Religion and Life - Swami Bhuteshanandaji’s Answers and Questions

The questions and answers being serialized in these columns are not meant to be scholarly expositions of various issues. People from different walks of life used to meet Swami Bhuteshanandaji Maharaj daily during his tenure as President of the Ramakrishna Order, and discuss with him their problems and doubts; and Revered Maharaj would clear their doubts in a characteristically simple way. These questions and answers were recorded and read out to him before he approved them all for publication

What is Samkhya?

Samkhya comes from samkhya. Sam, that is ‘perfectly’; khya, that is, ‘to know’, to know the Reality or Truth perfectly. According to the followers of Samkhya, the tattva or reality or philosophy is called samkhya.

What are the catur-vimsati tattvas?

By catur-vimsati tattvas the twenty-four cosmic principles are meant. According to the Samkhya philosophy, by this the materials of creation are meant. In the Tattva-samasa (1-3), it is said: ‘Asto prakrtayah, sodasa vikarah purusah.’ Mahat, buddhi, ahamkara and the five tanmatras—these are the eight prakrtis. The five organs of action (karmendriyas), the five sense organs (jnanendriyas), the five elements (mahabhutas), the mind, and the eight prakrtis go to form the 24 cosmic principles or caturvimsati tattvas. Tattva means the fundamental elements of the universe.

Maharaj, what is adhyasa?

To superimpose the qualities or dharmas of one thing on another is called adhyasa. Or to see something which is not there is called adhyasa. It is like seeing a piece of rope and saying that there is a snake. But there is no snake there. Though there is no snake, I am seeing the snake. This is adhyasa.

We hear so much about superimposing a snake on the rope. But we confuse a rope for a snake only because there is a snake. Is it not?

You see, there is no snake at all where you confuse rope for snake. Even though you see a rope as a snake, there is no snake there—let there be a thousand snakes elsewhere. The universe has no existence though we see it as the universe.

If what we are seeing is not the universe, what is it then?

Brahman! There is a rope, and you are superimposing a snake upon it. Similarly you are superimposing the universe on Brahman.

What is susupti?

When the mind stops functioning naturally, it is called the state of susupti. They say the mind is without function in that state.

Maharaj, what is the Veda?

Veda is the ocean of eternal knowledge.

What do the Vedas teach?

The Vedas primarily teach you about your true nature.

You can see a conglomeration of different kinds of thoughts in the Vedas. But the uniqueness of Vedic thought is this: It tells us that the Reality is one and it is manifesting as the universe and jivas. So Brahman resides within every jiva or individual soul as that fundamental Reality. This is the speciality of the Vedas. The Vedas also contain numerous rituals and sacrifices; these are useful to sadhakas at different stages of their evolution. In fact, you will find everything—dharma, artha, kama and moksa ideals—in the Vedas. Whatever suits your temperament, that you can accept and follow.

In the Vedas there is mention of many gods and goddesses. Again, it is said there: ‘Ekam sat, vipra bahudha vadanti, Truth is one, sages call it by different names.’ In the Brhadaranyaka Upanisad there is a remarkable statement. How many gods are there? Thirty-three thousand three hundred and thirty-three.’ Again, how many gods are there? ‘Three thousand three hundred and thirty-three.’ In this way, it comes to one alone.

Maharaj, is the Gita also a Veda?

No, it is not. God incarnated and broadcast the eternal Vedic truths through the Gita. These truths are called smrti and not Veda.

Is the idea of smarana, manana, and nididhyasana found in the Vedas?

Oh yes, it is! The Self is ‘to be heard about, thought about, and meditated upon, srotavyo, mantavyo, nididhyasitavyah.’ You must hear about the Atman, think and cogitate about it, and then contemplate on it.

In the Gita, Bhagavan Sri Krishna says that he has created everything through his maya. Is such an idea there in the Vedas too? 

Yes, it is. ‘Indro mayabhih pururupa iyate, Indra appears to have numerous forms owing to maya (Rg Veda, 6.47.18). In the Vedas, it is said: ‘I am Manu, I am Surya,’ and so on. Much of the Vedas is lost. We must check to see if any statement is against the Vedas.

Sri Krishna says that he makes every soul perform action. If so, why is each individual different from the other?

He may be making each one of us act in a different way. It is all his sport. God is like a little child; as Sri Ramakrishna says, he does not give to one even though the latter begs, but gives to one who does not want it. He is beyond all rules; he is not bound by any condition.

In the Gita, Krishna tells Arjuna to fight. Again, he says that one should give up everything and surrender wholly to him. Why has he said two different things?

At the battlefield of Kurukshetra, Krishna teaches Arjuna: ‘Klaibyam ma sma gamah, Do not yield to unmanliness.’ Arjuna has developed a fear that he may lose the battle. Krishna wants Arjuna to give it up and fight. A warrior’s duty is to fight. By sincerely performing the duties of his class, if his mind gets transformed, then he has no action to perform. If he continues in this way and does not feel that he is the doer, then alone can he go beyond the pale of work.

Na hi deha-bhrta sakyam

tyaktum karmanyasesatah;

Yastu karma-phala-tyagi

sa tyagityabhidhiyate

—Gita, 18.11

There are various stages: Initially he asks you to perform your duties; to perform them with great earnestness. Then comes a time when you will have to go beyond the pale of duties. Then there will be no duties for you. When you have renounced all duties, Krishna asks you to surrender yourself completely to him.

Sarva-dharman parityajya

mamekam saranam vraja;

Aham tva sarva-papebhyo

moksaisyami ma sucah

—Gita, 18.66

He who feels, even after performing self-less actions, that he is not the doer is the real doer. He has nothing to perform from then on.

The animal has no duty to perform—it eats, roams about, and follows its instincts. But the human being is a much higher being. While performing actions, if he becomes established in the truth of unselfishness he goes beyond all work. Just by sitting silently you do not become a renouncer of actions. You renounce all actions only when the idea that you are not the doer becomes rooted firmly in your mind.

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