119. Why are philosophers called mad? Is there something wrong with the philosophers or the people who call them so?

Compared to the man-of-the-world, a philosopher is a mad person in the sense that the latter cannot take a lively interest in external appearance as the former does. To the philosopher, the external world is only an appearance, but to the man-of-the-world, it is all real and eternal. There is nothing wrong with either of them, since the word ‘mad' is used only as a mutual, relative attribute. What the philosopher says, the layman cannot believe; and what the layman experiences, the philosopher cannot.

120. Swamiji, how did Maya arise in Brahman?

This is an Ati-prasna or transcendental question. You will find this question coming up to your mind in various forms: When did Karma begin? When and why was the world created? Why is there evil in the world? Why did the Unmanifest manifest itself? And so on. The same question is asked by Rama in Yoga Vasishtha and Vasishtha says: "You are putting the cart before the horse. You will not be benefited by an enquiry into this question at all. Meditate and realize Brahman. You Will then know the answer to this question. The problem itself will have dissolved by then". No one can answer this question. When Knowledge dawns, the question itself vanishes. Therefore there is no answer to the question at all.

The Brahma Sutra says: Lokavat Tu Lila Kaivalyam. It is only to pacify your doubt. It is really not an answer; for, there can be no answer. Yet, the question will arise in the case of every seeker after Truth. You cannot help it. You will have to use your discrimination, pacify the doubt, and then through intense Sadhana and meditation, realize God. Then the doubt will vanish. A great Yogi and Jnani was worried with this doubt for twelve years. Then he told me: "The worry is over now. It troubled me for twelve years. I could not find an answer. So I have given up that pursuit and have taken to meditation, Japa and Kirtan. Now I find peace and progress". Faith in the Guru, in the Grant Sahib, Kirtan, Japa, meditation and practice of righteousness— these will enable you to progress in the spiritual path and will take you to That where there is no questioning possible.

121. I quite realize that contentment gives peace. But I have a doubt. It I become contented, all my ambitions will die. I will become lethargic and lazy. On account of my various ambitions, I move about hither and thither, I exert and I am energetic. Kindly remove this doubt of mine. I am quite bewildered.

Contentment can never make you idle. It is a Sattvic virtue that propels man towards God. It gives strength of mind and peace. It checks unnecessary and selfish exertions. It opens the inner eye of man and moves his mind towards divine contemplation. It turns his energy in the inner, Sattvic channels. It transmutes the gross energy, viz., greed, that is forcing man towards selfish exertions into spiritual energy, Ojas. That man who is contented is full of Sattva. He is more energetic now. He is inward. He has an inner life in the Atman. He is always peaceful. He turns out more work calmly and with one-pointed mind. All the dissipated rays of the mind are collected now. Do you understand the point now?

It is on the strength of contentment that the Sadhus and Sannyasins, and the Fakirs and Bhikshus move about in the world in a care-free manner by living on Bhiksha. It is contentment that gives strength to an aspirant to walk in the path of Self-realization and emboldens him to march fearlessly in the rugged and thorny path of spirituality.