Sandeha Nivarini
Swami: Oh, you have come! I was watching so long whether you have come or not. I knew you are a person who comes punctually. Glad to see you.
Bhakta: Whatever else I may disregard, will I disregard Your command, Swami? In fact, I am eagerly looking forward to the sixteenth of every month to meet You. What greater happiness can I get? What better food can I take?
Swami: Very good! Such shraddha (steady faith) and bhakti (devotion) are great help in man’s true path. Better than losing sleep and rejecting food in the fruitless pursuit of evanescent worldly pursuits, how much more joyful it is to attain the true, the meaningful and the holy goal! Leave that aside now. If we get into all those topics now, they will stand in the way of our present discussion. What do you want now? Speak, let me see.
Bhakta: Swami, last month You said something about ‘chit’, and You were pleased to say that You would explain more about it this month. Since then, I have been counting the passing days, in order that I may learn about it from You. The day has come at last. Please tell me about it.
Swami: Have you understood what has been told so far? Understanding does not mean mere mugging up! By practice and experience, have you realised in thought, word and deed, and with full equanimity, the true nature of the World, that the World is Unreal?
Bhakta: It is only by understanding that, isn’t it, Swami, that one can ever be immersed in thoughts of Sai, the Lord, giving up all other activities and duties, and by putting an end to all worries? Had I not understood that much, I too would have wasted this precious time in enslaving myself to this worldly torment. Understanding thus is itself the fruit of Your grace. My effort is nil.
Swami: Good, my dear boy! How sad will the ryot be if the seeds he has planted do not sprout and yield harvest! So too, if the seeds of satyavaak (words of true wisdom) that I sow do not come up as good saplings and give good harvest, I too will be affected. On the other hand, if they grow well and fructify into a harvest of aananda (bliss), how happy I would be! That is My food. This is the seva (service) you should do to Me. There is nothing higher than this. Without flinging away the good words and truth, spoken for your sake, if you practise them and derive joy therefrom, the essence of that joy is My food. If you thus act according to My words, and put them into practice, I will gladly tell you more, whatever may be the number of the things you ask. When what is said is allowed to deteriorate without being put into use, if people come and ask me to speak and speak again, what is to be said? If all start practising, as you are doing, the world will not have any troubles. Untruth will not manifest at all.
Bhakta: Swami! To practise the Divine Words too, the Lord’s Grace is the basic need just as for everything else. Without that, nothing can happen. It is ever-present, as You said. Just as the Sun is hidden by clouds, Grace can be obstructed by the dark clouds of “I” and “mine,” i.e., ahankara and mamkara. But, these can be overcome by practice and discipline. That is why if we understand well the meaning of what we hear and follow, it is so easy. This is my experience; I do not know of others.
Swami: True. True. What you say is correct. You have understood it well. Without grasping the meaning, if various other interpretations are given, that distorts Truth. And if a wrong interpretation is imputed, it even falsifies the Truth. So, if proper care is taken to understand the meaning clearly, practice becomes easy. Now consider this. Are all born at the same time? Do all die at the same time? Similarly, the highest Wisdom will dawn, in this person or that, at different times. Ignorance will envelop, in this person and that, at different times. If you go on singing, song after song, you learn music. So also, if I speak and continue speaking, all will understand the Truth at some time. It is not my dharma to keep silent because people are not understanding. To such, it must be communicated once, twice and more times if necessary.
Bhakta: Swami, we are like lumps of iron; the Lord is like the magnet. Both are related to each other. But, if that lump of iron has to be changed into an article of use in God’s hands, it has to be repeatedly heated in the fire of anxiety, and beaten by the hammer of pain, so that it may obey and respond. So, in order to shape lumps of iron like us into instruments, You have to take much trouble. You have said that this is Your Mission. Now please tell me about the ‘chit’ which you mentioned last month.
Swami: Yes. ‘Chit’ has also another name, shuddha satva, i.e., Pure Consciousness. It is as opposed to the malina satva (Covered Consciousness) as vidya is to avidya. Covered Consciousness is inherent in the Pure, as much as Darkness is inherent in Light. Since many words are spoken, don’t get confused, my dear boy! Vidya-avidya, jnaana-ajnaana, shuddha satva-malina satva, all indicate the same idea, not different ones. I shall ask you another question. Have you heard the word, the opposite of “prakriti”?
Bhakta: I have heard the word, Swami. When I studied grammar, I learnt that the opposite of prakriti is “vikriti.”
Swami: What does vikriti mean?
Bhakta: Vikriti means, vikaaram, changed, transformed, derived. Agni is the original; Aggi is the derived word. So, too, Jama is derived from Yama, Janna from yajna, and so on.
Swami: So also, the Lord’s prakriti is known as vidya, and its derived or lower form or vikriti is known as avidya. For vidya or shuddha satva, avidya or malina satva is the lower form.
Bhakta: How is that, Swami? Vidya is effulgent in the Lord, and avidya is apparent only because of vidya. That is to say, the Universal Cosmic Principle which is in the Lord, and the avidya shakti or the power of ignorance that makes this Universal Principle appears as individual different from individual (by the external characteristics of name and form, the appearance of individuals is caused) are inseparable entities. In essence, the Lord is the only Original Existence that is. Therefore, that One Existence is the Basis or Foundation for the Universal and the Particular, the Totality as well as the apparent Parts. This is what You meant, isn’t it, Swami?
Swami: Yes! That is why the Lord is referred to as satya (Truth) and Brahman. This satya is akhanda or Indivisible. It is adwiteeya, unparalleled. It is ananta, without End. In the Upanishads, this akhanda satya (Indivisible Truth) associated with the unmanifested maya shakti is called the poorna, “adah” and the khanda satya (fragmented/divided Truth) associated with the manifested maya shakti is called the poorna, “idam”. This is the secret of the Upanishadic mantra, poornamada poornamidam….
Bhakta: Oh, what fine teaching! Just like giving unto the hand a fruit peeled and ready to eat! This manifested total cosmos or poorna arose out of the poorna of Unmanifested Indivisible Reality, this is what You spoke of, is it not?
Swami: Yes! It is on account of this that we say vasudevah sarvamidam, sarvam khalvidam brahma, etc. The words Vasudeva, Brahma are different but there is no difference in meaning at all. Did you understand?
Bhakta: It is all like nectar, Swami. But, so far, You have not told me who I am?
Swami: This is enough now. Next month, I shall solve your doubts with illustrative examples. Grasp well what has been told and practise. Don’t forget and lay aside! Meditate on it. Well, you can take leave now.
IV
Swami: Oh, you have come! I was watching so long whether you have come or not. I knew you are a person who comes punctually. Glad to see you.
Bhakta: Whatever else I may disregard, will I disregard Your command, Swami? In fact, I am eagerly looking forward to the sixteenth of every month to meet You. What greater happiness can I get? What better food can I take?
Swami: Very good! Such shraddha (steady faith) and bhakti (devotion) are great help in man’s true path. Better than losing sleep and rejecting food in the fruitless pursuit of evanescent worldly pursuits, how much more joyful it is to attain the true, the meaningful and the holy goal! Leave that aside now. If we get into all those topics now, they will stand in the way of our present discussion. What do you want now? Speak, let me see.
Bhakta: Swami, last month You said something about ‘chit’, and You were pleased to say that You would explain more about it this month. Since then, I have been counting the passing days, in order that I may learn about it from You. The day has come at last. Please tell me about it.
Swami: Have you understood what has been told so far? Understanding does not mean mere mugging up! By practice and experience, have you realised in thought, word and deed, and with full equanimity, the true nature of the World, that the World is Unreal?
Bhakta: It is only by understanding that, isn’t it, Swami, that one can ever be immersed in thoughts of Sai, the Lord, giving up all other activities and duties, and by putting an end to all worries? Had I not understood that much, I too would have wasted this precious time in enslaving myself to this worldly torment. Understanding thus is itself the fruit of Your grace. My effort is nil.
Swami: Good, my dear boy! How sad will the ryot be if the seeds he has planted do not sprout and yield harvest! So too, if the seeds of satyavaak (words of true wisdom) that I sow do not come up as good saplings and give good harvest, I too will be affected. On the other hand, if they grow well and fructify into a harvest of aananda (bliss), how happy I would be! That is My food. This is the seva (service) you should do to Me. There is nothing higher than this. Without flinging away the good words and truth, spoken for your sake, if you practise them and derive joy therefrom, the essence of that joy is My food. If you thus act according to My words, and put them into practice, I will gladly tell you more, whatever may be the number of the things you ask. When what is said is allowed to deteriorate without being put into use, if people come and ask me to speak and speak again, what is to be said? If all start practising, as you are doing, the world will not have any troubles. Untruth will not manifest at all.
Bhakta: Swami! To practise the Divine Words too, the Lord’s Grace is the basic need just as for everything else. Without that, nothing can happen. It is ever-present, as You said. Just as the Sun is hidden by clouds, Grace can be obstructed by the dark clouds of “I” and “mine,” i.e., ahankara and mamkara. But, these can be overcome by practice and discipline. That is why if we understand well the meaning of what we hear and follow, it is so easy. This is my experience; I do not know of others.
Swami: True. True. What you say is correct. You have understood it well. Without grasping the meaning, if various other interpretations are given, that distorts Truth. And if a wrong interpretation is imputed, it even falsifies the Truth. So, if proper care is taken to understand the meaning clearly, practice becomes easy. Now consider this. Are all born at the same time? Do all die at the same time? Similarly, the highest Wisdom will dawn, in this person or that, at different times. Ignorance will envelop, in this person and that, at different times. If you go on singing, song after song, you learn music. So also, if I speak and continue speaking, all will understand the Truth at some time. It is not my dharma to keep silent because people are not understanding. To such, it must be communicated once, twice and more times if necessary.
Bhakta: Swami, we are like lumps of iron; the Lord is like the magnet. Both are related to each other. But, if that lump of iron has to be changed into an article of use in God’s hands, it has to be repeatedly heated in the fire of anxiety, and beaten by the hammer of pain, so that it may obey and respond. So, in order to shape lumps of iron like us into instruments, You have to take much trouble. You have said that this is Your Mission. Now please tell me about the ‘chit’ which you mentioned last month.
Swami: Yes. ‘Chit’ has also another name, shuddha satva, i.e., Pure Consciousness. It is as opposed to the malina satva (Covered Consciousness) as vidya is to avidya. Covered Consciousness is inherent in the Pure, as much as Darkness is inherent in Light. Since many words are spoken, don’t get confused, my dear boy! Vidya-avidya, jnaana-ajnaana, shuddha satva-malina satva, all indicate the same idea, not different ones. I shall ask you another question. Have you heard the word, the opposite of “prakriti”?
Bhakta: I have heard the word, Swami. When I studied grammar, I learnt that the opposite of prakriti is “vikriti.”
Swami: What does vikriti mean?
Bhakta: Vikriti means, vikaaram, changed, transformed, derived. Agni is the original; Aggi is the derived word. So, too, Jama is derived from Yama, Janna from yajna, and so on.
Swami: So also, the Lord’s prakriti is known as vidya, and its derived or lower form or vikriti is known as avidya. For vidya or shuddha satva, avidya or malina satva is the lower form.
Bhakta: How is that, Swami? Vidya is effulgent in the Lord, and avidya is apparent only because of vidya. That is to say, the Universal Cosmic Principle which is in the Lord, and the avidya shakti or the power of ignorance that makes this Universal Principle appears as individual different from individual (by the external characteristics of name and form, the appearance of individuals is caused) are inseparable entities. In essence, the Lord is the only Original Existence that is. Therefore, that One Existence is the Basis or Foundation for the Universal and the Particular, the Totality as well as the apparent Parts. This is what You meant, isn’t it, Swami?
Swami: Yes! That is why the Lord is referred to as satya (Truth) and Brahman. This satya is akhanda or Indivisible. It is adwiteeya, unparalleled. It is ananta, without End. In the Upanishads, this akhanda satya (Indivisible Truth) associated with the unmanifested maya shakti is called the poorna, “adah” and the khanda satya (fragmented/divided Truth) associated with the manifested maya shakti is called the poorna, “idam”. This is the secret of the Upanishadic mantra, poornamada poornamidam….
Bhakta: Oh, what fine teaching! Just like giving unto the hand a fruit peeled and ready to eat! This manifested total cosmos or poorna arose out of the poorna of Unmanifested Indivisible Reality, this is what You spoke of, is it not?
Swami: Yes! It is on account of this that we say vasudevah sarvamidam, sarvam khalvidam brahma, etc. The words Vasudeva, Brahma are different but there is no difference in meaning at all. Did you understand?
Bhakta: It is all like nectar, Swami. But, so far, You have not told me who I am?
Swami: This is enough now. Next month, I shall solve your doubts with illustrative examples. Grasp well what has been told and practise. Don’t forget and lay aside! Meditate on it. Well, you can take leave now.