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Pariprasna the three states on the same ontological

status may be helpful in spiritual practice.


VK-November-2020 Such abstraction may help the person to be
established in pure intelligence, the seer
Srimat Swami Tapasyananda Ji (1904 – unentangled by anything that is seen. It is
1991) was one of the Vice-Presidents of the awareness in which these states of
the Ramakrishna Order. His deeply waking, dream and sleep arise and subside.
convincing answers to devotees’
questions raised in spiritual retreats and Even without going to such metaphysical
in personal letters have been published heights, the experience of dream can in
in book form as Spiritual Quest: itself give us a ground for strengthening
Questions & Answers. Pariprasna is a our conviction in a spiritual world-view.
selection from this book. One of the great stumbling blocks in the
way of a spiritual world-view is the
QUESTION: The Upanishads give to the opposite materialistic view that we know
dream state an importance almost equal to only matter as existing independently and
that of the waking state. Ordinarily, we try whatever intelligence we have experience
to progress by learning from our waking of, is only of intelligence manifesting in
experience. How are we to press into brain-matter as a by-product of the
service our experience of dreams for our functioning of brain-matter itself. So
spiritual progress? matter should get precedence over
MAHARAJ: In some of the Upanishads there intelligence or spirit and there is no
is an attempt made to analyse the three intelligence or consciousness other than
states of waking, dream and sleep and put what we find in living brain-matter. This
them on a state of equality ontologically can be answered only by presenting the
on the assumption of the fourth or pure opposite thesis that, consciousness is
consciousness or awareness that runs primary whereas matter is dependent on
through and records the experience of all it. In the first place the statement—that
the three. It is however doubtful whether intelligence is only what manifests in
we can put all the three states on a status brain-matter as human consciousness—is a
of equality, while remaining in the waking- dogmatic assumption. It is more plausible
consciousness itself. What the philosopher to assume that the brain is only a field for
attempts is probably to abstract himself intelligence to manifest as human
from the waking-consciousness and view it consciousness, just as a bulb is the field for
as a memory, just like a memory of dream electricity to manifest as light. Such a view
and sleep. In so abstracting he is is supported by the fact that
attempting to stand on the Fourth. But this metaphysically the very concept of matter
process of abstraction can become a fact presupposes an intelligence which reveals
of experience, apart from being a mere it. Matter can be understood only as
speculative assumption only if, through something external impinging on an
proper spiritual discipline on waking, a intelligent subject. If you say there is a
split, as it were, takes place in his line, you have to admit both its poles—A
consciousness and the subject pole of (intelligence) and B (object). We cannot
consciousness is able to stand apart and assert the existence of B without taking for
remain unaffected by all the fluctuations granted A. Matter therefore presupposes
of the object pole of consciousness. In the spirit and, while there can be many forms
case of a person attempting this discipline, of manifestation of spirit in and through
an intellectual understanding through the material fields, spirit itself cannot be
imaginative abstraction from waking obtained from matter.
consciousness and a putting together of all

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We can, however, go a step further and have an understanding of divine nature and
show that spirit or intelligence is creative thus help sustain his faith.
and can project its own object out of itself
and so it will be more rational to derive VK-October-2020
matter from spirit. It is here that dream
Jnana Yoga
experience comes in handy as a universal
experience in illustration of this fact. In QUESTION: It is said that we have to
the dream state, the intelligence or transcend the body, the mind and the
consciousness of the dreamer projects intellect to realize Brahman, the Absolute
itself as the dream ego as also as the Being of the Upanishad. It is also said in
panorama of men, animals, trees, Chapter 4 of Kathopanishad that by mind
landscape, etc., which become the objects alone the Absolute Brahman is to be
of the dreamer. The experience in itself is realized. How are we to reconcile these
exactly similar to that of waking in point of views?
objectivity and realism as long as the state
lasts. There is the sense of externality and MAHARAJ: There is no necessary
there is also the feeling of an object contradiction between the two ideas.
existing there ‘outside’ and impinging on When it is said ‘That from which words
the subject or seer. When we reflect on together with mind fall back without
this experience we find that intelligence or reaching It’ it means only that a complete
subject alone exists. He projects his own comprehension of It by the human mind is
object, endowing it with externality and impossible. This is so in two or three ways.
separateness. His object includes not only If the mind is impure and attached to the
material entities, but also several pseudo- enjoyment of the objects of senses, it will
intelligences which become participants not have the taste or the capacity to apply
with him in the dream experience. itself to the Infinite Brahman. Such a mind
is capable of only understanding worldly
The experience of the dream thus gives us objects. Next, even if the mind is a refined
a clue into the mystery of God and and trained one, no mental presentation of
creation. We find intelligence is creative, the Infinite Being can be an exhaustive
and can out of itself produce its own presentation of It. It can only be a segment
object, as pseudo-seers and their pseudo- of It. In another sense also is this true. A
objects, and endow it with an appearance mind that comprehends It fully ceases to
of externality without itself undergoing any be a mind. It is absorbed in It and no
change in the process. Is this not a faint report about It becomes possible.
hint to us of that Universal Intelligence or
Subject, who is called God in the language Sri Ramakrishna gives the example of a salt
of religion? The hint is not that God is a doll going to measure the depth of the
dreamer in His creative activity, but that ocean. When the doll proceeds some steps
He being Satyasankalpa (one whose will into the ocean it gets dissolved in the
and imagination are always creative and ocean. From his own experience Sri
true) the world of Jivas (souls or centres of Ramakrishna said that he could report his
consciousness) and Jagat (changing Nature) experiences when the mind was centred in
form the projection of His will and the the Chakras upto that corresponding to the
object of His awareness. Its source and throat. But when it went to the level of the
subsistence are in Him. It is distinct from brow or of the brain, the mind was merged
Him without being external to Him and it in the experience and a report became
originates and subsists in Him without in impossible. This seems to be the meaning
the least affecting His being. This line of of the first quotation cited in this question.
thinking can certainly help a devotee to

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But then the mind is the only instrument of MAHARAJ: A Samskara is a tendency that
knowledge that man has got. The mind, as has become a mental trait through
it is constituted in the sense-bound man, repetition and brooding. Samskaras are just
may be quite ineffective in the spiritual like pet dogs that have become attached to
field and may not grasp the Supreme us by our fondling and feeding them for
Being. But it becomes a regenerated power long. They will not go away if we ask them
when it is refined through dispassion, one morning all of a sudden to get away.
concentration, discrimination and We will have to avoid them and if they
devotion. Such a mind becomes capable of approach us, give them repeated beatings
giving the aspirant a clearer understanding to drive them away.
of the Infinite Being. Without refining the
mind in this way and awakeing its latent So the first thing to do is to be aware of
power of understanding, there is no way our bad tendencies and avoid situations
for man to progress. that stimulate them. It is just like facing a
whirlpool. Once we get into it, knowingly
That the Infinite Being is beyond the grasp or unknowingly, we are helpless. But if we
of the mind and that, therefore, we shall are fully aware of the existence of the
not concern ourselves in any manner with whirlpool and really want to avoid getting
It but live satisfied with the life of the into it, we must keep aloof from its ambit.
senses, is the attitude of an agnostic and But it must be noted that merely closing
not of a man who seriously accepts the the eyes will not do. The ostrich with its
existence of the Infinite Being. The head buried in the sand only exposes itself
Upanishadic passage quoted first is not to greater dangers.
meant to encourage such an attitude. The
mind being the only power in man to The more important part of the discipline
understand things, it is only through the is to combat the tendency from within.
full exercise of its powers by practice of According to Patanjali, the author of the
reflection, discrimination, concentration, Yoga Sutras, the way to combat a tendency
dispassion and devotion that what was is to meditate on the opposite of it and
once the animal-mind becomes the pure thus tackle it at the deeper level. It may
mind. In the pure mind an understanding of be contemplation on abstract virtues of an
the Supreme Spirit dawns. opposite nature, or on persons who are
embodiments of these opposite virtues.
In devotional language, the grace of God
operates and the aspirant gets a direct But the most effective discipline for a man
understanding of His Being. So the meaning who has firm faith in God, is to practise
of the second quotation in the question is prayer and meditation and thus commune
that it is only with the mind that man with Him.
performs spiritual Sadhanas which take him
The Gita raises the question how sinful
to a state of perfection in which the grace
nature can be overcome, and answers:
of God reveals the supreme knowledge to
him. It is not agnostic negligence, but The senses, the mind and the intellect are
earnest spiritual striving, that is said to be its seat (of the sinful tendency).
advocated. Covering knowledge by these, it deludes
the embodied being. Therefore controlling
VK-Agust-2020
the senses at the outset destroys sin. The
Self-control senses are superior to their objects;
superior to the senses is the mind; superior
QUESTION: How can one overcome the bad to the mind is the intellect (Buddhi);
Samskaras of the mind? superior to that too is the self (the divine

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within). Having your hold on that which I will remain quiet’, is really acting, though
transcends the intellect, control your lower externally he is inactive. A wise man
self by the higher, destroy your enemy sin understands this and never remains in this
in the form of desire. kind of self-imposed and self-willed
inactivity, which is only another name for
The idea is that by objectifying our mental idleness. He is not under the illusion that
reactions and taking our stand as the idleness is spirituality. In the opposite
witness of them, we can overcome their condition of physical and mental activity, a
overpowering influence. Thus if our senses wise man can remain a witness, without
could watch an object without getting any identification with the activity. All the
entangled with it, or if our intellects could activities of the universe are the
watch a mental impression and be expression of the Sakti or Power of the
discriminating without identifying itself Supreme who remains a witness
with it, we can conquer the power of a unidentified with all the manifestations of
mood or a tendency. To objectify and try Sakti. The wise man is one whose spirit has
to be the witness is the way open to all attained communion with the Lord and
thoughtful men to gain ascendency over participates in His spiritual consciousness.
moods and tendencies. This is what the As such, he feels no stirrings of an
Gita means by saying that the senses are individual egotistic will in all the actions
superior to the objects, the mind is that flow through his body-mind, which
superior to the senses and the intellect is forms part of the Universal Nature, the
superior to the mind. Superiority consists Sakti of the Lord. He remains the
in greater subtlety and the consequent unaffected witness in the midst of
capacity to objectify the grosser faculty activities of the body and mind. This sense
and be its witness. To be the witness of witness-hood is the inactivity of the wise
means to have no identification and thus man; it is not enforced inactivity induced
be free from being a victim of the by idleness.
impurities of the grosser faculty. But
higher than the senses, mind and intellect VK-March-2020
is He, the divine spark in all beings, by
whose presence alone all the lower QUESTION: The Lord has said in the Gita:
faculties work. Finally, therefore, we have ‘You are competent only to act but not to
to turn to Him with all the lower faculties, claim the results of your actions.’ This is
senses, mind and intellect, through whole- very difficult to practise. Is there any way
hearted prayer and meditation. For, in the to make this practicable?
last resort that alone will counteract and
MAHARAJ: So long as we are absolutely
eradicate evil tendencies.
self-centred, it is impossible for us to
VK-April-2020 practise this teaching. For it is only the
result or the gain out of a work that makes
QUESTION: What is the meaning of the a self-centred person exert himself. So the
description of the wise man in the only way to put the Gita’s teaching into
Bhagavad Gita as one who sees ‘action in practice is first to discipline ourselves by
inaction’ and ‘inaction in action’? identifying ourselves with bigger and bigger
‘wholes’. An animal only eats, sleeps and
MAHARAJ: To understand this we have first mates except when certain instinctive
of all to grasp the idea that action means drives in certain species goad them to work
an assertion of an individual’s will. It does for the species. The ‘animalman’ is also
not necessarily mean external action. From like that. He exists for his food and his
this point of view, a man who asserts with pleasures. But as his self gets identified
his ego-centric will ‘I will not do anything, with a group, say, his family and is thus

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drawn out and expanded, he learns to work genuine, man will grow in strength and
to some extent without personal detachment and will gradually be able to
‘compensation’ and in the interest of a dedicate all his works to God. An absolute
bigger group, the family. As he evolves, and living faith in Divine reality is needed
the ‘whole’ or ‘group’ with which he for this discipline.
identifies himself will also grow bigger and
bigger, progressing towards a universal VK-February-2020
ideal. Thus he can become the leader of a
QUESTION: How is service of humanity
village, of his community, of his country,
possible without keen interest in such
of his race and of humanity. To the extent
service and how can such interest arise
he identifies himself with these
without attachment to work? So is it not
progressively expanding ‘wholes’ or
likely that the acceptance of the doctrine
‘groups’ he becomes capable of greater
of work without attachment will remove all
and greater personal sacrifices for the good
incentive to real and efficient service of
of the greater ‘wholes’ with whom he
others?
identifies himself.
What is the recompense of work without
Now if a person is a devotee of God in
interest or attachment?
truth and in spirit, he accepts the whole
universe as His and also as His expression, MAHARAJ: Interest is of two kinds, personal
and becomes capable of doing everything interest and impersonal interest. Personal
as His service. There should however be interest, as in business, is always
genuine enlightened faith and devotion, if motivated by considerations of personal
one were to act in this way. But most of gain. Under this inducement, man can do
those who say they have faith in God and much for the advancement of society,
devotion for Him, have only pseudo-faith provided he is guided by a proper sense of
and pseudo-devotion, and these will never, discipline and a code of honour. Give and
help one to attain to that sense of joy and take is the norm to be followed here. It is
elation which work done without personal the generally prevailing law of life.
motive, as a service of God, would bring.
Indifference and irresponsibility alone can Impersonal interest is applicable only to
be the result of pseudo-faith and pseudo- people who have risen to a higher level of
devotion. One who is fit to follow the Gita thought and living, who feel that life is not
ideal would put his best into his work, worth living if it offers opportunity only to
although he does not personally gain live for oneself and to work only for
anything by it. Even where conditions of personal gain. They want a higher sanction
life require the acceptance of a salary for for human effort than mere interest born
subsistence in the world, his work is not of personal gain. Now the ideal of work
regulated by his salary but by the urge he without attachment is applicable only to
feels for doing the work to the best of his such persons.
capacity, as he is doing it for the Lord who
is the Master of everything. In the questions raised above it is assumed
that everyone can adopt this ideal or is
People who have not got this kind of true capable of adopting it, or is asked to adopt
faith and devotion would be well-advised it. That is not correct. A person who can
not to stand on that highest ideal temperamentally feel inclined to work only
expounded in the Gita, but on the lesser when work fetches personal gain, is
ideals described earlier, namely, incapable of serving humanity with
identification with groups or ‘wholes’ like detachment or out of compassion. Give and
the community, country, humanity, etc. If take is the only law for him.
the love for these bigger ‘wholes’ is

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To one who feels it is not worth living only quantitative and cannot be called
for the narrow self, interest can be created recompense in the ordinary sense. It
in work only from higher considerations improves the quality of our spirit, it makes
born of one’s identification with wider us better men and women, it pushes us
groups, causes or ideals. Thus service of a forward in the path of evolution.
community, service of one’s country,
service of humanity, and service of God Those who work with detachment in the
have provided such souls of higher devotional spirit, gain God’s grace, says Sri
evolution with motives for action. It is Ramakrishna: ‘A servant works for years for
wrong to think that in such actions there is his master without any personal
no interest and there is no zeal in work. consideration. The master, being pleased
Great zeal and energy have been shown by with him, puts him on his own seat of
workers in the service of great causes honour and tells others that he is as good
though they do not gain anything personal as himself and they should all obey him. A
through it. Detachment does not mean devotee who works for God’s sake without
indifference but zeal without consideration a tinge of self, is raised by Him to His own
of personal gains. exalted state.’

But complete detachment combined with According to the Vedantic doctrine upheld
efficiency in the most genuine sense is by Shri Shankaracharya, detached work
possible when service or work of any kind purifies the mind and prepares the aspirant
becomes a part of one’s devotional life. for the higher discipline of knowledge,
The conviction that all the world belongs Jnana-nishtha.
to God and that we are His humble
VK-January-2020
servants entrusted with certain duties,
must become the most dominant note in QUESTION: How can we intensify our
our life. We must also feel that all the spiritual life even when we are engaged in
energy we get mentally and physically is work?
from God and that success and failure are
attendant on His will and that we are MAHARAJ: In the intensification of spiritual
merely His instruments. If we are fully life, whether we are at work or not is not a
entrenched in this conviction, born of very important matter. It comes to be of
devotional experience, we will be importance only at a later stage of spiritual
detached in the fullest sense of the term life. The most important point is whether
and also be most zealous in the cause for we have spiritual aspiration or not, and
which we are working, be it country, how intense it is. To what extent do we
humanity or anything else we could feel life to be utterly meaningless without
consider as God’s. A sense of the thought of, and striving towards, the
instrumentality is also needed to get full Lord coming into it? This is what
detachment and this is possible only when determines the intensity of our spiritual
a devotional element supplements the life. To the extent that ambitions and
pursuit of impersonal values like pleasures prove satisfying to us, to that
patriotism, humanism, etc. extent our spiritual aspiration will not gain
strength. As long as these worldly values
As for the question of recompense for work continue to give us meaning for our life
without attachment, the issue is raised and our strivings, our spiritual life remains
only by persons who can think in terms of at the mere conventional level. The
personal gain alone. The feeling that a cessation of this state of mind is called the
cause has been promoted or one’s duty has dawn of Sraddha—the state when we take
been done properly, is the recompense.
The recompense is qualitative, not

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God and spiritual life as very serious Attempt must also be made to keep
concerns in our life. constant remembrance of the Lord by
taking his name silently in the mind while
A person whose ideas of God, soul and the engaged in work. By long practice such
hereafter remain at the mere conventional constant repetition can even become
level cannot attach to these the same effortless. Impressing the mind with the
importance and put forth the same transitoriness and pettiness of worldly
earnestness in his striving for them as he values through the discipline of
will attach and put forth towards questions discrimination, will also help one to keep
relating to his property, relatives and other an attitude of detachment in work.
worldly concerns. But in one in whom
Sraddha has dawned, the attitude changes VK-August-2019
and gets reversed completely. He is ready
to devote his time, service, efforts and QUESTION: The expression Jnanamisra-
resources and also to risk dangers and bhakti (Bhakti mixed with Jnana) is
suffer worldly losses, for the sake of his frequently used in Ramakrishna-
cherished spiritual values. The intensity of Vivekananda literature. Kindly explain its
our spiritual life will depend upon the real meaning and how it should be
depth and sincerity of our Sraddha. On it practised. How is it different from ordinary
too depend our application to spiritual Bhakti?
practices and our success in them. Sraddha
MAHARAJ: To make the matter clear, the
itself is established in the mind through
expression ‘ordinary Bhakti’ must be
contacts with persons who lead a really
explained. Ordinary Bhakti can be
holy life, through reflection and
understood to mean ‘conventional
discrimination and through lessons taught
devotion,’ i.e., acceptance of certain
by intense sufferings in life. Of all these
creeds and practices and of certain
factors, contact with holy men, i.e.,
devotional observances that have come to
persons who live their lives taking God as
one through family tradition. But it
the pivot of their lives, is the source of all
becomes genuine Bhakti only when it is
spiritual inspiration.
made dynamic by Sraddha, the deep-
A spiritual aspirant who has work to do as a seated acceptance of spiritual values as a
part of his duty, should look upon them as dominant factor in life.
a trust from the Supreme Being and then
In all Bhakti there is an element of Jnana.
discharge them with Him in view. Only thus
For man to love anything, there must be
can the sense of opposition or discord that
some preceding knowledge of it. But the
one feels between his work and spiritual
demand for knowledge ceases when a
life be overcome and an integrated
strong link of affection is established. This
spiritual life built up
affection may be based on the gains you
Sri Ramakrishna advises all aspirants are likely to have by serving the person
engaged in various activities in the outside faithfully and winning his favour; or it may
world to take a holiday for a day or two be based on the feeling that the person is
once in a while and go into some solitary one’s ‘own’, irrespective of what one gets
place, where one can be in congenial from him or not. When anything is one’s
surroundings away from one’s usual ‘own’, it becomes sweet, irrespective of
environment and spend one’s time at a gains.
stretch for spiritual practices. It is
Now in Bhakti also, these factors can be
maintained that this will refresh the spirit,
observed. Generally man thinks of God as
and help one maintain an attitude of
the omnipotent and omniscient Creator.
detachment.

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The divine majesty is in the forefront of his philosophic relationship rather than a
thought and to win the favour of such a personal relationship is more dominantly
being by prayer and adoration is present. This philosophic relationship can
considered very necessary for his welfare ultimately end in a sense of oneness with
here and hereafter. But when man Him also.
becomes more philosophical in outlook and
less and less anthropomorphic in his So Madhusudana Saraswati, a great
conception, his mind is weaned away from Advaitic scholar and an equally great
thoughts of worldly return. He thinks more theoretician on Bhakti, says: ‘I am His; He
and more of the basic relationship between is mine; I am He—devotion takes these
him and the Supreme Being and he draws three forms according to the maturity of
more and more emotional sustenance from one’s spiritual striving.’ Now the attitude ‘I
a sense of his dependence on Him and His am His’ and ‘I am He’, we can say, are
capacity and readiness to save man from born of Jnana at different stages of
Samsara (worldly bondage). It ends in self- development. In the first of these, we may
surrender through philosophic reflection say that there is a full and dominant
and adoration. This kind of devotion is consciousness of divine majesty, and so it
what is called Bhakti which is mixed with is mixed with Jnana. In its maturity, the
Jnana. In its highest development, it may Jiva surrenders and is merged in the
end in mergence in the Divine. Supreme Spirit. The Bhakti and the Jnana
become absolutely unified.
In contrast to this, there is a kind of
devotion with the main emphasis on But in ignorant Bhakti, where the feeling is
sentiment. Here the majesty of God, that the Lord is ‘mine’, as in the case of
though known in a way, is only in the the associates of Sri Krishna, they do not
background of thought. That God is one’s care even for His power to give Mukti
‘own’ becomes so dominant in this kind of (liberation). They do not love Him for his
devotion that the sense of His nearness power, but only because He is their ‘own’
practically displaces the sense of His and is the quintessence of perfection. They
might. How a soul can have such a sense of do not seek Mukti, but only Seva, the
nearness as to feel the Omnipresent and privilege of being His servants through
the Omnipotent to be an object to be eternity. Most people are fit only for
loved in a personal way as father, mother, Jnanamisra-bhakti and not for this kind of
friend, husband, etc., is one of the super devotion which can overcome the
mysterious aspects of divine love. This kind sense of divine majesty in the feeling that
of love is chiefly depicted in the life of Sri He is one’s own. If pure Jnana obliterates
Krishna in the Bhagavata Purana, where the I-sense by mergence, this kind of
Bhakti takes an intensely personal form Bhakti obliterates it by the sense of
and the Almighty is loved as one’s ‘own’ ‘mineness’ with the Lord and the service
child or friend or beloved. This kind of following that sense.
Bhakti is sometimes called ‘ignorant
Bhakti.’ But it is not that ignorant as the There is a little difference in opinion
term might indicate. For it is not as if between the teachers of knowledge and
there is no awareness of divine majesty, those of love, though both admit the
but it is overshadowed by the sense of power of Bhakti. The Jnanis hold Bhakti
one’s ‘ownness’ and by the intensity of to be an instrument of liberation, the
affection. Bhaktas look upon it both as the
instrument and the thing to be attained.
It is in contrast to this type of devotion To my mind this is a distinction without
that the earlier pattern is described as much difference. In fact, Bhakti, when
Jnanamisrabhakti, where a feeling of used as an instrument, really means a

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lower form of worship, and the higher Naturalism contends that Nature is self-
form becomes inseparable from the sufficient, and self-explanatory. There are
lower form of realisation at a later no data beyond Nature and even if there
stage. Each seems to lay a great stress are, there is no way of getting at them.
upon his own peculiar method of Large numbers of people feel that this is a
worship, forgetting that with perfect very unsatisfactory position. For it makes
love true knowledge is bound to come life and Nature meaningless and to submit
even unsought, and that from perfect to a meaningless existence is an impossible
knowledge true love is inseparable. — situation with the human spirit. Those who
The Complete Works of Swami are satisfied with the life of the senses and
Vivekananda. 3: 34 the joys and fulfilments it offers, however,
stifle questions on this problem. They
follow the way of the ostrich by ignoring
VK-July-2019 the problem.
Reason and Faith But no one with an earnest spirit can rest
at that. Such a person struggles through
QUESTION: What are the relative roles of the path of introspection to overcome this
reason and faith in the path of devotion? stalemate and it is the verdict of the best
among such, that they are able to solve the
MAHARAJ: Faith and reason are the two
riddle by developing the power of intuition
unique faculties of the human mind.
by which they recognize that Reality in its
Animals have neither of these. Many a
essence is Sat Chit Ananda (Existence
learned man recognizes that reason is a
Knowledge Bliss) and not a mere
distinguishing feature of man from animal.
mechanical entity. The witness of intuition
But by a strange perversity, they fail to
is immensely more powerful than sense
recognize that the faculty of faith is
perception.
equally so. Faith and rationality are like
the two legs of a man. One who is devoid Now this power of intuition is only
of either of these faculties is like a one- developed from faith. Faith must begin to
legged man. operate when pure reasoning gets
stultified. Faith is the pre-acceptance of
In everyday life also it would be noticed
the nature of the ultimate reality as Sat
that ninety per cent of our activities are
Chit Ananda, with utmost sincerity and
based on information accepted on faith.
with resolution to live in a way as to lead
For this the so-called rationalists have
to this intuitive experience. It includes also
perhaps no objection. All their objection is
faith in the Sastras or scriptures that
reserved for the acceptance of an ultimate
inculcates doctrines based on the intuitions
spiritual principle that transcends Nature
of the great seers of the spiritual reality
and of which Nature is only an expression.
and the disciplines laid down by them for
Now, it is an obvious fact that reason aspirants to follow.
understood as a processing of data cannot
The so-called rationalists scoff at the ideas
in itself provide the data. In matters
stated above about the method of
connected with life and Nature, the data
intuition. But their attitude reveals only
are provided by sense experiences. These
their ignorance and dogmatism. They seem
also include scientific powers of the senses
to have a vested interest in their
enhanced by instruments. The function of
ignorance.
reason consists in processing these data
and establishing connections between them Reason has a place in dealing with the data
drawing inferences from them, and got through intuition. Just as it processes
formulating theories based on them.

9
the findings of science and formulates This is not much different from the point of
theories it can do the same with the view of the followers of the path of pure
findings of intuition,—study them as Jnana or even of devotion mixed with
experiences of different seers, establish Jnana in the Indian tradition. But the
their relation with the findings of natural followers of the path of pure devotion
science and build systems that will appeal would also consider God as personal. To
to the rational understanding of man. Thus say that He is only an impersonal Principle
reason and intuition have to work together is to compromise with His absoluteness. To
to build a comprehensive theory about life limit Him as irresponsive to love and
and its goal. devotion will only reduce participation in
His bliss to the status of enjoyment of a
All trouble starts when some people begin natural scenery or appreciation of a
with the idea that faith is fundamentally a scientific law. It is the contention of the
pursuit of superstition, which it is not. It Bhakti school that God reveals His pure
can of course degenerate into that if it is Bliss-Nature only to one who considers Him
not properly cultivated, just as the as his ‘own’ and approaches Him in a
reasoning faculty of man can lead to personal relationship. Of course, here also
fallacious conclusions if it is not trained the devotee does not crave for any favours
and exercised properly. What faith can except the joy of serving Him. Here also
give, can never be got by mere reasoning; God is bliss, but He is active bliss. He has
for faith is the forerunner, the germ, of the power of bliss, which actively elevates
intuition. Reasoning is also required to the devotee who approaches Him through
coordinate and regulate the findings of prayer and surrender to become a
intuition based on faith. participant of divine bliss by destroying all
obstacles that stand in the way and raising
Love of God him to the state of participation in the
QUESTION: What is meant by the bliss of service (Bhajanananda)
expression ‘Intellectual Love of God’? VK-June-2019
MAHARAJ: The expression ‘Intellectual QUESTION: When we are under the
Love of God’ was used by the great absolute control of the three Gunas of
western philosopher Spinoza in the context Prakriti how can we ever use our will? Is
of his conception of an absolute and free will a misnomer?
impersonal God. God loves Himself but
does not return the love and prayers of MAHARAJ: In Sri Ramakrishna’s sayings we
finite beings, according to him. But the get perhaps the best answer to this
finite being, man, is in his essence one question. He says man’s condition is like
with the only substance, which is God. To that of a cow which is tied with a string
know oneself in that relation with the tethered to a post. The cow has got some
eternal Being i.e., be united with Him in freedom. It can move about and graze over
essence by discarding the hold of as wide an area as the length of the rope
impermanent entanglements, is to would permit, but not further. It cannot
participate in His self-love, which is only run away from the post except when the
another name for ‘Bliss of pure existence owner comes and releases it from the
or unsullied Being’. Such participation in connection with the post. So also God has
the bliss of the eternal Being through union given some freedom to man. There may be
with Him is called Intellectual Love in determinism of Nature, but man being
contrast with sentimental, personal basically the spirit, the freedom of spirit is
devotion to a Being who is expected to always there to counteract that
respond to personal love and prayers. determinism, if man would tap his spiritual

10
nature. No doubt it is limited in the 1. Girish was a man of extraordinary faith,
embodied state by the tether of the body- sincerity and intelligence. So when he
mind. If we exercise that freedom in line said a thing, he really meant it,
with the laws of moral and spiritual although it took him a long time to
growth, we will get greater and greater know the full implications of it.
freedom, until we are ultimately released
from the tether of the body-mind. 2. Girish had an attitude of absolute trust in
Ultimately only God’s will prevails or the Master, in his spiritual greatness and in
rather, it is the only Will. When we think of his capacity to save. Such trust, faith and
ourselves as separate from the Will, we are submission naturally opened Girish’s mind,
like eddies in the current of a flowing unhindered and uninhibited, to the holy
river. The eddy moves in its own way, but influence of Sri Ramakrishna to work upon
it is a part of the force working as the and effect a gradual transformation. His
whole current. So also if we are identifying faith and intelligence enabled him also to
ourselves with God’s Will, of which ours is take all success and failure, happiness and
a part, then what we call our will is one misery, with equanimity, as lessons for
with His will and there is absolute shaping his life. This attitude of ‘at-one-
freedom. In separation however there can ment’ with the master had gradually to
be only limited freedom. become his natural mood, for without that
he could not eschew all egoistic impulses
QUESTION: What is meant by ‘giving power which is really the ultimate implication of
of attorney to God’? When is a spiritual ‘giving the power of attorney’.
aspirant fit for it?
3. There was the unique personality of Sri
MAHARAJ: This expression ‘giving power of Ramakrishna, whose presence had the
attorney to God’ was used by Sri potency to elicit the best that was in each
Ramakrishna with reference to a devotee aspirant. So Girish got also the active,
Girish Chandra Ghosh. Girish was a man of though unnoticed, help of the Master. All
tremendous faith, intelligence and these brought about his gradual spiritual
sincerity; but he was an artiste and a transformation.
bohemian by nature, quite hostile to all
routine, rules and regulations. The Master If all these conditions are at least partially
gave him certain disciplines to practise fulfilled, then one can speak of ‘giving the
regularly at certain parts of the day, but power of attorney’. Such unwavering faith
Girish could not promise to practise any of and sincerity as were found in Girish are
them, for the simple reason that he had no however very rare. Where they are not
regular time for anything, even for his present, it is better that one makes
meals or sleep. He took life as it came and conscious personal efforts, with the
never planned. Being constitutionally conviction that limited power and
incapable of any fixed discipline, he was intelligence are given to one by God for
asked by Sri Ramakrishna to give him the exercising the same, and that such
power of attorney. The idea is, legally selfexertion, under the sanction of His will,
when you give the power of attorney to a is the path of spiritual progress for man.
person, that person will do all things on The test of one having really given the
your behalf and you need not exert or ‘power of attorney’ is that one’s mind will
think about those affairs. In this way Sri be at peace afterwards. Success and
Ramakrishna offered to take all the failure, happiness and misery will not
responsibility for the spiritual progress of agitate or depress one who has done so in
Girish and Girish deposited his trust in him all faith and sincerity. If these are not
cent per cent. Here there are two or three observed to be present, then one must
important facts to be remembered:

11
conclude there has been no real is fatalism, which implies the recognition
resignation. of the distinctiveness of individuality
without any freedom.
As for Girish, Sri Ramakrishna the world-
teacher was present in flesh and blood We shall call this the idea of ‘limited
before him to take charge of his freedom’. Sri Ramakrishna illustrates this
responsibility. Others have not however got idea with an analogy. The owner of a calf
this good fortune. But it is the conviction ties it to a tree with a rope. Is the calf free
of the dovotees of Sri Ramakrishna that he, or not? It is both free as far as the rope
the great Master, is always with those who would allow it to move and also not free
pray to him in truth and in spirit. If one beyond that. Though the length of the rope
could, like Girish, throw all one’s burdens also is ultimately determined by the
on the Master with absolute and owner, he has in practice given the calf
unwavering faith, the Master will certainly freedom to move about within a certain
come to that aspirant’s help. area. If the calf exhausts the grass in the
given area, the owner may extend the
VK-May-2019 length of the rope.
QUESTION: If we resign ourselves to the If we accept this idea of ‘limited freedom’,
will of God, would it not amount to our we can practise resignation without its
succumbing to a fatalistic attitude? Would conflicting with self-effort. At our level of
there be a place in such a scheme for experience a sense of freedom of will is a
moral action, which presupposes freedom? fact. Until this is replaced by a sense of
mergence of the individual will in the
MAHARAJ: According to Sri Ramakrishna Divine Will, the individual will is a fact of
and all other great seers, prophets and experience, and the idea of its ‘limited
incarnations, there is only one will behind freedom’, which means freedom within a
the universe and that is the will of God. limit sanctioned by the Divine, has to be
Whether we recognize this or not, this is accepted and acted upon.
the ultimate fact. To one who recognizes
this in truth and spirit, the question of that one becomes fatalistic? 2. How can we
fatalism does not arise, as there is no place distinguish the human will from the Divine
for a second will in his outlook. The sign of Will?
such a person is that he ceases to be self-
centred or ego-centred in life, is free from MAHARAJ: Both questions being allied, they
the worrying and planning mentality of are answered together. Resignation may
ordinary men and is always at peace with become fatalism, but it need not
himself and with the rest of the world. necessarily become so if both these terms
are correctly understood. Both these words
The question of the fatalistic attitude are often wrongly used in the sense of
arises only in the case of men who are still complete passivism born of indolence and
ego-centred, and yet recognize a supreme lethargy. The meaning of resignation is far
Divine Will. As long as we are ego-centred, from this. It is not so much cessation from
we have to accept the idea of a ‘limited effort as cessation from attaching ‘ego
free will’. As in many ultimate questions, sense’ to efforts. We succeed in
the mean between two extremes is virtue, resignation, not if we say “we shall not do
as far as men in general are concerned. At anything”, but only if we eliminate the
the one extreme there is the idea of ‘we’ from our actions and feel that all the
absolute free will, which is untenable even energies that flow through us are a part of
from a purely mechanistic and biological universal Nature and therefore a part and
point of view. At the other extreme there parcel of the Divine Will. If the word

12
‘fatalism’ also means this, there is no harm granted that it works through the human
in using the words as synonyms. will. So what a sincere spiritual aspirant
can do is only to function with a prayerful
But the word ‘fatalism’ usually means a attitude and keep off his limited individual
sort of wilful passivism, under cover of the ego from appropriating credit or liability
feeling that things shape themselves in for the actions accomplished through him.
spite of ourselves and our efforts. This can
easily degenerate into sloth and idleness. VK-April-2019
But if ‘fatalism’ implies energetic action,
accompanied by the background feeling Question: “Relinquishing all Dharma, take
that there is an ‘unknown factor’ which shelter in Me. I shall liberate you from all
ultimately determines everything and that sin,” says the Lord in the Gita. What do
we must therefore be prepared for success Dharma and ‘seeking shelter’ mean here?
or failure without elation or
MAHARAJ: As this verse occurs at the end
disappointment, it comes very near the
of the Gita, it is taken to summarize the
ideal of resignation. But true resignation is
teaching of the Scripture and is therefore
achieved only when the element of ‘self’ is
of great importance. So different Acharyas
eliminated from action. Even in the higher
have interpreted it differently in the light
idea of fatalism, elimination of the ‘self’
of and in agreement with, the philosophies
cannot be achieved, and therefore the
they uphold. We shall therefore give here
signs of true resignation, a sense of
the interpretation given by a few of them.
complete restfulness and freedom from
worry and fear, are absent from it. Sankara says Dharma here includes also its
opposite Adharma and interprets the word
Regarding the distinction between Divine
to mean ‘Karma or all actions bringing
Will and human will an absolute distinction
merit or demerit’. And ‘seeking shelter’
in this regard is difficult to make. We see
means realizing oneness with Him who is
only human will but not the Divine will. We
the soul of all, who is equally everywhere,
only infer it. ‘Will’ is an expression of
who is indwelling everything, who is Lord
energy directed by an inherent intelligence
of all and who is undecaying and beyond
and purposiveness. In the whole of Nature
the pale of birth, death, etc. In other
we find a highly complex but impersonal
words, on realizing that there is none other
intelligence functioning purposively. It is
than He, a person is liberated by the
the creative force, the Divine Will. Man is a
unitary consciousness from the bondage of
part of Nature and the same creative force
sin i.e., of Dharma and Adharma.
is functioning in him too. But unlike in the
According to Sankara the last stage of
rest of Nature, the will in the human being
spiritual life consists in abandoning every
is like an eddy in a flowing stream. Though
form of action, whatever be its nature and
a part of the whole, it has an individuality
seeking union with the Supreme Being. In
and a self-conscious expression and
the light of this philosophy, all actions are
therefore feels itself free. But in our
prompted by the ego and, so long as the
present ignorant condition, we, the eddies,
ego is present, oneness cannot be realized.
have forgotten that we are parts of the
Continuance of actions which are born of
flowing stream from which alone all powers
egotistic impulse will only help to
are derived.
emphasize the ego and will obstruct the
So since in our ignorant state we are aware discipline of reflection for its effacement.
of the human will alone, we cannot Hence work of every description, whether
distinguish it from Divine Will in a very moral or immoral or of an indifferent
tangible way. We can only proceed nature from the worldly standpoint, have
accepting its existence and taking for to be abandoned in the last stage and the

13
effacement of the ego sought through the worlds and who is all love and
union with the Supreme recognized through benevolence to those who seek shelter
reflection. But it must be carefully noted in Him, for the removal of the
that the abandonment of work is not the obstructing sins and the setting of the
practice of idleness but the spontaneous favourable situation needed for the
falling away of actions as the ego-sense is practice of devotion. In other words,
attenuated through reflection. not any human effort, but sole
dependence on the mercy of the Lord,
Ramanuja takes Dharma in a pure can help us in overcoming sins and
devotional sense and gives it two obstacles in the spiritual path and
meanings: bringing the flower of Bhakti into
blossom.
1. Abandonment of all Dharma means the
abandonment not of actions but of all Vallabha, another great authority on
the ‘fruits of, and the sense of agency Bhakti and the founder of the Pushti
involved in, the practice of the Marga, says that Dharmas which are
disciplines of Karma Yoga, Jnana Yoga required to be abandoned here include
and Bhakti Yoga’; and ‘seeking shelter’ all ways of life and thought that stand
in the Lord means ‘recognizing in the way of complete self-surrender
simultaneously that one’s sole support to the Lord and adds that the
and refuge consists not in any of these performance of things conducive to
disciplines, but in the Supreme Being, that self-surrender (like thinking of
the only ultimate agent and object to Him, doing work without expecting the
be worshipped.’ In regard to a true fruits, and beholding agency in Him
devotee the Lord promises that He will etc) is not to be abandoned. But he
destroy all obstructions and obstacles in would prefer to interpret the idea as
the way of the attainment of devotion, the discarding of all Dharmas
resulting from the sinful tendencies and characterized by allegiance to, and
the sins of omission and commission dependence on, aids and agencies
accumulated through several births. other than the grace of God. A person
who makes such a discarding becomes
2. A second meaning given by Ramanuja an Akinchana (one without the support
is this: The obstruction in the way of of anything other than the grace of the
the generation and growth of devotion Lord, without even the support of the
consists in the sins and sinful strength of one’s spiritual practices)
tendencies accumulated in many past and an Ananya (serving or owing
births. For freeing oneself from the allegiance to no being other than God).
effects of these sins of omission and
commission there are many expiatory Nimbarka interprets Dharma thus:
ascetic practices prescribed, like abandoning all Dharmas i.e., the
Krichra, Chandrayana, Vaiswanara, Varnashrama Dharmas (the duties
Prajapatya etc. These practices are enjoined by scriptures and society) and
innumerable and are rather difficult to also Dehadharmas (the pursuit of
accomplish and life on earth is too pleasures and avoidance of pain and
short for one to take to all these other similar bodily pursuits) one
practices. Realizing this, one should should seek God and God alone until
abandon all these Dharmas (expiatory one is absorbed in Nirvikalpa Samadhi.
prescriptions of the scripture), and
depend on the Lord, who is supremely Sridhara, another great commentator
merciful, who is possessed of countless who is both an Advaitin and an
attributes, who is the sole refuge of all adherent of the devotional school,

14
interprets Dharma as follows: Dharmas disciplines. He should practise them
are Vedic injunctions or sedulously but at the same time depend
commandments in regard to man’s not on the practices, but solely on God’s
duties. One who follows these grace for the removal of all obstacles on
injunctions strictly is considered to be the path of spiritual realization and for the
living a life of Dharma. Giving up such a dawn of pure Bhakti of the highest order,
life which is only a life of slavery to which is the most luscious fruit of spiritual
injunctions and, convinced that all life. This is ‘seeking shelter’ or refuge in
good will come through devotion to God. This seems to be in keeping with the
God, one should take refuge in Him main purport of the Gita too.
alone and not in Vedic injunctions.
There need be no fear that thereby one VK-March-2019
will be abjuring one’s duties. For the
Question: On what does the efficacy of
man whose sole refuge is the Lord is
prayer depend? Is it not on the purity of one
assured that he is liberated from all
who prays?
sins of omission.
MAHARAJ: Purity may be an important
It will thus be seen that the word
factor. It is better to look upon cent per
Dharma here in the Gita is a hurdle for
cent faith and intense longing as important
all commentators. The word Dharma, if
factors too. It is also useful to combine
taken in its usual sense of ‘morality’,
prayer with austerities like fasting,
‘duty’ etc., will lead to many
observance of vows, worship etc. All these
difficulties. Abjuring morality or duty
would perhaps add seriousness and
cannot be considered to be a part of
concentration to the prayer. But it has to
spiritual life. So the word Dharma has
be understood that God is not exactly like
been given technical meanings from the
an earthly father or patron in the matter of
points of view of particular
granting prayers. He is the judge of all,
philosophies.
presiding over the Karmas of all beings. So,
Ramanuja’s interpretation is probably the if our Karma is too adverse, the prayer may
most convincing to an uncommitted mind. not be granted, as it may go against the
To put it in simple language, it means that moral law. So while it is legitimate for a
while observing all Dharmas or moral and devotee, who has intense faith in a
spiritual disciplines, we have to know that Personal God, to pray to Him when he is in
they are in themselves not sufficient to difficulty, he should not lose faith or take
remove sins and accumulated obstacles in to disbelief if his prayer is not fulfilled.
the way of spiritual realization. None the
Holy company
less, these disciplines have to be
undertaken, without any sense of agency Question: Scriptures inculcate that holy
or attachment to results. For the person company (Satsanga) is necessary for the
treading the spiritual path should know growth of one’s spiritual life. But then how
that God alone is the ultimate agent, as all is one to recognize a holy man? How are we
powers of work are ultimately from Him. to distinguish real holy men from spurious
So the fruits of all devotional works too ones?
have to be surrendered to Him. The
abandonment required of the aspirant is Maharaj: It is true that holy company is the
the abandonment of fruits and the sense of most important factor in the generation and
agency of the Sadhana performed. While strengthening of faith and devotion. It is
practising this outlook, the Sadhaka should also true that real holy men are very rare.
not be at all lethargic or indifferent to the The ideal of a holy man is described in the
meticulous performance of spiritual Bhagavata as follows:

15
Wise men say that intense attachment of diseases, etc., are taken as criteria for
the mind to objects is bondage. But when holiness. The possession of such powers
such attachment is felt for holy men, it only shows that the persons concerned have
becomes an open gate to liberation. attained psychic development. Psychic
power is just like any of the worldly powers
Holy men are persons endowed with we are aware of—muscular power, financial
equanimity in all ups and downs of life. power, intellectual power etc. Real holy
They are full of mercy and friendliness to men, even if they possess such powers as a
all. They are serene in temperament and side effect of their Sadhana, never use
they have no enemies. Their goodness is them, much less display them. It is said
their ornament. that though Sri Ramakrishna possessed
Ashtasiddhis (eightfold powers), he
They practise firm devotion characterized eschewed them as spiritually very
by the attitude of dependence on Me and abhorrent, and never used them. He went
Me alone. They consecrate all their actions about as a common man from the point of
to Me and they abandon all their relatives view of psychic powers, but lived the life of
and clansmen for My sake. true holiness as depicted in the Bhagavata
They hear of, and discourse on, My glories verses quoted above. So power-seekers
and attributes, which purify those who hear never went to him, but God-seekers and
them. Those who are thus devoted to Me devotion-seekers gathered round him, and
are never troubled by the various ills of they got what they wanted.
life. Self-surrender
Persons of the above description, who have Question: What should be the attitude of
abandoned worldly attachments, are holy one who wants to surrender oneself
men. By getting oneself attached to such completely to the Lord but is frustrated and
persons, one overcomes attachments hurt by sufferings in the world?
oneself.
Maharaj: Sometimes it is in the grip of
It is seen from the above that a Sadhu (holy intense sufferings that man learns the
man) is one who is full of benevolence and discipline of surrender to God. So in the
good will to all, who is not self-centred or Gita the Bhagavan includes ‘one distressed
self-aggrandizing, who is above all by sufferings’ among the types of people
attachments, who is free from all who seek Him. There have therefore been
restlessness and disappointments, who devotees who have considered severe
practises resignation to God, who is serene ailments, bereavements and tragedies of
and who is always engaged in thinking of or life, as their Guru; for these experiences
speaking of the Lord and serving Him. have made them turn Godward.
One can measure men with this standard of It is true that physical and mental distress
holiness given by Bhagavata and form one’s agitates the mind and distracts it from
own judgement. This is an ideal and, concentration and resignation. But it must
though we come across only very imperfect also be noted that the success and joy of
examples of it in actual life, it can none the achievement cause mental agitation of
less serve us as a touchstone. another kind, the effect of which on
But what people ordinarily do is not to concentration and resignation is not in any
accept any such scriptural standard, but to way different.
follow standards based on one’s own So all that can be said is that undeterred by
preconceived notions. Often miracle- all these we must earnestly engage
working, capacity for prediction, curing of

16
ourselves in spiritual practice with intense genuine spiritual aspirant considers
longing for Him welling up in our heart. spiritual practice as the only thing worth
Undeterred by failures, we must constantly doing and carries on without making a
pray to Him to give us strength to throw profit-and-loss account from time to time,
ourselves entirely at His feet without firmly established in the hope that it is
depending on anything else. bound to fructify some time or other. As Sri
Sarada Devi said, every genuine spiritual
VK-February-2019 aspirant is making progress whether he
knows it or not, like the sleeping man who
Question: How can I know that I am making is carried on a stretcher.
any progress in the path of spirituality?
We can, however feel reassured in our
Maharaj: Progress in most cases is very sadhana if we find our faith and aspiration
gradual and anything very gradual will be getting generally stronger and stronger.
difficult to notice, say, like the slow There will be periods of depression and
movement of the hand of a clock of huge dryness when the thin flame of aspiration
circumference. Even when we study a seems to get very dim. But in every
language as infants, it is very difficult for us genuine aspirant these are passing phases,
to observe our progress, although it is all when he will have to wait patiently for the
the while taking place. The Holy Mother mood to move away like a gust of wind or a
compares the progress of a spiritual passing cloud. If our longing for God is
aspirant to a man asleep who is being becoming more and more insistent and
carried on a stretcher. He is not aware of absorbing, we are on the safe track and are
the progress he is making, but only finds going forward. More and more peace,
himself at the destination when he wakes purity and strength will become manifest
up. Though unaware of it, he was all the in us.
while progressing, provided he had really
been taken on the stretcher. Guru
Our outlook in respect of spiritual life must Question: What exactly is the relationship
be entirely different from that which we between the Guru and the Ishta (Chosen
bring to bear on our worldly enterprises. In Deity)? Can one meditate on them as one?
worldly matters our outlook is
quantitative, and measurement is our Maharaj: The conception of Guru is that
technique to ascertain progress or success. there is only one Guru for all, namely, the
But until we have given up this idea of Supreme Being who alone can bring
calculation we have not entered the realm spiritual enlightenment to an aspirant and
of spiritual value. that the different human Gurus of whom
disciples speak form only the human media
A spiritual aspirant should be one through whom the one Guru of all speaks.
‘committed’. He has been compared to an Without understanding and accepting this
angler who casts his line with the hook and idea, if people speak of ‘my Guru’ and
bait, knowing full well that some fish will ‘your Guru’ as individual human beings
swallow it, however long it might take. Sri only, they violate the fundamental
Ramakrishna compares him to a hereditary philosophy underlying the Guru doctrine. In
cultivator as contrasted with a cultivator recognition of this intimate relationship
who takes to agriculture as a business. As between the conceptions of the Guru and
soon as there is a drought or fall in the the Ishta, the practice is to meditate first
price of grains, the latter gives up the work on the Guru and then merge him mentally
and takes to some other occupation. But in the Ishta.
not so the hereditary cultivator. The

17
Prayer advantages but of a total surrender in
expectation of an upliftment, which
Question: Does God listen to the prayers of neither his own powers nor merits can
man? If He does, what is the proof that He accomplish. In such a prayer there is also
does? When one prays for a particular an attitude of submission, which consists in
object, and the prayer is fulfilled, one a willingness to abide by His will and
considers that to be the effect of one’s wisdom, without any trace of that egotistic
prayer. But can it not also be a mere attitude of judging by the results. If he
coincidence? Perhaps what the person gets the Divine aid, he is thankful; if he
wanted would have been fulfilled even fails to get it for reasons unknown to him,
without his prayer. Again so many persons he says without the slightest dejection or
pray, pray most piteously, with no scepticism: ‘May His will be done!’ In such
response at all from God. an attitude there is no question of
attributing success to chance or of
Maharaj: If every petition we make to God becoming sceptical in case of failure. In
were answered by Him, all would have either case, the attitude will be one of
been devotees, only praising and never ‘Your will be done’.
working for the achievement of all things,
as it is the best short cut for attaining Neither is there in it any semi-sceptical
one’s ends. It is said that when wars take attitude of experimentation and of taking
place, both the belligerents would make calculated risk, which expresses itself in
earnest prayers to God for victory for the thought—there is gain if the prayer
themselves. People have too naive an idea succeeds and if it fails, we lose nothing
of God—an idea of Him as a mighty that we would not have lost otherwise.
potentate sitting on a throne on high, Such a worldly-wise attitude of giving a
granting favours and rejecting petitions trial to prayer makes a travesty of it. In
according to His whims. genuine prayer cent percent acceptance of
the reality, power and beneficence of the
God is as much justice as He is love and, in Being one addresses must be there in the
regard to persons who approach Him for mind of the votary who should be fully en
favours, He is mainly a judge. He functions rapport with that Being, undeviated by the
through the law of Karma, according to slightest trace of doubt or scepticism. It is
which man’s merits and demerits are not the piteous nature of the appeal made
responsible for his enjoyments and by the suppliant but his robust and
sufferings. unflinching faith and surrender that helps
Then the question would arise: is there no him in his prayer.
place for prayer at all? There are several VK-January-2019
alternatives. To adopt a stoical attitude,
accepting the ultimacy of Karma, but Question: Where should reasoning stop and
striving one’s best for the attainment of give place to faith?
one’s objective, is one way. Those who
believe in the psychic efficacies of rituals, Maharaj: Reason and faith work in
can resort to them for aiding the forces of different fields, although up to a certain
favourable Karmas and counteracting those point they can go together. Reason, in the
of evil ones. sense of logical inference, works on the
basis of data provided by the senses. It
But a true devotee, who puts entire works as deduction and induction.
reliance on the Supreme Being, can seek Deduction is based on a general proposition
refuge in Him in a distressing situation. He which is taken for granted. This general
does so not in a spirit of petitioning for proposition in its turn is based upon

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induction, upon observation of sense data Its legitimate application is with regard to
and verification through experiment. Thus the ultimate questions of life where sense
sense data are the material which all powers and logic are quite helpless in
logical processes deal with ultimately. The giving either data or certainty by
function of the logical process is to themselves. Does God exist? What is His
correlate these data, arrive at valid nature? Is there a hereafter? Has life got
generalizations, draw implications in the any ultimate meaning? How are we to live
light of the laws of thought, and thus help so as to realize the ultimate end of life?
the intellectual understanding of perceived Questions such as these can be decided
facts. only on the basis of scriptures, which are
divine revelations, or on the authority of
It will be seen that reason or logic in itself great illumined world- teachers who are
cannot give us any data. It can only process acclaimed as messengers of Light. To live
data obtained through perception. So in perpetual doubt on such fundamental
logical reasoning can effectively function and vital questions on the ground that our
only where sense data are available, ie., sense faculties and reason in themselves
within the limitation of our powers of cannot help us, is folly. Doubt in this sense
observation with senses alone or senses is as much a disease as credulity, which
aided by instruments. With regard to may be described as proneness to accept
anything beyond, it can only work as an all kinds of claims and views on ordinary
unreliable pointer to many possibilities, matters of life where the exercise of
creating a sense of learned ignorance and intelligence and critical spirit is needed in
uncertainty. Thus it cannot give us any order to avoid deception.
conviction about the existence or nature of
God, although it can point towards several In the choice of scriptures and teachers
possibilities in this respect. also there are certain norms set forth by
these agencies themselves. Scriptures are
In the field of the Spirit, which is non- revealed literature and have proved their
spatial and non-temporal, only inspiration genuineness by their survival through the
or supersensuous understanding (Jnana) ages and their conveying light and
can give us any data carrying conviction. inspiration to countless generations o f
To think that logic and reason can do so is men. And great world-teachers are men of
to expect the impossible. But before Jnana illumination and power who have no selfish
is generated in us, that is, in our present ends of their own to seek and who live
state of understanding confined to spatial absolutely for the welfare of the world at
and temporal things, how are we to large.
proceed with a working conviction on such
a fundamental truth as existence of God? It Even here man has freedom of choice.
is here that the faculty of our People are born in different religious
understanding known as faith has to come traditions. In these days when cultures and
into operation. nations are brought into very intimate
contact, man has got the freedom to draw
Faith is the capacity of the mind to accept inspiration from all these traditions. When
on trust the ultimate and otherwise he feels that the teachings of a particular
ununderstandable facts of life with a religion on ultimate questions are more
power very near that of conviction. Trust is credible than those of another, he has got
of course always on the basis of a reliable every right to accept them. Credibility is a
authority—a scripture or a teacher. It is an requirement even where faith has to be
abuse of this faculty to invoke it in all exercised, especially if the men concerned
petty affairs of life or to support the are of considerable mental and intellectual
mystery-mongering tendencies of people. development.

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The question of ‘credibility’ brings us again acceptance, is omnipotent, omniscient and
to a consideration of the legitimate place all-merciful. But when we try to relate all
of reason in our scheme of life even while these three in the light of His creation, we
according a proper place for faith. Just as find them incompatible. For, a world so
reason can correlate the facts experienced full of evil and a God who is omnipotent
by the senses and build them into an and merciful cannot go together, as far as
understandable system, so also it can help our reasoning can see. Immediately one
in relating the various facts of may jump to the conclusion that God does
supersensuous experience among not exist, as the concept of Him is not
themselves and these in turn with our logical and on the presumption that
knowledge of the world of senses. It has logicality is essential for reality. But the
been well said that what is accepted on existence of Him is proved not by logic but
faith need not necessarily contradict by the experience of sages and seers and
reason. The coherence of all data, whether what logic attempts to do is only to
sensuous or supersensuous, is a demand reconcile His factuality with ordinary
that human understanding makes for an human understanding as far as possible. So
integrated world-view. when in the course of this attempt at
understanding, we find logic breaking at a
The great Vedantic thinkers of India and stage, we have to know that we have
the great theologians of the West have reached the stage of transcendence. There
attempted this work of integration through we have to stop relying on logic and begin
reason. But this has its limitations. If we to depend on faith alone until we rise to
could understand the Spirit fully by logical the stage of realization. Faith, it has to be
thinking alone, Spirit would have become admitted, denotes imperfect
matter. Unless the limitations of logic in understanding, but it is the stepping stone
this field are recognized from the start, we to illumination which is the stage of
are liable to commit the mistake of perfect understanding in spiritual matters.
rejecting as unacceptable or non-existent But we have to confine the application of it
what is beyond its capacity. We have to the ultimates and the imponderables
therefore got to make a distinction where sense perception cannot give us any
between what contradicts reason and what data and where logical thinking finds itself
transcends reason and be prepared to in a labyrinth leading nowhere.
abandon the pretensions of logic when the
point of transcendence has come. In other
words man must be prepared to admit that
his capacity for knowledge is very limited
and his logic will break at some stage in its
efforts to capture the Infinite in its webs.
That point is the point of transcendence
and what is beyond we have to accept by
exercise of the faculty of faith alone ie.,
on the authority of the scripture and the
teacher.

For example let us take the question of the


existence of God. Attempts can be made
on purely rational grounds to establish the
plausibility of a First Cause. But when we
try to understand the nature of It on pure
logical reasoning, we will find our logic
breaking. God the First Cause, by common

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