
Bhakta: When there is no peace of mind, where can rest be got?
Swami: Well my boy, rest is for the sake of peace of mind. Once you have that peace, where is the need for rest? There is a need for a bandage until the wound heals; after that, what is its use?
Bhakta: Swami, my mind is confused and restless now. I cannot decide upon anything. I do not know what the reason is. What shall I do?
Swami: Well. No effect can take place without a cause. You do certainly know the cause of your present condition... Well, nothing else need be done. At such times of mental pain, do namasmarana (repeated remembrance of the name of God) for a while sitting in a lonely place; or sing bhajan songs, loudly, in a raised voice; or, if that is not possible, spread the bed and sleep for some time. Thereafter you can think about all this.
Bhakta: You have told us, isn’t it, that in this world, each one has some dearly loved thing or other, and that if any harm comes upon that thing peace of mind cannot be had. How then, can I have peace of mind, when something happens like this… another person either disrespecting my dearly loved thing, or finding fault with it? What am I to do then?
Swami: Well, my boy! A person with good character who has understood what is atmavicharana (inquiry into the nature of atma) will not thus blame the things that others love. Nor will he even associate with such things. For he would argue within himself, that when he blames another’s loved thing, he will feel as much pain as he himself feels when his own loved thing is blamed. Therefore, be at peace with yourself, realizing that those who abuse like this are people ignorant of atmavicharana. Engaged as you are in atmavicharana, you have nothing to do with ignorant persons who do not know atmavicharana. Well, let it go! What has really happened to cause all this? The whole trouble will end, if what is inside comes out.
Bhakta: Swami, the world knows well, how You are vouchsafing courage and daring and guiding men to be good and do good, spiritually, physically and mentally, and how You have been rendering educational and medical help. You have never done any harm; nor caused harm to anyone in any form. How to suppress the persons who invent and spread all kinds of silly stories on One such as You? Do they gain anything by this?
Swami: Oh! So, this is the story! Well, don’t you know that good and bad are of the very nature of the world? If all are engaged in selling, who will be the buyers? With regard to God, fault finding has come down from the beginning of time; it is not new; only, present-day persons might manufacture some new tales. Well, why should you take to heart such abuse? Take it that they are only remembering Swami, by this means. There are two types of smarana (remembering the Lord), prema-smarana (remembering the Lord with love) and dvesa-smarana (remembering the Lord with hate). Of these, dvesa-smarana is avidyamaya (intrinsic nature of ignorance or illusion); it is related to rajoguna (passion, violent emotion). Prema-smarana is vidyamaya (intrinsic nature of Knowledge); it is related to satvaguna (noble or pure quality). Avidyamaya results in duhkam (grief); vidyamaya results in ananda (bliss). Their results are indicated there itself. Now, why should you suppress? You asked about the gain, isn’t it? They don’t need any gain. Finding fault with others has become their habit. They do it as their duty. As the saying goes, "What does the moth care or gain, whether the sari costs a hundred tankas or is cheap? To gnaw and tear is its nature." The moth tears equally, whether a costly sari or a rag. Does it know the value of things? Its work is such. So, be at peace, realizing that the work of these faultfinders is the same as the work of these moths.
Bhakta: Swami! What You said is the truth. We can take it that ignorant persons, when they behave like this, are of the brood of moths. But, when people who are well-educated, who are great men who know, when they are devoting themselves to spread such stories, how can it be endured?
Swami: Learning means atmajnanam (knowledge of the Self); it is not the knowledge of things related to the world that are available at present, which trains for a living, and is useful as a basis for existence. To compare atmajnanam with such vidyas (knowledge) is a great mistake. Great men are those with noble qualities who do not abuse or find faults in others and search for the yathartha (reality). Spiritual matters cannot be understood either by those who are without the power of viveka (discrimination), who are conceited with the authority they have, or by those who are unaware of any atmajnanam. So, consider those whom you described as educated and great as belonging to the brood mentioned above, and, without yielding to such ideas and worries, engage yourself in strengthening your belief.
Bhakta: Many astikas (pious, God-fearing people) in this world are changing into nastikas (atheists) on account of such people, isn’t it Swami? Is there no weapon to put down these persons, who, without any regard for their own learning and without any effort to know the reality, abuse the mahapurushas (great persons, saints)?
Swami: Why? There is. ‘A load of rags is placed on a ragged saddle,’ (meaning - in congruent with, suitable or matching) is the saying. The words of such persons will be listened to only by such persons; no real astika will associate with them. Even if they do, they will move far away as soon as they understand that those stories are fictitious. So, the weapon to put down these persons is in their own hands. Haven’t you heard the story of Bhasmasura? Don’t you know? Placing his hand on everyone’s head, he reduced them to ashes; finally, placing it on his own head, he himself was reduced to ashes! Similarly, accusing others, they themselves will be finally accused by their own words. They will penetrate straight into them.
Those who accuse or find fault with the Lord are of four types:
- Persons who have aversion to or no interest at all, in matters related to God.
- Persons who, on account of individual spite, cannot endure another’s greatness.
- Those who have neither personal experience nor close contact nor knowledge of the truth, and merely manufacture stories based on hearsay to which they have become enslaved.
- Persons who come with some worldly desire, and who accuse the Lord, as an excuse for the failure caused by their own destiny.
Only these four types of people clamour as you say; the others will not shout. Even if they do not like or have no belief, even if they do not have personal experience, when they hear such stories, they will just analyze them within themselves and arrive at conclusions, for their own satisfaction. They won’t abuse others or don’t jump about like puppets.
It is not the correct path — to disbelieve one’s own mind and give room therein to another’s words. Besides, there is no profit in discussing with those who do not know the yathartha (reality). As a matter of fact, yathartha does not admit of any discussion at all. To argue with those who do not know either but who are in the intermediate stage is like seeing the trunk and believing it to be the entire body, as in the story of ‘The Blind Men and the Elephant.’
Well! Note this, my boy! It is not good to spend time in this type of conversation. Abuse and fault-finding are natural and common. Knowing this, those who aspire to become true bhaktas should search only for the bases on which to build their ananda (bliss). All the available time should be used for holy purposes, it should not be wasted. You have nothing to do with the good and the bad in others. Instead of wasting the time, it should be utilized to discard the bad and develop the good, in you.
Ask me about some sadhana or sandesha which will help you to strengthen your devotion and make you successful in the spiritual endeavor. Hereafter do not bring to me such stories of abuses or fault-finding indulged in by others. You too should not take in such things.
Bhakta: All this happened because I too have the same ordinary human nature. But, now that I understand the subject from Your answers, courage and joy have entered into me, driving away the doubt and sorrow I had. Through the talk of such men, even the little faith, devotion, and earnestness that men have, are being reduced. That was the reason for my asking you these questions. Otherwise, I have also nothing to do with such topics. Please pardon me, hereafter I won’t talk on these lines to You.
Swami: Very good! During the little time available, if you don’t think of some good subject, but merely recollect the ignorant prattle of others, it is as if you too joined in blaming those persons. That is harmful to bhaktas. Whatever others may say, you should not give up your faith. Once you are firmly established in that, you will not be in want of anything, any day. One word following another produces anger and grief. Bhakti marga (path of devotion) is designed for suppressing these qualities and, therefore, it is not correct to develop these qualities.
You tell me that devotion and faith disappear because people listen to such accusers... but, for how long? As soon as the truth is discovered, will they be trusted again? Will their words be valued again?
The talk of these faultfinders is as the sound of bronze. Cheap metals make more sound; gold, which does not make sound, is very valuable. True bhaktas will be mute. They will follow the path of Silence. Their tongues will be so fully engaged in the repetition of the essential greatness of the Lord. It is best if they have no regard or attention for any other word. So, do not permit the words of the bronze-voiced persons to enter your ears; but fill them with the name of the Lord, which is the pranavanadam (sound of Pranava, OM) itself.
Next month, if you get any questions or doubts regarding such useful topics as sadhana (spiritual practices) or anushthana marga (observances to be followed on the spiritual path), come here and have them clarified. But, do not bring with you bundles of such wasteful doubts!
Bhakta: Swami, I am indeed blessed, this day. On account of them, You have vouchsafed to me the light of wisdom. Seeing all this, I feel that the saying, ‘All is for our good’ is true. Henceforward, whatever anyone may say I will be patient, and won’t take it in, because ‘All is for our good’. Namaskaram (Salutations)! Allow me to take leave.