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
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