Sandeha Nivarini
Bhakta: Swami, I have one doubt. Can I ask you?
Swami: Certainly. Why do you say, “Can I ask you?”
Bhakta: Some people describe Brahmam as Asti Bhaati Priyam; what does it mean? How are these related to Brahmam?
Swami: Is that the doubt? Asti means “that which is (Existence).” Bhaati means “that which shines.” Priyam means—of course, you know it, don’t you?… Lovable, beloved, desired. All that is Priyam to you is Brahmam! If you dearly love a dog, that dog too is Brahmam! The dog has a name and form. If you remove both your name and form and its name and form, then Brahmam alone remains. Name and form are “past obstructions,” Bhoota Pratibandha. The absence of name and form is Brahmam. In all the multifold Names and Forms, there is inherent just One Brahmam. You have to recognise that “is-ness” in all. That is-ness (Existence) is Asti. There must be one who notices that is-ness. Isn’t it? That knowledge that notices this is-ness is the Bhaati, the effulgence, the splendour. There must be something that is needed to notice a thing or desire a thing. Only then it is possible to notice or listen, etc. Isn’t it? That is Priyam. These three are basically the characteristics of Brahmam, my dear boy!
Bhakta: Then, what is this Satchidananda they speak of?
Swami: The same Brahman with the characteristics of Asti-Bhaati-Priyam is also known as Sat-Chit-Ananda.
Bhakta: Swami, since ‘lovableness’, Priyam, is also its nature, should not everything that is seen be lovable? But scorpions, snakes, poisonous insects and wild animals, these do not evoke love!
Swami: You may not love them. But every species loves its own species, don’t they? A thief likes another thief; a devotee likes another devotee. Likewise, each loves its own kind.
Bhakta: I do not understand all this clearly, Swami. Tell me some examples, if there are any, of this Asti-Bhaati-Priyam, from the present world?
Swami: My dear boy, why say, “if there are any?” When all is Brahmam, which one is not an example of That? Now, you go to see a picture. There, the screen on which the picture is shown, always exists. Isn’t it? That is “Asti”. There must be someone who watches the picture. Isn’t it? You are watching it. So, you are “Bhaati” and “Priyam.” Pictures with various names and forms, keep coming and going. Even if you set them aside without being deluded by them, the screen is always there. One point has to be noted here. The pictures fall on the screen by means of a beam of light projected through a small slit in the wall of the machine room. But, if it comes from the entire room without the slit, escaping from that limitation, the figures will not be seen! The screen will be fully bathed in light! So too, if the world is seen through the small slit of one’s Manas, mind, the manifold multicoloured creation will be cognisable. If seen through the floodlight called Atma-jnanam, it will be One Unlimited Light and no individual picture can be cognised. That is to say, all will be cognised as the One Indivisible Brahmam. Do you understand?
Bhakta: I have understood it clearly, Swami. Now I know what is meant by the Bhoota Pratibandhas, “obstructions of the past.” What are the Vartamana Pratibandhas, “obstructions of the present”?
Swami: Good, I shall tell you. The obstructions of the present are of four types: Vishayaasakti (attachment to sense objects), Kutarka (cynical criticism), Prajnaamandya (dullness of understanding), and Viparyaasaduragraha (absurd self-conceit). The first one, Vishayaasakti, means intense fondness towards objects that attract the senses. Kutarka means discovering contrary meanings in the teachings of the Guru. Prajnaamandya means not being able to grasp at all the knowledge imparted by the Guru. Viparyaasaduragraha means feeling that one is a great scholar, Pandit, or ascetic, mistaking the body and the senses for the Atma.
Bhakta: And the Bhavi Pratibandhas, “obstructions of the future”?
Swami: Oh! They come always through sinful deeds, even without our knowledge.
Bhakta: Then, how are we to know them, Swami?
Swami: It is not possible for all. The aspirant can to some extent be cognisant of the approaching wrong and its origin. It creates a desire, which puts on the cloak of Daya (Mercy). Then, you must recognise it as an “obstruction of the future.” It is difficult to be forewarned like this, as the result of the effort of one single life. It may take many births to acquire this knowledge.
Bhakta: Are there any who have so learnt it by taking multiple births?
Swami: Why, there are. The scriptures speak of Bharata and Vasudeva; Bharata required two or three births; Vasudeva had to be born once.
Bhakta: That means these three kinds of obstructions cannot be known and overcome except after many lives. Can we not succeed without all that bother?
Swami: Why not? A Mumukshu (desirer of freedom) can, by reasoning out the nature of these three, escape from being worried by them. Otherwise, it will take many lives for sure.
Bhakta: Swami, You explained about the “obstructions of the present” now! Just as there is a way to overcome the “obstructions of the past”, what is the way to get over the “obstructions of the present”?
Swami: Yes, there is a way for this also. Through Karma, the appropriate Karma! There is no obstruction that cannot be surmounted. Vishayaasakti, attachment to sense-objects, can be removed by Shama (mind control), Dama (keeping the body and the senses under control), Uparati (no likes and dislikes), Titeeksha (staying neutral in gain or loss, pleasure or pain, praise or censure). Prajnaamandya, dullness of understanding, can be removed by Shravana (listening) again and again. Manana (constant contemplation on the things heard) will abolish Kutarka, the habit of cynical criticism. Viparyaasaduragraha, absurd conceit, will vanish through Nidhidhyaasa (putting the teachings learnt into practice and gaining actual experience). Do you understand?
Bhakta: Swami, to master all this seems impossible for everyone! To make it easy for all, tell me which is important?
Swami: My dear fellow, to know a thing, Vijnanam (Higher Wisdom) is necessary. Ajnanam (false knowledge) makes one ignorant. Don’t you know this?
Bhakta: So many people say so many things about this Vijnanam and this Ajnanam. What is the basic thing behind both, please tell me.
Swami: Now, you have come to the very first step! Ajnanam is the Manovritti (modification of the mind) that has reference to the external object, that is, Vaasanaavritti (modification related to tendencies/impressions) related to Prakriti (Nature, World). Vijnanam is the Manovritti that has reference to the internal Subject, that is, Vaasanaavritti related to Atma. Ajnanam is known also as Manas and Chittam. When the activity and attitude turn inwards, they are called Buddhi and Ahamkara.
Bhakta: Some say that the Jnani will have only two things, Parechcha (the desire to attain the Supreme/Absolute) and Prarabdha (the burden of the past Karma). Is that true?
Swami: Both the Jnani and the Ajnani will have Ichcha (desire), Anichcha (absence of desire), Parechcha and Prarabdha, all in equal measure. Their experiences also will be in equal measure. Only the Jnani will not have the consciousness that he is the doer; so, he will not be bound. The Ajnani is conscious that he is the doer and, so he gets bound. This is the distinction.
I have already told you, haven’t I, that Manas, “the mind” is the cause of bondage as well as of liberation? The mind is the cause of everything.
Bhakta: Mind, mind, they keep on saying. What is it? What is its form?
Swami: “Bundle of thoughts” is its form, my dear. If you know the basis of the thoughts, there will be no bondage at all!
Bhakta: Then, what is that basis?
Swami: The basis is what you refer to as “I”. If one is aware of “Oneself” (True self), then no matter how many thoughts come and go, you will remain unaffected.
Bhakta: Right. That is very good, Swami. Please make all this soak into our brains, so that we may realise the purpose of our lives. I shall take leave, Swami.
Swami: Tathastu - So be it! Depart gladly and return later. Take my blessings with you.
XI
Bhakta: Swami, I have one doubt. Can I ask you?
Swami: Certainly. Why do you say, “Can I ask you?”
Bhakta: Some people describe Brahmam as Asti Bhaati Priyam; what does it mean? How are these related to Brahmam?
Swami: Is that the doubt? Asti means “that which is (Existence).” Bhaati means “that which shines.” Priyam means—of course, you know it, don’t you?… Lovable, beloved, desired. All that is Priyam to you is Brahmam! If you dearly love a dog, that dog too is Brahmam! The dog has a name and form. If you remove both your name and form and its name and form, then Brahmam alone remains. Name and form are “past obstructions,” Bhoota Pratibandha. The absence of name and form is Brahmam. In all the multifold Names and Forms, there is inherent just One Brahmam. You have to recognise that “is-ness” in all. That is-ness (Existence) is Asti. There must be one who notices that is-ness. Isn’t it? That knowledge that notices this is-ness is the Bhaati, the effulgence, the splendour. There must be something that is needed to notice a thing or desire a thing. Only then it is possible to notice or listen, etc. Isn’t it? That is Priyam. These three are basically the characteristics of Brahmam, my dear boy!
Bhakta: Then, what is this Satchidananda they speak of?
Swami: The same Brahman with the characteristics of Asti-Bhaati-Priyam is also known as Sat-Chit-Ananda.
Bhakta: Swami, since ‘lovableness’, Priyam, is also its nature, should not everything that is seen be lovable? But scorpions, snakes, poisonous insects and wild animals, these do not evoke love!
Swami: You may not love them. But every species loves its own species, don’t they? A thief likes another thief; a devotee likes another devotee. Likewise, each loves its own kind.
Bhakta: I do not understand all this clearly, Swami. Tell me some examples, if there are any, of this Asti-Bhaati-Priyam, from the present world?
Swami: My dear boy, why say, “if there are any?” When all is Brahmam, which one is not an example of That? Now, you go to see a picture. There, the screen on which the picture is shown, always exists. Isn’t it? That is “Asti”. There must be someone who watches the picture. Isn’t it? You are watching it. So, you are “Bhaati” and “Priyam.” Pictures with various names and forms, keep coming and going. Even if you set them aside without being deluded by them, the screen is always there. One point has to be noted here. The pictures fall on the screen by means of a beam of light projected through a small slit in the wall of the machine room. But, if it comes from the entire room without the slit, escaping from that limitation, the figures will not be seen! The screen will be fully bathed in light! So too, if the world is seen through the small slit of one’s Manas, mind, the manifold multicoloured creation will be cognisable. If seen through the floodlight called Atma-jnanam, it will be One Unlimited Light and no individual picture can be cognised. That is to say, all will be cognised as the One Indivisible Brahmam. Do you understand?
Bhakta: I have understood it clearly, Swami. Now I know what is meant by the Bhoota Pratibandhas, “obstructions of the past.” What are the Vartamana Pratibandhas, “obstructions of the present”?
Swami: Good, I shall tell you. The obstructions of the present are of four types: Vishayaasakti (attachment to sense objects), Kutarka (cynical criticism), Prajnaamandya (dullness of understanding), and Viparyaasaduragraha (absurd self-conceit). The first one, Vishayaasakti, means intense fondness towards objects that attract the senses. Kutarka means discovering contrary meanings in the teachings of the Guru. Prajnaamandya means not being able to grasp at all the knowledge imparted by the Guru. Viparyaasaduragraha means feeling that one is a great scholar, Pandit, or ascetic, mistaking the body and the senses for the Atma.
Bhakta: And the Bhavi Pratibandhas, “obstructions of the future”?
Swami: Oh! They come always through sinful deeds, even without our knowledge.
Bhakta: Then, how are we to know them, Swami?
Swami: It is not possible for all. The aspirant can to some extent be cognisant of the approaching wrong and its origin. It creates a desire, which puts on the cloak of Daya (Mercy). Then, you must recognise it as an “obstruction of the future.” It is difficult to be forewarned like this, as the result of the effort of one single life. It may take many births to acquire this knowledge.
Bhakta: Are there any who have so learnt it by taking multiple births?
Swami: Why, there are. The scriptures speak of Bharata and Vasudeva; Bharata required two or three births; Vasudeva had to be born once.
Bhakta: That means these three kinds of obstructions cannot be known and overcome except after many lives. Can we not succeed without all that bother?
Swami: Why not? A Mumukshu (desirer of freedom) can, by reasoning out the nature of these three, escape from being worried by them. Otherwise, it will take many lives for sure.
Bhakta: Swami, You explained about the “obstructions of the present” now! Just as there is a way to overcome the “obstructions of the past”, what is the way to get over the “obstructions of the present”?
Swami: Yes, there is a way for this also. Through Karma, the appropriate Karma! There is no obstruction that cannot be surmounted. Vishayaasakti, attachment to sense-objects, can be removed by Shama (mind control), Dama (keeping the body and the senses under control), Uparati (no likes and dislikes), Titeeksha (staying neutral in gain or loss, pleasure or pain, praise or censure). Prajnaamandya, dullness of understanding, can be removed by Shravana (listening) again and again. Manana (constant contemplation on the things heard) will abolish Kutarka, the habit of cynical criticism. Viparyaasaduragraha, absurd conceit, will vanish through Nidhidhyaasa (putting the teachings learnt into practice and gaining actual experience). Do you understand?
Bhakta: Swami, to master all this seems impossible for everyone! To make it easy for all, tell me which is important?
Swami: My dear fellow, to know a thing, Vijnanam (Higher Wisdom) is necessary. Ajnanam (false knowledge) makes one ignorant. Don’t you know this?
Bhakta: So many people say so many things about this Vijnanam and this Ajnanam. What is the basic thing behind both, please tell me.
Swami: Now, you have come to the very first step! Ajnanam is the Manovritti (modification of the mind) that has reference to the external object, that is, Vaasanaavritti (modification related to tendencies/impressions) related to Prakriti (Nature, World). Vijnanam is the Manovritti that has reference to the internal Subject, that is, Vaasanaavritti related to Atma. Ajnanam is known also as Manas and Chittam. When the activity and attitude turn inwards, they are called Buddhi and Ahamkara.
Bhakta: Some say that the Jnani will have only two things, Parechcha (the desire to attain the Supreme/Absolute) and Prarabdha (the burden of the past Karma). Is that true?
Swami: Both the Jnani and the Ajnani will have Ichcha (desire), Anichcha (absence of desire), Parechcha and Prarabdha, all in equal measure. Their experiences also will be in equal measure. Only the Jnani will not have the consciousness that he is the doer; so, he will not be bound. The Ajnani is conscious that he is the doer and, so he gets bound. This is the distinction.
I have already told you, haven’t I, that Manas, “the mind” is the cause of bondage as well as of liberation? The mind is the cause of everything.
Bhakta: Mind, mind, they keep on saying. What is it? What is its form?
Swami: “Bundle of thoughts” is its form, my dear. If you know the basis of the thoughts, there will be no bondage at all!
Bhakta: Then, what is that basis?
Swami: The basis is what you refer to as “I”. If one is aware of “Oneself” (True self), then no matter how many thoughts come and go, you will remain unaffected.
Bhakta: Right. That is very good, Swami. Please make all this soak into our brains, so that we may realise the purpose of our lives. I shall take leave, Swami.
Swami: Tathastu - So be it! Depart gladly and return later. Take my blessings with you.