6th January, 1936
Talk 129.
An elderly gentleman, formerly a co-worker with B. V. Narasimha Swami and author of some Visishtadvaita work, visited the place for the first time. He asked about rebirths, if it is possible for the linga sarira [?] (subtle body) to get dissolved and be reborn in two years after death.
Maharshi: Yes. Surely. Not only can one be reborn, one may be twenty or forty or even seventy years old in the new body though only two years after death. Sri Bhagavan cited Lila's story from Yoga Vasishta.
Sreyo hi jnanam abhyasat jnanat dhyanam,
dhyanat karmaphala tyagah.
Here jnana stands for knowledge without practice; abhyasa [?] stands for practice without knowledge; dhyana [?] stands for practice with knowledge. "Knowledge without practice accompanying it is superior to practice without knowledge. Practice with knowledge is superior to knowledge without practice accompanying it. Karmaphala tyagah Nishkama karma as of a Jnani [?] - action without desire - is superior to knowledge with practice."
D.: What is the difference between yoga [?] and surrender?
Maharshi: Surrender is Bhakti Yoga. To reach the source of the `I-thought' is the destruction of the ego, is the attainment of the goal, is prapatti [?] (surrender), jnana, etc.
Talk 128 Talk 130
Talk 128
5th January, 1936
Talk 128.
There were some French ladies and gentlemen and American as visitors to the Asramam. They asked Sri Bhagavan several questions. Among them, one was: "What is the message of the East to the West?"
Maharshi: All go to the same goal.
To another question Sri Bhagavan said: "How do you say `I am'?
Do you take a light to find yourself? Or did you come to know it on reading books? How?"
The questioner said: "By experience."
Maharshi: Yes. Experience is the word. Knowledge implies subject and object. But experience is non-terminal, eternal.
Talk 127 Talk 129
Talk 128.
There were some French ladies and gentlemen and American as visitors to the Asramam. They asked Sri Bhagavan several questions. Among them, one was: "What is the message of the East to the West?"
Maharshi: All go to the same goal.
To another question Sri Bhagavan said: "How do you say `I am'?
Do you take a light to find yourself? Or did you come to know it on reading books? How?"
The questioner said: "By experience."
Maharshi: Yes. Experience is the word. Knowledge implies subject and object. But experience is non-terminal, eternal.
Talk 127 Talk 129
Talk 127
4th January, 1936
Talk 127.
The American Engineer asked: "Does distance have any effect upon Grace?"
Maharshi: Time and space are within us. You are always in your Self. How do time and space affect it?
D.: In radio those who are nearer hear sooner. You are Hindu, we are American. Does it make any difference?
Maharshi: No.
D.: Even thoughts are read by others.
Maharshi: That shows that all are one.
Talk 126 Talk 128
Talk 127.
The American Engineer asked: "Does distance have any effect upon Grace?"
Maharshi: Time and space are within us. You are always in your Self. How do time and space affect it?
D.: In radio those who are nearer hear sooner. You are Hindu, we are American. Does it make any difference?
Maharshi: No.
D.: Even thoughts are read by others.
Maharshi: That shows that all are one.
Talk 126 Talk 128
Talk 126
4th January, 1936
Talk 126.
Dr. Syed again asked: "Should anyone desirous of spiritual progress take to action or renunciation (pravritti-marga or nivritti-marga)?"
Maharshi: Do you go out of the Self? What is meant by giving up?
An American Engineer asked about sat-sanga (association with sages).
Maharshi: Sat [?] is within us.
D.: In the book "Who am I??" you have said the Heart is the seat of the mind. Is it so?
Maharshi: The mind is Atman.
D.: Is it Atman itself or its projection?
Maharshi: The same.
D.: The Westerners look on the mind as the highest principle, whereas the Easterners think the contrary - why?
Maharshi: Where psychology ends, there philosophy begins. This is experience; the mind is born; we see it; even without the mind we exist. There is everyone's experience to prove it.
D.: In deep sleep I do not seem to exist.
Maharshi: You say so when awake. It is the mind which speaks now. You exist in deep sleep beyond mind.
D.: Western philosophy admits the Higher Self as influencing the mind.
Talk 125 Talk 127
Talk 126.
Dr. Syed again asked: "Should anyone desirous of spiritual progress take to action or renunciation (pravritti-marga or nivritti-marga)?"
Maharshi: Do you go out of the Self? What is meant by giving up?
An American Engineer asked about sat-sanga (association with sages).
Maharshi: Sat [?] is within us.
D.: In the book "Who am I??" you have said the Heart is the seat of the mind. Is it so?
Maharshi: The mind is Atman.
D.: Is it Atman itself or its projection?
Maharshi: The same.
D.: The Westerners look on the mind as the highest principle, whereas the Easterners think the contrary - why?
Maharshi: Where psychology ends, there philosophy begins. This is experience; the mind is born; we see it; even without the mind we exist. There is everyone's experience to prove it.
D.: In deep sleep I do not seem to exist.
Maharshi: You say so when awake. It is the mind which speaks now. You exist in deep sleep beyond mind.
D.: Western philosophy admits the Higher Self as influencing the mind.
Talk 125 Talk 127
Talk 125
3rd January, 1936
Talk 125.
The Muslim Professor asked: When I am here my mind is satvic; as soon as I turn my back on this, my mind hankers after so many objects.
Maharshi: Are the objects different from you? There can be no objects without the subject.
D.: And how shall I know it?
Maharshi: Being That, what do you want to know? Are there two selves for the one to know the other?
D.: Again, I repeat, sir, how to know the truth of all this and experience the same?
Maharshi: There is no gaining of anything new. All that is required is to rid the Self of ignorance. This ignorance is the identification of the Self with the non-Self.
D.: Yes. Still I do not understand. I must have your help. Everyone here is waiting on you for your Grace. You yourself must have sought originally the help of a Guru or of God. Extend that Grace to others now and save me. Before I came here I desired to see you very much. But somehow I could not find an opportunity to do so. In Bangalore I made up my mind to return to my place. I met Mr. Frydman and others who sent me here. You have dragged me here. My case is like Paul Brunton's in Bombay, when he was dragged here having cancelled his passage home. I hesitated at first on arrival.
I wondered if I would be permitted to approach you and converse with you. My doubts were soon set at rest. I find that all are equal here. You have established an equality among all. I dined with you and others. If I should say so to my people in U.P., they would not believe it. The Brahmins would not drink water with me, nor chew pan with me. But here you have taken me and others like me in your fold. Though Gandhi is striving hard he cannot bring about such a state of affairs in the country. I am very happy in your presence. I regard you as God. I consider Sri Krishna to be true God because He has said, "Whomsoever one may worship, the worshipper worships me only and I save him." Whereas all others have said, "Salvation is through me (meaning himself) only," Krishna alone is so broad-minded and has spoken like God. You observe the same kind of equality.
Talk 124 Talk 126
Talk 125.
The Muslim Professor asked: When I am here my mind is satvic; as soon as I turn my back on this, my mind hankers after so many objects.
Maharshi: Are the objects different from you? There can be no objects without the subject.
D.: And how shall I know it?
Maharshi: Being That, what do you want to know? Are there two selves for the one to know the other?
D.: Again, I repeat, sir, how to know the truth of all this and experience the same?
Maharshi: There is no gaining of anything new. All that is required is to rid the Self of ignorance. This ignorance is the identification of the Self with the non-Self.
D.: Yes. Still I do not understand. I must have your help. Everyone here is waiting on you for your Grace. You yourself must have sought originally the help of a Guru or of God. Extend that Grace to others now and save me. Before I came here I desired to see you very much. But somehow I could not find an opportunity to do so. In Bangalore I made up my mind to return to my place. I met Mr. Frydman and others who sent me here. You have dragged me here. My case is like Paul Brunton's in Bombay, when he was dragged here having cancelled his passage home. I hesitated at first on arrival.
I wondered if I would be permitted to approach you and converse with you. My doubts were soon set at rest. I find that all are equal here. You have established an equality among all. I dined with you and others. If I should say so to my people in U.P., they would not believe it. The Brahmins would not drink water with me, nor chew pan with me. But here you have taken me and others like me in your fold. Though Gandhi is striving hard he cannot bring about such a state of affairs in the country. I am very happy in your presence. I regard you as God. I consider Sri Krishna to be true God because He has said, "Whomsoever one may worship, the worshipper worships me only and I save him." Whereas all others have said, "Salvation is through me (meaning himself) only," Krishna alone is so broad-minded and has spoken like God. You observe the same kind of equality.
Talk 124 Talk 126
Talk 124
3rd January, 1936
Talk 124.
Another impatient questioner elaborated long premises and finished asking why some children die a premature death. He required the answer not to satisfy the grown-up ones who look on, but the babies who are the victims.
Maharshi: Let the victims ask. Why do you ask and desire the answer from the standpoint of the child?
Talk 123 Talk 125
Talk 124.
Another impatient questioner elaborated long premises and finished asking why some children die a premature death. He required the answer not to satisfy the grown-up ones who look on, but the babies who are the victims.
Maharshi: Let the victims ask. Why do you ask and desire the answer from the standpoint of the child?
Talk 123 Talk 125
Talk 123
3rd January, 1936
Talk 123.
Dr. Mohammed Hafiz Syed, a Muslim Professor of Persian and Urdu in the University of Allahabad, asked: " What is the purpose of this external manifestation?"
Maharshi: This manifestation had induced your question.
D.: True. I am covered by maya [?]. How to be free from it?
Maharshi: Who is covered by maya? Who wants to be free?
D.: Master, being asked `Who?', I know that it is ignorant me , composed of the senses, mind and body. I tried this enquiry `Who?' after reading Paul Brunton's book. Three or four times I was feeling elated and the elation lasted sometime and faded away. How to be established in `I'? Please give me the clue and help me.
Maharshi: That which appears anew must also disappear in due course.
D.: Please tell me the method of reaching the eternal Truth.
Maharshi: You are That. Can you ever remain apart from the Self? To be yourself requires no effort since you are always That.
Talk 122 Talk 124
Talk 123.
Dr. Mohammed Hafiz Syed, a Muslim Professor of Persian and Urdu in the University of Allahabad, asked: " What is the purpose of this external manifestation?"
Maharshi: This manifestation had induced your question.
D.: True. I am covered by maya [?]. How to be free from it?
Maharshi: Who is covered by maya? Who wants to be free?
D.: Master, being asked `Who?', I know that it is ignorant me , composed of the senses, mind and body. I tried this enquiry `Who?' after reading Paul Brunton's book. Three or four times I was feeling elated and the elation lasted sometime and faded away. How to be established in `I'? Please give me the clue and help me.
Maharshi: That which appears anew must also disappear in due course.
D.: Please tell me the method of reaching the eternal Truth.
Maharshi: You are That. Can you ever remain apart from the Self? To be yourself requires no effort since you are always That.
Talk 122 Talk 124
Talk 122
1st January, 1936
Talk 122.
A crowd had gathered here during Christmas.
D.: How to attain Unity Consciousness?
Maharshi: Being Unity Consciousness how to attain it? Your question is its own answer.
D.: What is Atman (Self), anatman [?] (non-self) and paramatman
(Supreme Self)?
Maharshi: Atman is jivatman [?] (the individual Self) and the rest are plain. The Self is ever-present (nityasiddha). Each one wants to know the Self. What kind of help does one require to know oneself? People want to see the Self as something new. But it is eternal and remains the same all along. They desire to see it as a blazing light, etc. How can it be so? It is not light, not darkness (na tejo, na tamah). It is only as it is. It cannot be defined. The best definition is `I am that I AM.'
The Srutis speak of the Self as being the size of one's thumb, the tip of the hair, an electric spark, vast, subtler than the subtlest, etc. They have no foundation in fact. It is only Being, but different from the real and the unreal; it is Knowledge, but different from knowledge and ignorance. How can it be defined at all? It is simply Being. Again Sri Bhagavan said that in the whole Thayumanavar literature, he preferred one stanza which says: "Ego disappearing another `I-I' spontaneously manifests in full glory," etc. Again he cites Skandar Anubhuti: "Not real, nor unreal; not darkness nor light, it is." One man said, that a siddha [?] of Kumbakonam claimed to overcome the defects in Sri Sankara's system which deals only with transcendentalism and not the work-a-day life. One must be able to exercise super-human powers in ordinary life, that is to say, one must be a siddha in order to be perfect. Sri Bhagavan pointed out a stanza in Thayumanavar which condemns all siddhis. Further he said that Thayumanavar mentions mouna (silence) in numerous places but defines it in only one verse.
Mouna is said to be that state which spontaneously manifests after the annihilation of the ego. That state is beyond light and darkness, but still it is called light since no other proper word could be found for it.
Talk 121 Talk 123
Talk 122.
A crowd had gathered here during Christmas.
D.: How to attain Unity Consciousness?
Maharshi: Being Unity Consciousness how to attain it? Your question is its own answer.
D.: What is Atman (Self), anatman [?] (non-self) and paramatman
(Supreme Self)?
Maharshi: Atman is jivatman [?] (the individual Self) and the rest are plain. The Self is ever-present (nityasiddha). Each one wants to know the Self. What kind of help does one require to know oneself? People want to see the Self as something new. But it is eternal and remains the same all along. They desire to see it as a blazing light, etc. How can it be so? It is not light, not darkness (na tejo, na tamah). It is only as it is. It cannot be defined. The best definition is `I am that I AM.'
The Srutis speak of the Self as being the size of one's thumb, the tip of the hair, an electric spark, vast, subtler than the subtlest, etc. They have no foundation in fact. It is only Being, but different from the real and the unreal; it is Knowledge, but different from knowledge and ignorance. How can it be defined at all? It is simply Being. Again Sri Bhagavan said that in the whole Thayumanavar literature, he preferred one stanza which says: "Ego disappearing another `I-I' spontaneously manifests in full glory," etc. Again he cites Skandar Anubhuti: "Not real, nor unreal; not darkness nor light, it is." One man said, that a siddha [?] of Kumbakonam claimed to overcome the defects in Sri Sankara's system which deals only with transcendentalism and not the work-a-day life. One must be able to exercise super-human powers in ordinary life, that is to say, one must be a siddha in order to be perfect. Sri Bhagavan pointed out a stanza in Thayumanavar which condemns all siddhis. Further he said that Thayumanavar mentions mouna (silence) in numerous places but defines it in only one verse.
Mouna is said to be that state which spontaneously manifests after the annihilation of the ego. That state is beyond light and darkness, but still it is called light since no other proper word could be found for it.
Talk 121 Talk 123
Talk 121
25th December, 1935
Talk 121.
Talks between the Master and two Moslems on a previous occasion.
D.: Has God a form?
Maharshi: Who says so?
D.: Well, if God has no form is it proper to worship idols?
Maharshi: Leave God alone because He is unknown. What about you? Have you a form?
D.: Yes. I am this and so and so.
Maharshi: So then, you are a man with limbs, about three and a half cubits high, with beard, etc. Is it so?
D.: Certainly.
Maharshi: Then do you find yourself so in deep sleep?
D.: After waking I perceive that I was asleep. Therefore by inference I remained thus in deep sleep also.
Maharshi: If you are the body why do they bury the corpse after death? The body must refuse to be buried.
D.: No, I am the subtle jiva [?] within the gross body.
Maharshi: So you see that you are really formless; but you are at present identifying yourself with the body. So long as you are formful why should you not worship the formless God as being formful? The questioner was baffled and perplexed.
Talk 120 Talk 122
Talk 121.
Talks between the Master and two Moslems on a previous occasion.
D.: Has God a form?
Maharshi: Who says so?
D.: Well, if God has no form is it proper to worship idols?
Maharshi: Leave God alone because He is unknown. What about you? Have you a form?
D.: Yes. I am this and so and so.
Maharshi: So then, you are a man with limbs, about three and a half cubits high, with beard, etc. Is it so?
D.: Certainly.
Maharshi: Then do you find yourself so in deep sleep?
D.: After waking I perceive that I was asleep. Therefore by inference I remained thus in deep sleep also.
Maharshi: If you are the body why do they bury the corpse after death? The body must refuse to be buried.
D.: No, I am the subtle jiva [?] within the gross body.
Maharshi: So you see that you are really formless; but you are at present identifying yourself with the body. So long as you are formful why should you not worship the formless God as being formful? The questioner was baffled and perplexed.
Talk 120 Talk 122
Talk 120
25th December, 1935
Talk 120.
Later a man brought two peacocks with their eyes screened. When let loose in Maharshi's presence they flew away to a distance. They were brought back but still they flew away. Sri Bhagavan then said, "It is no use trying to keep them here. They are not ripe in their minds as these dogs ." However much they tried to keep the peacocks they would not remain there even a minute.
[Ed: please refer previous Talk for story of dogs]
Talk 119 Talk 121
Talk 120.
Later a man brought two peacocks with their eyes screened. When let loose in Maharshi's presence they flew away to a distance. They were brought back but still they flew away. Sri Bhagavan then said, "It is no use trying to keep them here. They are not ripe in their minds as these dogs ." However much they tried to keep the peacocks they would not remain there even a minute.
[Ed: please refer previous Talk for story of dogs]
Talk 119 Talk 121
Talk 119
25th December, 1935
Talk 119.
Again at the same time there were four dogs in the Asramam. Sri Bhagavan said that those dogs would not accept any food not partaken by Himself. The pandit put the matter to the test. He spread some food before them; they would not touch it; then Sri Bhagavan, after a time, put a small morsel of it into His mouth. Immediately they fell to and devoured the food.
Talk 118 Talk 120
Talk 119.
Again at the same time there were four dogs in the Asramam. Sri Bhagavan said that those dogs would not accept any food not partaken by Himself. The pandit put the matter to the test. He spread some food before them; they would not touch it; then Sri Bhagavan, after a time, put a small morsel of it into His mouth. Immediately they fell to and devoured the food.
Talk 118 Talk 120
Talk 118
25th December, 1935
Talk 118.
Mr. Rangachari, a Telugu Pandit in Voorhees' College at Vellore, asked about nishkama karma [?]. There was no reply. After a time Sri Bhagavan went up the hill and a few followed him, including the pandit. There was a thorny stick lying on the way which Sri Bhagavan picked up; he sat down and began leisurely to work at it. The thorns were cut off, the knots were made smooth, the whole stick was polished with a rough leaf. The whole operation took about six hours. Everyone was wondering at the fine appearance of the stick made of a spiky material. A shepherd boy put in his appearance on the way as the group moved off. He had lost his stick and was at a loss. Sri Bhagavan immediately gave the new one in his hand to the boy and passed on.
The pandit said that this was the matter-of-fact answer to his question.
Talk 117 Talk 119
Talk 118.
Mr. Rangachari, a Telugu Pandit in Voorhees' College at Vellore, asked about nishkama karma [?]. There was no reply. After a time Sri Bhagavan went up the hill and a few followed him, including the pandit. There was a thorny stick lying on the way which Sri Bhagavan picked up; he sat down and began leisurely to work at it. The thorns were cut off, the knots were made smooth, the whole stick was polished with a rough leaf. The whole operation took about six hours. Everyone was wondering at the fine appearance of the stick made of a spiky material. A shepherd boy put in his appearance on the way as the group moved off. He had lost his stick and was at a loss. Sri Bhagavan immediately gave the new one in his hand to the boy and passed on.
The pandit said that this was the matter-of-fact answer to his question.
Talk 117 Talk 119
Talk 117
25th December, 1935
Talk 117.
A Ceylonese: What is the first step for Realisation of Self? Please help me towards it. There is no use reading books.
Another: This one man's request is that of us all.
Maharshi: Quite so. If the Self be found in books it would have been already realised. What wonder can be greater than that we seek the Self in books? Can it be found there? Of course books have given readers the sense to ask this question and to seek the Self.
D.: Books are utterly useless. They may all be burnt. The spoken word alone is useful. Grace alone is useful.
Others spoke according to their own light, until finally they returned to the original question, but Sri Bhagavan remained silent.
Talk 116 Talk 118
Talk 117.
A Ceylonese: What is the first step for Realisation of Self? Please help me towards it. There is no use reading books.
Another: This one man's request is that of us all.
Maharshi: Quite so. If the Self be found in books it would have been already realised. What wonder can be greater than that we seek the Self in books? Can it be found there? Of course books have given readers the sense to ask this question and to seek the Self.
D.: Books are utterly useless. They may all be burnt. The spoken word alone is useful. Grace alone is useful.
Others spoke according to their own light, until finally they returned to the original question, but Sri Bhagavan remained silent.
Talk 116 Talk 118
Talk 116
25th December, 1935
Talk 116.
D.: Jiva [?] is said to be bound by karma. Is it so?
Maharshi: Let karma enjoy its fruits. As long as you are the doer so long are you the enjoyer.
D.: How to get released from karma.
Maharshi: See whose karma it is. You will find you are not the doer. Then you will be free. This requires grace of God for which you should pray to Him, worship Him and meditate on Him. The karma which takes place without effort, i.e., involuntary action, is not binding. Even a Jnani [?] is acting as seen by his bodily movements. There can be no karma without effort or without intentions (sankalpas). Therefore there are sankalpas for all. They are of two kinds (1) one, binding - bandha-hetu and the other (2) mukti-hetu - not binding. The former must be given up and the latter must be cultivated. There
is no fruit without previous karma; no karma without previous sankalpa [?]. Even mukti [?] must be the result of effort so long as the sense of doership persists.
Talk 115 Talk 117
Talk 116.
D.: Jiva [?] is said to be bound by karma. Is it so?
Maharshi: Let karma enjoy its fruits. As long as you are the doer so long are you the enjoyer.
D.: How to get released from karma.
Maharshi: See whose karma it is. You will find you are not the doer. Then you will be free. This requires grace of God for which you should pray to Him, worship Him and meditate on Him. The karma which takes place without effort, i.e., involuntary action, is not binding. Even a Jnani [?] is acting as seen by his bodily movements. There can be no karma without effort or without intentions (sankalpas). Therefore there are sankalpas for all. They are of two kinds (1) one, binding - bandha-hetu and the other (2) mukti-hetu - not binding. The former must be given up and the latter must be cultivated. There
is no fruit without previous karma; no karma without previous sankalpa [?]. Even mukti [?] must be the result of effort so long as the sense of doership persists.
Talk 115 Talk 117
Talk 115
25th December, 1935
Talk 115.
Mr. M. Frydman: Even without any initial desires there are some strange experiences for us. Wherefrom do they arise?
Maharshi: The desire may not be there now. Enough if it was there before.
Though forgotten by you now it is bearing fruit in due course. That is how the Jnani [?] is said to have prarabdha [?] left for him. Of course it is only according to others' point of view.
Talk 114 Talk 116
Talk 115.
Mr. M. Frydman: Even without any initial desires there are some strange experiences for us. Wherefrom do they arise?
Maharshi: The desire may not be there now. Enough if it was there before.
Though forgotten by you now it is bearing fruit in due course. That is how the Jnani [?] is said to have prarabdha [?] left for him. Of course it is only according to others' point of view.
Talk 114 Talk 116
Talk 114
23rd December, 1935
Talk 114.
Baron Von Veltheim - Ostran, an East German Baron, asked, There should be harmony between knowledge of the Self and knowledge of the world. They must develop side by side. Is it right? Does Maharshi agree?
Maharshi: Yes.
D.: Beyond the intellect and before wisdom dawns there will be pictures of the world passing before one's consciousness. Is it so? Sri Bhagavan pointed out the parallel passage in Dakshinamurti stotram [?] to signify that the pictures are like reflections in a mirror; again from the Upanishad - as in the mirror, so in the world of manes, as in the water, so in the world of Gandharvas; as shadow and sunlight in Brahma Loka.
D.: There is spiritual awakening since 1930 all the world over? Does Maharshi agree?
Maharshi said: "The development is according to your sight." The Baron again asked if Maharshi would induce a spiritual trance and give him a message - which is unspoken but still understandable. No answer was made.
Talk 113 Talk 115
Talk 114.
Baron Von Veltheim - Ostran, an East German Baron, asked, There should be harmony between knowledge of the Self and knowledge of the world. They must develop side by side. Is it right? Does Maharshi agree?
Maharshi: Yes.
D.: Beyond the intellect and before wisdom dawns there will be pictures of the world passing before one's consciousness. Is it so? Sri Bhagavan pointed out the parallel passage in Dakshinamurti stotram [?] to signify that the pictures are like reflections in a mirror; again from the Upanishad - as in the mirror, so in the world of manes, as in the water, so in the world of Gandharvas; as shadow and sunlight in Brahma Loka.
D.: There is spiritual awakening since 1930 all the world over? Does Maharshi agree?
Maharshi said: "The development is according to your sight." The Baron again asked if Maharshi would induce a spiritual trance and give him a message - which is unspoken but still understandable. No answer was made.
Talk 113 Talk 115
Talk 113
17th December, 1935
Talk 113.
A Telugu gentleman asked about Karma Yoga. Sri Bhagavan said that the man should act as an actor on the stage. In all actions there is the sat [?] as the underlying principle. "Remember it and act."
He asked about the purity of mind - chitta suddhi [?]. Sri Bhagavan said that chitta [?] suddhi is to engage in one thought only to the exclusion of all others. It is otherwise called one-pointedness of the mind. The practice of meditation purifies the mind.
Talk 112 Talk 114
Talk 113.
A Telugu gentleman asked about Karma Yoga. Sri Bhagavan said that the man should act as an actor on the stage. In all actions there is the sat [?] as the underlying principle. "Remember it and act."
He asked about the purity of mind - chitta suddhi [?]. Sri Bhagavan said that chitta [?] suddhi is to engage in one thought only to the exclusion of all others. It is otherwise called one-pointedness of the mind. The practice of meditation purifies the mind.
Talk 112 Talk 114
Talk 112
17th December, 1935
Talk 112.
Mr. P. Brunton, while reading Upadesa Manjari, came across the statement that the ego, the world and God are all unreal. He desired to use a different word for God or at least a qualifying adjective, e.g., the Creative Force or personal God.
Sri Bhagavan explained that God means SAMASHTI [?] - i.e., all that is, plus the Be-ing - in the same way as `I' means the individual plus the Be-ing, and the world means the variety plus Be-ing. The Be-ing is in all cases real. The all, the variety and the individual is in each case unreal. So also in the union of the real and the unreal, the mixing up or the false identification is wrong. It amounts to saying sad-asadvilakshana, i.e., transcending the real and the unreal - sat [?] and asat [?].
Reality is that which transcends all concepts, including that of God. Inasmuch as the name of God is used, it cannot be true. The Hebrew word Jehovah = (I am) expresses God correctly. Absolute Be-ing is beyond expression.
The word cannot be replaced nor need it be replaced. The Englishman casually said that in prehistoric ages there was spirituality but not high intellect, whereas intellect has now developed. Sri Bhagavan pointed out that intellect raises the question "whose intellect?" The answer is, of the Self. So intellect is a tool of the Self. The Self uses intellect for measuring variety.
Intellect is not the Self nor apart from the Self. The Self alone is eternal. Intellect is only a phenomenon. People speak of the development of variety as being the development of intellect. Intellect was always there. Dhata yatha parvam akalpayat (The Creator created just as before). Consider your own state, day by day. There is no intellect in dreamless deep sleep. But it is there now. There is no intellect in a child. It develops with age. How could there be manifestation of intellect without its seed in the sleep state and in the child? Why go to history to teach this fundamental fact? The level of truth of history is only the level of truth of the individual.
Talk 111 Talk 113
Talk 112.
Mr. P. Brunton, while reading Upadesa Manjari, came across the statement that the ego, the world and God are all unreal. He desired to use a different word for God or at least a qualifying adjective, e.g., the Creative Force or personal God.
Sri Bhagavan explained that God means SAMASHTI [?] - i.e., all that is, plus the Be-ing - in the same way as `I' means the individual plus the Be-ing, and the world means the variety plus Be-ing. The Be-ing is in all cases real. The all, the variety and the individual is in each case unreal. So also in the union of the real and the unreal, the mixing up or the false identification is wrong. It amounts to saying sad-asadvilakshana, i.e., transcending the real and the unreal - sat [?] and asat [?].
Reality is that which transcends all concepts, including that of God. Inasmuch as the name of God is used, it cannot be true. The Hebrew word Jehovah = (I am) expresses God correctly. Absolute Be-ing is beyond expression.
The word cannot be replaced nor need it be replaced. The Englishman casually said that in prehistoric ages there was spirituality but not high intellect, whereas intellect has now developed. Sri Bhagavan pointed out that intellect raises the question "whose intellect?" The answer is, of the Self. So intellect is a tool of the Self. The Self uses intellect for measuring variety.
Intellect is not the Self nor apart from the Self. The Self alone is eternal. Intellect is only a phenomenon. People speak of the development of variety as being the development of intellect. Intellect was always there. Dhata yatha parvam akalpayat (The Creator created just as before). Consider your own state, day by day. There is no intellect in dreamless deep sleep. But it is there now. There is no intellect in a child. It develops with age. How could there be manifestation of intellect without its seed in the sleep state and in the child? Why go to history to teach this fundamental fact? The level of truth of history is only the level of truth of the individual.
Talk 111 Talk 113
Talk 110
14th December, 1935
Talk 110.
An American lady asked Bhagavan what his experiences of samadhi were. When suggested that she should relate her experiences and ask if they were right, she replied that Sri Bhagavan's experiences ought to be correct and should be known, whereas her own were unimportant. She thus wanted to know if Sri Bhagavan felt his body hot or cold in samadhi, if he spent the first three and a half years of his stay at Tiruvannamalai in prayers and so on.
Maharshi: Samadhi transcends mind and speech and cannot be described. For example, the state of deep slumber cannot be described; samadhi
state can still less be explained.
D.: But I know that I am unconscious in deep sleep.
Maharshi: Consciousness and unconsciousness are only modes of the mind.
Samadhi transcends the mind.
D.: Still you can say what it is like.
Maharshi: You will know only when you are in samadhi.
Talk 109 Talk 111
Talk 110.
An American lady asked Bhagavan what his experiences of samadhi were. When suggested that she should relate her experiences and ask if they were right, she replied that Sri Bhagavan's experiences ought to be correct and should be known, whereas her own were unimportant. She thus wanted to know if Sri Bhagavan felt his body hot or cold in samadhi, if he spent the first three and a half years of his stay at Tiruvannamalai in prayers and so on.
Maharshi: Samadhi transcends mind and speech and cannot be described. For example, the state of deep slumber cannot be described; samadhi
state can still less be explained.
D.: But I know that I am unconscious in deep sleep.
Maharshi: Consciousness and unconsciousness are only modes of the mind.
Samadhi transcends the mind.
D.: Still you can say what it is like.
Maharshi: You will know only when you are in samadhi.
Talk 109 Talk 111
Talk 109
13th December, 1935
Talk 109.
Two gentlemen from Ambala (the Punjab) had been here for a few weeks. Just before taking leave of Sri Bhagavan one of them asked how he should remove the spiritual drowsiness of his friends or of other people in general.
Maharshi: Have you removed your own `spiritual drowsiness?' The force which is set up to remove your own `drowsiness' will also operate in other centres. There is the will-power with which you can act on others. But it is on a lower plane and not desirable. Take care of yourself first.
D.: How to remove my own `drowsiness'?
Maharshi: Whose `drowsiness' is it? Enquire. Turn within. Turn all your enquiries towards search for Self. The force set up within you will operate on others also.
Talk 108 Talk 110
Talk 109.
Two gentlemen from Ambala (the Punjab) had been here for a few weeks. Just before taking leave of Sri Bhagavan one of them asked how he should remove the spiritual drowsiness of his friends or of other people in general.
Maharshi: Have you removed your own `spiritual drowsiness?' The force which is set up to remove your own `drowsiness' will also operate in other centres. There is the will-power with which you can act on others. But it is on a lower plane and not desirable. Take care of yourself first.
D.: How to remove my own `drowsiness'?
Maharshi: Whose `drowsiness' is it? Enquire. Turn within. Turn all your enquiries towards search for Self. The force set up within you will operate on others also.
Talk 108 Talk 110
Talk 108
29th November, 1935
Talk 108.
In continuation of dialogue 105: Uddalaka explained that all proceeds from sat [?] (as illustrated by deep sleep). The body takes food. Food requires water. Water requires heat to digest the food. (Tejo mulamanvichcha) It is sat parasyam devatayam (merged in the Be-ing). If we are sat sampannah (merged in the Be-ing), how is it that we do not realise it?
Maharshi: Just as the honey gathered from different flowers forms the bulk in a honeycomb, and each drop does not indicate wherefrom it has been collected, so also sat sampannah in deep sleep, death, etc. , people do not recognise their individualities. They slip into that state unawares. But when they wake up they regain their original individual characteristics.
D.: Honey, though collected from different flowers, becomes the bulk and does not possess individual characteristics. But the individual parts do not also exist in the drops and they do not return to their sources. Whereas the individuals after going to deep sleep wake up individuals as formerly. How is it?
Maharshi: Just as the rivers discharged into the ocean lose their individualities , still the waters evaporate and return as rain on the hills and through rivers to the ocean, so also the individuals going to sleep lose their individualities and yet return as individuals according to their previous vasanas unawares. Thus, even in death, sat is not lost.
D.: How can that be?
Maharshi: See how a tree, whose branches are cut, grows again. So long as the life-source is not affected it will grow. Similarly the samskaras (anamneses) sink into the heart in death: they do not perish. They will in right time sprout forth from the heart. That is how the jivas are reborn.
D.: How does the wide universe sprout forth from such subtle samskaras remaining sunk in the heart?
Maharshi: Just as a big banyan tree sprouts from a tiny seed, so the wide universe with names and forms sprouts forth from the heart.
D.: If the origin is sat why is it not felt?
Maharshi: The salt in the lump is visible; it is invisible in solution. Still its existence is known by taste. Similarly sat, though not recognised by the intellect, can still be realised in a different way, i.e., transcendentally.
D.: How?
Maharshi: Just as a man blindfolded and left by robbers in a jungle enquires his way home and returns there, so also the ignorant one (blinded by ignorance) enquires of those not so blinded and seeks his own source and returns to it.
Then, Gurupadesa - "Vang manasi sampadyate, manah prane,
pranastejasi, tejah parasyam devatayam iti."
D.: If so, a Jnani [?] or an ajnani [?] dies in the same manner. Why is an ajnani reborn, whereas a Jnani is not?
Maharshi: Just as an innocent man satyabhisandha is not affected by the test of touching red hot iron but a thief is affected, so also the sadbrahma satyabhisandha, i.e., a Jnani, enters into sat consciously and merges, whereas the other enters unaware and is thrown out unawares also.
Talk 107 Talk 109
Talk 108.
In continuation of dialogue 105: Uddalaka explained that all proceeds from sat [?] (as illustrated by deep sleep). The body takes food. Food requires water. Water requires heat to digest the food. (Tejo mulamanvichcha) It is sat parasyam devatayam (merged in the Be-ing). If we are sat sampannah (merged in the Be-ing), how is it that we do not realise it?
Maharshi: Just as the honey gathered from different flowers forms the bulk in a honeycomb, and each drop does not indicate wherefrom it has been collected, so also sat sampannah in deep sleep, death, etc. , people do not recognise their individualities. They slip into that state unawares. But when they wake up they regain their original individual characteristics.
D.: Honey, though collected from different flowers, becomes the bulk and does not possess individual characteristics. But the individual parts do not also exist in the drops and they do not return to their sources. Whereas the individuals after going to deep sleep wake up individuals as formerly. How is it?
Maharshi: Just as the rivers discharged into the ocean lose their individualities , still the waters evaporate and return as rain on the hills and through rivers to the ocean, so also the individuals going to sleep lose their individualities and yet return as individuals according to their previous vasanas unawares. Thus, even in death, sat is not lost.
D.: How can that be?
Maharshi: See how a tree, whose branches are cut, grows again. So long as the life-source is not affected it will grow. Similarly the samskaras (anamneses) sink into the heart in death: they do not perish. They will in right time sprout forth from the heart. That is how the jivas are reborn.
D.: How does the wide universe sprout forth from such subtle samskaras remaining sunk in the heart?
Maharshi: Just as a big banyan tree sprouts from a tiny seed, so the wide universe with names and forms sprouts forth from the heart.
D.: If the origin is sat why is it not felt?
Maharshi: The salt in the lump is visible; it is invisible in solution. Still its existence is known by taste. Similarly sat, though not recognised by the intellect, can still be realised in a different way, i.e., transcendentally.
D.: How?
Maharshi: Just as a man blindfolded and left by robbers in a jungle enquires his way home and returns there, so also the ignorant one (blinded by ignorance) enquires of those not so blinded and seeks his own source and returns to it.
Then, Gurupadesa - "Vang manasi sampadyate, manah prane,
pranastejasi, tejah parasyam devatayam iti."
D.: If so, a Jnani [?] or an ajnani [?] dies in the same manner. Why is an ajnani reborn, whereas a Jnani is not?
Maharshi: Just as an innocent man satyabhisandha is not affected by the test of touching red hot iron but a thief is affected, so also the sadbrahma satyabhisandha, i.e., a Jnani, enters into sat consciously and merges, whereas the other enters unaware and is thrown out unawares also.
Talk 107 Talk 109
Talk 107
29th November, 1935
Talk 107.
Later the Yogi (Yogananda) asked: How is the spiritual uplift of the people to be effected? What are the instructions to be given them?
Maharshi: They differ according to the temperaments of the individuals and according to the spiritual ripeness of their minds. There cannot be any instruction en masse.
D.: Why does God permit suffering in the world? Should He not with His omnipotence do away with it at one stroke and ordain the universal realisation of God?
Maharshi: Suffering is the way for Realisation of God.
D.: Should He not ordain differently?
Maharshi: It is the way.
D.: Are Yoga, religion, etc., antidotes to suffering?
Maharshi: They help you to overcome suffering.
D.: Why should there be suffering?
Maharshi: Who suffers? What is suffering?
No answer! Finally the Yogi rose up, prayed for Sri Bhagavan' s blessings for his own work and expressed great regret for his hasty return. He looked very sincere and devoted and even emotional.
Talk 106 Talk 108
Talk 107.
Later the Yogi (Yogananda) asked: How is the spiritual uplift of the people to be effected? What are the instructions to be given them?
Maharshi: They differ according to the temperaments of the individuals and according to the spiritual ripeness of their minds. There cannot be any instruction en masse.
D.: Why does God permit suffering in the world? Should He not with His omnipotence do away with it at one stroke and ordain the universal realisation of God?
Maharshi: Suffering is the way for Realisation of God.
D.: Should He not ordain differently?
Maharshi: It is the way.
D.: Are Yoga, religion, etc., antidotes to suffering?
Maharshi: They help you to overcome suffering.
D.: Why should there be suffering?
Maharshi: Who suffers? What is suffering?
No answer! Finally the Yogi rose up, prayed for Sri Bhagavan' s blessings for his own work and expressed great regret for his hasty return. He looked very sincere and devoted and even emotional.
Talk 106 Talk 108
Talk 106
29th November, 1935
Talk 106.
Swami Yogananda with four others arrived at 8.45 a.m. He looks big, but gentle and well-groomed. He has dark flowing hair, hanging over his shoulders. The group had lunch in the Asramam.
Mr. C. R. Wright, his secretary, asked: How shall I realise God?
Maharshi: God is an unknown entity. Moreover He is external. Whereas, the Self is always with you and it is you. Why do you leave out what is intimate and go in for what is external?
D.: What is this Self again?
Maharshi: The Self is known to everyone but not clearly. You always exist. The Be-ing is the Self. `I am' is the name of God. Of all the definitions of God, none is indeed so well put as the Biblical statement "I AM THAT I AM" in EXODUS (Chap. 3). There are other statements, such as Brahmaivaham, Aham Brahmasmi and Soham [?]. But none is so direct as the name JEHOVAH = I AM. The Absolute Being is what is - It is the Self. It is God. Knowing the Self, God is known. In fact God is none other than the Self.
D.: Why are there good and evil?
Maharshi: They are relative terms. There must be a subject to know the good and evil. That subject is the ego. Trace the source of the ego. It ends in the Self. The source of the ego is God. This definition of God is probably more concrete and better understood by you.
D.: So it is. How to get Bliss?
Maharshi: Bliss is not something to be got. On the other hand you are always Bliss. This desire is born of the sense of incompleteness. To whom is this sense of incompleteness? Enquire. In deep sleep you were blissful: Now you are not so. What has interposed between that Bliss and this non-bliss? It is the ego. Seek its source and find you are Bliss. There is nothing new to get. You have, on the other hand, to get rid of your ignorance which makes you think that you are other than Bliss. For whom is this ignorance? It is to the ego. Trace the source of the ego. Then the ego is lost and Bliss remains over. It is eternal. You are That, here and now ... That is the master key for solving all doubts. The doubts arise in the mind. The mind is born of the ego. The ego rises from the Self. Search the source of the ego and the Self is revealed. That alone remains. The universe is only expanded Self. It is not different from the Self.
D.: What is the best way of living?
Maharshi: It differs according as one is a Jnani [?] or ajnani [?]. A Jnani does not find anything different or separate from the Self. All are in the Self. It is wrong to imagine that there is the world, that there is a body in it and that you dwell in the body. If the Truth is known, the universe and what is beyond it will be found to be only in the Self. The outlook differs according to the sight of the person. The sight is from the eye. The eye must be located somewhere. If you are seeing with the gross eyes you find others gross. If with subtle eyes (i.e., the mind) others appear subtle. If the eye becomes the Self, the Self being infinite, the eye is infinite. There is nothing else to see different from the Self.
He thanked Maharshi. He was told that the best way of thanking is to remain always as the Self.
Talk 105 Talk 107
Talk 106.
Swami Yogananda with four others arrived at 8.45 a.m. He looks big, but gentle and well-groomed. He has dark flowing hair, hanging over his shoulders. The group had lunch in the Asramam.
Mr. C. R. Wright, his secretary, asked: How shall I realise God?
Maharshi: God is an unknown entity. Moreover He is external. Whereas, the Self is always with you and it is you. Why do you leave out what is intimate and go in for what is external?
D.: What is this Self again?
Maharshi: The Self is known to everyone but not clearly. You always exist. The Be-ing is the Self. `I am' is the name of God. Of all the definitions of God, none is indeed so well put as the Biblical statement "I AM THAT I AM" in EXODUS (Chap. 3). There are other statements, such as Brahmaivaham, Aham Brahmasmi and Soham [?]. But none is so direct as the name JEHOVAH = I AM. The Absolute Being is what is - It is the Self. It is God. Knowing the Self, God is known. In fact God is none other than the Self.
D.: Why are there good and evil?
Maharshi: They are relative terms. There must be a subject to know the good and evil. That subject is the ego. Trace the source of the ego. It ends in the Self. The source of the ego is God. This definition of God is probably more concrete and better understood by you.
D.: So it is. How to get Bliss?
Maharshi: Bliss is not something to be got. On the other hand you are always Bliss. This desire is born of the sense of incompleteness. To whom is this sense of incompleteness? Enquire. In deep sleep you were blissful: Now you are not so. What has interposed between that Bliss and this non-bliss? It is the ego. Seek its source and find you are Bliss. There is nothing new to get. You have, on the other hand, to get rid of your ignorance which makes you think that you are other than Bliss. For whom is this ignorance? It is to the ego. Trace the source of the ego. Then the ego is lost and Bliss remains over. It is eternal. You are That, here and now ... That is the master key for solving all doubts. The doubts arise in the mind. The mind is born of the ego. The ego rises from the Self. Search the source of the ego and the Self is revealed. That alone remains. The universe is only expanded Self. It is not different from the Self.
D.: What is the best way of living?
Maharshi: It differs according as one is a Jnani [?] or ajnani [?]. A Jnani does not find anything different or separate from the Self. All are in the Self. It is wrong to imagine that there is the world, that there is a body in it and that you dwell in the body. If the Truth is known, the universe and what is beyond it will be found to be only in the Self. The outlook differs according to the sight of the person. The sight is from the eye. The eye must be located somewhere. If you are seeing with the gross eyes you find others gross. If with subtle eyes (i.e., the mind) others appear subtle. If the eye becomes the Self, the Self being infinite, the eye is infinite. There is nothing else to see different from the Self.
He thanked Maharshi. He was told that the best way of thanking is to remain always as the Self.
Talk 105 Talk 107
Talk 105
28th November, 1935
Talk 105.
Maharshi: Yena asrutam srutam bhavati (Chandogya Upanishad). (By knowing which, all the unknown becomes known.)
Madhavaswami, Bhagavan's attendant: Are there nine methods of teaching the Mahavakya `Tat vamasi' in the Chandogya Upanishad?
Maharshi: No. Not so. The method is only one. Uddalaka started teaching Sat eva
Somya (There is only Being ) illustrating it with Svetaketu's fast.
(1) Sat [?], the Being in the individual, is made obvious by the fast. (2) This (sat [?]) Being is similar in all, as honey gathered from different flowers. (3) There is no difference in the sat of individuals as illustrated by the state of deep sleep. The question arises - if so, why does not each know it in sleep? (4) Because the individuality is lost. There is only sat left.
Illustration: rivers lost in the ocean. If lost, is there sat? (5) Surely - as when a tree is pruned it grows again. That is a sure sign of its life. But is it there even in that dormant condition? (6) Yes, take the instance of salt and water. The presence of the salt in water is subtle. Though invisible to the eye it is recognised by other senses. How is one to know it? What is the other means? (7) By enquiry, as the man left in the Gandhara forest regained his home. (8) In evolution and involution, in manifestation and resolution, sat alone exists. Tejah parasyam, devatayam (the light merges in the Supreme). (9) An insincere man is hurt by the touch of fire test. His insincerity is brought out by fire. Sincerity is Self-evident. A true man or a Self realised man remains happy, without being affected by the false appearances (namely the world, birth and death, etc.), whereas the false or ignorant man is miserable.
Talk 104 Talk 106
Talk 105.
Maharshi: Yena asrutam srutam bhavati (Chandogya Upanishad). (By knowing which, all the unknown becomes known.)
Madhavaswami, Bhagavan's attendant: Are there nine methods of teaching the Mahavakya `Tat vamasi' in the Chandogya Upanishad?
Maharshi: No. Not so. The method is only one. Uddalaka started teaching Sat eva
Somya (There is only Being ) illustrating it with Svetaketu's fast.
(1) Sat [?], the Being in the individual, is made obvious by the fast. (2) This (sat [?]) Being is similar in all, as honey gathered from different flowers. (3) There is no difference in the sat of individuals as illustrated by the state of deep sleep. The question arises - if so, why does not each know it in sleep? (4) Because the individuality is lost. There is only sat left.
Illustration: rivers lost in the ocean. If lost, is there sat? (5) Surely - as when a tree is pruned it grows again. That is a sure sign of its life. But is it there even in that dormant condition? (6) Yes, take the instance of salt and water. The presence of the salt in water is subtle. Though invisible to the eye it is recognised by other senses. How is one to know it? What is the other means? (7) By enquiry, as the man left in the Gandhara forest regained his home. (8) In evolution and involution, in manifestation and resolution, sat alone exists. Tejah parasyam, devatayam (the light merges in the Supreme). (9) An insincere man is hurt by the touch of fire test. His insincerity is brought out by fire. Sincerity is Self-evident. A true man or a Self realised man remains happy, without being affected by the false appearances (namely the world, birth and death, etc.), whereas the false or ignorant man is miserable.
Talk 104 Talk 106
Talk 104
28th November, 1935
Talk 104.
Mr. Kishorilal, an officer of the Railway Board, Government of India, hails from Delhi. He looks simple, gentle and dignified in behaviour. He has gastric ulcer and has arranged for his board and lodging in the town.
Five years ago he took up the study of devotional literature. He is a bhakta [?] of Sri Krishna. He could feel Krishna in all that he saw. Krishna often appeared to him and made him happy. His work was going on without any effort on his part. Everything seemed to be done for him by Krishna himself.
Later he came in contact with a Mahatma who advised him to study Vedanta and take to nirakara upasana, i.e., devotion to formless Being. He has since read about seven hundred books of philosophy and Vedanta, including the Upanishads, Ashtavakra, Avadhuta and Srimad Bhagavad Gita.
He has also studied Sri Bhagavan's works in English and is much impressed by them. Once when he was in the jaws of death, no other thought haunted him but that he had not yet visited Sri Bhagavan in his life. So he has come here on a short visit. He prays only for Sri Bhagavan's touch and His Grace. The Master said to him: atmaivaham gudakesa, i.e.,
I am Atman;
Atman is the Guru; and Atman is Grace also.
No one remains without the Atman. He is always in contact.
No external touch is necessary.
D.: I understand. I do not mean external touch.
Maharshi: Nothing is more intimate than the Atman.
D.: Again Sri Krishna appeared to me three months back and said, "Why do you ask me for nirakara upasana [?]? It is only sarva bhutesu cha atmanam sarva bhutani cha atmani. (The Self in all and all in the Self.)
Maharshi: That contains the whole truth. Even this is oupacharika (indirect).
There is in fact nothing but the Atman. The world is only a projection of the mind. The mind originates from the Atman. So Atman alone is the One Being.
D.: Yet it is difficult to realise.
Maharshi: There is nothing to realise. It is nitya suddha buddha mukta (the Eternal, pure, aware and liberated) state. It is natural and eternal. There is nothing new to gain. On the other hand a man must loose his ignorance. That is all. This ignorance must be traced to its origin. To whom is this ignorance? Of what is one ignorant? There are the subject and the object. Such duality is characteristic of the mind. The mind is from the Atman.
D.: Yes. Ignorance itself cannot exist. (He finally surrendered saying , "Just as a doctor learns what is wrong with the patient and treats him accordingly, so may Sri Bhagavan do with me". He also said that he had lost all inclination to study books and learn from them.)
Talk 103 Talk 105
Talk 104.
Mr. Kishorilal, an officer of the Railway Board, Government of India, hails from Delhi. He looks simple, gentle and dignified in behaviour. He has gastric ulcer and has arranged for his board and lodging in the town.
Five years ago he took up the study of devotional literature. He is a bhakta [?] of Sri Krishna. He could feel Krishna in all that he saw. Krishna often appeared to him and made him happy. His work was going on without any effort on his part. Everything seemed to be done for him by Krishna himself.
Later he came in contact with a Mahatma who advised him to study Vedanta and take to nirakara upasana, i.e., devotion to formless Being. He has since read about seven hundred books of philosophy and Vedanta, including the Upanishads, Ashtavakra, Avadhuta and Srimad Bhagavad Gita.
He has also studied Sri Bhagavan's works in English and is much impressed by them. Once when he was in the jaws of death, no other thought haunted him but that he had not yet visited Sri Bhagavan in his life. So he has come here on a short visit. He prays only for Sri Bhagavan's touch and His Grace. The Master said to him: atmaivaham gudakesa, i.e.,
I am Atman;
Atman is the Guru; and Atman is Grace also.
No one remains without the Atman. He is always in contact.
No external touch is necessary.
D.: I understand. I do not mean external touch.
Maharshi: Nothing is more intimate than the Atman.
D.: Again Sri Krishna appeared to me three months back and said, "Why do you ask me for nirakara upasana [?]? It is only sarva bhutesu cha atmanam sarva bhutani cha atmani. (The Self in all and all in the Self.)
Maharshi: That contains the whole truth. Even this is oupacharika (indirect).
There is in fact nothing but the Atman. The world is only a projection of the mind. The mind originates from the Atman. So Atman alone is the One Being.
D.: Yet it is difficult to realise.
Maharshi: There is nothing to realise. It is nitya suddha buddha mukta (the Eternal, pure, aware and liberated) state. It is natural and eternal. There is nothing new to gain. On the other hand a man must loose his ignorance. That is all. This ignorance must be traced to its origin. To whom is this ignorance? Of what is one ignorant? There are the subject and the object. Such duality is characteristic of the mind. The mind is from the Atman.
D.: Yes. Ignorance itself cannot exist. (He finally surrendered saying , "Just as a doctor learns what is wrong with the patient and treats him accordingly, so may Sri Bhagavan do with me". He also said that he had lost all inclination to study books and learn from them.)
Talk 103 Talk 105
Talk 103
19th November, 1935
Talk 103.
The next day Sri Bhagavan said: These people want some japa, dhyana , or yoga or something similar. Without their saying what they have been doing so far what more can be said to them? Again, why japa [?] , its phalasruti, etc.? Who is it that makes the japa? Who gets the fruits thereof? Can they not look to the Self? Or again, even if instructed by others to do japa or dhyana [?], they do it for some time, but are always looking to some results, e.g., visions, dreams, or thaumaturgic powers.
If they do not find them they say they are not progressing or the tapas is not effective. Visions, etc., are no signs of progress. Mere performance of tapas is its progress also. Steadiness is what is required. Moreover they must entrust themselves to their mantra [?] or their God and wait for its Grace. They don't do so. Japa [?] even once uttered has its own good effect, whether the individual is aware or not.
Talk 102 Talk 104
Talk 103.
The next day Sri Bhagavan said: These people want some japa, dhyana , or yoga or something similar. Without their saying what they have been doing so far what more can be said to them? Again, why japa [?] , its phalasruti, etc.? Who is it that makes the japa? Who gets the fruits thereof? Can they not look to the Self? Or again, even if instructed by others to do japa or dhyana [?], they do it for some time, but are always looking to some results, e.g., visions, dreams, or thaumaturgic powers.
If they do not find them they say they are not progressing or the tapas is not effective. Visions, etc., are no signs of progress. Mere performance of tapas is its progress also. Steadiness is what is required. Moreover they must entrust themselves to their mantra [?] or their God and wait for its Grace. They don't do so. Japa [?] even once uttered has its own good effect, whether the individual is aware or not.
Talk 102 Talk 104
Talk 102
19th November, 1935
Talk 102.
He returned with a request next day. He said, "It is said that one should receive instruction from a Guru. Mere reading of books is not helpful. I have read many books; but there is no practical help derived from such learning. Please tell me what I should do, how I should do it, at what times, in which places, and so on."
The Master remained silent. His silence seemed to say, "Here and now, be at peace and tranquil. That is all". But the questioner could not interpret it that way; he wanted something concrete.
Talk 101 Talk 103
Talk 102.
He returned with a request next day. He said, "It is said that one should receive instruction from a Guru. Mere reading of books is not helpful. I have read many books; but there is no practical help derived from such learning. Please tell me what I should do, how I should do it, at what times, in which places, and so on."
The Master remained silent. His silence seemed to say, "Here and now, be at peace and tranquil. That is all". But the questioner could not interpret it that way; he wanted something concrete.
Talk 101 Talk 103
Talk 101
19th November, 1935
Talk 101.
A gentleman from Ambala asked: What is the rationalistic explanation of Draupadi's sari becoming endless?
Maharshi: Spiritual matters cannot be fitted into rationalism. Spirituality is transcendental. The miracle was after Draupadi had surrendered herself. The secret lies in surrender.
D.: How to reach the Heart?
Maharshi: Where are you now that you want to reach the Heart? Are you standing apart from the Self?
D.: I am in my body.
Maharshi: In a particular spot, or all over?
D.: All over. I am extending all over the body.
Maharshi: Wherefrom do you extend?
D.: I do not know.
Maharshi: Yes. You are always in the Heart. You are never away from it in order that you should reach it. Consider how you are in deep sleep and in the waking state. These states are also not yours. They are of the ego. The consciousness remains the same and undifferentiated all through.
D.: I understand but I cannot feel it so.
Maharshi: Whose is the ignorance? Find it out.
D.: All this is so difficult.
Maharshi: The idea of difficulty is itself wrong. It will not help you to gain what you want. Again I ask: "Who finds it difficult?"
D.: I see that I am coming round to `I'.
Maharshi: Because you are always that and never away from that. There is nothing so simple as being the Self. It requires no effort, no aid. One has to leave off the wrong identity and be in his eternal, natural, inherent state.
Talk 100 Talk 102
Talk 101.
A gentleman from Ambala asked: What is the rationalistic explanation of Draupadi's sari becoming endless?
Maharshi: Spiritual matters cannot be fitted into rationalism. Spirituality is transcendental. The miracle was after Draupadi had surrendered herself. The secret lies in surrender.
D.: How to reach the Heart?
Maharshi: Where are you now that you want to reach the Heart? Are you standing apart from the Self?
D.: I am in my body.
Maharshi: In a particular spot, or all over?
D.: All over. I am extending all over the body.
Maharshi: Wherefrom do you extend?
D.: I do not know.
Maharshi: Yes. You are always in the Heart. You are never away from it in order that you should reach it. Consider how you are in deep sleep and in the waking state. These states are also not yours. They are of the ego. The consciousness remains the same and undifferentiated all through.
D.: I understand but I cannot feel it so.
Maharshi: Whose is the ignorance? Find it out.
D.: All this is so difficult.
Maharshi: The idea of difficulty is itself wrong. It will not help you to gain what you want. Again I ask: "Who finds it difficult?"
D.: I see that I am coming round to `I'.
Maharshi: Because you are always that and never away from that. There is nothing so simple as being the Self. It requires no effort, no aid. One has to leave off the wrong identity and be in his eternal, natural, inherent state.
Talk 100 Talk 102
Talk 100
Later Sri Bhagavan quoted from Kaivalya [?] some verses and explained:
together form the world as we perceive it
The modes of mind take shape as external objects and the light reflected on the modes illumines the objects. Now neglecting the modes of mind, look for the light illumining them. The mind becomes still and the light remains self-shining. The undulating mind (i.e., the mind associated with rajas [?] = activity and tamas [?] = darkness) is commonly known as the mind. Devoid of rajas [?] and tamas [?], it is pure and self- shining. This is Self-Realisation. Therefore the mind is said to be the means for it.
Maya [?] cannot obscure Sat [?], but it does obscure Chit [?] and Ananda [?], making them appear as particulars.
Sat [?] = Being = the substratum (adhara [?]). From this proceeds the particular, namely the jiva [?] who veiled by ignorance identifies himself with the gross body. Here ignorance stands for not investigating the Self. Jiva [?] is in fact knowledge only; yet owing to ignorance the wrong identity with the gross body results.
Again, the Master illustrated it with the red-hot iron ball (tapta-ayah-pindavat). A ball of iron + fire together form red-hot iron ball. The World + Chit [?] = (Pure Knowledge) together form the jiva [?] = the individual.
A
The Supreme
(Knowledge Absolute; witness; the Self-shining core ;
the Heart; the Self)
the individual
[the jiva [?], the knower consisting of vritti [?] (the mode
of mind stuff) and reflected light, in the latent form ]
the internal intellect and the outgoing mind
[buddhi [?] and manas consisting of vritti [?] and reflected light,
as a sprout, this is the antahkarana (the inner organ)]
The Supreme
(Knowledge Absolute; witness; the Self-shining core ;
the Heart; the Self)
the individual
[the jiva [?], the knower consisting of vritti [?] (the mode
of mind stuff) and reflected light, in the latent form ]
the internal intellect and the outgoing mind
[buddhi [?] and manas consisting of vritti [?] and reflected light,
as a sprout, this is the antahkarana (the inner organ)]
| modes taking shape | common |
| as objects | knowledge |
together form the world as we perceive it
B
The Self (Pure Knowledge)
the jiva [?] (pramatr = the knower)
the intellect and the mind
(pramana [?] = perception)
The Self (Pure Knowledge)
the jiva [?] (pramatr = the knower)
the intellect and the mind
(pramana [?] = perception)
| modes | knowledge |
| seen as objects | (phala chaitanya) |
The modes of mind take shape as external objects and the light reflected on the modes illumines the objects. Now neglecting the modes of mind, look for the light illumining them. The mind becomes still and the light remains self-shining. The undulating mind (i.e., the mind associated with rajas [?] = activity and tamas [?] = darkness) is commonly known as the mind. Devoid of rajas [?] and tamas [?], it is pure and self- shining. This is Self-Realisation. Therefore the mind is said to be the means for it.
C
Pure Consciousness
(said to be the Eternal or the Ever-present Witness)
(antahkarana)
Inner organ + the reflected light (jiva; pramtr)
modes together with the light are said to be prameya =
the known; of these, the objects are gross and the
light is called phala chaitanya.
Pure Consciousness
(said to be the Eternal or the Ever-present Witness)
(antahkarana)
Inner organ + the reflected light (jiva; pramtr)
modes together with the light are said to be prameya =the known; of these, the objects are gross and the
light is called phala chaitanya.
| Satva | Rajas [?] | Tamas [?] |
| knowledge, light | modes of mind, intellect, mind | gross objects, the world |
Similarly for the cosmos:-
The Cosmic mind (the Eternal Being)
The Cosmic mind (the Eternal Being)
| Satva | Rajas [?] | Tamas [?] |
| Isvara - the Lord of the universe | the individual jiva [?] | the universe |
E
| Brahmana = | Sat | Chit | Ananda |
| Being, called the adhara = the substratum | Knowledge | Bliss | |
Called visesha = differentiation by maya | |||
| natural the universe or the world | artificial multiplicity of objects | ||
Maya [?] cannot obscure Sat [?], but it does obscure Chit [?] and Ananda [?], making them appear as particulars.
F
| A rope | ||
| corresponds to | in dim light | appears as a snake |
| | |
| Being; the substratum | maya [?] illusion | the artificial particular as shown in E |
G
Sat [?] = Being = the substratum (adhara [?]). From this proceeds the particular, namely the jiva [?] who veiled by ignorance identifies himself with the gross body. Here ignorance stands for not investigating the Self. Jiva [?] is in fact knowledge only; yet owing to ignorance the wrong identity with the gross body results.
H
Again, the Master illustrated it with the red-hot iron ball (tapta-ayah-pindavat). A ball of iron + fire together form red-hot iron ball. The World + Chit [?] = (Pure Knowledge) together form the jiva [?] = the individual.
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