Letters from Sri Ramanasramam, by Suri Nagamma

Bhagavan read it and looking at him critically said, “Is
that what you want? You say that you are suffering at the
sight of their troubles. Does that mean that you yourself are
all right unlike them and are happy?” “No, I am also suffering
in one way or other,” said that young man. “Ah! that is the
trouble. You do not know what is your own happiness, and
yet you are worried about others. Is it possible to make all
people similar? If all get into the palanquin, who is to carry it?
If all are kings, what is the point in saying that any one is a
king? Some people will be known as wealthy only if others are
poor. A Jnani can be recognised only when there are ignorant
people. Darkness will be known only when there is light.

Happiness will be known only if there is suffering. Food will
be tasteful only if there is hunger. Hence, help can be rendered
only to the extent possible, but if it is desired to make all
people equally happy, that is never possible. A number of
leaders of the country are working. Some of them say the
work that has been contemplated has not been finished
properly and so they will lecture. What for? People become
leaders one after another and work goes on. There must be
one shakti directing them all. If we throw the burden on that
shakti with the confidence that it can do what is required and
be free from worry, things will somehow go on. Some preach
against the killing of animals. If people do not listen to them,
they say they will fast unto death, ‘We will commit suicide or
we will give up life’. If one says he will commit suicide, if others
do not give up killing animals, is not suicide itself a killing of a
living being? They think suicide is merely leaving the body. Is
not the body a part of the self? Atma is always there, at all
times and all places. Instead of looking at the Self which is
real and permanent, if one looks upon the body, etc. as one’s
own Self, it is suicide. What other murder could there be than
that? He who is able to see his own Self by knowledge and
wisdom will not be moved by whatever conflicts may come
about. He will look upon the sorrows and happiness of the
world as mere acting on a stage. In his view the whole world
is a stage. On that stage the same man once puts on the dress
of a king, another time of a minister, next a servant, washerman,
barber, and many other dresses, and acts appropriately on
each occasion, but as he is conscious of his real Self and knows
that he is not any one of those whose parts he is acting, he
does not worry about the various vicissitudes of life he depicts
on each occasion. In the same manner, the world is a stage of
Ishwara. In that stage you are an actor. You may help to the
extent of your ability, but you cannot make all people equal.

It has not been possible in the past for anybody to do so and it
will not be possible in future either.”
The young man said, “Because of all this, there is no
peace in this world. I am unhappy about that.” “Look, you
have come again to the point where you began,” Bhagavan
replied. “Instead of feeling concerned about there being no
peace in the world, it is better to enquire and find out how
you will get peace in this world. If you give up that objective,
what is the use of worrying yourself about the lack of peace in
the world? If one’s mind has peace, the whole world will appear
peaceful. Tell me, have you that peace?” asked Bhagavan. That
person said, “No.” “Ah! that is the thing. You do not have
peace. You do not know how to secure that peace. If instead
of trying to gain that peace, you attempt to secure peace for
the world, it is like one who has no food, asking for food
himself which, if given, he says he will use to feed any number
of other people. Something like the lame man who said, ‘If
only someone holds me up can’t I beat up the thieves!’”