Self Realization.

Many letter had been coming in response to these notes which I have been posting on the facebook. One thing very significant about these responses that I have noticed is about the current perception of Advaita Vedanta in most of us. I find most of us are more inclined towards the intellectual knowledge rather than the transcendental knowledge. Almost everybody of us understand the basics, the principles and the philosophy of Advaita, but there is a lack of interest in the realization of this philosophy. In simple words, there is less effort in translating Advaita Vedanta in our day to day life. For example, if you ask somebody 'did you realize the Self?', most of us responds in a way which makes things complicated than ever. Instead of answering yes or no, the answer in most cases is 'I am the Self', 'The truth cannot be known', 'It is what it is', 'just be' and so on and so forth. We should be able to answer this questions very clearly, either yes or no. When I say 'I am That', I should know about what I am talking, I should know who this 'I' is and how to realize this 'I'. Like, when I talk about my father, immediately an image of my father comes to my mind, his character, the experiences with him comes to us in a nut shell. We should ask ourselves, when we talk about the Self or God, does this happen? Does the realization of the Self comes to us in a flash of time? Reading books, journals, on-line magazines and watching the videos, we grow our perception towards the Self and there is an untiring effort to impose these perceptions into the mind of the inquirer. Though we talk about freedom we actually cover their mind and intellect with such an idea where others find it hard to get away with. But, is the explanation of Self-realization so complicated? Is the path of Self-realization complicated? Or complicated is the Self itself? The answer is an obvious 'no'. Another thing is the role of the Guru in the life of an aspirant. The most popular view now a days is that we do not need a Guru, a teacher, we are self sufficient. As if visiting or taking lessons from a Master is similar to idol worship or some kind of superstition. Little do we realize that saying this, our subtle tendency to become a guru in the mind of others are reflected clearly. 'I have seen God like I see you' Was the clean and clear answer of Thakur Ramakrishna when asked. 'Can you show me?, 'Yes' was the answer. I think, this is the best approach. Instead of engaging oneself into the wave of words which are not even clear to us completely, instead of talking about people and their experiences whom we have not known or seen, it is better to search a person who can say firmly and clearly 'Yes, I have realize Myself'. I want to elaborate a story mentioned in the Upanishads. Virochana, the king of the demons, and Indra,the king of the Lords, . once went to their grandfather, Brahma, the Lord of creation(Hindu mythology) to know the truth. When asked, Brahma said 'You are That'. Virochana, because of his extreme attachment towards worldly objects, thought that if he is That, he should not worry. He went back to his palace and engaged himself in the enjoyment of the senses. But Indra, the king of the Lords had a noble mind, after hearing 'You are That', he asked to himself -what is 'me' then? Which one is 'me'? Is the body 'me'? If the body is me, then the body should be true. Truth implies to that existence which remains unchangeable within and beyond time. But there is always a modification going on within the body, always we are moving, inch by inch towards death. So the body is not me. Then what, the mind? Apparently, yes, because it is the mind which makes the body move, it is through mind that we dwell in this world. So, I am the mind. But, which mind? The mind that I had in the morning, or the mind that I had in the afternoon, or the evening mind, or the mind which I will have after 5 minutes which is still unknown to me? The mind is also changing, perhaps more rapidly and fast than the body, so fast that we cannot even understand when, how and in what it had modified. So the mind is also not the truth, so I am not the mind. Then comes the intellect, which is the deciding factor of the mind, maybe this is 'me', I am the intellect. But have I noticed ever, that the intellect also is influenced by the objects present within the mind or the thoughts? So the intellect also has a relative existence and thus it cannot be true. For truth is free. So I am not the intellect also. Maybe I am the ego. The ego which always represents the 'I ' factor within me and without. What does the ego do? The ego imposes its existence on the various perceivable and non perceivable objects. If it is true, why should it impose? Truth is completeness, infinite, it doesn't need to impose itself on anything rather everything is imposed on Him. So I am also not the ego.Then who am I? was his question again to his grant father. The answer again was 'You are That'. Indra then transcended his body, mind, intellect and ego and reached that state of consciousness which is unmodified, unlimited, unbounded. He knew spontaneously that this is what he is. This consciousness, this infinite existence and this eternal Blissful state is He. This is Self-knowledge. To know this, we have to approach a person to whom this is known. He shows the way. He is the Master or Guru, a compulsory person in the life of an aspirant. The fifth letter of Swami Pavitranandaji is here:
Sri Ramakrishna Saranam
Purulia, 11-06-1979
Dear,
A grand celebration will be organized on the occasion of Guru Purnima on 9th July in Janai Ashram. You all are cordially invited to this celebration. I don't know whether it will be possible for you to come. Anyway, you send some money in my name before 2nd of July for this Puja. This Ashram was inaugurated on the occasion of the Guru Purnima. There is no relation whatsoever between absolute truth and relative truth. What can be the relationship between the rope and the apparent snake? How can there be any relationship between what exists and what doesn't? Whatever remains in the past, future and present is the Truth or Existence. Advaitism is mainly established into the doctrine of Maya. The doctrine of Maya is said to be the doctrine of un-defined. You have to understand the essence of the word Maya. The one which cannot be classified is unclassified. You can't say Maya is truth because then you have to accept two different existences, Brahman and Maya, you cannot say it is false, because though being Brahman by nature we cannot perceive it. Again we cannot denote it as something which is independent to reality and un-reality. Thus, as it cannot be classified into any category, Maya remains un-classified. Read this doctrine of Maya very carefully, then only Advaitism will come into your comprehension. The meaning of Self-realization is destruction of ignorance, or liberation. The knowledge that we are already liberated is called the knowledge of Brahman. That is why Sri Thakur has said 'Knowing God is knowledge, and not knowing is ignorance'. Here, the meaning of God is the real nature of man. Read 'Jyana Yoga', 'The Science of Religion' and 'Talks with the Master' of Swami Vivekananda very carefully and think about them. And carry on with your chanting and austerities with the same sincerity. The sooner the religious superstitions goes, the better. I am fine. My best wishes to you and your family. Yours, Maharaj.