Mr. Thomas, Professor of Sanskrit, University of Oxford, had presided over the Oriental Conference in Trivandrum and on his way to Calcutta he visited Sri Bhagavan. He is an elderly gentleman with a broad forehead and a quiet manner. He speaks softly and slowly. He evinces great interest in oriental literature, especially Sanskrit. He had heard of the richness of Tamil. He desired to know which of the English translations of Srimad Bhagavad Gita was the best. The hall was crowded and a few of them mentioned, with each his own opinion, Thibaut’s, Mahadeva Sastri’s, Telang’s, etc. Sri Bhagavan made mention of F. T. Brooks. Mr. Thomas desires one in metrical form because it is the proper vehicle for rasa (the Essence) contained in it. Rasa is also Peace, he said.
M.: Yes, Brahman is only rasa.
D.: Rasa is also Bliss.
M.: Rasa, , Peace are all names for the same Bliss.
The Professor was shown Mr. Grant Duff’s speech in the Philosophical Conference held at Paris. Later the book “” by Dr. G. H. Mees was placed in his hands, on seeing which he asked what Sri Bhagavan thought of castes.
M.: The castes relate to bodies and not to Self. The Self is Bliss. To realise Bliss one realises the Self. No need to worry oneself about caste, etc.
D.: The ahamkār is also called the self.
M.: Ahamkār is limited, whereas the Self is beyond it.
D.: There is much literature in English relating to Eastern philosophy and religion. There are different exponents. The system of Ramanuja is well presented. Prof. Radhakrishnan expounds the system. He lays more stress on experience than on evidence. Sankara shows a highly developed mind.
A discussion followed on direct perception. The Professor spoke of mental perception also as different from sense perception.
M.: To infer one’s existence no other evidence is necessary. The indriyas (senses) and the mind arising from the ego cannot serve as evidence relating to the Self. The Self is their basis. They do not exist independently of the Self. One’s own existence is self-evident. Bliss is the Self. All become dear only owing to the love of Self.
D.: Love postulates duality. How can the Self be the object of love?
M.: Love is not different from the Self. Love of an object is of an inferior order and cannot endure. Whereas the Self is Love, in other words, God is Love.
D.: It is also the Christian idea.
He also asked Sri Bhagavan which of the methods was the best for the attainment of the goal. Is not Patanjali’s the best?
M.: Yogas chitta vritti nirodhah—(Yoga is to check the mind from changing),—which is acceptable to all. That is also the goal of all. The method is chosen according to one’s own fitness. The goal for all is the same. Yet different names are given to the goal only to suit the process preliminary to reaching the goal. Bhakti, Yoga, Jnāna are all the same. Svasvarupānusadhām bhaktirity abhidhiyate (Self-contemplation is called ).
D.: Does Sri Bhagavan advocate ?
M.: and are relative terms. They are based on the sense of duality. The Self is as it is. There is neither dvaita nor advaita. I AM THAT I AM. Simple Being is the Self.
D.: This is not māyavāda.
M.: The mind is . Reality lies beyond the mind. So long as the mind functions there is duality, māyā, etc. Once it is transcended the Reality shines forth. Although it is said to shine forth Self-effulgence is the Self.
D.: It is Sat-chid-ānanda.
M.: Sat-chid-ānanda is said to indicate that the Supreme is not asat (different from unreal), not achit (different from insentient) and not anānanda (different from unhappiness). Because we are in the phenomenal world we speak of the Self as Sacchidānanda.
D.: ‘I’ applies to the individual and also to Brahman. It is rather unfortunate.
M.: It is upādhi bheda (owing to different limiting adjuncts). The bodily limitations pertain to the (‘I’) of the , whereas the universal limitations pertain to the aham (‘I’) of Brahman. Take off the (limiting adjunct); the ‘I’ (Aham) is pure and single.
D.: Does Bhagavan give (Initiation)?
M.: (silence) is the best and the most potent . That was practised by Sri Dakshināmurti. Touch, look, etc., are all of a lower order. Silence (mauna diksha) changes the hearts of all. There is no Guru and no disciple. The confounds his body with the Self and so he takes the other’s body for the Guru. But does the Guru think his body to be the Self? He has transcended the body. There are no differences for Him. So the ajnāni cannot appreciate the standpoint of Guru and of sishya.
D.: Is there then no difference between the one and the other?
M.: There are differences from the stand-point of the phenomenal world but not from that of Reality.
The Professor was thankful. He hoped to appreciate Sri Bhagavan’s writings better after having seen Him and conversed with Him.
In the course of conversation, Sri Bhagavan said that Upāsana, Dhyāna are possible so long as there is the mind and they must cease with the cessation of the mind. They are mere preliminaries to final eradication of thoughts and the stillness of mind.
D.: Saiva Siddhānta postulates three fundamentals as being eternal. Is it opposed to ?
M.: The three entities are , God and bondage. Such trinities are common in all religions. They are true so long as the mind is operative. They are mere creations of the mind. One can postulate God only after the mind arises. God is not different from the Self. The Self is objectified as God. So also with Guru.
The Professor returned in the evening and asked something about good actions. He further wondered why Brahman is said to be sacchidānanda, but not good.
What is it then? Even if not nor asat, It must be admitted to be sat only. Compare the term . It is the state beyond knowledge and ignorance. Yet jnāna is not ignorance but knowledge. So also with Sat-chid-ānanda.
D.: It favours the one aspect.
After a word about he took leave saying that he would not trouble Sri Maharshi any further although he had several doubts yet to be cleared and that he wanted to make of what he had heard so far.
A judge from Mysore asked: Upāsana, dhyāna were said to be due to mental activities. Cessation of activities was also said to be Realisation. Now, how to realise without or ?
M.: They are preliminaries. Such action will lead to the desired inaction.
D.: The Heart is said to be experienced on the right. Physiologically it is on the left.
M.: Spiritual experience is spoken of.
D.: Is it the psychic heart?
M.: Yes.
D.: How to know that it is on the right?
M.: By experience.
D.: Is there any indication to that effect?
M.: Point out to yourself and see.