Anandashram, October 26 1957

586. Let God enter your heart

Morning. The platform under the banyan tree was being removed as Papa wanted that the same should be reconstructed at a higher level. When the masons came, Papa, who was sitting there as usual with a small group consisting of Sushilabai Chitalkar, Haresh and Jayman (all of whom had come from Ahmedabad two days earlier), shifted to the other platform under the peepul tree. It was noticed that the roots of the banyan tree had come out through the old platform wall. Keshav who looked after the construction work, asked Papa if he should cut off the roots as otherwise they might break the new platform also in course of time. Papa said, "Let Mataji be called. She will decide whether the roots are to be cut or allowed to break the walls." Mataji was sent for and Papa explained to her the position. She immediately said, "The roots may remain undisturbed." Papa then remarked, "Then they will break the new platform walls also." Mataji calmly replied, "Let them," Papa just blinked at her, not knowing what he was to say. After a while he asked, "If the roots are allowed to grow, don't you think that we will have to reconstruct the platform again and again, involving heavy expenditure, especially when we have decided to reinforce the surface with concrete?" Mataji: "Let the surface not be changed. Let us only level the surface and apply cow-dung. It will be all right for you all to sit on." Papa readily agreed to the suggestion. Mataji then added that the platform should be lengthened so as to bring it in line with the platform of the peepul tree. Papa agreed but suggested that instead of merely applying cow-dung on the platform, a small quantity, say, a bag of cement be used as it would look better. Mataji agreed and went away. Now the Hamiltons came and took their seats near Papa.

The sun was getting warmer. Papa suggested moving to his room. All got up. Just then a group of students with three teachers were seen at the gate. They came near Papa and bowed before him to pay their respects. They said they were coming from Nileshwar High School, and went towards the bhajan-hall. By that time all others in the small group had gone away and only the Hamiltons and S were with Papa.

Papa said: "Children do not inform their parents when they go to their house, especially in India. So also these friends who are coming to their own house did not consider it necessary to inform us in advance. Now Mataji will see to it that they are given coffee and food."

The attention of Mildred Hamilton was drawn to the beautiful tall trees on either side of the steps. She remarked: "How lovely those trees are! What are they called?"

Papa: We call them Xmas trees. We got them from Bangalore.

S: Their botanical name is Exelsa.

MH: They grow so fine and tall.

RH: (Pointing to Dr Ramaswami's house) The tree in front of that cottage is leaning to one side.

Papa: Because there was another plant on the other side, we removed that plant but it was too late. We must lean towards God like this or God must lean towards us.

MH: When God is within us how can He lean towards us?

RH: Within you He can lean towards you.

Papa: In advaita there is no leaning towards another. But when you feel you are a devotee, it is possible. Now Ramdas has found a new technique. He told it to friends when he was last in Bombay. He was telling them before, that they must surrender themselves to Guru or God. Ramdas found nobody has been able to do it. The new technique is that as they look upon Ramdas as Guru or God, Ramdas is going to surrender to them. Instead of the devotee surrendering to God, God is going to surrender to the devotee. Ramdas asks them to give him a small place in their hearts and he will take his seat there.

RH: This is just like the Biblical saying, 'Behold, I stand at the door and knock'...

Papa: Knock and it shall be opened.

RH: No, it is the other way. He knocks and we have only to open to receive Him.

Papa: Ah, that is it!

It was hot by then and Papa returned to his room.

587. Women have wonderful faith

2.30 p.m. In Papa's room. Papa was reading from the book ‘Jesus’. The Hamiltons and S were listening. In the course of the reading he came across a sentence, 'Women are dull and empty-headed.' He stopped there and remarked: "If Mataji were to hear this, she would say, 'Throw that book away'. She does not like women being condemned. Ramdas fully agrees with her. Women are definitely greater than men. They have wonderful faith. If a woman accepts a saint, she clings on to him even in severe and trying conditions unlike a man, who under the same conditions, denounces the saint and leaves him. Take the case of Jesus himself. Even Peter and other closest disciples denied him to save their own skin, whereas Mary and many other women stood before the Cross and wept. They confessed their faith in spite of the danger to their own life. They were not afraid of the danger. Ramdas has found the same thing in India. The devotees who belong to the so-called weaker sex are not really weak. They are the stronger sex. They are faithful and loyal to their Master to the last, while men drop away one by one. Men are doubting Thomases.

Mataji is a great example. She has been clinging on to Ramdas for more than twentyfive years. She gave up her sons and everything, and came away to Ramdas with the only sari that she wore, and said: 'Papa, I have come to become yours.' Her worship is worship of Ramdas. Her heart is with Ramdas. Her God is Ramdas. She says she has no other God than Ramdas. For her, Papa is omnipotent, omnipresent and all in all. This is her belief. Many people who come here consider that Mataji is more evolved than Ramdas. Ramdas agrees with them. Her faith is so great that she has absolutely no thought of the morrow. She gives away freely. She calls Ramdas a miser. Even when we have a lot of dues to pay, she does not stop her charities.

RH: And she feels Papa should find the money for her to spend.

Papa: Yes. She comes and takes Ramdas to task if money is not forthcoming.

MH: I am like her. I give away and father has to take care of the supply.

Papa continued reading and closed the book after finishing the chapter. He said: "This is a wonderful book. Ramdas has read this many times. Ramdas takes joy in reading it to others. This book was perhaps written in a state of ecstasy and great inspiration."

588. Vichara marga

RH: Will you please explain how the path of jnana takes one to realisation?

Papa: That path is called vichara marga or the path of discrimination. You discriminate between the Real and the unreal. Whatever is perceived is unreal and that which is not perceived is the Real. In the so-called real that we see about us, of name and form, which is really unreal, we realise THAT as our real Self, by simply identifying ourselves with That. That which is apparent is unreal, and the non-apparent, invisible, all-pervading Truth is the Real. We call Him God. We identify ourselves with Him. It is not a path of devotion. The aspirant on the path of discrimination goes on dissociating himself from everything finally to identify himself with Truth or Self. He says, 'I am not the body. I am not the senses. I am not the mind. I am not the intellect. What then am I? I am the all-pervading Reality, birthless, deathless, changeless'. You keep up this consciousness always. By this practice you directly take your mind to this consciousness, and therefore they say that this is the direct path. Straightaway start saying, 'I am God. I am God.' You are not to surrender; you are not to take the name of God or sing His glory.

MH: Have you not mentioned recently that jnana-yoga must have bhakti also to get the fullest realisation?

Papa: Bhakti is in the early stage of progress when you have a mode of prayer, meditation and so on for self-purification. After you have reached a stage you must directly realise that you are He. The Guru tells you that you are God and asks you to meditate upon it. Ramdas started on the bhakti path and attained jnana. Jnana means realisation of God, realising that you are the Supreme Self. For a jnani God is the impersonal Reality, nameless, formless and changeless Spirit, not different from him. But a devotee gives a name and form to God and worships Him as separate from him. Ultimately, both paths lead to the same goal.

In the ‘Bhagavad Gita’ Sri Krishna says that the path of jnana is difficult, whereas the path of devotion is easy. Here you surrender yourself to God and merge yourself in Him and know that you are He. In the case of jnana you have all at once to take the mind to the impersonal Reality. To keep up this consciousness always is difficult.

RH: There must be very rigorous discipline on the path of jnana.

Papa: Yes, Jnanis prefer to live in solitude. They go to forests and remain alone. Bhaktas stay in their own homes and worship God.

589. The Yogas are not distinct

MH: What is Papa's opinion of jnana as compared to karma-yoga?

Papa: In karma-yoga you dedicate all your actions to God. Your heart must be open to God to be filled with infinite love for Him. Love for God means love for all beings and creatures. With the intellect, you have to identify yourself with the Atman. So Ramdas does not think these three yogas or paths are distinct or separate. They form part of one poorna-yoga – intellectual, emotional and vital. On the plane of action the body plays the part. On the plane of love heart plays the part and on the plane of wisdom head plays the part. By the combined effort of all the three you get the full experience of God in all aspects. God is eternal wisdom, infinite love and almighty power. Eternal wisdom flows through your intellect, infinite love through your heart and almighty power works through your body.

MH: This is exactly what our Master has taught us.