Happy to Answer

Swami is happy when aspirants approach Him with questions, Pariprasna. When the bhakta, stuttering hesitantly, says, "Swami, can we question you freely on spiritual matters?" He replies, "Yes, certainly. Why do you doubt it? What am I here for if it is not to explain things you don't know? Do not hesitate or be afraid. Ask me. I always appreciate and reward sincere enquiry." Often, as in the book, the Sandeha Nivarini, Swami asks the bhakta, "Which is the internal world? Give me your idea of it". The man protests, "Swami, it would be good if you speak, not I." Whereupon Swami explains, "Making the questioner give out the answers himself is the sanathana (ancient) method of teaching. If those who question arrive at the answer by themselves they would really have understood the subject well. This was the only method used by the rishis of the past to enable their students to understand Vedanta. So come on, let us see!" Here is an illuminating session of question and answer:

Swami: Have you ever been to the cinema?
Bhakta: Ever been! Why, Swami, the cinema is an essential part of the world today. Of course I have been to see many films.
Swami: Tell me then what you saw.
Bhakta: Oh, many wonderful pictures, so many voices and noises and incidents of joy and sorrow.
Swami: You say, 'I have seen.' Well, the screen is one thing and the picture another. Did you see both?
Bhakta: Yes.
Swami: Did you see both at the same time?
Bhakta: No! How could that be possible Swami! When the picture is on, the screen isn't visible and when the screen is seen, no pictures are visible.
Swami: Right! The screen, the picture - do they always exist?
Bhakta: The picture comes and goes but the screen continues to exist.
Swami: Yes, the screen is nithya (eternal) and the picture a-nithya. Now tell me, does the picture fall on the screen or the screen fall on the picture? Which is the basis?
Bhakta: The picture falls on the screen. The screen is the basis.
Swami: So, the external world, the objective world, which is the picture comes and goes but the internal world, the âtmâ, which is existence-awareness-bliss (asthi-bhâthi-priyam) is the basis. This 'name-form-world' is real only when you witness it or experience it with your senses, mind and intellect.
Bhakta: Existence-awareness-bliss? What is that? Swami, give me an example, if there is any.
Swami: My dear boy! Why do you say 'if there is any'? When all is Brahman, which one thing is not an example? Take the film. The picture exists, persists, on the screen. That is the asthi. Who sees it and understands it? You. You are aware of it. That is bhâthi. And the names and forms you see are capable of giving ânanda, that is they are priyam.
Bhakta: It is clear now, Swami.
Swami: One point has to be noted here. The pictures fall on the screen by means of a beam of light projected through a slit in the wall of the machine-room. But if the light pours out from the whole room without the slit, the figures cannot be seen as such, for the screen would be bathed in light. So, too, when the world is seen through the small slit of one's mind, the multi-colored manifoldness of creation is cognisable. But when the floodlight of atmic awareness is shed, no individual, no distinction and no disparity is recognised. All is then cognised as the One Indivisible Brahmam. Have you understood?
Bhakta: Yes, Swami, I have understood it clearly.