JNANA YOGA - IV

(These were originally recorded by a prominent American disciple of the Swami, Miss S. E. Waldo. Swami Saradananda, while he was in America (1896), copied them out from her notebook — Ed.)

All men, so-called, are not yet really human beings. Every one has to judge of this world through his own mind. The higher understanding is extremely difficult. The concrete is more to most people than the abstract. As an illustration of this, a story is told of two men in Bombay — one a Hindu and the other a Jain — who were playing chess in the house of a rich merchant of Bombay. The house was near the sea, the game long; the ebb and flow of the tide under the balcony where they sat attracted the attention of the players. One explained it by a legend that the gods in their play threw the water into a great pit and then threw it out again. The other said: No, the gods draw it up to the top of a high mountain to use it, and then when they have done with it, they throw it down again. A young student present began to laugh at them and said, "Do you not know that the attraction of the moon causes the tides?" At this, both men turned on him in a fury and inquired if he thought they were fools. Did he suppose that they believed the moon had any ropes to pull up the tides, or that it could reach so far? They utterly refused to accept any such foolish explanation. At this juncture the host entered the room and was appealed to by both parties. He was an educated man and of course knew the truth, but seeing plainly the impossibility of making the chess-players understand it, he made a sign to the student and then proceeded to give an explanation of the tides that proved eminently satisfactory to his ignorant hearers. "You must know", he told them, "that afar off in the middle of the ocean, there is a huge mountain of sponge — you have both seen sponge, and know what I mean. This mountain of sponge absorbs a great deal of the water and then the sea falls; by and by the gods come down and dance on the mountain and their weight squeezes all the water out and the sea rises again. This, gentlemen, is the cause of the tides, and you can easily see for yourselves how reasonable and simple is this explanation." The two men who ridiculed the power of the moon to cause the tides, found nothing incredible in a mountain of sponge, danced upon by the gods! The gods were real to them, and they had actually seen sponge; what was more likely than their joint effect upon the sea!

"Comfort" is no test of truth; on the contrary, truth is often far from being "comfortable". If one intends to really find truth, one must not cling to comfort. It is hard to let all go, but the Jnāni must do it. He must become pure, kill out all desires and cease to identify himself with the body. Then and then only, the higher truth can shine in his soul. Sacrifice is necessary, and this immolation of the lower self is the underlying truth that has made sacrifice a part of all religions. All the propitiatory offerings to the gods were but dimly understood types of the only sacrifice that is of any real value, the surrender of the apparent self, through which alone we can realise the higher Self, the Ātman. The Jnani must not try to preserve the body, nor even wish to do so. He must be strong and follow truth, though the universe fall. Those who follow "fads" can never do this. It is a life-work, nay, the work of a hundred lives! Only the few dare to realise the God within, to renounce heaven and Personal God and all hope of reward. A firm will is needed to do this; to be even vacillating is a sign of tremendous weakness. Man always is perfect, or he never could become so; but he had to realise it. If man were bound by external causes, he could only be mortal. Immortality can only be true of the uncondi tioned. Nothing can act on the Atman — the idea is pure delusion; but man must identify himself with that, not with body or mind. Let him know that he is the witness of the universe, then he can enjoy the beauty of the wonderful panorama passing before him. Let him even tell himself, "I am the universe, I am Brahman." When man really identifies himself with the One, the Atman, everything is possible to him and all matter becomes his servant. As Shri Ramakrishna has said: After the butter is churned, it can be put in water or milk and will never mix with either; so when man has once realised the Self, he can no more be contaminated by the world.

"From a balloon, no minor distinctions are visible, so when man rises high enough, he will not see good and evil people." "Once the pot is burned, no more can it be shaped; so with the mind that has once touched the Lord and has had a baptism of fire, no more can it be changed." Philosophy in Sanskrit means "clear vision", and religion is practical philosophy. Mere theoretic, speculative philosophy is not much regarded in India. There is no church, no creed, no dogma. The two great divisions are the "Dvaitists" and the "Advaitists". The former say, "The way to salvation is through the mercy of God; the law of causation, once set in motion, can never be broken; only God, who is not bound by this law, by His mercy helps us to break it". The latter say, "Behind all this nature is something that is free; and finding that which is beyond all law gets us freedom; and freedom is salvation." Dualism is only one phase, Advaitism goes to the ultimate. To become pure is the shortest path to freedom. Only that is ours which we earn. No authority can save us, no beliefs. If there is a God, all can find Him. No one needs to be told it is warm; each one can discover it for himself. So it should be with God. He should be a fact in the consciousness of all men. The Hindus do not recognise "sin", as it is understood by the Western mind. Evil deeds are not "sins", we are not offending some Ruler in committing these; we are simply injuring ourselves, and we must suffer the penalty. It is not a sin to put one's finger in the fire, but he who does so will surely suffer just as much as if it were. All deeds produce certain results, and "every deed returns to the doer". "Trinitarianism" is an advance on "Unitarianism" (which is dualism, God and man for ever separate). The first step upwards is when we recognise ourselves as the children of God; the last step is when we realise ourselves as the One, the Atman.