Obstruction of Past and Present

Bhakta: Some people describe Brahmam as asthi­-bhaati-priyam; what does it mean? How are these relat­ed to Brahmam?

Swami: Is that the doubt? Asthi means ‘that which is’; Bhaati means ‘that which shines’; Priyam means—of course, you know, don’t you? … Pleasing? Desirable, capa­ble of satisfying. All that is priyam to you is Brahmam!

Bhakta: I have understood it clearly, Swami. Now I know what is meant by the ‘obstruction of the past’. What are ‘the obstructions of the present’?

Swami: Good, I shall tell you. The obstructions of the present are of four types: attachment to sense objects, cynical criticism, dullness of understanding, and absurd conceit. The first is the cause of attachment to objects that attract the senses. The second makes men discover wrong meanings in the teachings of the Guru. The third causes confusion because things explained by the Guru are not grasped at all. The last obstruction makes one feel that one is a great scholar, pundit, or ascetic, mistak­ing the body and the senses for the atma.

Bhakta: And the ‘obstructions of the future’?

Swami: Oh! they come always through sinful deeds. They come and obstruct unawares!

Bhakta: How are we to meet them, Swami?

Swami: It is not possible for all. The aspirant can to some extent be cognizant of the approaching wrong and its wiles; it creates a desire, which puts on the cloak of want. Then you must recognize it as an ‘obstruction of the future’. It is difficult to be forewarned like this as the result of the effort of one single life. It may take many births to acquire this education.

Bhakta: Are there any who have so learnt it?

Swami: Why, there are. The scriptures speak of Bharatha and Vaasudeva; Bharatha required two or three births; Vaasudeva had to be born once.

Bhakta: That means these three obstructions can­not be overcome except after many lives. Can we not succeed without all that bother?

Swami: Why? The aspirant can, by reasoning out the nature of these three, escape from being worried by them. Otherwise, it may take many lives.

Bhakta: Swami, how to get over the ‘obstruction of the present’?

Swami: There is a way for this also. Through kar­ma [action], the appropriate karma! There is no obstruction that cannot be surmounted. Attachment to sense objects can be removed by sama, dama, uparathi, thithiksha, by deve­loping, purity, self-control, withdrawal of desires, and the ability to suffer. Dullness of understanding can be removed by listening again and again. Constant meditation on the things heard will abolish the habit of cynical criticism. All absurd conceit will vanish through the teachings one imbibes.

Bhakta: Swami, to master all this seems impossible for everyone! To make it easy for all, tell me which is important?

Swami: My dear fellow, to know a thing vijnana [knowledge] is necessary. Ajnana makes one ignorant, don’t you know?

Bhakta: So many people say so many things about this vijnana and this ajnana. What is the basic thing about this vijnanaand this ajnana. What is the basic thing behind both, tell me.

Swami: Now you have come again to the very first step. Ajnana is the mental attitude that has reference to the external Object and vijnana is the mental attitude that has reference to the internal Subject. Ajnana is known also as manas [mind] and chittam [will]. When the activity and attitude turn inward, they are called buddhi [intellect] and anthahkaranam [inner activator].

Bhakta: Some say that the jnani [knowledgeable] will have only two things, the desire to attain the other world and the burden of the past karma: is that true?

Swami: Both the jnani and the ajnani [ignorant] will have desire, absence of desire for the other world, and the bur­den of past karma, all in equal measure. Their experiences also will be in equal measure. Only, the jnani will not have the consciousness that he is the doer; so he will not be bound. The ajnani is conscious that he is the doer and so he gets bound. This is the distinction. I have already told you, haven’t I, that ‘the mind’ is the cause of bondage as well as of liberation? The mind is the cause of every­thing.

Bhakta: Mind mind, they keep on saying. What is it? What is its form?

Swami: “Cognition”, “understanding” is its form. If you know the basis of that knowing, there will be no bondage at all!

Bhakta: What is the basis?

Swami: The basis is what you refer to as I. Seeking for the I, if you are in that I state, however many “under­standings” come or do not come, you will remain unaffected.

Bhakta: Right. That is very good, Swami. Please make all this soak into our brains, so that we may realize the purpose of our lives…I shall take leave, Swami.

Source: Sandeha Nivarini