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 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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