Sandeha Nivarini
Bhakta: Swami, You explained the behavior of the Guru and the shishya (aspiring disciple), very nicely. Looking at present conditions, it appears “He who reveals the reality is the enemy of all!” Many of the Gurus, Swamis and Sadhus are, as you said, behaving wrongly and in many ways, ruining the very name, ‘Guru’; besides they are acting contrary to the vows of Sanyasa and the Dharma relating to the Lord. Such people may not appreciate your statements on Dharma; they may even develop animosity, for your laying bare their shortcomings; and they may even try to justify their conduct and invent stories and arguments to make their actions appear to be correct. Your remarks apply only to the wrongdoers; they do not refer to those engaged in good activities. So, really good Sadhus and others will be happy that You have spoken thus. But, Swami, regardless of what anyone may say, please show us the path to reality, please help the Sadhakas to progress, and reveal to us the true glory of the Lord.
Swami: Well, what does it matter to Me how people talk? How can falsehood be spoken for fear of adverse comment? As the saying goes, “As the burden so the bearer,” that is to say, only fake ones who are into wrong behavior and wrongdoings will comment adversely. The genuine Gurus will rejoice. Only the thief will feel his shoulder, when someone announces the theft of a gourd (as the saying goes), because he is afraid, whether at the time he has the stolen gourd actually on his shoulder! Those who do not steal gourds will not feel their shoulders. Those who are genuine will have no fear or anger. The others can learn a lesson if they develop a sense of shame and resolve to mend their ways, at least, hereafter. For deeds done in ignorance, repentance is the way to make amends and to earn pardon. Not to repeat the same deed is the sign of the morally strong.
Bhakta: Swami, I have a few doubts concerning the subject of Dhyana (meditation) which You are writing about; can I ask You?
Swami: Of course, you can ask and have your doubts removed. It is good for you, and it gives Me joy.
Bhakta: Some people practice Dhyana, but they are unable to know whether the Dhyana has progressed or not. What do You say about that?
Swami: Progress in Dhyana means the attainment of Ekagrata, Concentration (one-pointedness). Each one can judge for himself without doubt, how far he has been able to succeed in Concentration, can’t he?
Bhakta: Some say that they see all sorts of things during Dhyana; some hear all types of sounds. Do these indicate progress?
Swami: They are delusions. They handicap progress. They implant conceit and disperse concentration. The distraction of sights and sounds is no sign of Dhyana.
Bhakta: Then, what is to be done when such are seen?
Swami: Don’t allow the mind to wander onto them; never lose sight of the Divine Form which you have pictured for yourself. Be convinced that these delusions are but obstacles designed to scatter your attention from the Divine Form. If you permit these delusions and sights to creep in, the Original Form that you have pictured will be dimmed, your Ahamkara will increase, and you will lose your way.
Bhakta: But, Swami, some people do say that these things are signs of progress in Dhyana!
Swami: That only means that they themselves are not practicing Dhyana properly! Besides, not knowing what Dhyana is, they delude their disciples also by talking like this, just to please them. That is the only profit earned by all this.
Bhakta: Well, does it mean then that, by means of Dhyana, we cannot see the Lord?
Swami: Why not? Certainly, it is possible. If you fix your attention on the sublimely beautiful Form of the Lord which you have pictured for yourself and concentrate on That alone, you will receive His Grace in that Form Itself in various ways. While doing so, many a disturbance might intervene. You should not be deluded; be on your guard; never forget the auspicious Form. Picture to yourself that all creation is immersed in It.
Bhakta: But really, can we not know what stage we have reached in Dhyana?
Swami: You can identify the progress or decline of Dhyana only when you know, this is stage number so and so, this stage is such and such, etc., isn’t it? The Dhyanarupa (form for Meditation) is Beginningless and Endless and so its Fruition also cannot be declared, complete and finished.
Bhakta: Then, do You say that Dhyana is endless?
Swami: What is generally called the End is ‘the end of the I and the merging of all in the One Form’. Otherwise, Dhyana has no end.
Bhakta: How are we to understand its stages?
Swami: You can have an idea of the stage, if you examine daily how long you are able to concentrate, how far you have subdued the wandering nature of the mind, and how deeply you relish the Divine Form; that is all. The stages of Dhyana cannot be cognized. What you receive and at what time, depends on His Grace. The Sadhaka’s mission is to practice Dhyana, without deviating from the path. The rest is all His Grace. It does not depend upon the number of days or the length of time. Some may require many births; others may realize the goal in a few days even. It depends on each one’s Shraddha (unwavering faith), Bhakti (Unconditional Love for God) and Sadhana (consistent practice for the accomplishment of a Spiritual goal). It cannot be calculated and reasoned out.
Bhakta: That means, we should not worry about our Sadhana. Is it?
Swami: Exactly! One must worry about the discipline and the practice needed for the Sadhana, but not about its fruition. You people may name some stages to it, but the reality, the realization of the reality, these have no stages or steps or limits. Do not yield to all sorts of delusions, or desires for this stage and that. Stick to the goal and the journey. Never give up the discipline of the Sadhana. Do not change the time of Dhyana. With one aim and unchanging attitude, strive to attain it. That will vouchsafe all the Fruit. That will bless you with all the Bliss. Do not be led away by what others speak about their imaginary experiences. For you, nothing can be as genuine as your own experience. Therefore, first, attempt to gain undeviating Concentration, Ekagrata; let that be your one aim.
Bhakta: Dhyanam means the vision of the Svasvarupa (Real Form) of the Lord, isn’t it, Swami? Then, when some forms are actually seen, You mentioned that it is not real and genuine! What does it mean?
Swami: My dear, realizing Svasvarupa (one’s true form/nature) is the goal of Dhyanam. To achieve that, is the aim. But before that goal is reached, there are some obstacles on the way. These are to be guarded against.
Bhakta: Swami, what kind of obstacles are they and how are we to guard ourselves?
Swami: Take it that you have boarded a train to reach a village. You have heard that the particular village has a station. Many a station of the same type come during the journey and the train halts at each of them. But just because the train halts at those stations, you do not get down at any of them with your luggage, do you? If you do get down, you will not be reaching the place where you have to go, is it not? It is no good, alighting at intermediate stations, for, you miss your goal and suffer many hardships, not to speak of delay. The wiser course is to note even before starting on the journey, the nature of the destination station, the intermediate stations to be passed by, etc., by approaching some persons who have traveled on the same route before.
Bhakta: Everyone appears as if he is a seasoned traveler on the route! How are we to distinguish between those who pretend and those who know?
Swami: Of course, this has to be carefully pondered over. Each one might have traveled by a route of his own. Some might tell you the details of the route, the stations, etc., with the aid of maps only. If that is so, you should not follow their directions on that basis. Consider wherefrom they started and wherefrom you are starting. Consider the route they traversed and the route you have to take. Moreover, it is impossible to consult those who have traveled as far as the goal, for, they would have reached the goal and will not come back; they won’t be available for consultation, at the stage where you are. Therefore, you need not take the trouble to search and secure persons who can tell you their own experience of the route. It is best to take the help of the advice given by the veterans, in the scriptures such as Gita, the Shastras, the Vedas and the Upanishats; also, rely on the words of the Lord and follow the Upadesham of the Avatara Purushas (Divine Incarnations). Besides, there are countless great men who can guide you, as far as they themselves have traveled, and not beyond. For, how can they tell you things they have themselves not experienced?
Bhakta: Well then, how is it possible for everyone to get the opportunity to find such right persons and get good advice, Swami?
Swami: If they are destined for it, it won’t be difficult at all. The chance will come seeking them. You must have heard the saying, “The man who went in search of a creeper, tripped over it on the way.” You need not doubt at all, this will happen.
Bhakta: Some great people say that if we do not get some visions and sounds and lights during Dhyanam, we can take it that our Dhyanam has not progressed! Do You say that they are wrong?
Swami: ‘Tis not wrong, it is the image of their own idea. Perhaps they do Dhyanam in order to get such sights and sounds! Therefore, they experience them. They are things by which each one of them is deluded; they do not analyze the truth underlying the visions! Really speaking, they should not seek these impermanent delusions.
Bhakta: Then, what are we to seek, Swami?
Swami: Seek and desire the basic Principle of everything; that which, if known, everything is known; that which, if experienced, all is experienced and understood; do not seek for the drops, in your attempt to know the flood. When you have attained the Ocean (the basis of all the drops), you will not have the delusion of the drop; it can never happen.
Bhakta: Some Sadhakas picture to themselves during Dhyanam, the Guru; is that correct?
Swami: The Guru shows the path. He teaches what is beneficial. So, he has to be shown the respect and gratitude, of course. But the Gurus of today should not be taken to be all-powerful and all-inclusive. Of course, the Lord is in everyone, as the Atma; but you must be careful and give each one the status that is his due and not more.
Bhakta: But, some great men declare that the Guru is both mother and father; that he is God; that he is Brahma, Vishnu and Maheshwara, all in one.
Swami**:** Based on the True nature of the Atma, that is correct. But, now, such Gurus are rare. You can speak of him as father, mother, God, etc., on account of love and regard, that is all. How can he be so in fact? As loving as the mother, as protective as the father, you can say. But then, what do you say of those who gave you this body and brought you up, even before you got the Guru? First and the most important, be grateful to the mother and the father; serve them; make them happy; respect them. This is your first Dharma. Respect the Guru as the person who shows you the path, who looks after your progress and is interested in your welfare. This is your second Dharma. Thirdly, worship the Lord as the Witness of everything everywhere, as the Master of Creation, Preservation and Dissolution, and as the All-Powerful One. Remember, you can consider only the Lord as the Universal Form, and as the Universal Friend and Protector. All else have to be treated, revered and served for just their individual status, the mother as mother, the father as father, the Guru as Guru; in truth, all these cannot be one. Ponder over this. If you seek Atma-sakshatkaram (the vision of the Atma), you have to install that Paramatma (All-pervading Supreme Reality) who is the Atmasvarupa (Real Nature of True Self) in your Dhyanam as the Formless or the Form which you like most, and not the picture of your Guru. It is not proper to picture Guru in your Dhyanam. The Lord is of a status higher than the Guru, is it not? Of course, have the words of the Guru as the foundation; and, try to attain the Origin of all things. That will result in the fruition of all efforts.
You are asked to treat the pebble as a gem, and the gem as a pebble! Of course, through compulsion and bound by order, people may obey and accept; but, can that feeling be genuine? No. A stone is a stone, and a gem is a gem. It is no sign of Dhyanam to have one idea outside and another inside. Unless this conflict is resolved and there is the same idea outside as well as inside, there will not be any stability in Dhyanam; nor will there be any success.
Bhakta: Well, it is all very good, Swami. Without knowing matters fully, many Sadhakas backslide in Dhyanam. They observe no law or limit. For all such, Your advice shows the Reality. It will establish them in the Eternal. Today I am indeed blessed, Swami.
XVI
Bhakta: Swami, You explained the behavior of the Guru and the shishya (aspiring disciple), very nicely. Looking at present conditions, it appears “He who reveals the reality is the enemy of all!” Many of the Gurus, Swamis and Sadhus are, as you said, behaving wrongly and in many ways, ruining the very name, ‘Guru’; besides they are acting contrary to the vows of Sanyasa and the Dharma relating to the Lord. Such people may not appreciate your statements on Dharma; they may even develop animosity, for your laying bare their shortcomings; and they may even try to justify their conduct and invent stories and arguments to make their actions appear to be correct. Your remarks apply only to the wrongdoers; they do not refer to those engaged in good activities. So, really good Sadhus and others will be happy that You have spoken thus. But, Swami, regardless of what anyone may say, please show us the path to reality, please help the Sadhakas to progress, and reveal to us the true glory of the Lord.
Swami: Well, what does it matter to Me how people talk? How can falsehood be spoken for fear of adverse comment? As the saying goes, “As the burden so the bearer,” that is to say, only fake ones who are into wrong behavior and wrongdoings will comment adversely. The genuine Gurus will rejoice. Only the thief will feel his shoulder, when someone announces the theft of a gourd (as the saying goes), because he is afraid, whether at the time he has the stolen gourd actually on his shoulder! Those who do not steal gourds will not feel their shoulders. Those who are genuine will have no fear or anger. The others can learn a lesson if they develop a sense of shame and resolve to mend their ways, at least, hereafter. For deeds done in ignorance, repentance is the way to make amends and to earn pardon. Not to repeat the same deed is the sign of the morally strong.
Bhakta: Swami, I have a few doubts concerning the subject of Dhyana (meditation) which You are writing about; can I ask You?
Swami: Of course, you can ask and have your doubts removed. It is good for you, and it gives Me joy.
Bhakta: Some people practice Dhyana, but they are unable to know whether the Dhyana has progressed or not. What do You say about that?
Swami: Progress in Dhyana means the attainment of Ekagrata, Concentration (one-pointedness). Each one can judge for himself without doubt, how far he has been able to succeed in Concentration, can’t he?
Bhakta: Some say that they see all sorts of things during Dhyana; some hear all types of sounds. Do these indicate progress?
Swami: They are delusions. They handicap progress. They implant conceit and disperse concentration. The distraction of sights and sounds is no sign of Dhyana.
Bhakta: Then, what is to be done when such are seen?
Swami: Don’t allow the mind to wander onto them; never lose sight of the Divine Form which you have pictured for yourself. Be convinced that these delusions are but obstacles designed to scatter your attention from the Divine Form. If you permit these delusions and sights to creep in, the Original Form that you have pictured will be dimmed, your Ahamkara will increase, and you will lose your way.
Bhakta: But, Swami, some people do say that these things are signs of progress in Dhyana!
Swami: That only means that they themselves are not practicing Dhyana properly! Besides, not knowing what Dhyana is, they delude their disciples also by talking like this, just to please them. That is the only profit earned by all this.
Bhakta: Well, does it mean then that, by means of Dhyana, we cannot see the Lord?
Swami: Why not? Certainly, it is possible. If you fix your attention on the sublimely beautiful Form of the Lord which you have pictured for yourself and concentrate on That alone, you will receive His Grace in that Form Itself in various ways. While doing so, many a disturbance might intervene. You should not be deluded; be on your guard; never forget the auspicious Form. Picture to yourself that all creation is immersed in It.
Bhakta: But really, can we not know what stage we have reached in Dhyana?
Swami: You can identify the progress or decline of Dhyana only when you know, this is stage number so and so, this stage is such and such, etc., isn’t it? The Dhyanarupa (form for Meditation) is Beginningless and Endless and so its Fruition also cannot be declared, complete and finished.
Bhakta: Then, do You say that Dhyana is endless?
Swami: What is generally called the End is ‘the end of the I and the merging of all in the One Form’. Otherwise, Dhyana has no end.
Bhakta: How are we to understand its stages?
Swami: You can have an idea of the stage, if you examine daily how long you are able to concentrate, how far you have subdued the wandering nature of the mind, and how deeply you relish the Divine Form; that is all. The stages of Dhyana cannot be cognized. What you receive and at what time, depends on His Grace. The Sadhaka’s mission is to practice Dhyana, without deviating from the path. The rest is all His Grace. It does not depend upon the number of days or the length of time. Some may require many births; others may realize the goal in a few days even. It depends on each one’s Shraddha (unwavering faith), Bhakti (Unconditional Love for God) and Sadhana (consistent practice for the accomplishment of a Spiritual goal). It cannot be calculated and reasoned out.
Bhakta: That means, we should not worry about our Sadhana. Is it?
Swami: Exactly! One must worry about the discipline and the practice needed for the Sadhana, but not about its fruition. You people may name some stages to it, but the reality, the realization of the reality, these have no stages or steps or limits. Do not yield to all sorts of delusions, or desires for this stage and that. Stick to the goal and the journey. Never give up the discipline of the Sadhana. Do not change the time of Dhyana. With one aim and unchanging attitude, strive to attain it. That will vouchsafe all the Fruit. That will bless you with all the Bliss. Do not be led away by what others speak about their imaginary experiences. For you, nothing can be as genuine as your own experience. Therefore, first, attempt to gain undeviating Concentration, Ekagrata; let that be your one aim.
Bhakta: Dhyanam means the vision of the Svasvarupa (Real Form) of the Lord, isn’t it, Swami? Then, when some forms are actually seen, You mentioned that it is not real and genuine! What does it mean?
Swami: My dear, realizing Svasvarupa (one’s true form/nature) is the goal of Dhyanam. To achieve that, is the aim. But before that goal is reached, there are some obstacles on the way. These are to be guarded against.
Bhakta: Swami, what kind of obstacles are they and how are we to guard ourselves?
Swami: Take it that you have boarded a train to reach a village. You have heard that the particular village has a station. Many a station of the same type come during the journey and the train halts at each of them. But just because the train halts at those stations, you do not get down at any of them with your luggage, do you? If you do get down, you will not be reaching the place where you have to go, is it not? It is no good, alighting at intermediate stations, for, you miss your goal and suffer many hardships, not to speak of delay. The wiser course is to note even before starting on the journey, the nature of the destination station, the intermediate stations to be passed by, etc., by approaching some persons who have traveled on the same route before.
Bhakta: Everyone appears as if he is a seasoned traveler on the route! How are we to distinguish between those who pretend and those who know?
Swami: Of course, this has to be carefully pondered over. Each one might have traveled by a route of his own. Some might tell you the details of the route, the stations, etc., with the aid of maps only. If that is so, you should not follow their directions on that basis. Consider wherefrom they started and wherefrom you are starting. Consider the route they traversed and the route you have to take. Moreover, it is impossible to consult those who have traveled as far as the goal, for, they would have reached the goal and will not come back; they won’t be available for consultation, at the stage where you are. Therefore, you need not take the trouble to search and secure persons who can tell you their own experience of the route. It is best to take the help of the advice given by the veterans, in the scriptures such as Gita, the Shastras, the Vedas and the Upanishats; also, rely on the words of the Lord and follow the Upadesham of the Avatara Purushas (Divine Incarnations). Besides, there are countless great men who can guide you, as far as they themselves have traveled, and not beyond. For, how can they tell you things they have themselves not experienced?
Bhakta: Well then, how is it possible for everyone to get the opportunity to find such right persons and get good advice, Swami?
Swami: If they are destined for it, it won’t be difficult at all. The chance will come seeking them. You must have heard the saying, “The man who went in search of a creeper, tripped over it on the way.” You need not doubt at all, this will happen.
Bhakta: Some great people say that if we do not get some visions and sounds and lights during Dhyanam, we can take it that our Dhyanam has not progressed! Do You say that they are wrong?
Swami: ‘Tis not wrong, it is the image of their own idea. Perhaps they do Dhyanam in order to get such sights and sounds! Therefore, they experience them. They are things by which each one of them is deluded; they do not analyze the truth underlying the visions! Really speaking, they should not seek these impermanent delusions.
Bhakta: Then, what are we to seek, Swami?
Swami: Seek and desire the basic Principle of everything; that which, if known, everything is known; that which, if experienced, all is experienced and understood; do not seek for the drops, in your attempt to know the flood. When you have attained the Ocean (the basis of all the drops), you will not have the delusion of the drop; it can never happen.
Bhakta: Some Sadhakas picture to themselves during Dhyanam, the Guru; is that correct?
Swami: The Guru shows the path. He teaches what is beneficial. So, he has to be shown the respect and gratitude, of course. But the Gurus of today should not be taken to be all-powerful and all-inclusive. Of course, the Lord is in everyone, as the Atma; but you must be careful and give each one the status that is his due and not more.
Bhakta: But, some great men declare that the Guru is both mother and father; that he is God; that he is Brahma, Vishnu and Maheshwara, all in one.
Swami**:** Based on the True nature of the Atma, that is correct. But, now, such Gurus are rare. You can speak of him as father, mother, God, etc., on account of love and regard, that is all. How can he be so in fact? As loving as the mother, as protective as the father, you can say. But then, what do you say of those who gave you this body and brought you up, even before you got the Guru? First and the most important, be grateful to the mother and the father; serve them; make them happy; respect them. This is your first Dharma. Respect the Guru as the person who shows you the path, who looks after your progress and is interested in your welfare. This is your second Dharma. Thirdly, worship the Lord as the Witness of everything everywhere, as the Master of Creation, Preservation and Dissolution, and as the All-Powerful One. Remember, you can consider only the Lord as the Universal Form, and as the Universal Friend and Protector. All else have to be treated, revered and served for just their individual status, the mother as mother, the father as father, the Guru as Guru; in truth, all these cannot be one. Ponder over this. If you seek Atma-sakshatkaram (the vision of the Atma), you have to install that Paramatma (All-pervading Supreme Reality) who is the Atmasvarupa (Real Nature of True Self) in your Dhyanam as the Formless or the Form which you like most, and not the picture of your Guru. It is not proper to picture Guru in your Dhyanam. The Lord is of a status higher than the Guru, is it not? Of course, have the words of the Guru as the foundation; and, try to attain the Origin of all things. That will result in the fruition of all efforts.
You are asked to treat the pebble as a gem, and the gem as a pebble! Of course, through compulsion and bound by order, people may obey and accept; but, can that feeling be genuine? No. A stone is a stone, and a gem is a gem. It is no sign of Dhyanam to have one idea outside and another inside. Unless this conflict is resolved and there is the same idea outside as well as inside, there will not be any stability in Dhyanam; nor will there be any success.
Bhakta: Well, it is all very good, Swami. Without knowing matters fully, many Sadhakas backslide in Dhyanam. They observe no law or limit. For all such, Your advice shows the Reality. It will establish them in the Eternal. Today I am indeed blessed, Swami.