Letters from Sri Ramanasramam, by Suri Nagamma

(87) DIVINE FORCE

Prev Next 2nd February, 1947
I went to the hall at 2-30 this afternoon. Bhagavan
was there already, reading a slip of paper which someone
had handed over to him. I sat there waiting to hear what
Bhagavan would say. Bhagavan folded the paper with a
smile and said, “All this will occur if one thinks that there is
a difference between Bhagavan and oneself. If one thinks
that there is no such difference, all this will not occur.”
Is it enough if we say that there is no difference between
Bhagavan and ourselves? Is it not necessary to enquire who
oneself is, and what one’s origin is, before one thinks that
there is no difference between oneself and Bhagavan? Why
is Bhagavan saying this? I was thinking of asking Bhagavan
why he was thus misleading us but could not summon up
enough courage to do so. I do not know if Bhagavan sensed
this misgiving of mine; but anyway he himself began speaking
again as follows:
“Before one could realise that there is no difference
between him and Bhagavan, one should first discard all these
unreal attributes which are really not his. One cannot perceive
truth unless all these qualities are discarded. There is a Divine
force (Chaitanya Sakti) which is the source of all things. All
these other qualities cannot be discarded unless we get hold
of that force. Sadhana is required to get hold of that force.”
I got courage as I heard those words and said
unconsciously, “So there is a force?” “Yes,” replied Bhagavan,
“There is a force. It is that force that is called swasphurana
(consciousness of the Self).” I said with a quivering voice,
“Bhagavan said casually that it is enough if we think that
there is no difference between us and God. But we can
discard these unreal attributes only if we are able to get hold
of that force. Let it be the Divine force or the consciousness
of the Self. Whatever it is, should we not know it? We are
not able to know it however much we try.”
Never before this did I ask Bhagavan questions in the
presence of others so boldly. Today, the inner urge was so
great that words came out of my mouth of their own accord
in the course of the conversation, and my eyes were filled
with tears and so I turned my face towards the wall. A lady
sitting next to me told me afterwards that Bhagavan’s eyes
also became moist. How tender-hearted he is towards the
humble!
Bhagavan sometimes used to say, “The Jnani weeps with
the weeping, laughs with the laughing, plays with the playful,
sings with those who sing, keeping time to the song. What
does he lose? His presence is like a pure, transparent mirror.

It reflects our image exactly as we are. It is we that play the
several parts in life and reap the fruits of our actions. How is
the mirror or the stand on which it is mounted affected?
Nothing affects them, as they are mere supports. The actors
in this world — the doers of all acts — must decide for
themselves what song and what action is for the welfare of
the world, what is in accordance with sastras, and what is
practicable.” That is what Bhagavan used to say. This is a
practical illustration.