The following is a transliteration by
Sri Ramen Basu of a story narrated by Sri Sri Babathakur (appearing in
Swajnaugrahasudha Vol. 2, pages 166 through 172).
To make the general reader understand
the difference between the indicators of inner purity versus those of outer
purification, Sri Sri Babathakur narrated the following beautiful story of two
sanyasis.
Two young sanyasis of an ashrama
set forth on a journey to a far-away place. By evening, they had arrived at the banks of a
river. They had to cross that river to
reach the other side. A strong current
raged through the river. It was a winter
evening, and there was no ferry service available. The side of the river where the two sanyasis
stood, was desolate; no other soul could be observed. Across the river on the other side, villages
could be seen at a distance.
The evening was darkening gradually. The two sanyasis made up their minds to cross
the river, swimming. Thinking thus, they
began preparing themselves to dive into the water. They had not carried many belongings with
them. Just as they were about to enter the water, a beautiful
damsel in distress approached them saying that tonight, she needed to be on the
other bank of the river on a special errand.
No ferry service however was available, and she also didn’t know how to
swim. She very humbly begged the sanyasis to help her.
Both the sanyasis were ready to swim across the river anyway. The elder sanyasi was called Saccidananda. He was not only a good swimmer, but also
strong and healthy. Without much ado,
and not wasting any time he said to the lady – if you hold on to me tight, I
should be able to help you get across the river. The lady gladly agreed to it. All three of
them stepped into the river together.
The current of the river was very
strong and the water very cold. Both sanyasis
had to struggle hard against the strong current to get across the river.
The lady did not know how to swim. Afraid of the cold water and in fear of
drowning, she clung tightly to the body of Saccidananda all throughout the
river crossing. Saccidananda easily swam
across the river with her, and arrived on the other bank. The other sanyasi
followed Saccidananda, and reached the other side of the river as well.
As soon as they got to the other side of
the river, they started shivering with cold. The wet clothes wrapped tight around their
bodies further intensified the feeling of discomfort caused by the cold and
revealed the physical form of the three.
Stepping out of the river, the lady approached the sanyasis to convey
her sincere respect and gratitude. Referring
to the timely help she had received in crossing the river under the most
inopportune of circumstances – she tearfully took the hand of Saccidananda and
expressing her gratitude, kissed it. Afterwards
thanking them again with gratitude, she bade farewell and left.
Both sanyasis gathered some dry leaves
to light a fire. Sitting by the side of
the fire, they warmed themselves and dried their clothes. Then the companion sanyasi asked Saccidananda
– how can a renunciant sanyasi like you tolerate being continually hugged
tightly by a beautiful woman for so long?
Saccidananda responded to the query –
Do you still remember still that incident? That incident left no impression in my
mind. Being helpless, she asked for help,
and I helped her. There’s nothing more
to it. The incident ended and so it has
left my mind. Are you still thinking
about it?
The story ends here. I am however going to enumerate on the inner
significance of this story which is of great significance to you.
Both were ashramites, young sanyasis.
The condition of their mind was restrained by the strict rules, codes of
conduct of the Sanyas-ashrama, and
their austere ways of living incorporating self-control, celibacy etc. The high level of ethical principles of
discipline and ideals that are central to the Sanyas-life serves as the basis of respect that the householders
have for sanyasis. Unless life is not led per the strict rules of the sanyasis,
it is impossible to maintain the righteousness of a renunciant. To transcend material temptations, attachment
and delusion, a sanyasi has to observe and maintain strict rules, and there are
some special prescripts and prohibitive regulations for them. Sanyasis have to maintain many strict rules
such as exercising self-restraint, following the instructions of the science of
ethical principles perfectly, maintaining lifelong celibacy, renouncing the
company of the women, etc. The lives of
sadhus and sanyasis are regarded as the ultimate ideal of the spiritual life by
others. If they break the rules and
regulations of self-restraint, celibacy and mental disciplines, they can no
longer remain a sanyasi in the true sense.
To become a saint is hard, to maintain saintliness is even harder.
Maintaining the characteristics of a
sadhu or a sanyasi is a special requirement for spiritual life. But its absoluteness is perfected only when
all kinds of rules and regulations are adhered to in all respects, and they are
to overcome all kinds of reactions of the innate nature; otherwise, the cause
and effect in life are not possible to overcome for some persons. Before that, some may take a vow of sanyas
and begin to lead the life of a sanyasi, striving sincerely for perfection and
attaining the goal of merging with the absolute.
The supreme purification and
perfection of life remain hidden at heart; from the outer behavior of a sanyasi,
it is very difficult for ordinary person to understand that. Success and failure, perfection and
imperfection are matters of one’s inner expressions and consciousness. Hence only a perfect and liberated person can
be aware of another perfect and liberated person in all respects; the ordinary
person cannot. The imperfect person can
be seen everywhere, but seldom does one meet a perfect person. Again, an ordinary person is not even aware
of these matters unless he/she is also zealous about rectifying his/her own
demerits and faults. In general, the
indicators of imperfection are finiteness, attributing adjuncts, and the
perception of difference owing to duality and the habituation of finding fault within
others. The indicator of perfection is liberation from all of these attributes,
i.e., the total absence of all these demerits. Only when the Sadhaka becomes
continually conscious of the Truth Itself, does it become possible for him to
become devoid of all demerits, faults and impurities, as well as become eligible
for Self-Knowledge.
Saccidananda, the sanyasi was
established in Self Consciousness in all respects. Hence, he was free from all modifications of
the inner sense. He was aware that the Self
is pure, enlightened, a free Witness. Whatever
happens, are no doubt matters of the inner moods of the mind. When that mood is removed, then that incident
becomes extinct from the memory and its importance or characteristics cease to
exist. In Self Consciousness, the sense
of individuality does not remain. Hence,
the individual’s perception of difference or separateness, doership,
enjoyership, sense of duality and plurality cannot remain in the Reality of
Witness Consciousness.
The second sanyasi was not established
in Self Knowledge. Hence, he could not
erase the mood of that incident completely from his mind. So, in his case, doubt,
fear, and reactions arose in the mind naturally. He required the strict rules, spiritual
discrimination, dispassion and renunciation to protect himself from his own
perceptions of right and wrong. But his perceptions
were established on the basis of social and Adhyata dharma, which are inimical
to absoluteness and the attainment of perfection. The rules and regulations of the ashrama can
truly help the person who follows the path of absoluteness and perfection; for
him these cannot be transgressed.
Here it becomes very apparent that
the impure and the imperfect sanyasi could not approve the outer actions and
the effects of his companion sanyasi Saccidananda, who was pure, enlightened
and all-perfect.
Now the question may arise – what does
one mean by ‘pure mind’? The pure mind
is devoid of the idea of space-time, effect and cause. Such a mind is verily united and identified
with Self Consciousness. Consequently,
that mind becomes the free channel for the revelation of the Supreme Divine
Experience, Bliss, and the Illumination thereof. Therein Saccidananda Love, i.e., the One
without a second Reality reveals spontaneously, and is self-evident.
On the other hand, an impure mind
comprises predominantly of tamo and rajo gunas and remains associated with
the lower nature of the seer and the scene, and the idea of agent and enjoyer. That mind is connected with space, time,
effect and cause; its attachment to sensual pleasures, desire for the results
of action, illusory concept of the sense of individuality, and the perceived
difference of one from others, remain. Instead
of True Self Knowledge, the mind thinks or assumes the image of worldly
existence to be real. The longing for
the attainment of the transient, non-divine, impermanent, false objects or
things, and hankering for attainment of name and fame remain in that mind. Those who have a pure mind and intellect are
free from dual and pluralistic ideas, and can become easily entitled to the
Absolute Brahman-Atman, the One
without a second Consciousness. The
impure mind and intellect are unrestrained, restless, arrogant, doubtful, and are
unable to discern the unity, harmony and equanimity within the diversified,
changeable worldliness. Consequently,
the mind has to always confront the inner and outer reactionary effects in
life. The mind has to experience sufferings for its unrestrained actions and
thoughts. Here is the fundamental
difference between the well-restrained, pure, spiritual, divine mind and the
ordinary mind or the mind of the sadhaka.
Through this story, the difference
between the two sanyasis can be been
clearly made out through their words and conduct. This has been expressed from the outlook of
the Absolute Swanubhavasiddhi, free
from the influence caused by very subtle discrimination and skillful
intellectual argument. The significance of the story has been expressed from
the viewpoint of the One without a second Consciousness in the light of Self
Conscious Awareness. The purpose of the
story – i.e., to make the you aware of the fact that the One without a second
Knowledge which for all time and in all conditions is the True nature of the
Supreme Divine Amritattva – has been
expressed beautifully and perfectly through the three human characters and two
natural objects so that it could be easily understood.
The story was presented from the viewpoint of the query asked, and to make the subject matter easily relatable;
special importance had to be given to the five subjects. These five were the three humans, a river,
and a boat. The essence of ‘All Divine for all time, as it is’ is within these
five Tattvas. Only Sadguru by the light of His perfect
Realization, compassion and blessings can cull and present to others, this
Essence of the Tattva for the
attainment of the Knowledge of Knowledge of the Supreme One without a second Tattva of Brahman-Atman.
The sanyasi named Saccidananda manifests the True nature of the Self, which
is perfectly well-controlled and at onement with the Absolute that He has
attained through firm faith and Sadhana
in the One without a second Knowledge.
But the second sanyasi’s innate nature
for lack of restraint and purity of mind was not established in the Supreme One
without a second Reality. His sadhana
of the Supreme Tattva and the One without a second Knowledge was of a far
inferior quality compared to the Jnanasiddhi of the first sanyasi. Hence as a sadhaka, it was not
possible for the second sanyasi to
approve of the action and the conduct of his colleague. He had doubts and ignorance in full measure. His sense of individuality was attached to agency,
enjoyership and other material objectives. Hence, he became distorted and embarrassed by
the influence of objective norms and sense perception.
The young lady here was the object of
knowledge which remains always connected with the agent and experiencer
according to the rules of affection and attachments of the lower nature. A person
of Self Knowledge always remains free from desire, anger, greed, delusion, fear
and modifications of the inner sense, alternatives, and the effects and
manifestations of the idea of duality and plurality in all respects.
Now let me narrate from a different viewpoint,
the significance of the subject matter of this story, listen attentively –
The young lady of the story is none
other than corporeal image of Maya. To the Realized Person of the Param Tattva and Amritattva, Maya has no
effect. However, the hypnotic influence
of Maya is always very pronounced
amongst people of the material world, those who are impure, or those who are beginner
sadhakas. To the supreme perfect souls, Maya is merely a delusive, captivating
medium who fails to cast her magical spell on them; in fact, she obediently
serves them as well. The Self-realized
Knower of Truth remains absorbed within Himself.
Per the
infinite, incomprehensible, semitic ideas and philosophy of Paramatmadevata, i.e., the Lord and the Master of this
profound blissful world drama, Maya is Satanic; however, Maya is not the
Absolute evil that she has been portrayed to be. Ishwara
and His Energy are not different, but identical. Ishwara
Himself is the divine One without a second Tattva
and Vijnana; His power of
manifestation is His Swabhava. In both aspects (i.e., in His manifest and
unmanifested forms), He is verily Himself. The power of manifestation thereof is His Prakriti. The One without a second Tattva is Being and Becoming both; Transcendent and manifest both;
corporeal and incorporeal both; devoid of attribute and replete with attribute
both, formless and with form both; impersonal and personal both; and beyond
that is also He Himself. This is the
right Darshan and Realization of ‘Nityadvaita’.
The river with the strong current
included in the story is symbolic of the ocean of relative existence of Avidya-Ajnana-Maya. No ferry-boat was included
in the story. So that boat is the symbol
of blessings and grace required to cross the river of Ajnana; that was implied in the story because the sanyasi Saccidananda Himself was the
corporeal image of Ishwara and Guru. He is Self-perfect and the
substratum of all, both the refuge and refugee of all. He is sans duality. He is the One without a second. Hence, He
does not need any other support. He as Ishwara- Guru Himself here was the
living refuge of His brother sanyasi
and the young lady. Prakriti is not essentially a hindrance to Him; Prakriti is the self-effulgent light who
is always His obedient and devoted attendant.
She is the Supreme love, affection, radiance, light and principle of
ethics Itself of Swabhava and the non-dual
True nature of Paramapurusha i.e.,
the One without a second Paramartha
Devata. The Swarupa and Swabhava Shakti of the non-dual are complimentary
and supplementary. Any spontaneous and
self-evident manifestation or revelation within Him is not something separate
and apart from the non-dual. This is a
matter of Self Conscious Awareness, and not of inference.
The underlying five Tattvas of the story have been described
based on the original outlook of Direct Experience i.e., from the central and
fundamental outlook of non-dual Self Conscious Awareness. The Brahmatman
Jnana or the One without a second Knowledge is called the third eye or eye
of Wisdom. It is obscured and
unmanifested within the ordinary person.
However, by the supreme grace and blessings of the Paramatma Guru or the Divine Being, this eye of Wisdom is opened i.e.,
gets revealed. Only then does the
self-surrendered, obedient and dedicated devotee gets the best chance to attain
unity and identity with Paramatma Devata
in Absolute Consciousness. This results
in being eternal established in the Absolute Saccidanandaghana Brahmatman Itself, and the life of the aforesaid devotee
becomes ever-free, gratified and established in the Amritattva. In this manner Sadguru Brahman-Atman Itself embraces within Himself His Own
self-surrendered best entitled Bhakta,
Yogi, Jnani disciples and makes them One’s Own and then reveals in them the
Absolute eternal, enlightened, free Self Consciousness Itself perfectly. On the bosom of the non-dual Reality does the
non-dual verily appear. The modifications of duality i.e., the momentary
amorous play also forever gets merged.
Here ends the presentation of the significance
of the story. All your queries are
answered here within. Now you all think about the inner significance of the
story in your mind specially and realize the identity of the implied meaning of
the story accurately. You will see that the
possibility of any further new questions won’t be there. When the Realization becomes Self Conscious
Awareness, then all questions are resolved. The underlying Tattva of the story was beautifully presented to you in the light
of Self Conscious Awareness suitably for your understanding. The Sadhaka
has to find out the underlying implied meaning of the story by repeatedly
reviewing, and accurately assessing all the incidents and their significance.
The hidden essence of this tale or
story must be carefully cultivated and repeatedly practiced. If you gloss over it like a novel or the
script of a play, you can never become aware of the mystery hidden within the
story. From the viewpoint of information,
the meaning of the sum total of the words of the story is conventional, but
from the viewpoint of Self Conscious Awareness, this story expressed the Paramarthik Tattva i.e. the outlook of the eternal One without a
second Realization. From the outlook of
the One without a second Consciousness, the effect and cause of dual
consciousness remain unmanifest. This
unmanifested state is the Param Avyakta
i.e., inactive and seedless Avyakta. The unmanifested state of duality is the
causal seed-state. That is the ground of
nescience and ignorance – the balanced state of rest of the aggregate
nescience. There are two effects of
ignorance i.e., Maya Prakriti and Avidya Prakriti. In association with Maya Prakriti the immutable Brahman-Atman
reveals or manifests as the Lord of the creation, and the same Brahman-Atman in association with Avidya Prakriti manifests or reflects
Himself as the living universe. Both the
living universe and the Lord in association with Maya are dual. Beyond ignorance, i.e., beyond Maya and nescience, is the self-radiant One without a second, the
Supreme Pure Saccidananda Brahman-Atman. The Realization of non-dual Consciousness is
verily the Realization of Amritattva,
Realization of Absoluteness, Supreme Freedom and Peace Itself. In Him is the Paragati of the embodied being and its establishment in Bhuma Tattva.
