Words of Sri Anandamayi Ma

5/30/2017 WORDSOFSRIANANDAMAYIMA
WORDSOFSRI
ANANDAMAYIMA
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BYATMANANDA
SHREESHREEANANDAMAYEESANGHA
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Publishedby:
ShreeShreeAnandamayeeSangha.
HeadOffice:Kankhal,Hardwar,249408
Allrightsreserved.
CentenaryeditionMay.1995
Printedat:
RatnaPrintingWorks,Kamachha.Varanasi.
WordsofShreeShree
AnandamayiMA

Conversations:
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http://www.anandamayi.org/books/atmnda.htm 1/116
PREFACE
ThisbookcontainsaselectionfromSriAnandamayiMasrepliestooralquestions,recordedatmeetings
of large and small groups. They have been arranged, not in chronological order but, as far as possible,
accordingtosubjects.Thesimpleroneshavebeenputfirst.Theydealwithmeditation,thespiritualpath
and Selfrealisation with a great variety of problems practical, philosophical, and metaphysical as
encounteredbyseekersafterTruthatvariousstagesoftheirquest.
InherrepliesSRIMArespondsexactlytotheinquirerscapacitytounderstand,hisspecificdisposition
andlineofapproach.Shethrowslightoneveryquestionfrommanydifferentstandpoints.Infact,inher
utteranceswefindunitedeverycreedandphilosophy,everyschoolofthoughtandmethodofyoga,yet
shestandsaboveandbeyondthemall.
Ithasbeensaidofherthatshehastherightword,atherighttime,intherightmanner,foreveryseeker
afterTruth,beheabelieverinanyfaithoranagnostic,anintellectualoranartist,ascholaroranilliterate,
a beginner or highly advanced on the path. Just as the earth provides for each plant the substance
necessary for its growth, even so does Sri Anandamayi Ma guide every aspirant, according to his
uniquenessandhisneedatanyparticularmoment.Herrepliesarenotmindmade.
She has often declared unequivocally that he does not talk to another. For her, everything is the One
Supreme Being, who manifests in infinite diversity, yet at the same time is beyond expression and
limitation,formless,immutable,inconceivable.InTHATthereisnoroomfordistinctions,althoughonour
level they do exist. Questions are asked from the standpoint of the individual, but the true answer lies
beyond the egomind where no separation, no divergence of opinion exists, and SRI MA gives it
expression.
The recorder of the discussions, Brahmachari Kamal Bhattacharjee, wellknown as Kamalda to all
devotees and visitors of the Sri Anandamayi Ashram, met SRI MA first n Dacca in 1926, and kept in
touchwithhereversince.
In1942hejoinedtheAshramandhecameoneofitsmostdevotedandprominentworkers.Giftedwitha
keen intelligence and a great thirst for real Knowledge, he conceived the intense desire to record SRI
MAs exact words, since he was convinced that they emerged spontaneously from depths to which
ordinaryhumanbeingshavenoaccess.Forhisownstudyandenlightenment,hetookituponhimselfto
notedown,wheneverhegottheopportunity,SRIMAswordsasheheardthemuttered.Notwithstanding
hisnumerousdutiesastheJointSecretaryoftheShreeShreeAnandamayeeSangha,themanagerofthe
BenaresAshram,etc.,assoonashegottoknowthatSRIMAwasreplyingtoquestions,hewouldatonce
leavetheworkinhand,andhastentothespotwherethediscussiontookplace.
In the stillness of night he used to make fair copies of his records, pondering over the profound
significanceofwhathehadheardandwrittendown.Oftenthedawnwouldremindhimthathehadspent
thebestpartofthenightinthisdelightfulmediation.InhiseagernesstopreserveSRIMAsutterancesin
theiroriginalpurityandwiththegreatestpossibleprecision,hesoondevelopedatechniqueofhisown.
Hemighthavemissedawordhereorthere,buthenevermissedthepointofwhatwasbeingsaid.If,for
somereason,hewaspreventedfromrecordingapartoftheconversation,hefeltitasanacutepersonal
loss. But on many such occasions, he would later, to his great delight, hear SRI MA explain the same
pointtosomeoneelse,therebyelucidatingthepartoftheconversationhehadmissed.NotonlyKamalda,
butmanyotherswhohavecomeintocontactwithSRIMA,havefoundtheirquestionsansweredbySRI
MAbeforetheywereputtoher.
SRI MA sometimes says about her own person: "This body is like a musical instrument what you hear
depends on how you play." The wonder is that it responds even to silent playing To mention a striking
example: one night at Purl, a discussion occurred on the seashore. To his utter dismay, Kamalda was
unabletonotedownanything,sincetherewasnolight.Soonafter,however,hefoundSRIMAcovering
theentiresubjectmatterinpracticallythesamewords,andwasabletotakedownthewholeofit.Itisone
of the most inspiring talks (TWENTY.FIVE in this collection), which probably gives a more
consummateideaofSRIMAsuniversalitythananyother.
Kamaldas diaries comprise several volumes. When, in 1953, he showed one of them to Dr. Gopinath
Kaviraj,thisgreatsavantwasdeeplyimpressedwiththecontents.Hesuggestedthepublicationofextracts
fromthosediariesin"AnandaVarta"andofferedtowritecommentariesonthem.Hehimselfselectedthe
conversationstobepublished.Theyappearedin"AnandaVarta"fromMay1953toAugust1958under
"SRIMAsAmaraVani"intheBengalioriginal,aswellasinHindiandEnglishtranslations.Thepresent
volumerepresentsacarefullyrevisedversionoftheEnglishtranslationofmostoftheseconversations.
SRIMAspeaksofthatwhichisbeyondtheexperienceoftheordinaryindividualandcan,atbest,beonly
hintedatbywords.Itisthereforenotsurprisingthatherlanguageshouldn)tconformtoeitherliteraryor
colloquialBengali.
She has given new meanings to many familiar expressions and sometimes coined new words with an
etymologyofherown.Herwayofexpressingisasoriginalasitisrelevant,andisintenselyaliveand
plastic,oftencondensedandpithywitheveryunnecessarywordleftout.Incertaincases,whenstating
very profound truths, her language becomes cryptic. The dissimilarity of the Bengali idiom to that of
Englishisawellknownfact.NoadequatewordsexistinEnglishformanyBengaliterms.Insomecases
twoorthreeBengaliwordshavehadtoberenderedbyanentireclauseorsentence.Nopainshavebeen
sparedtotranslateaspreciselyaspossibleeveryoneoftheutterances,asrecorded.Atthesametime,it
hasbeentheambitionofthetranslatortopreserve,asfarasmaybe,togetherwiththeexactmeaningof
the words, their rhythm and beauty, the inspiration they carry, the matchless, intangible quality that
pervadesSRIMAseveryexpressionherwords,hersongs,hersmileandhergestures.
It was the translators singular good fortune to receive the constant and most generous help and, co
operationofMahamahopadhyayaDr.GopinathKaviraj,D.Litt.,oneofthegreatestlivingscholars,who
combinesquiteunusuallyprofoundlearningandspiritualinsight,withathoroughacquaintancewithSRI
MAsuniversality.Withouthisassistanceateverystepthisvolumecouldnothavebeenwhatitis.Weare
alsosincerelygratefultoMissV.Sydney,anEnglishwomanofconsiderableliteraryexperience,widely
readinthemysticliteratureoftheworld,whogavethefinishingtouchestotheEnglish.Thanksaredueto
Dr.J.W.SmithofCaliforniaUniversity,whowentthroughthewholeofthemanuscriptandmademany
valuablesuggestions.WeareindebtedtoMr.RichardLannoy,therenownedEnglishphotographer,who
hasmostkindlysuppliedthepictures.
If,inspiteofourstrenuousefforts,wehavenotbeenabletomakethisvolumeasperfectasitshouldhave
been,wemaybepermittedtoquotehereSRIMAsownwords:"Exertyourselftothelimitofyourpower,
howeversmallitmaybe.HEistheretofulfilwhathasbeenleftundone."
WepraythatSRIMAmaygraciouslyacceptthishumbleofferinglaidatherholyfeet.Mayherwords
illumineourpath!
Dedicatedatthelotusfeetof
SriSriMaAnandamayionthesacred
occasionofCentenaryCelebrations,199596
INMEMORYOFMYMOTHER
MAHARANIRALJKUVERBAOFGONDAL
SHWRAJSIA1HJI
HawaMahal
Gondal,Gujarat
PublishersNOTE
As a part of the celebrations of Sri Ma Anandamayi Centenary year, we have great pleasure In
printingsomeofthebookswhichhavebeenoutofprintforalongtime.
TheWordsofMaAnandamayihadbeencompiledbyAtmanandajiwithgreatcircumspectionand
care.
WetaketheopportunityofexpressingourappreciationandgratitudetoAtmanandajiforherone
pointedundeviatingaimtowardpublicationofSriMasLilaandWords.
Wehopealldevoteeswillrejoiceintheavailabilityofthisvaluablebook.
ONE

Solan,September12th,1948.
From SRI MA one can but rarely get a definite decision on any problem. That is why I
wonderedofwhatuseitwastowritedownherutterances?IaskedSRIMAaboutit.
SRIMA:Atleastyouhaveunderstoodthatthereisastate,whereproblemsarenolongersettledinany
particularway.Inthecourseofyourlifeyouhaveaftercarefulconsiderationcometoadecisiononmany
questions, have you not? But now you will have to realize that no solution is ever conclusive in other
words,youwillhavetogobeyondthelevelwherethereiscertaintyanduncertainty.Theresolutionofa
problemarrivedatbythemindmustofnecessitybefromaparticularpointofviewconsequentlythere
willheroomforcontradiction,sinceyoursolutionrepresentsbutoneaspect.Whatthenhaveyouactually
solved? You will find a complete and final solution of each particular question from its own particular
angleofemergenceandyouwillalsofindthatthereisaplacewhereallproblems(actualandpossible)
havebutoneuniversalsolution,inwhichthereisnolongeranyroomleftforcontradiction.Thequestion
ofsolutionornonsolutionwillthenceasetoarise:whetheronesaysyesorno,everythingisTHAT.
TWO

Solan,September,1948.
Concerningthevalueofreligiousandphilosophicaldiscourses,SRIMAsaid:
By listening repeatedly to discussions and discourses on topics of this kind, the path to firsthand
knowledge of what has been heard gradually opens out. You know, it is as when water uninterruptedly
drippingonastonefinallymakesaholeinit,andthenafloodmaysuddenlysurgethroughwhichwill
bringEnlightenment.
BeittheperusalofSacredTexts,listeningtoreligiousdiscourses,engaginginkirtanGodmustbethe
alphaandomegaofwhateverisdone.Whenreading,readaboutHim,whentalking,talkofHimandwhen
singing, sing His praises. These three practices are intrinsically the same but because people respond
differently,thesameisexpressedinthreedifferentwaystosuiteachpersonstemperamentandcapacity
forassimilation.EssentiallythereisonlyHeandHealone,althougheveryonehashisownindividualpath
that leads to Him. What is the right path for each, depends on his personal predilection, based on the
specificcharacterofhisinnerqualifications.
TakeforinstancethestudyofVedanta.Someseekersbecomecompletelydrownedinit.
Justasothersmaysolosethemselvesinkirtanastofallintoatrance,astudentofVedantamaybecome
whollyabsorbedinhistexts,evenmoresothantheonewhogetscarriedawaybykirtan.According to
ones specific line of approach, one will be able to achieve full concentration through the study of a
particularScripture,orbysomeothermeans.
Firstcomeslistening,thenreflection,andlastofallthetranslationintoactionofwhathasbeenheardand
ponderedover.Thisiswhyonehasfirstpfalltolisten,sothatlatoneachmayheabletoselectVedantaor
kirtanorwhateverelsebeinhisownline.
Haveyounevercomeacrosspeoplemakinglightofkirtan,saying: "What is there to be gained by it?"

Nevertheless,afterlisteningtoitforsomelengthoftime,theyactuallydevelopalikingforit.Therefore
onemustlistenbeforeonecanreflect,andthenlater,whathasbeenheardandreflecteduponwilltake
shape in action suited to the person concerned. To listen to discourses on God or Truth is certainly
beneficial,providedonedoesnotallowoneselftobemovedbyaspiritoffaultfindingordisparagement,
should there be differences of outlook to ones own. To find fault with others creates obstacles for
everyoneallaround:forhimwhocriticises,forhimwhoisblamed,aswellasforthosewholistentothe
criticism.Whereas,whatissaidinaspiritofappreciationisfruitfultoeverybody.Foronlywherethereis
noquestionofregardinganythingasinferiororblameworthy(asat)canonecallitSatsangaplayupon
words:SatmeansTrueBeing,theGoodsatsangthecompanyofthegood,andalsoareligiousgathering.
Asal, the opposite of sat, means nonbeing, wrong, evil. Therefore to find fault (asat) in a religious
meeting(saiang)isacontradictioninterms.)
WhoisknownasaVaishnava?OnewhoseesVisnueverywhere.AndasaSakta?Onewhobeholdsthe
GreatMother,andnothingsaveHer.Intruth,allthevariouswaysofthoughtspringfromonecommon
sourcewhothenistobeblamed,whotobereviledorsuppressed?Allareequalinessence.
ThouartMother,ThouartFather,
ThouartFriendandThouartMaster,
Truly,Thouartallinall.
EverynameisThyName,
EveryqualityThyQuality,
EveryformThyFormindeed.
Yet He is also where no forms exist, as pure unmanifested Being all depends on ones avenue of
approach.
IsitnotsaidthatwhatisviewedbytheSaivasastheSupreme(parama)Siva,andbythosewhoinquire
intotheSelf,astheOneSelf,isnoneotherthantheBrahmanItself?Inrealitythereisnocontradictionso
longastheslightestdifferenceisperceived,evenbyahairsbreadthhowcanonespeakofthestateof
PureBeing?
Forthisreason,nomatterwhatpathanyonemaychoose,itisTHAT.Vedanta*actuallymeanstheendof
differenceandnondifference.(VedantaendorculminationofVedicwisdom.SRIMAhereplaysupon
words:Veda,andbhedadifference.InBengalithelettersBandVsoundalike.Antameansend.)
While engaging in sadhanaone must concentrate in a single direction but after it has been completed,
whatcomesthen?Thecessationofdifference 3distinctionanddisagreement.Differencesdoindeedexist
onthepath,buthowcantherebeadifferenceofGoal?
THREE
A member of a well known Indian family, who had distinguished herself by devoting her life to social
service,cameforSRIMAsdarsanaandasked:"Doesthecapacitytomeditatecomebypracticeinthis
life,orisitanaptitudeacquiredinformerbirths?"
SRIMA:Itmaybetheresultofeitherofthetwo,orofbothcombined.Meditationshouldbepractised
every day of ones life. Look, what is there in this world? Absolutely nothing that is lasting therefore
direct your longing towards the Eternal. Pray that the work done through you, His instrument, may be
pure.IneveryactionrememberHim.Thepureryourthinking,thefinerwillbeyourwork.Inthisworld
you get a thing, and by tomorrow it may be gone. This is why your life should be spent in a spirit of
servicefeelthattheLordisacceptingservicesfromyouinwhateveryoudo.Ifyoudesirepeaceyoumust
cherishthethoughtofHim.
Question:Whenwilltherebepeaceonearth?
SRIMA:Well,youknowwhatthepresentstateofaffairsisthingsarehappeningastheyaredestinedto
be.
Question:Whenwillthisstateofunrestcometoanend?
SRIMA:Thefactthatmanyofyoufeelconcernedaboutitandask:Whenwillitend?isalsooneofthe
waysofHisSelfmanifestation.
Jagat(world)meansceaselessmovement,andobviouslytherecanbenorestinmovement.Howcould
there be peace in perpetual coming and going? Peace reigns where no coming exists and no going, no
meltingandnoburning.Reverseyourcourse,advancetowardsHimthentherewillbehopeofpeace.
Byyourjapaandmeditationthosewhoareclosetoyouwillalsobenefitthroughthehelpfulinfluenceof
your presence. In order to develop a taste for meditation you have to make a deliberate and sustained
effort 3 just as children have to be made to sit and study, be it by persuasion or coercion. By taking
medicineorhavinginjectionsapatientmaygetwellevenifyoudonotfeelinclinedtomeditate,conquer
yourreluctanceandmakeanattempt.Thehabitofcountlesslivesispullingyouintheoppositedirection
andmakingitdifficultforyoupersevereinspiteofit!Byyourtenacityyouwillgainstrengthandbe
mouldedthatistosay,youwilldevelopthecapabilitytodosadhana.Makeupyourmindthathowever
arduousthetask,itwillhavetobeaccomplished.Recognitionandfamelastforashorttimeonly,theydo
not accompany you when you leave this world. If your thought does not naturally flow towards the
Eternal,fixittherebyaneffortofwill.
Some severe blow of fate will drive you towards God. This will be but an expression of His Mercy
howeverpainful,itisbysuchblowsthatonelearnsoneslesson.
Theobstinacyofthemindmustbecurbedwithresoluteness.Whetherthemindcooperatesornot,you
mustbeadamantinyourdeterminationtodoacertainamountofpracticewithoutfailsimplybecause
sadhana is mans real work. For so long you have been accustomed to perform actions that fetter,
thereforefromsheerforceofhabityoufeeltheurgetobindyourselfbyactivityagainandagain.Butif
youtryhardforsometime,youwillbeabletoseeforyourselfhowyouarecaughtinyourwork,andthat
themoreyouengageinsadhanathequickerwillbeyouradvance.
Astoselfsurrender:byconstantlyendeavouringtolivealifeofselfdedication,itwillcomeaboutone
day.Whatdoesselfsurrendermean,ifnottosurrendertoonesveryownSelf!
Keepinmindwhatthislittledaughter*ofyoursisaskingyoutodo!
FOUR

AGovernmentOfficialandhiswifehadcomeforSRIMA'sdarsana.Theyweremeetingherforthefirst
time.Toaquestionoftheirs,SRIMAreplied:
Ifyousayyouhavenofaith,youshouldtrytoestablishyourselfintheconvictionthatyouhavenofaith.
Wherenois,yesispotentiallythereaswell.Whocanclaimtobebeyondnegationandaffirmation?To
have faith is imperative. The natural impulse to have faith in something, which is deeprooted in man,
developsintofaithinGod.Thisiswhyhumanbirthissuchagreatboon.Itcannotbesaidthatnoonehas
faith.Everyonesurelybelievesinsomethingorother.
The word man(h)us (man) is derived from man (mind) and hus (conscious), which denotes the
minds awareness and vigilance. This shows that mans natural calling is to attain to Selfknowledge.
Whenchildrenlearntoreadandwrite,theyhavetoacceptrebukeandcensure.God,too,nowandagain
administerstomanamildbeatingthisisbutatokenofHisMercy.Fromtheworldlystandpointsuch
blowsareconsideredextremelypainful,butactuallytheybringaboutachangeofheart,andleadtoPeace:
bydisturbingworldlyhappinesstheyinducemantoseekthepathtoSupremeBliss.
Itisofcoursetruethatthehumanbodylivesbybreathing,andhencethereissuffering.(Humanlife,in
fact animal life in general, depends on breathing, which is a sign of disturbance in the universal
equilibrium.Theentirecreationischaracterisedbythisdisturbance.Theprocessofbreathingimpliesa
dualmovement,inwardandoutward,andaperiodicrestbetweenthetwo.Thestateofharmonycanbe
reachedbygettingridofthisurgeformovement,byattainingtorepose,calmandpeace.Thisispossible
throughyoga.Whenoneisinastateofperfectpoise,thereisnolongeranyneedtobreathe.)
There are two kinds of pilgrims on lifes journey: the one, like a tourist, is keen on sightseeing,
wanderingfromplacetoplace,flittingfromoneexperiencetoanotherforthefunofit.
The other treads the path that is consistent with mans true being and leads to his real home, to Self
knowledge. Sorrow will of a certainty be encountered on the journey undertaken for the sake of sight
seeingandenjoyment.Solongasonesrealhomehasnotbeenfound,suffering.isinevitable.Thesense
ofseparatenessistherootcauseofmisery,becauseitisfoundedonerror,ontheconceptionofduality.
Thisiswhytheworldiscalledduniya(basedonduality).
Amansbeliefisgreatlyinfluencedbyhisenvironmentthereforeheshouldchoosethecompanyofthe
HolyandWise.BeliefmeanstobelieveinonesSelf,disbelieftomistakethenonSelfforonesSelf.
There are instances of Selfrealization occurring by the Grace of God, whereas at other times it can be
seen that He awakens in some a feverish yearning after Truth. In the first case attainment comes
spontaneously,intheseconditisbroughtaboutbytrials.ButalliswroughtsolelybyHisMercy.
Man thinks he is the doer of his actions, while actually everything is managed from There the
connectionisThere,aswellasthepowerhouseyetpeoplesay:Ido.
Howwonderfulitis!
When in spite of all efforts one fails to catch a train, does this not make it clear from where all ones
movementsarebeingdirected?Whateveristohappentoanyone,anywhere,atanytime,isallfixedby
HimHisarrangementsareperfect.
AneternalrelationshipexistsbetweenGodandman.
But inHisPlayitis sometimes there and sometimes severed, or rather appearstobesevereditisnot

really so, for the relationship is eternal. Again, seen from another side, there is no such thing as
relationship.Someone,whocametomeetthisbody,said:"Iamanewcomertoyou."Hegotthereply:
"Evernewandeveroldindeed!"
Thelightoftheworldcomesandgoes,itisunstable.TheLightthatiseternalcanneverbeextinguished.
BythisLightyoubeholdtheouterlightandeverythingintheuniverseitisonlybecauseItshinesever
withinyou,thatyoucanperceivetheouterlight.Whateverappearstoyouintheuniverseisduesolelyto
thatgreatLightwithinyou,andonlybecausetheSupremeKnowledgeoftheessenceofthingslieshidden
inthedepthsofyourbeingisitpossibleforyoutoacquireknowledgeofanykind.
The human brain may be compared to the root of a tree if the root is watered, nourishment spreads to
every part of the plant. There are occasions when you say your brain is tired. When does this happen?
Whenyouareverybusywithouterthings.Butassoonasyoureturnhomeandtalktoyourlovedones,
your head feels light and you are full of joy. For this reason it is said, because your brain belongs to
yourself,yourownworkdoesnotproduceweariness.
Reallyspeaking,allworkisyourworkonlyhowcanyouunderstandthis?Indeedthewholeworldis
yours,ofyourSelf,yourveryownbutyouperceiveitasseparate,justasyouseeothers.
Toknowittobeyourowngiveshappiness,butthenotionthatitisapartformyoucausesmisery.
Toperceivedualitymeanspain,conflict,struggleanddeath.
Pitaji,dotaketosomekindofsadhana!
INQUIRER:ItisallinGodshands.
SRIMA:Exactly!Alwaysbearthisinmind:
Everything is in Gods hands, and you are His tool to be used by Him as He pleases. Try to grasp the
significanceofallisHis,andyouwillimmediatelyfeelfreefromallburdens.Whatwillbetheresultof
yoursurrendertoHim?Nonewillseemalien,allwillbeyourveryown,yourSelf.
Eithermeltbydevotionthesenseofseparateness,orburnitbyKnowledgeforwhatisitthatmeltsor
burns?Onlythatwhichbyitsnaturecanbemeltedorburntnamelytheideathatsomethingotherthan
yourSelfexists.Whatwillhappenthen?YoucometoknowyourSelf.
ByvirtueoftheGuruspowereverythingbecomespossiblethereforeseekaGuru.Meanwhile,sinceall
names are His Name, all forms His Form, select one of them and keep it with you as your constant
companion. At the same time He is also nameless and formless for the Supreme it is possible to be
everythingandyetnothing.
SolongasyouhavenotfoundaGuru,adheretothenameorformofHimthatappealstoyoumost,and
ceaselesslypraythatHemayrevealHimselftoyouastheSadguru.
InverytruththeGurudwellswithin,andunlessyoudiscovertheinnerGuru,nothingcanbeachieved.If
you feel no desire to turn to God, bind yourself by a daily routine of sadhana, as school children do,
whosedutyitistofollowafixedtimetable.
Whenprayerdoesnotspontaneouslyflowfromyourheart,askyourself:"WhydoIfindpleasureinthe
fleetingthingsofthisworld?"Ifyoucraveforsomeouterthingorfeelspeciallyattractedtoaperson,you
shouldpauseandsaytoyourself:"Lookout,youarebeingfascinatedbytheglamourofthis!"Istherea
placewhereGodisnot?
Familylife,whichistheAshramaof the householder, can also take you in His direction, provided it is
acceptedasanasrama.Livedinthisspirit,ithelpsmantoprogresstowardsSelfrealization.Nevertheless,
ifyouhankerafteranythingsuchasname,fameorposition,Godwillbestowitonyou,butyouwillnot
feelsatisfied.TheKingdomofGodisawhole,andunlessyouareadmittedtothewholeofityoucannot
remaincontent.Hegrantsyoujustalittle,onlytokeepYourdiscontentalive,forwithoutdiscontentthere
can be no progress. You, a scion of the Immortal, can never become reconciled to the realm of death,
neitherdoesGodallowyoutoremaininit.HeHimselfkindlesthesenseofwantinyoubygrantingyoua
smallthing,onlytowhetyourappetiteforagreaterone.ThisisHismethodbywhichHeurgesyouon.
The traveller on this path finds it difficult and feels troubled, but one who has eyes to see can clearly
perceivethatthepilgrimisadvancing.Thedistressthatisexperiencedburnstoashesallpleasurederived
fromworldlythings.Thisiswhatiscalledtapasya.Whatobstructsoneonthespiritualpathbearswithin
itselfseedsoffuturesuffering.Yettheheartache,theanguishovertheeffectsoftheseobstructions,arethe
beginningofanawakeningtoConsciousness.
FIVE

Solan,September21st,1948.
AyounggirlwastalkingtoSRIMA.Shesaid:
"WhenIsitdowntomeditateIdonotintendtocontemplateanyform,buthowisitpossibletomeditateon
theformless?Ihavenoticedthatattimes,whenItrytomeditate,imagesofdeitiescomefloatingbefore
mymind."
SRIMA:Whateverimagearisesinyourmind,thatyoushouldcontemplatejustobserveinwhatshape
GodwillmanifestHimselftoyou.Thesameformdoesnotsuiteveryperson.Forsome,Ramamay be
mosthelpful,forsomeSiva,forothersParvati,andagainforotherstheformless.
Hecertainlyisformlessbutatthesametime,watchinwhatparticularformHemayappeartoyouin
ordertoshowyoutheway.Consequently,whicheverofHisformscomesintoyourmind,thatyoushould
contemplateinallitsminutedetails.
Proceedasfollows:Whensittingdowntomeditate,
firstofallcontemplatetheformofadeity
thenimaginingHimtobeenthronedonHisseat,
bowdownbeforeHimanddojapa.
Whenyouhaveconcludedthejapabowdownoncemoreand,havingenshrinedHiminyourheart,leave
yourseat.
This,inshort,maybeyourpracticeifyouarenotabletomeditateontheBrahman.
BeeverconvincedthatatalltimesandwithoutexceptionHewilldoandisdoingwhatisbestforyou.
Reflectthus:Inordertoaidme,HehasrevealedHimselftomeinthisparticularguise.Heiswithformas
well as without the entire universe is within Him and pervaded by Him. This is why it is said: "The
SadguruistheWorldteacherandtheWorldteachertheSadguru".
The aforesaid is especially meant for you. The same does not apply to every person. The more you
contemplateHim,themorerapidwillbeyourprogress.Ifanyimagearisesinyourmind,itisHe,justas
Heisalsotheformlessmarkwhatcomesspontaneously.
SIX
Benares.August18th,1948.
QUESTION: How can meditation on a particular part lead to meditation on the whole? One can
concentratecompletelyonlyupononeaspect.Itissaidthatwhenoneisabsorbedinmeditation,agradual
expansion of consciousness takes place and when the mind reaches what is beyond its containing
capacity, it spontaneously dissolves (laya). Then there is no more meditation, there is Divine Insight
(Jnana).Someholdthistheory.Howthemindcanbecomeallpervasivebythismethod,Iamunableto
grasp.
SRIMA:Whenmeditation(dhyana)occursspontaneously,thenonlyisitrealmeditation.Itmustcomeof
itself,effortlessly.Furthermore,whenyousaythemindsubsides(laya),fromwheredoesitoriginate?
INQUIRER:FromtheSelf(Atma).IntheSrutisissaidthatithasemanatedfromtheSelf(Paramatma)
likeashadow.
SRIMA:Wherebirthis,theremustbedissolution(nasa)isthiswhatyoumean?Butifitwereso,the
mindwouldemergeagain.Yousay,youcannotgrasptheallpervasivenessofthemindquitenaturallyso,
becauseitisnotathingtobegraspeditisneitherathing,norcanitbegrasped.
Youexperiencethepleasuresandpainsoftheworldagain,youenjoytemporaryhappinessorblisswhile
inmeditation.Thisalsoisanexperience,isitnot?Yetitisofaslightlydifferentnaturefromtheformer.
Whenamansaysthathedescribesorreferstoanexperienceafterhecomesdownfromtheheightsof
divineecstasy(samadhi),itimpliesthatascentanddescentstillcontinuetoexistforhim,otherwisewhy
shouldheusetheseexpressions?Butthereisalsoastatewhereascendinganddescendingareoutofthe
question.Youmaymaintainthatthemindshouldbeheldasexistinginsamadhi,althoughinanabsorbed
stateotherwisehowcanaperson,onissuingfromsamadhi,speakoftheexperiencehehadinthatstate?
Youmayfurthermaintainthathismindisapurifiedmind.
Iamspeakingfromyourstandpoint.Experiencesoccuronthepath.
Betweenthetwotypesofexperiencethathavejustbeenmentioned,thereisadifference.Nevertheless,
theyarebothofthemind,thoughondifferentlevels,evenwhatyoucallsamadhi.
However, there is also another state of being where one cannot speak of ascent and descent, and
consequentlynotofabodyeither.
Shouldthequestionofthebodyorofaction,oranyquestionwhatever,stillarise,itmeansthatthisstate
hasnotbeenreached.
Whenyousaytheminddissolves(laya),intowhatdoesitdissolve?
INQUIFER:IntotheSelf,ofcourse.
SRIMA:Justassaltdissolves,sodoesthemindisthisyouridea?Fromaparticularangleofvisionit
mayappearthus.Inthecaseofadissolutionofthiskind,aperfect)ogicanresuscitatethemindagain.
INQUIRER:Iwasthinkingofabsolutedestruction(nasa).
SRIMA:Destruction(nasa)ordissolution(laya)?
NaSameansnotHe,naSva*nottheSelfthissurelyiswhatistermeddestruction?
Where destruction is destroyed, there is THAT. Do you call the annihilation of the egomind
(manonasa)itsdissolution(laya)?

IQUIRER:HowamItograspthis?
SRI MA : It is for the Guru to point out the method he will show you the way to understanding and
instruct you in your sadhana. It is for you to keep on practising it faithfully. But the fruit comes
spontaneouslyintheformofSelfrevelation.
ThepowertomakeyougrasptheUngraspabledulymanifestsitselfthroughtheGuru.Wherethequestion
"HowamItoproceed?"arises,fulfilmenthasobviouslynotyetbeenreached.
Therefore,neverrelaxyoureffortsuntilthereisEnlightenment.Letnogapsinterruptyourattempt,fora
gap will produce an eddy, whereas your striving must be continuous like the flowing of oil, it must be
sustained,constant,anunbrokenstream.
Thatyouhavenocontroloverthebodysneedoffoodandsleepdoesnotmatteryouraimshouldbe,not
toallowanyintervalintheperformanceofyoursddhana.Doyounotseethatwhateveryourequireinthe
wayoffoodandsleep,eachatitsownappointedhour,iswithoutexceptionaneverrecurringneed?In
exactlythesamemannermustyouaspireatuninterruptednesswherethesearchafterTruthisconcerned.
Oncethemind,inthecourseofitsmovement,hasfeltthetouchoftheIndivisibleifonlyyoucangrasp
thatmoment!inthatSupremeMomentallmomentsarecontained,andwhenyouhavecapturedit,all
momentswillbeyours.
Take, for example, the moments of confluence (sandhiksana) at dawn, midday and dusk, in which the
power inherent in the contactpoint, where coming and going meet, becomes revealed. What you call
electricdischargeisnothingbuttheunionoftwooppositesthusdoestheSupremeBeingflashforthat
themomentofconjunction.ActuallyITispresentateverysinglemoment,butyoumissitallthetime.Yet
thisiswhatyouhavetoseizeitcanbedoneatthepointofjuncturewheretheoppositesfuseintoone.
Nobody is able to predict when for any particular individual this fateful Moment will reveal itself
thereforekeeponstrivingceaselessly.
WhichexactlyisthatgreatMomentdependsforeachoneuponhisparticularlineofapproach.Doesnot
themomentatwhichyouareborndetermineandrulethecourseofyourwholelife?Similarly,whatis
important for you is the Moment at which you will enter the current that is the movement of your true
being,theGoingForth,inotherwords,theGreatPilgrimage.Unlessthishappens,perfectioncannotbe
attained.Thisiswhy,forsomedisciples,theGurufixesspecialtimesforsadhana,such as dawn, dusk,
midday,andmidnightthesearethefourperiodsusuallyprescribed
ItisthedutyofthediscipletocarryoutconscientiouslytheGurusorders,whichvary according to the

temperament and predisposition of the aspirant. The same method does not suit everyone. The average
person can have no knowledge of the particular combination of factors that are necessary to bring to
completion the hitherto neglected facets of his being for this reason it is essential to obey the Gurus
instructions.ThedecisiveMomentisboundtomanifestassoonasbyyourattitudeofmind,aswellasby
youractions,youarereadyforit.ThereforetrytofollowcloselythepathindicatedbytheGuru,andyou
willseehoweverythingjusthappensspontaneously.
Within the twentyfour hours of the day, some time must be definitely dedicated to God. Resolve, if
possible,toengageregularlyinjapaofaparticularNameormantrawhilesittinginaspecialposture,and
graduallyaddtothetimeorthenumberofrepetitions.Thereisnoneedforadailyaugmentation.Fixthe
rateandtheintervalatwhichyouwillincrease,sayfortnightlyorweekly.Inthiswaytrytobindyourself
totheQuestofGodwhereveryoumaybe,takerefugeinHim,letHimbeyourGoal.
Whenbyvirtueofthisendeavouryoubecomedeeplyimmersedinthatcurrentanddevoteevermoretime
toit,youwillbetransformedandyourappetiteforsenseenjoymentwillgrowfeeblethusyouwillreap
thefruitofyouraccumulatedefforts.Youmayalsocometofeelthatthebodyisliabletodepartatany
time,thatdeathmayarriveatanymoment.
Justasthereisevernewcreationintheuniverse,soalsodoesyourmentalandpsychologicalreactiontoi
undergoconstantchange.Ifyouproceedinthemannerindicated,youwillobservethatasaresultyour
outerinterestswillgraduallyfallawayandyourvisionturninward.
Themoreardentyourpursuit,thevasterthepossibilitiesthatwillopenoutforyou,andinproportionto
your advance, suffering will diminish and not increase again. It is also said, is it not, that karma is
extinguishedbykarmathatistosay,theeffectsofpastactionsareneutralizebycounteractions.
Indeed,ifitbeanyonesdestiny,thismaybeachievedinaveryshorttime.Look,evenwhenthebodyis
notgivenfood,itdoesnotstoptheassimilationofnourishmentwearetoldthatinsuchacaseitstarts
consumingitsownflesh.Therefore,justasyoukeepyourbodywellnourished,somustyoutakeequally
goodcarewhereyourspiritualwellbeingisconcernedthenonlywillyouflourishinthatrespect.Who
cantell,atwhatmomenttheflameofilluminationwillblazeforth?
Forthisreason,continueyoureffortssteadilywithoutflagging.
GraduallyyouwillgetmoreandmoredeeplyabsorbedinHimHeandHealonewillpreoccupyyour
thoughtsandfeelings.Forthemindeverseeksthatwhichgivesitpropersustenance,andthiscannotbe
providedbyanythingsavetheSupremeBeingHimself.Thenyouwillbecarriedawaybythecurrentthat
leadstoyourSelf.Youwilldiscoverthatthemoreyoudelightintheinnerlife,thelessyoufeeldrawnto
externalthings.
Inconsequencethemindbecomessowellnourishedwiththerightkindoffood,thatatanymomentthe
realizationofitsidentitywiththeSelfmayoccur.
Asregardslaya:ifyoumeantthemindsdissolutionintoTHAT,thenwhatyousaidwascorrect.
Jadasamadhiisnotdesirable.
Onthecontrary,youhavetorealizewhatthemindis,whoitis.
ThemindsubsidesintoTHATisthiswhatyouintendedtoexpress?
Layamaysignifyeitherthatthemindhasnowheretogoto,inotherwords,cannolongerfinditswayand
hencesubsidesintolatencyorelseitmergesintoTHAT,whichisSelfrevelation,andconsequendythere
canbenopossibilityofaseparateexistenceofthemind.WhereSelfrevelationis,howcanthequestion
astowhetherthemindgetsdissolvedornot,ariseatall?
Thishasbeenrepliedtofromthestandpointfromwhichyouasked.
Youbeganbyenquiringhowmeditationonaparticularpartcanleadtomeditationonthewhole.Surely,
thewholeiscontainedinthepartitisinordertoarriveattherealizationofthistruththatyouhaveto
followtheGurusinstructions,whichareinstinctwithHispower.
Theaforesaidgivesbutafaintideaofonlyoneaspectofthewholematter.
Again,look,thereareinstanceswhenonelosesconsciousnesswhilesittinginmeditation.
Somepeoplehavefoundthemselvesswooningaway,asitwere,intoxicatedwithjoy,remainingin
thisconditionforquitealongtime.Onemergingtheyclaimtohaveexperiencedsomesortofdivine
bliss.ButthisiscertainlynotRealization.
Astagedoesexistinmeditation,whereintensejoyisfelt,whereoneisasifsubmergedinit.
Butwhatisitthatgetssubmerged?Themindofcourse.
Atacertainlevelandundercertaincircumstancesthisexperiencemayproveanobstacle.
Ifrepeatedtimeandagain,onemaystagnateatitsparticularlevelandtherebybepreventedfromgettinga
tasteoftheEssenceofThings.
Oncegenuinecontemplation(dhyana)hasbeenestablished,worldlyattractionslosealltheirappeal.Inthe
eventofanexperienceofanythingpertainingtoSupremeRealityortotheSelf,onedoesnotsay:
"Where have I been? I did not know anything for the time being" there can be no such thing as not
knowing. If it is possible to describe in words the bliss one has experienced, it is still enjoyment and
thereforeahindrance.Onemustbefullyconscious,wideawake.
Tofallintoastupororintoyogicsleepwillnottakeoneanywhere.
Afterrealmeditationworldlypleasuresbecomeunalluring,dull,entirelysavourless.
What does vairagya signify? When every single objeet or the world kindles, as it were, the lire of
renunciation,soastomakeonerecoilasfromashock,thenthereisinwardandoutwardawakening.This,
howeverduesnotmeanthatvairagyaimpliesaversionorcontemptforanythingoftheworld,itsimplyis
unacceptable,thebodyrefusesit.
Neitherdislikenorangerwillarise.
Whenvairagyabecomesalivinginspiration,onebeginstodiscriminateastothetruenatureoftheworld,
untilfinally,withtheglowingcertaintyofdirectperceptiontheknowledgeofitselusivenessarises.
EachandeverythingbelongingtotheworldseemstoburnonecannottouchitThisalsoisastatethat
mayensueataparticulartime.
Atpresent,whatyouenjoydoesnotimpressyouasbeingshortlived,ratherdoesitappeartomakeyou
happy.
Buttotheextentthatthespiritofdetachmentisroused,therelishofsuchpleasureswilldiedown,forare
theynotfleeting?
Inotherwords,deathwilldie.
Nowthatyouareadvancingtowardsthatwhichisbeyondtime,thesemblanceofhappinessbroughtabout
bymundanethingsisbeingconsumed.
Asaresult,thequestion"Whatactuallyisthisworld?"willarise.
Solongastheworldseemsenjoyabletoyou,suchaquerydoesnotpresentitself.
Sinceyouareprogressingtowardsthatwhichtranscendstime,allthatbelongstotimewillbegintoappear
toyouinitstruelight.
Ifaftercomingdownfromthestateofcontemplationyouarecapableofbehaving,asbefore,youhavenot
beentransformed.
Whenthereisrealmeditation,whichevokesindifferencetotheworld,youwillbegintopinekeenlyfor
theDivine,youwillhungerforItandrealizethatnothingtransientcanappeasethishungerorsatisfyyou.
HowamItomakeitcleartoyou,Pitajl?
People come to this body and tell of their sons and daughters having got into a car and driven away,
withoutevenlookinguptoseewhethertheirfatherandmotherwereweeping.Theyarequiteunmovedby
theirparentsgrief.
Yousee,thisispreciselywhatitislikeatacertainstageonthePathworldlyenjoymentcannotpossibly
touchyou.
Youfeel:"ThosewhomIhadbelievedtobemyveryown,aremerelyrelatedtomebyfleshandblood
whatisthattome?"
Nobody deliberately puts his hands into fire or treads on a snake in exactly the same manner, you just
glanceattheobjectsofsenseandturnaway.
Thenyouwillgetintothecurrentthattakesyouintheoppositedirection,
andlater,whenyouhavebecomedetachedevenfromdetachment,
thereisnoproblemofdetachmentornondetachmentwhatis,isTHAT.
Somesay,bysustainedeffortonemayattaintoEnlightenment.Butisittruethateffortcanbringabout
Enlightenment? Is Illumination dependant on action? The veil is destroyed, and when this has been
accomplished, THAT which IS stands revealed. What is known as the fruit of effort is nothing but the
illuminationortheparticularaspecttowardswhichtheefforthasbeendirected.
Unveiledlight(niravaranprakasa)isHeHimself,theEternal.TheGuruknowswhichistherightline
ofapproachforanyindividual.
QUESTION.:Attimeswefeelthatsenseobjectsreallyexist,atothertimesthattheyaremerelyideas.
Whydoesoneandthesamethingappearsodifferentondifferentoccasions?
SRIMA:Becauseyouareinthegripoftime.
You have not yet reached the state where everything is perceived as the Self * (*A play upon words:
samayaandsvamayisoundalike.samayatimesvamayipermeatedbySelf)alone,haveyou?
Hereinliesthesolutionofthewholeproblem.
Tofeelasyoudoisgood,sinceyourfeelingisrelatedtotheSupremeQuestfornothingiseverwasted.
Whatyouhaverealizedevenforasecondwill,atsometimeorother,bearfruit.
Thus,whatwater,air,thesky,etc.are,andhencewhatcreationis,theknowledgeoftherealcharacterof
eachelement(tattva)willflashintoyourconsciousnessonebyonejustlikebudsburstingopen.
Flowersandfruitcomeintoexistenceonlybecausetheyarepotentiallycontainedinthetree.Therefore
youshouldaimatrealizingtheOneSupremeElement(Tattva)thatwillthrowlightonallelements.
You asked about sense objects: an object of sense visaya,(sense object, vis poison, ha is) is that
whichcontainspoison,isfullofharmanddragsmantowardsdeath.Butfreedomfromtheworldofsense
objects(nirvisaya)wherenotraceofpoisonremainsmeansimmortality.
QUESTION:Still,somethingoftheburningpainofvaragyaisleftover?
SRIMA:Whatisitthatproducesthesensationofburning?
Asoresurely!Becauseofitthereisinflammationbutwhosesoreisit?Unlessthereisasore,therecan
benosmarting.Thereinliesthedeception:solongasRealityisnotrevealed,thesorewillpersist.Ifthe
inflammationisahealingprocess,itisofcoursebeneficent.Apatientwhobecomesunconsciousisnot
awareofhisagonyyoucanseehowmanisdrownedinpleasure,lossandafflictionthissurelyisnot
what is wanted! This is the way of the world with is neverending uncertainties*( Sansara world,
sansayauncertainty.)
Canyoutellwhyonefeelsanguish?
INQUIRER: One is pulled in two directions, towards God as well as towards sense enjoyment this
causesanguish.
SRI MA: You have a desire to give up, but you cannot let go such is your problem. Let that desire
awakeninyourheartitsstirringsignifiesthatthetimeiscomingwhenyouwillbeabletogiveup.
You obtain a coveted object, but still you are dissatisfied and if you fail to get it, you are also
disappointed.
Thedisillusionmentyouexperienceatthefulfilmentofyourwishiswholesomebutthetormentofthe
unfulfilledhankeringafterthethingsyoucouldnotsecure,drivesyoutowardswhichisofdeath,towards
thatmisery.

INQUIRER:Thehungerofthesensescanneverbeappeasedthemoreonegets,themoreonewants.
Thefulfilmentofworldlydesireonlybegetsgreaterlonging.
SRIMA:Thisworldisitselfbutanembodimentofwant,andhencetheheartacheduetotheabsenceof
fulfilmentmustneedsendure.Thisiswhyitissaidthattherearetwokindsofcurrentsinhumanlife:the
one pertaining to the world, in which want follows upon want the other of ones true Being. It is
characteristic of the former that it can never end in fulfilment on the contrary, the sense of want is
perpetuallystimulatedanew.Whereasbyenteringthelattermanwillbecomeestablishedinhistruenature
andbringtocompletionthestrivingwhichisitsexpression.Thus,ifheendeavourstofulfilhimselfby
enteringthiscurrent,itwilleventuallybringhimtotheperfectpoiseofhisowntrueBeing.
QUESTION:Andtheanguishofnothavingfound,theanguishoftheabsenceofGod?Ihavenowishfor
sensepleasures,buttheycometome.
Iamcompelledtoexperiencethem.
SRIMA:Ah,buttheanguishofnothavingfoundGodissalutary.Whatyouhaveeatenwillleaveataste
inyourmouth.Youwearornamentsbecauseyouwishto,andsoyouhavetobeartheirweight.Yetthis
weightisfatedtofalloff,foritissomethingthatcannotlast,canit?
QUESTION:ArethereinstanceswhenanEnlightenedpersonmaybeinIgnorance?
SRIMA:YoucallapersonEnlightened,andinthesamebreathsayhemaybesubjecttoignorance?Such
athing,Pitaji,isquiteimpossible.
Thereis,however,astateofattainmentthatisnotmaintainedatalltimes,wherewhatyousuggestmay
applybutneverinacaseoffinalRealisation.InwhateverwayyoumayperceiveanEnlightenedBeing,
HeremainswhatHeis.
HowcantherebeapossibilityofignoranceinwhatistermedKnowledgeSupreme?Whenyouspeakof
ignorancewithreferencetoaRealisedman,itisanexampleofSupremeKnowledgebeingmistakenfor
ignorance.Therefore,youalsotalkofascentanddescent.Justasthereisnoquestionofabodyforone
whoisliberated,soforHimtherecanbenoneofrisingupandcomingdown.
Nevertheless,thereisastateofachievementinwhichascentanddescentdoexist,reallyandtruly.
SEVEN

SomeonetoldSRIMAaboutamanwho,withoutstirringfromhisseat,wouldproduceallsortsofarticles,
likeflowers,garlands,sweets,etc.Theyjustappearedinhishands.InthisconnectionSRIMArelatedan
incidentthathadtakenplaceinDaccamanyyearsago.
SRIMA:Whatanincrediblenumberofsimilarincidentshasthisbodynotwitnessed!Asarulethisbody
makes no comments upon such things, but on a particular occasion somehow something rather strange
tookplace.Whenacertainladycame,Ifeltlikelyingdownacrossherlap.AsIdidso,Idistinctlynoticed
thatabundlecontainingvariousarticleswastiedintheladyssariintheregionofherwaist.Everyone
began to request her to show them some objects that would come to her by supernatural means, since
manyhadseenherdothisbefore.PeoplehadhearditsaidthateventheprasadfromtheKalitemplein
Dakshineshwarwouldofitsownaccordappearinherhands.
Thisbodysaid:"EvenbeforeitarrivesfromthereIcoulddiscloseitbutwouldyoulikemeto?"
Theladysaid:"Yes,ofcourse!"Thequestionwasrepeatedseveraltimes,andeverytimeshe,aswellas
herdevotees,replied:"Yes,please!"
Thisishowitallcameabout.
Even so, this body did. not take anything out with its own hands only what was fated to happen,
happenedspontaneously.
Afterwards one of the ladys devotees came to this body and inquired: "Ma, you never put anyone to
shame,andcertainlynotinpublic.Whythendidyoudosointhiscase?"
Shegotthereply:"Yes,asyouknow,thisbodydoesnotasaruleinterferewithanyonesnaturalways.
Yet,whetheritconcernsthemostordinaryorthemostextraordinaryevent,callitasyoupleasewhat
holdsgoodforthisbodytothisdayandhasuntilnowbeensoalways,issimplythis:
whateverismeanttocomeaboutjusthappensspontaneously.
Whenthatladyarrived,thisbodywelcomedherwithgreatrespect,offeringheritsownasanaandputting
agarlandroundherneck.Howverypleasedeveryonefelt!
Everyform,everyexpressionisHeandHealone.
Thatdaythisbodydidnotdiscloseanything.
Buttheladyofherownfreewilldeclared:Ishallcomeagaintomorrow!Youallheardit,didyounot?
WhatoccurredthenwasHiswayofrevealingHimself.Tellme,whatistheretodo?Bywhatevermethod
Hemaychoosetoteachanyone,atanytimeasfarasthisbodyisconcerned,ithasnodesireofitsown,
whatevercomestopassisallright(jahoyejay).*
*JahoyejayThistersephraseisutteredbySRIMAagainandagain.
It is pregnant with meaning in fact, a whole philo sopby of life is
implied. It ignifies that whatever happens is according to the Divine
Will, and therefore equally welcome o SRI MA. It also expresses the
complete absence of personal desire, surrender without reservation to
Providence,andtheconvictionthatnothingcancometopassthatisnot
ultimatelywroughtbytheCreator.
When(intheearlydays)thisbodyusedtodopranamtoeverycreature,whetheraninsect,aspider,adog,
oracat,itdidsowiththefullconsciousnessofthepresenceoftheSupremeBeingineverything.
Whatever comes to pass is all right there is something else to be said in this connection. To take
recourse to falsehood or deception can never be for ones good. He who deceives, will himself be
deceived.Ontheotherhand,falsehoodmayalsobeconvertedintotruth.Someonemaydeliberatelyplay
false,yetthroughhisdisciplessinceritythetruthmayactuallybebroughttolight.Asaresultthedisciple
excelstheguru.Theresolvetofindthetruthwillinevitablyleadtoitsrevelation.
Itoldthatladysdevotee:
"HowmanytimesdidInotaskyouallshallIdiscloseit?Andwithoutexceptionyoukeptonbegging
metodoso.Thereforewhatmorecanbesaid?"Whatagreatvarietyofsimilarincidentoccur!
Listentothestoryofayoungwomanwho,undertheslightestprovocation,wouldgointosamadhiso
peoplebelieved.Sheappearedtobecomelifeless,.herhandsandfeetturningcold.Whenshecametothis
body,shealsowentintothisstrangestatethatpeoplemistookforsamadhi.Thegirlsmotherwascalled
grandmother by this body, both of us being from the same village. She said to me: "Granddaughter,
please try and help this girl!" I quite understood what was the matter with the young woman, so I
whisperedintoherear:
"Youwillverysoonreceivealetterfromyourhusband"whereuponsherecoveredinnotime.Thenews
ofthecurespreadfarandwide.Peoplefeltgreatlymystified,wonderingatthepowerfulmantraSRIMA
hadwhisperedintothegirlsear.Indeed,underthecircumstancesitwastheappropriatemantraforher.
Thegirlsconditionwassolelyduetoworryingaboutherhusbandsprolongedsilence.
Then again there was a young man into what supernormal states he used to pass, how many kinds of
visionshehad!Hewould,forexample,dopranamandremaininthatpostureforhourstogether,without
raisinghishead,tearsstreamingdownhischeeks.HedeclaredthathesawandheardnKrishnateaching
Arjuna,asdescribedintheGita,andthatheusedtohavemanyothervisionsandlocutionsofthekind.
Thisbodytoldhimthat,ifasadhakacouldnotmaintainfirmcontroloverhismind,hewouldbeliableto
see and hear many things, both illusory and genuine, all mixed up. He might even be subjected to the
influenceofsomespiritorpower.
Suchoccurrences,farfromcreatingpuredivineaspiration,wouldratherhinderthanhelp.Moreover,to
see someone in a vision or to hear him address you, may well become a source of selfsatisfaction or
egotisticenjoyment.
Tolosecontroloveroneselfisnotdesirable.
In the search after Truth one must not allow oneself to be overpowered by anything, but should watch
carefully whatever phenomena may supervene, keeping fully conscious, wide awake, in fact retaining
completemasteryoveroneself.
Lossofconsciousnessandofselfcontrolareneverright.
Inthecourseofthesameconversation,SRIMAsaid:
TheLordBuddhaisHimselftheessenceofEnlightenment.
All partial manifestations of wisdom that come in the course of sadhana culminate in Supreme
Enlightenment(BodhaSvarupa).
In a similar way, Supreme Knowledge (Jnana Svarupa) or Supreme Love (Bhava Svarupa) may be
attained.
AsthereisastateofSupremeSelfknowledge,likewiseisthereastateofperfectionatthezenithofthe
pathoflove.ThereonefindsthenectarofPerfectLoveidenticalwithSupremeKnowledge.Inthisstate
there is no room for emotional excitement indeed, that would make it impossible for Supreme Love
(Mahabhava)toshineforth.Bemindfulofonething:if,whenfollowingaparticularlineofapproach,one
doesnotattaintothatwhichistheconsummationofallsadhana,namelythefinalGoal,itmeansthatone
hasnotreallyenteredthatline.
At the supreme summit of Love, which is Mahabhava exuberance, excessive emotion and the like
cannotpossiblyoccur.EmotionalexcitementandSupremeLoveareinnowisetobecompared:theyare
totallydifferentfromoneanother.
Whileabsorbedinmeditation,whetheroneisconsciousofthebodyornot,whethertherebeasenseof
identification with the physical or not under all circumstances, it is imperative to remain wideawake
unconsciousnessmustbestrictlyavoided.
Somegenuineperceptionmustberetained,whetheronecontemplatestheSelfassuch,oranyparticular
form.
Whatistheoutcomeofsuchmeditation?
ItopensuponesbeingtotheLight,tothatwhichiseternal.
Supposethebodyhadbeensufferingfromsomepainorstiffnessloandbehold,aftermeditationitfeels
perfectlyhaleandhearty,withnotatraceoffatigueordebility.Itisasifalongperiodoftimehadelapsed
in between,asifthere had never been a question of any discomfort. This wouldbeagoodsign.Butif
temptedatthefirsttouchofBlisstoallowoneselftobedrownedinit,andlatertodeclare:"WhereIwas,
Icannotsay,Idonotknow,"thisisnotdesirable.Asonebecomescapableofrealmeditation,andtothe
extentthatonecontactsReality,onediscoverstheineffablejoythatlieshiddeneveninallouterobjects.
Ifontheotherhandonelosesoneselfasitwere,lapsingintoakindofstuporwhileengagedinmeditation,
and afterwards claims to have been steeped in intense bliss, this sort of bliss is a hindrance. If the life
force seems to have been in abeyance just as one has a sense of great happiness after sound sleep it
indicatesstagnation.Itisasignofattachment,andthisattachmentstandsinthewayoftruemeditation,
since one will be apt to revert to this state again and again although from the standpoint of the world,
which is altogether different, it would seem a source of profound inward joy and therefore certainly an
indicationofspiritualprogress.
Tobeheldupatanystageisanobstacletofurtherprogressitsimplymeansonehasstoppedadvancing.
Whileengaginginmeditation,oneshouldthinkofoneselfasapurelyspiritualbeing(cinmayi),as Self
luminous,poisedintheBlissoftheSelf(atmarama),andinaccordancewiththeGurusinstructions,try
toconcentrateononesIsta.
Theyoungmanpreviouslymentioned(theonewhousedtohavevisions)wasintelligent,andtherefore
able to understand this sort of reasoning. As a result, the spectacular experiences ceased, and he now
attendstohismeditationandotherspiritualexercisesinaveryquiet,unobtrusivemanner.
Later,whentheconversationagainrevertedtodhyanaandasana,SRIMAsaid:
Look,ifyouspendhourafterhoursittinginacertainposture,ifyoubecomeabsorbedwhileinthatpose
andareunabletomeditateinanyother,itshowsthatyouarederivingenjoymentfromtheposturethis
alsoconstitutesanobstacle.
Whenonefirststartspractisingjapaandmeditation,itisofcourserighttotryandcontinueinthesame
position for as long as possible. But as one approaches perfection in these practices, the question as to
howlongonehasremainedinoneposturedoesnotariseatanytimeandinanypositionlying,sitting,
standing,orleaningovertooneside,asthecasemaybeonecannolongerbedeterredbyanythingfrom
thecontemplationofonesIdealortheBeloved.
Thefirstsignofprogresscomeswhenonefeelsillateaseinanythingbutameditativepose.
Nothing external interests one the only thing that seems attractive, is to be seated in ones favourite
postureaslongaspossibleandtocontemplatetheSupremeObjectofonesworship,plungedinadeep
innerjoy.
Thismarksthebeginningofsinglemindedness,andhenceisastepintherightdirection.
Yet,heregreatprominenceisgiventoposture.
IfonestaysinthatpositionaslongastheinclinationlastsconfidentthattheBelovedcanneverdoone
harmandifoneisabletoremainfixedinit,thentheposturebecomesofoverwhelmingimportance.
Thisonlyshowsthatoneisnearingperfectioninthepracticeofasana.Standing,sitting,walkinginfact,
anygesturetakenupbythebodyiscalledanasana.It corresponds to the rhythm and the vibration of
bodyandmindatanyparticularmoment.Someaspirantscanmeditateonlyifseatedintheposeindicated
bytheGuruorformulatedinthesastras,andnototherwise.
Thisisthewaytoproficiencyinmeditation.Ontheotherhand,someonemaybeginhispracticewhile
sittinginanyordinarypositionnevertheless,assoonasthestateofjapaordhyanahasbeenreached,the
body will spontaneously take up the most appropriate position, after the manner that a hiccup happens
involuntarily. As ones meditation grows more and more intense, the postures will of themselves
correspondingly gain in perfection. When a little air is pumped into a tyre, the tyre will be flabby but
when it is filled to capacity, it remains completely stable in its own natural shape. Likewise, when real
meditation has been attained, the body feels light and free, and on rising after meditation there is no
fatigueofanykind,nopain,numbnessorstiffnessinoneslimbs.
IntruemeditationRealityiscontacted,andjustasthetouchoffireleavesaninipression,thiscontactalso
leavesitsmark.
Whathappensasaresult?
Impedimentsfallawaytheyareeitherconsumedbyvairagya,ormeltedbydevotiontotheDivine.
Worldlythingsseemdullandinsipid,quiteforeigntooneselfworldlytalklosesallitsappeal,becomes
devoid of interest, and at a further stage even painful. When a persons earthly possessions are lost or
damaged,thevictimfeelsdisturbed,whichgivesevidenceofthestrangleholdthatsenseobjectsexercise
overmensminds.ThisiswhatiscalledgranthitheknotsconstitutingtheIness.
Bymeditation,japaand other spiritual practices, which vary according to each ones individual line of
approach, these knots become loosened, discrimination is developed, and one comes to discern the true
natureoftheworldofsenseperception.Inthebeginning,onewasenmeshedinit,strugglinghelplesslyin
its net. As one becomes disentangled from it, and gradually passes through various stages of opening
oneselfmoreandmoretotheLight,onecomestoseethateverythingiscontainedineverything,thatthere
is only One Self, the Lord of all, or that all are but the servants of the One Master. The form this
realizationtakesdependsupononesorientation.Oneknowsbydirectperceptionthat,asoneexists,so
everyoneelseexiststhenagain,thathereistheOneandnothingbuttheOne,thatnothingcomesand
goes,yetalsodoescomeandgothereisnowayofexpressingallthisinwords.Totheextentthatone
becomesestrangedfromtheworldofthesenses,onedrawsnearertoGod.
Whenattainingtotruemeditation,oneschosenposturenolongerrepresentseitheranobstacleorasource
ofenjoymentinotherwords,itisquiteimmaterialinwhatparticularposeonehappenstobe.Whether
onesitsstraightorcrooked,therightposturewillformofitself,pullingthebodyintotheproperposition.
Again, there are occasions when one becomes entirely independent of the physical pose in whatever
attitude the body may happen to be, meditation just comes about effortlessly. Though, without a doubt,
thereisalsoastateinwhich,ifonetakesupaspecialpose,suchasforinstance,padmasana(the lotus
pose)orsiddhdsana(theperfectpose),nointerruptionofonesunionwiththeSupremeBeingcanever
occur.
EIGHT

Benares.August11th,1948.
QUESTION: The other day, when speaking about visions and similar experiences that one has during
meditation,yousaidthesewerenotrealvisionsbutmeretouches.
SRIMA:Yes,viewedfromthelevelwhereonecanspeakoftouch,thisissothatistosay,youhave
notbeenchangedbytheexperience.Yetitisattractivetoyou,andyoucanexpressthefeelinginwords,
whichimpliesthatyoustilltakedelightinsenseobjects.Thereforeitisameretouch.Iftransformation
hadensued,youwouldbeunabletofeelworldlyenjoymentinthisway.Howcantherebeenjoymentor
relishinatransformedstateofbeing?
QUESTION:AtmanandBrahmanaredifferentonlybywayofpositedlimitation.Thevisionthatcomes
byconstantmeditationonIamSaccidanandaisAtmadarsana(thevisionoftheSelf).Sincetherecan
benovisionoftheBrahman,itmustthereforebeapartial,thatisalimitedvisionoftheBrahman.Isthis
correct?
SRIMA:IfyouthinktherearepartsintheBrahman,youmaysaypartial.Butcantherebepartsinthe
Absolute?Asyouthinkandfeelinparts,youspeakoftouchbutHeiswhole,THATwhichIS.
QUESTION:Aretheregrades(krama)inknowledge?
SRIMA:No.WhereknowledgeisoftheSelf(SvarupaJnana),howcantherebevariouskindsorgrades?
KnowledgeoftheSelfisone.Proceedingstepbystepreferstothestagewhereonehasturnedawayfrom
thepursuitofsenseobjectsandonesgazeisentirelydirectedtowardstheEternal.Godhasnotyetbeen
realized,butthetreadingofthispathhasbecomeattractive.
Alongthislinetherearedharana,dhydnaandsamadhi.
The experiences at each of these stages are also infinite. Where the mind is, there is experience. The
experiencesatdifferentstagesareduetovariousformsofdesireforSupremeKnowledge.Themindthat
hasformerlybeenengrossedinmaterialthings,andarguingthatonecannotknowwhetherGodexistsor
not,hadcometodenyHim,isnowturnedtheotherway.Therefore,isitnotnaturalthatlightshoulddawn
uponitinaccordancewiththestateithasreached?Thesestatesareknownundervariousnames.Whendo
thevisionsthatonegetsinmeditationcease?WhentheSelfstandsSelfrevealed(SvayamPrakasa).
QUESTION:Doesthebodysurvivewhentheegomindhasbeendissolved(mailond)?
SRIMA:Attimesthequestionisasked:"HowdoestheWorldteachergiveinstruction?Fromthestateof
ajnana?"Ifhiswereso,themindwouldnothavebeendissolved,thethreefolddifferentiation(triputi)of
theknower,theknowingandtheknown,couldnothavebeenmerged.SowhatwouldHebeabletogive
you?WherecouldHeleadyou?Butthereisastagewherethisquestiondoesnotarise.Isitthebodythat
istheobstacletoSupremeKnowledge?Isthereevenaquestionofwhetherthebodyexistsornot?Ata
certainlevelthisquestionissimplynotthere.Ontheplanewherethisquestionarises,oneisnotinthe
state of Pure Being, and one thinks this question can be raised and also replied to. But the answer lies
wherethereisnosuchthingasquestioningandansweringwheretherearenoothers,nodivision.And
so,howcanonepossiblyapproachtheSupremeTeacherandreceiveinstruction?Similarly,theteachings
ofthesastrasandotherScriptureshavethenbecomequiteuseless.Thisisoneaspectofthematter.
Tospeakofgrades(krama)inknowledge,asifonewerestudyingforauniversitydegree,ispresenting
thematterfromthepointofviewofsadhana.WheretheSelfstandsrevealed,therecanbenoquestionof
this.Yet,wherethereispersonaleffort,likethepracticeofmeditationorcontemplation,itwillcertainly
bearfruit.ButinthestateofSelfillumination,therecanbenosuchthingasattainmentornonattainment:
thoughbeingthere,itisnotandthoughitisnot,yetitisjustlikethat.
Some say a last vestige of the mind remains. At a certain level this is so however, there is a stage
beyond,wherethequestionofwhetheratraceofthemindremainsornot,doesnotexist.Ifeverythingcan
beburntup,cannotthislastvestigebeconsumedtoo?Thereisnoquestionofeitheryesor"no:whatis,
IS.Meditationandcontemplationarenecessarybecauseoneisonthelevelofacceptanceandrejection,
andtheaimisinfacttogobeyondacceptanceandrejection.Youwantasupport,doyounot?
The support that can take you beyond, to where the question of support or supportlessness no
longerexists,thatisthesupportlesssupport.
Whatisexpressibleinwordscancertainlybeattained.ButHeisTHATwhichisbeyondwords.
INQUIRER:Ihavereadinbooksthatsomesay,theyhavetodescendinordertoactintheworld.This
seemstoimplythatalthoughtheyareestablishedinPureBeing,theyhavetotakethehelpofthemind
whendoingwork.Justasaking,whenactingtheroleofasweeper,hasforthetimebeingtoimagineheis
asweeper.
SRIMA:Inassumingapart,surely,thereisnoquestionofascendingordescending.
AbidinginHisownEssentialBeing(Svara)
HeHimselfplayvariousparts.
ButwhenyouspeakofascendingandescendingwhereisthestateofPureBeing?Cantherebeduality
inthatstate?BrahmanisOnewithoutasecond.Thoughfromyourangleofvision,Igrant,itdoesappear
asyouputit.
INQUIRER:Youhaveexplainedthisfromthelevelofajnana.
NowbepleasedtospeakfromtheleveloftheEnlightened(Jnani)!
SRI MA: (laughing): What you say now, I also accept. Here, (pointing to herself) nothing is rejected.
WhetheritisthestateofEnlightenmentorofignoranceeverythingisallright.Thefactisthatyouarein
doubt.Butherethereisnoquestionofdoubt.Whateveryoumaysay,andfromwhateverlevelisHe,and
He,andonlyHe.
QUESTIONIfthisisso,isitofanyusetoaskyoufurtherquestions?
SRIMA:Whatis,IS.
Thatdoubtsshouldariseisnatural.
Butthewonderis,whereTHATis,thereisnotevenroomfordifferentstandstobetaken.Problemsare
discussed,surely,forthepurposeofdissolvingdoubts.Thereforeitisusefultodiscuss.Whocantellwhen
theveilwillbeliftedfromyoureyes?
Thepurposeofdiscussionisoremovethisordinarysight.
Thisvisionisnovisionatall,foritisonlytemporary.
Realvisionisthatvisionwherethereisnosuchthingastheseerandtheseen.Itiseyelessnottobe
beheldwiththeseordinaryeyes,butwiththeeyesofwisdom.Inthatvisionwithouteyesthereisnoroom
fordivision?.
Here,(pointingtoherself)thereisnoquestionofgivingandtaking,neitherofserving.
Onyourleveltheyexist,fromtherethesetopicsarise.
This evening the following statement was made "Through the observance of silence one attains to
SupremeKnowledge(Jnana)".
SRIMA:Howisthat?Whyhasthewordthroughbeenusedhere?
ADEVOTEE:Silenceisitselfwisdom,themeansisitselftheend.
SOMEONEELSE:Bysilencewehavetounderstandthestillingofthefivesenses.
SRIMA:Yes,butwhysaythrough?
ADEVOTEE:CompleteandexclusiveconcentrationontheSelfthisisthesignificanceofthrough.
SRIMA:Whenspeechissuppressed,theactivityofthemindstillcontinues.Allthesame,suchsilence
helpstocontrolthemind.Astheminddivesdeeper,itsactivityslackensoff,andthenonecomestofeel
that He who provides for everything, will arrange matters. When the mind is agitated by thoughts of
worldlythings,thebenefitthatshouldbegainedbyabstainingfromspeechislost.
One may, for instance, keep silent at the moment of anger, but some time or other it is bound to burst
forth.WhenthemindiscentredinGod,itkeepsonadvancingsteadily,andalongwiththisemergespurity
ofbodyaswellasmind.Toletthoughtdwellontheobjectsofthesensesisawasteofenergy.
When the mind is thus occupied and silence is not observed, it finds release in speech. Otherwise, this
kindofsilencemightputunduestrainonthesensesandpossiblyresultinillhealth.Butwhenthemindis
turnedinward,notonlycantherebenoinjurytohealth,butmorethanthat,byconstantlydwellingonthe
thoughtofGod,alltheknots(granthi)thatmakeuptheegoareunravelled,andtherebythatwhichhasto
berealizedwillberealized.
ToobservesilencemeanstokeepthemindfixedonHim.
Atfirstonefeelstheimpulsetotalk,laterallinclinationanddisinclinationvanish.Itisalsolikethis:just
asthebeecollectshoney,soaltthatoneneedsisgatheredtogethernaturally.Whatisnecessarybecomes
availableofitsownaccordpresentsitself,asitwerewhenthereisevercloserunionwithHim.
When one entirely refrains from speaking and even from communicating by signs or gestures (kasta
maunam),howisthebodykeptalive?
Everything dovetails, and the silent person just watches as a kind of spectator. In the measure that one
progresses towards union, one will notice that obstacles disappear, and whatever is necessary provides
itseif
It is one thing if everything happens by itself, and quite another to make arrangements by ones own
effort.
Realsilencemeansthereisactuallynowhereelseforthemindtogo.
Intheend,whetherthemindexistsornot,whetheronespeaksornot,makesnodifference.
To say "through silence He is realized" is not correct, because Supreme Knowledge does not come
"through"anythingSupremeKnowledgerevealsItself.
Fordestroyingtheveil,therearesuitablespiritualdisciplinesandpractices.
QUESTION:WhataboutthesilentsadhuatNavadvip?*
( Many years ago, when SRI MA went to Navadvip with Bholanath, a sadhu
thereattractedverywideattention.Heusedtositalldaylonginthelotuspose,
soperfectlystillthatitwasdifficulttofindoutwhetherhewasalivingmanora
statue.Everyonefeltawedandtookitforgrantedthathewasagreatsaintina
stateofdeepsamadhi.
SRIMA,however,madenocommentonthematter.Stayingnextdoortothe.u,
shesoonmadesurethathebathed,ateandsleptsecretlyduringthenight.Byand
bythesudhuconfidedtoSRIMAthathewasmadetoassumethatposeinorder
to get money. Through SRI MAs benign influence he gave up this life of
deception.)
SRIMA:Bypracticehehadmadethebodystill,buthismindhadnotbeentransformedatallitwasa
case of mere physical control. If his mind had been stilled, that kind of worldly behaviour would have
beenimpossible.However,evensuchpracticeisaltogetheruseless,itdoesleadtosomeresult.
ButThat,whichistherealneed,isnotfound.
NINE

Benares,September27th,1948
QUESTION: When the mind is immersed in samadhi, does one or does one not experience the
supernormal (camatkara)? If so, does this imply that one has deviated from the object of ones
contemplation?Andwhatistherealcauseofthis?
SRIMA:Samadhimeanssamadhana(solution,completion).
INQUIRER:Solutioninvolvesaquestion,whereassamadhiisastateinitself
SRIMA:Thisbodydoesnotusethelanguageoftheshastrasitreferstoordinarythings,suchaswater,
earth,air,andsoforth,whenitspeaks.Thosewhohaveunderstandingareabletocomprehendthiskindof
broken and incomplete language. Samadhana signifies the perfect resolution of form, formlessness,
manifested being, and nonbeing of everything. The solution of a problem is one thing yet there is
anotherkindofresolutionwherethepossibilityofproblemsandtheirsolutionscannotoccurthisiscalled
samadhi.
INQUIRER:Quitesothustherearetwokindsofsamadhi,namelysavikalpaandnirvicalpa.
SRIMA:ThefirstsignifiestheresolutionofcosmicexistenceintotheOnePureExistence(Satta),andas
forthesecondthere,thereisevennosuchthingasExistence.
INQUIRER:NosuchthingasExistence?Whatthenisit?
SRIMA:Solongasthoughtsandideas(sankalpaandvikalpa)persist,notevenSavikalpasamadhican
occur.SavikalpasamadhisignifiesAwarenessofExistence.ButwhenthereisnoquestionofExistence
whenthereisnopossibilityofdifferentiatingwhatisfromwhatisnotcananythingbeexpressedin
words,howeverlittle?
Thisisnirvikalpasamadhl.
Whereisthereroomforthesupernormalhere?
INQUIRER:Thesupernormal,inotherwords,mattersthatarebeyondthisworld(aloukik),arenotwithin
thereachofordinaryintelligenceyettheycanmostcertainlybegraspedbythemind.Ifoneacceptsthe
mind as a fact, its own creations are themselves the subjects about which it thinks. There is of course
somethingapartfromthemindCit,whichissaidtobecompleteinitself.Anythingbeforethevisionof
themindincontemplation,otherthanTHAT,iswhatisusuallycalledcamatkara.
SRIMA:Whoperceivesthecamatkara?
INQUIRER:Themind.
SRI MA: So then, if there is no mind, the supernormal cannot be perceived. Consequently, how can
visionsbeseeninnirvikalpasamadhi?
INQUIRER:Myreasontellsmethatinbothtypesofsamadhithemindmustbepresent.Accordingtothe
shastras,inNirbikalpaSamadhithemindceasestobe.Ofcourse,thegrossminddoesnotpersist,yetit
will have to be admitted that the subtle mind remains in a state of latency. Otherwise, how could the
experiencebeknownafterwards?Inotherwords,isitorisitNotrememberedwhenitisover?Ifitis,then
itwillnodoubthavetobeconcededthatthesubtlemindstillexists.
SRIMA:Somesaythatatinyparticle(thetechnicaltermisavidyalesaasmallresidueofignorance)
of themindremains for if it did not, how could there be the manifestation ofthebody?Butthisbody
declaresalsothis:Ifbythefireofilluminationeverythingcanbeconsumed,shouldnotthistinyfragment
beburntupaswell?Whereexperienceoccurs,themindmustofcourseexisttherecanbenocamatkara
withoutthemind.
INQUIRER: If that small portion of the mind ceases to exist, how can the body continue? In which
condition does the last trace of the mind disappear? While the prarabdha is still active, or after it has
beenexhausted?
SRIMA:Whatisyouropinion,Pitaji?Ofcourse,somemaintainthatinsamadhitheegominddoesnot
exist.However,thisbodysaysthat,ifbySupremeKnowledgeeverythingisburntup,shoulditnothave
thepowertoconsumethepraradbdhaaswell?
INQUIRER:Iftheprarabdhahasbeeneffaced,howcanthebodypossiblypersist?
SRI MA : Do you mean by this that so long as the body endures, there must of necessity be some
prarabdhaleftover,andthereforethemindmustalsohavesurvived?Well,yes,ifyouacceptasareality
thebodyintheusuallyacceptedsenseoftheword,youwillundoubtedlyhavetoadmittheexistenceof
prarabdha and, from your point of view, the existence of the mind too. Body(Sarira body, sora to
moveaway)meansperpetualchange,thatwhichisevermovingaway.Butinthestatewheredeathmay
besaidtobedead,cantherestillbeanyquestionofabody?
INQUIRER:Whenonehasvisionsofthesupernormal,doesitindicatethatonehasturnedasidefromthe
Supremestate,ornot?
SRI MA: When the Ultimate Reality has been attained, there can be no question of either the super of
deviatingornotdeviatingfromReality.Whatismeantbyvidehamukti?
INQUIRER:Nottobeobligedtoassumeanotherbodyafterthisonehasbeenleft,iscalledvidehamukti.
SRIMA:Verywellisthebodythenanobstacle,anddoesitthereforefallaway?
INQUIRER:No,theobjectiveofnirvikalpasamadhiistoattaintothepowerofimpartingtrueknowledge
toseekers(andforthisabodyisrequired).
SRIMA:Samadhialsohastobecalledastate.Everythingispossibleaccordingtotheparticularstageof
a persons development. Everyone will assuredly gain the knowledge pertaining to the state he has
reached.
INQUIRER:This being so, it is obvious that experience of the supernormal indicates a deviation from
onesobjectofcontemplation.
SRIMA:WhenonesobjectofcontemplationhasbecomeSelfrevealed,thatistosay,whenthereisthe
revelationofTHATintheformofonesobjectofcontemplation,howcanonedeviatefromit?
QUESTION:Hastheexperienceofthesupernormalnotitsrootindesire?
SRI MA: That only becomes manifest, of which the seed is sown otherwise, how could it come into
being?
QUESTION:Takethewavesofalaketheydonotconstitutethenatureofthewater,theyarecreatedby
thewindhowisitpossibletobecomedesireless?
SRI MA: So long as the seed has not been sterilised, it is bound to germinate. Now then, what is your
opinion,doesthebodysurviveornot,whentrueknowledgeoftheSelfsupervenes?
INQUIRER:Ishouldthinkitwouldsurvive.
SRIMA:Yesassomesay,supportedbythetinyportionofthemindthathasbeenpreserved?
QUESTION:Doesaspiritualteacherinstructfromthestateoforishestillinthestateof
SRIMA:ItwouldcertainlynotberighttopresumethestateofignoranceofRealitywhentheaimofthe
instructionisSelfrealization.
INQUIRER:ThisiswhyIfeelthatthekarmacannothavebeencompletelyexhausted.
SRIMA:Justasanelectricfancontinuestorevolveforalittlewhileafterthecurrenthasbeenswitched
off?
QUESTION:Inthisexample,theelectriccurrenthasbeencutoffcompletely.Doesthisthenimplythat,in
asimilarway,ignorancehasbeenentirelydestroyed?
SRIMA:Theconnectionisbroken.Whathadalreadybegunandistakingeffectiscalledprarabdha.
INQUIRER: If this be the case, can prarabdha bear fruit or not? I think that its destruction is not in
keepingwiththefacts.
SRIMA:DoestheteachingoftheEnlightenedSage(Jnani)refertotruthasitrevealsitselfbeforeHis
prarabdhaisexhausted,ordoesitrefertothetruthbeyond?
INQUIRER:No,nottotheTruthbeyond.InstructiononpureTruth,untouchedbyprarabdha,isgivenby
anAvatara.TheJnaniteachingislimitedbyhisprarabdha.
SRIMA:WhereKnowledgeisSelfrevealed,doesitsSelfrevelationdependuponkarma?
INQUIRER: There are two kinds of knowledge: Svarupa Jnana (Knowledge of Self) and vritti jnana
(acquiredmentalknowledge).Thesecondkindofknowledge,whichpertainstothejnani,enableshimto
reapthefruitsofhisprarabdha.
SRIMA:Doyoumeantosuggestthat,justasachildgraduallyincreaseshisknowledgebycontinuous
study,herealsothereisprogressiveaccumulationofknowledge?Butthiscannotbecalledthestateof
Jnani!
INQUIRER:SvarupaJnanaisSelfrevealed,whereasvrittijnanaisknowledgeofobjects.SvarupaJnana
doesnotmakeaJnani,He,whopossesvrittijnanaiscalledjnani,forknowledgeoftheSelfiscommonto
all.
SRIMA:DoesKnowledgeoftheSelfmeanthatoneisestablishedinanyparticularstate?
INQUIRER:OneisestablishedintheSelf.
SRIMA:Quitright,Pitaji.Asyousay,everyonewithoutexceptionisrootedinKnowledgeoftheSelf
yesindeed,thisisso.
INQUIRER:Nevertheless,notallareawareofthisKnowledge.Thosewhohavegainedvrittijnanamay
alonebestyledjnanis,fortheywillbeabletoguideanaspirantinkeepingwithhismentalmakeup.
SRIMA:Yes,butwhathasthistodowiththestatewheretheSelfinitsGlorystandseverSelfrevealed?
Hewhobygradualdevelopmenthasacquiredknowledgeandbeenprogressivelyenlightened,he,asyou
say,isestablishedinvrittijnana.
Words,arguments,language,andthelike,areofthemindwhereasinthestatethathasjustbeenreferred
to, there, language has no place. This body respects whatever anyone may say, because each persons
pointofviewdependsontheparticularstairwaybywhichheascends.
Whatever idea may be held be it on a high or low level it is all the same, so far as this body is
concerned.
Forthisreason,whetheranyoneisoftheopinionthatthebodycanorcannotexistwithoutoradvancesa
theory from whatever point of view, everything is right on its own plane. Yet, beyond words and all
expression, where there is manifestation and nonmanifestation, duration and nonduration, space and
spacelessnessthere,nothingholdsgood.
EventheessenceofthethingsofthisworldcannotbespokenaboutbuttheessenceofTranscendental
Beingissomethingfarmoreremote.Then,thereisalsowhatisknownasmerging.Butfromthatinto
which one is said to have merged, a yogi may be able to extricate one again this also is a possibility
mentionedbyyoupeople,isitnot?Yetinthestateofwhichthisbodytells,thereitisnotsoandnotso
doesnotexpressiteither.Byreasoninganddiscrimination,onemayarriveattheconclusionthatasmall
portionofthemindremainssolongasphysicalexistencecontinues.Butthisbodyspeaksofastatewhere
thereisnoteventhepossibilityofatraceofthemind.
QUESTION:Doesthebodythencontinuetoexistornot?
SRI MA: In this particular state, if the body were an obstacle this state could simply not be. In this
condition,thequestionwhetherthebodyisbeingretainedornot,cannotarise.
QUESTION:Cantherebeinquiryandresponseinthatstate?
SRIMA:Yes,therecanbeiftheideaofthebodyisthere.Forthosewhothinktherearedisciplesand
Gurus,forthemtherearequestionsandanswers.
INQUIRER:ButthentospeakofGurus,disciplesandsoforth,isquitemeaningless.
SRIMA:Theprogressofthedisciplecontinuesuptowherethepositionofateacherisheld.Iftheteacher
is in thestateofajnana,and the question is asked by one also in ignorance, how can there be even an
expectationoftherevelationofrealKnowledge?
Allthesame,adiscussionthataimsatelucidatingSelfrealizationwillnaturallybehelpfulandbeneficial.
Verywell,Pitaji,tell me, in the case of a preceptor who is a Worldteacher, is it not natural that there
shouldbequestionsandanswerswithaviewtotheattainmentofSelfrealization?
Itisandwilleverbesosurely?
Isthisanuntruth?
Somethingelsehastobeconsidered:Say,whorepliestowhom?
Thatquestionsarebeingputandrepliedto,ismerelytheideaoftheinquirerathisstage.Canyoucallhim
whogivesanswersanindividual,justbecauseheresponds?Towhomdoeshereply?Whoreplies,and
whatisthereply?WhoiswhointhatstateofPureBeing?
Theplaceofvrittijnanais,whereSelfrevelationisnot.
This is difficult to accept, while it is still a matter for acceptance or rejection. On the level where the
questionofacceptanceorrejectioncannotpossiblyarise,howcantherebetalkandconversation?
Pitaji,whenyouasked:"Tellmeyourexperience,"itwouldimplythattheexperiencerhasstillremained.
Thiscannotbesohere
further more, the question of transmission of power by the Guru to the disciple is equally non
existent.
Ifthereisnobody,thisquestioncannotbethereeither.Thereisnoquestionofaphysicaloranyother
body.Whatisbeyondeventhat,cannotbeputintowordsinanylanguage.
Whatevercanbeexpressedinwordsorspeech,isacreationofthemind.
Pitaji,astothesaying"ThereisonlyoneBrahman,withoutasecond"intheSelfthereisnopossibility
atallofasecond.Thenotionofthetwohascomeaboutthroughtheoperatingofreason.
Justasyousay:
"WithoutfeetHewalksandwithouteyesHesees."
Thisbodymaintainsthatwhateveranyonemaysayfromtheplaneofreasonwiththeideathatthebody
exists,fromthestandpointofthedisciplecanbesupportedonthelevelofreasoning.
For ones vision is conditioned by the spectacles one uses. This body declares that, whatever theory
anyonemayholdisbasedonreasoning,whichpresupposestheexistenceofaresidueofthemindandof
prarabdha.
ButwhereTHATstandsrevealed,itisquiteotherwise:there,todiscriminateorspeculateisimpossible.
Beyondreason,beyondpointsofview,thereisastatewherenoneofthesecanbe.
Pitajl, in very truth, in THAT there is no room for words, language, or discrimination of any kind.
Whetheronesaysthereisnotorthereisthesearealsomerelywords,wordsfloatingonthesurface(
Bhasameanslanguageandalso(speltdifferently)"tofloat".Thereforitsaidthatherewords,language,
utterancesofanytype,havenoplace.
Thisisthetruth,Pitaji,doyouunderstand?
SRIMAadded:Youwillnothavereceivedpreciserepliestoyourqueries.Fromwhathasbeensaid,you
willhavetotakewhatcanbegraspedbytheintellect.
TEN
Benares,August12th,1948.
QUESTION:Whatarethebenefitstobederivedfromhathayoga,andwhatareitsdrawbacks?
SRIMA:Whatdoeshathamean?Todosomethingbyforce.
Beingisonething,anddoingquiteanother.
Whenthereisbeing,therewillbethespontaneousmanifestationofwhatisduetobemanifested,
owingtothepranafunctioninginaparticularcentreofthebody.
On the other hand, if one practises hatha yoga merely as a physical exercise, the mind will not be
transformedintheveryleast.Byphysicalexercisebodilyfitnessisdeveloped.Onehearsquiteoftenof
caseswherethegivingupofthepracticeofyogicposturesandthelike,hasresultedinphysicaldisorders.
Justasthebodygrowsweakfromlackofadequatenourishment,sothemindhasneedofsuitablefood.
Whenthemindreceivespropersustenance,manmovestowardsGod,whereasbycateringtothebody,he
onlyincreaseshisworldliness.
Meregymnasticsisnutritionforthebody.
Now,astodoing:Sustainedeffortendsineffortlessbeinginotherwords,whathasbeenattainedby
constantpracticeisfinallytranscended.
Thencomesspontaneity.
Not until this happens can the utility of hathayoga be understood. When the physical fitness resulting
fromhathayogaisusedasanaidtospiritualendeavour,itisnotwasted.
Otherwise,itisnotyoga,butbhoga(enjoyment).
IneffortlessbeingliesthepathtotheInfinite.UnlesshathayogaaimsattheEternal,itisnothingmore
thangymnastics.IfinthenormalcourseofthepracticeHistouchisnotfelt,theyogahasbeenfruitless.
Onecomesacrosspeoplewho,byengaginginaltsortsofyogicexercises,likeneti,dhauti,andothersof
thekind,havebecomeseriouslyill.
AtNain(dh)alIrecentlymetayoungmanwhohadruinedhishealthcompletelybypractisinghathayoga.
Hewassufferingfrompersistentdiarrhoea,whichsimplywouldnotstop.Heandsomeofhisfriendshad
decidedtobecomeexpertsinhadzayoga,andtostartaCollege,whereunionwithGodwouldbeattained
throughthisdiscipline.Butthey,oneandall,fellill.
A competent teacher, who understands every change in the movement of the disciples prana, will
accordinglyeitherspeeduptheprocessorslowitdownjustasahelmsmansteersaboatwiththerudder
heldfirmlyallthetime.Withoutsuchdirectionhathayogaisnotbeneficial.Hewhowouldguide,must
havefirsthandknowledgeofeverythingthatmayoccuratanystage,mustseeitwittheperfectsharpness
ofdirectperception.
For is he not the physician of those on the Path! Without the help of such a doctor, there is danger of
injury.
EverythingbecomessmoothoncetheblessingofHistouchhasbeenfelt.Itisjustas,whenbathingina
river,oneatfirstswimsbyonesownstrengthbutoncecaughtinthecurrent,whetheragoodswimmeror
not,oneissimplycarriedaway.Thereforeitisdetrimentalifthistouchisnotexperienced.Onemust
enterintotherhythmofonestruenature.Itsrevelation,actingasaflashoflightning,willattractonetoit
instantaneously,irresistiblytherecomesapointwherenofurtheractionisneeded.Solongasthiscontact
has not been established, dedicate to God whatever inclinations or disinclinations you may have, and
devoteyourselftoservice,meditation,contemplationtoanythingofthiskind.
Generally you perform your daily worship in the accustomed manner. If you feel the desire to practise
someextrajapaormeditation,itshowsthatyouhavecaughtaglimpse,howeverfaint,andthereisthen
hopethatgraduallytherhythmofyourtruenaturemayemerge.Inthiscondition,thesenseofI(aham)
still persists, but this I is turned towards the Eternal, intent on union with Him. Whereas, actions done
withaviewtofameordistinctionareoftheego(ahamkdra),andthereforeobstacles,impediments.
Whether you practise hathayoga or rajayoga, or any other yoga, it can be harmful only if pure
spiritualaspirationislacking.
When doing asanas and the like, if you have found access to natures own rhythm, you will see that
everythingproceedssmoothlyandspontaneously.
Bywhatsignsisthistoberecognized?
Thereisasenseofplay,adeepdelight,
andtheconstantremembranceoftheOne.

Indeed,thisisnottheoutcomeofthepracticeofworldlyobservances.Whathasbeenreferredtohereis
that which can only become revealed spontaneously of its own accord. This is why there is constant
remembranceoftheOne:manstruenatureflowstowardsGodalone.
Again,sometimeswhensittinginmeditationyouwillfindthatrechaka,puraka,orkumbhakahavecome
aboutwithouteffort.Whenthemovementofyourtruenaturesetsin,then,becauseitisdirectedsolely
towardsGod,theknotsoftheheartwillbeunravelled.
Ifduringmeditationyoufindperfectlycorrectasanasformingofthemselvesthespinebecomingerectof
itsownaccordthenyoushouldknowthatthecurrentofyourpranaisturnedtowardstheEternal.
Otherwise,whenyouareengagedinjapa,therightflowwillnotcome,andyourbackmaybegintoache.
Stilleventhiskind of japais not without its effect, although its specific action is not experienced. In
other words, the mind is willing but the body does not respond, and therefore you do not get the
exhilarationthatcomeswiththearomaoftheDivinePresence.
To let the mind dwell on sense objects, still further increases ones attachment to them. When intense
interestintheSupremeQuestawakens,evermoretimeandattentionwillbegiventoreligiousthought,
religiousphilosophy,theremembranceofGodasimmanentinallcreation,untiltherebyeverysingleknot
isuntwisted.Oneisstirredbyadeepyearning:"HowcanIfindHim?"Asaresultofthis,therhythmof
bodyandmindwillgrowsteady,calm,serene.
Someofyounaturallyconceiveadesiretodoasanasandthelikeasspiritualexercises.
Ifinthisnowishtoshowoffispresent,itwillbeeasytoenterintotherhythmofyourtruenature.Butif
themindisheldcaptivebythebody,theseexercisesbecomemeregymnastics.Ithappensthataspirants
aredriveninthedirectiontheyaremeanttogo,althoughatfirsttheyarenotconsciousofthis,orevenif
theybe,theyareunabletoresist.
Suppose some people go to bathe in the sea and make up their minds to swim ahead of everyone else
consequentlytheywillhavetolookback.Butforhim,whoseoneandonlygoalistheOceanItself,noone
hasremainedforwhosesakehelooksbackorisconcernedandthen,whatistobe,willbe.
Giveyourselfuptothewave,andyouwillbeabsorbedbythecurrenthavingdivedintothesea,
youdonotreturnanymore.
TheEternalHimselfisthewavethatfloodstheshore,sothatyoumaybecarriedaway.
ThosewhocansurrenderthemselvestothisaimwillbeacceptedbyHim.
But if your attention remains directed towards the shore, you cannot proceed after bathing you will
returnhome.IfyouraimistheSupreme,theUltimate,youwillbeledonbythemovementofyourtrue
nature.Therearewavesthatcarryaway,andwavesthatpullback.Thosewhocangivethemselvesup,
willbetakenbyHim.
IntheguiseofthewaveHeholdsoutHisHand
andcallsyou:Come,Come,COME!
QUESTION:Howcanwebenefitspirituallybyaction?
SRI MA: By doing work for its own sake, engaging in karmayoga. As long as a desire to (distinguish
oneselfislurking,itiskarmabhogaworkingforonesownsatisfaction).Onedoestheworkandenjoys
its fruit, because of the sense of prestige it brings. Whereas, by relinquishing the fruit, it becomes
karmayoga.
QUESTION:Howisitpossibletoworkwithoutdesire?
SRIMA:BydoingservicewiththefeelingthatoneisservingtheSupremeBeingineveryone.Thedesire
forGodrealizationisobviouslynotadesireintheordinarysense."IamThyinstrumentdeigntowork
throughthis,Thyinstrument"..
ByregardingallmanifestationastheSupremeBeing,oneattainstocommunionthatleadstoliberation.
What ever work is undertaken, let it be done with ones whole being and in the spirit: "Thou alone
workest,"sothattheremaybenoopportunityforaffliction,distressorsorrowtocreepin.
Anotherpoint:Iftheattitude"throughmyshortcomingtheworkhasnotbeendonewellenough,Ishould
havetakenstillgreaterpainsoverthisservice,"isnotpersistedin,theworkmustbeconsideredtohave
beendonecarelessly.Therefore,asfarasitliesinyourpowerthereshouldbenoneglect.Beyondthat,
feelthatwhateverhappensisinHishandsyouarebutthetool.Becauseofthis,putyourbody,mindand
heart into any service you may do, and for the rest take it that what comes about was destined to be
"ThouhasmanifestedThyselfinthiswayaswasordained,andsohasitbeenwrought."
QUESTION:Evenwhenthereisspontaneousaction,itisstillaction.Hence,ifthereisnootherGuru,
howcanourdoubtsbecleared?
SRIMA:Therearetwokindsofactionyoumaysay,andaninfinitenumberofkinds.
However,thisrequiresexplanation.
Whenanasanabeginstoform,itspeaksjustasyou"Ido".
Inwhatmanner?Whenthepurposeforwhichtheasanaisdonebecomesdisclosed,whenthat,whichcan
beattainedthroughanyparticularyogicposture,isaccomplished,thismaybecalledas"itslanguage."
When a sick man moves about too much, he overstrains himself and becomes breathless. Naturally
everyonesbreathingchangesitsrhythmconstantlyaccordingtothewayonesitsormoves,onlyoneis
notawareofit.Onewhohascontroloverhisbreathcantransferitatwilltoanylevel.Inthebeginning,
those of you who practise yogic postures do not know which leg to cross first and which after, and
whethertoinhaleorexhalewhiledoingso.
Consequently,whatyoudoisinpartincorrect.
Why?
When you want to open something and you do not know how it is done, damage may ensue. When an
asanaforms spontaneously, you will notice that your legs fold and unfold in the correct manner and in
harmony with the breath. It is a sign that the Guru is at work, when the asana and the breath are in
perfectconcord.
Whilebeforeonehadnoknowledgeoftheposture,itisnowclearlyunderstood.
Intermsofthemind:onewatchesoneselfasawitness,likeachildasitwereonefeelsthatsomeoneis
causingeverythingtobedone,andthatatthesametimethemovementofthemindisbeingstilled.
Whenthevibrationsofyourbodyandpranahavereachedastagewherethereisgreatskillineverything
relevant to the Supreme Quest, you will find yourself voicing spiritual truths this is the spontaneous
action at that stage. And when you become established at the level of a Risi to whom mantras are
revealed,thatistosay, whenthe vibrations of your body and prana have become centred there, words
correspondingtothislevelwillissuefromyourlips.
Thereisastateinwhichyoumayhaveneitherknowledgenorunderstandingofwhatistakingplace,as
forinstance,whenayogicpostureofwhichyouareignorantformsunawares.Whohasbroughtitabout?
TheinnerGuru.
In a similar way, when a mantra bursts forth, the solution to your problem and the inner significance
(tattva) of the mantra in its supramental form (pratyaksa murti) appear directly before you in other
words,togetherwithitsessence,itssubtleformstandsrevealed.Atthatmomentyoucometounderstand
therealnatureoftheinnerGuru:
Hedwellswithinandworksfromthere.
Not only have your doubts been dispelled, you have also gained understanding of the mantrasesoteric
meaning.
Thisisrealdarsana.
Here you receive a response without being aware of how it has come about. In another variety of
experience,thehiddenprocessofwhatistakingplaceisuncovered.Herethemantra,thetattva,theGuru
and the Ista are revealed simultaneously. This is an example of receiving revelation with the full
knowledgeofallitsphasesandaspects.Supposeoneisengagedinjapaormeditation.Aquestionarises
inthemind.
Inaflashthereplyisthere.
Onerealises:"TheGuruhastoldmethiswhathascometomeistheGurusownteaching."
Thereisalineofapproachthroughaction,andanotherthroughthemind:ortobemoreprecise,
inthefirstcaseactionpredominate,
inthesecondthemind,althoughconcentrationofthemindisnecessaryforboth.
Theyworktogether,onlythereispredominanceoftheoneovertheother:whenasanasare,thatmeans,
actionprevails,butwhenmantrasareused,themind.
Again,whoisitthatguidesmefromoutside?
ItisalsoHe,forverily,thereisnoother.
Whathasjustbeensaidarefragmentsfromhereandthere.Theyhavebeengiven,sothateachonemay
getwhatishelpfultohim,andasmuchasheisabletograsp.
ELEVEN

SRIMA:Pitaji,whatdoyoucallniskamakarma(actionthatisfreefromdesire)?
ADEVOTEE:Wellitdoesnotseempossibletoperformactionwithoutdesire,thatistosay,devoidof
attachmentforeithertheworkoritsfruit,butsolelyfromasenseofduty.Accordingtotheshastras,only
themanwhohasachievedperfectfulfilmentiscapableofsuchaction.Solongasoneislinkedtosense
objects,itisimpossible.Yet,whatistakenupinaspiritofdedicationtoGodmaywelldevelopintowork
donewithoutanydesire.
SRI MA: Whether with or without desire it is still action. One cannot possibly remain without action
untilthestateofPureBeingcomes.Therefore,letthisaspectofthematteralsobeunderstood.
WhenyousurrenderyourselftotheGuru,youhavetoobeyhisordersunconditionally.Inthis,yoursole
motiveistocarryouttheGuruswill.Consequently,whengoingaboutthetaskyougroweagertodoyour
utmost, can you call this also a desire in the ordinary sense of the word? To set your heart on being
efficient,withtheoneobjectoffulfillingtheGuruswill,iscertainlyagooddesire.
If for any reason there should arise even the least feeling of resentment, the action can no longer be
describedasbeingwithoutattachment.Supposeforexample,afterhavingaccomplishedbyfarthegreater
partofsomework,youhavetoabandonit,andtowardstheendsomeoneelsetakesitup,completesit,
andgetsthecreditforhavingachievedthewholeofthetask.Ifyoumindthisevenintheslightestdegree,
howcantheworkhavereallybeendonedisinterestedly?Obviouslyitwasnotquitefrfromadesirefor
recognition.
When you have surrendered yourself to the Guru, he may do anything, subject you to no matter what
trials,yetyoustillregardyourselfasatoolinHishands.Youwillthenhavereachedastage,wherein
spiteofalldifficulties,youpersistwiththework,knowingittobetheGurusorder.Keepinmindthatby
this attitude you will grow steadfast in endurance, patience and perseverance, and your energy and
capacitywillbeenhanced.
Inactionthereisboundtobeconflict.Whencantherebefreedomfromthisconflict?Whenthereisno
questionoffeelinghurt.Eveninthemidstofwork,atalltimesandunderaltcircumstances,onemustbe
preparedtoobeyanykindoforderImagineyouarehungry,andjustasyouareraisingyourhandtoput
foodintoyourmouth,youareaskedtogoelsewhere.Atthatveryinstant,youshouldgladlyletfallthe
food you were about to eat, and obey the call. Such an attitude is an indication of ones becoming
establishedinahappinessthatisnotofthisworld.
Whenoneisnearingeffortlessbeing("Sustainedeffortendsineffortlessbeinginotherwords,whathas
been attained by constant practice is finally transcended. Then comes spontaneity" ), whether one is
blamedornotforsomeshortcominginoneswork,leavesonequiteindifferent.
ThenonlydoesonebecomeaninstrumentinHishands.
The body moves like a tool, and one watches it in the nature of a spectator. Then one observes what a
greatvarietyofworkgetsdonebysuchabody,andinhowverysmoothandefficientamanner.
Egolessworkisfullofbeauty,foritisnotpromptedbyadesireforselfgratification.Solongastheknots
thatconstitutetheegoarenotunravelled,eventhoughyouintendtoactimpersonally,youwillgethurt,
and this will produce a change in the expression of your eyes and face, and be apparent in your whole
manner.
Tolong"letmyheartbefreefromcravingforresults,"isstilladesireforaresult.Nevertheless,bythus
aspiringafterselflessactionthereishopeofitscomingtopass.
Aknotmeansresistance.
Hence,solongastheegopersists,therewillbeclashesattime,evenwhenimpersonalworkisattempted,
becauseoneisboundandthereforepulledinacertaindirection.
QUESTION:So,untilonehasattainedtoperfectfulfilment,actingwithoutamotiveisimpossibility?
SRIMA:Whenimpersonalworkisbeingcarriedoutandwatchedasbyaspectator,adeepjoysurgesup
fromwithin.Ifatthattimethebodygetshurt,eventhisbecomesasourceofhappiness.Nevertheless,this
wellingupofjoyisnotidenticalwithSelfrealization.Thethrillofdelightbroughtaboutbyimpersonal
work is His delight become ones own, His gladness felt as ones own a stage has been reached where
happinessisboundupwithHim.Inthiscondition,sinceonehaslostinterestinworldlypleasures,agreat
deal of work can be done in a perfect way and even if despite ones utmost efforts some task has not
succeededfully,onedoesnotfeeldisturbed.ForeverythinghasitsplaceherealsoHisWillprevails.
Doyounotseewhatanexquisitepaththisis!
Buttheaforesaidholdsgoodonlywhenactionisnottaintedbyasenseofpossessiveness.However,even
this state is by no means Selfrealization. Why not? Whether with or without desire, it is work that is
referred to here. Although done impersonally, the action still remains separate from the doer. Whereas,
wheretheSelfisandnothingbuttheSelf,theretheGuru,his instructions, the work, cannot each exist
separately. So long as the duality of precept and action persists, one cannot possibly speak of Self
realization.ThePlayofonewhohasattainedtofinalConsummationisentirelydifferentfromthework
thathasbecomeselflessbyeffort.Thishasbeenexplainedhereinreplytoyourquestion.
Evenwhenthestateofsamadhihasbeenreached,duringwhichoneseemstobewhollyabsorbedwithin,
thisalsoisstillastate.Yet,whenbythisspontaneousinnerprocess(antarkriya)theveilislifted,thenthe
VisionofRealitymaycomeabout.Itcannevercomethroughouteractivity,suchastheattempttoefface
desire.
Anotherthing,Pitaji:
TherewasatimewhenthisbodytriedtocarryouttotheveryletteranythingBholanathaskedfor.But
when he saw that this body became rigid, that it was incapable of performing certain types of worldly
actions, unable to bear them, he himself mostly and gladly took back his request. This is how,
notwithstanding that some tasks could not be attended to, strict obedience was being observed in one
sense.
However,onedaythehusbandofBholanathssister,KushariMahaya,cameonavisit.Whenhesawthat
thisbodyobeyedBholanathinallmatters,hefeltannoyedandexclaimed:"Haveyounoopinionofyour
own?Haveyoutoconsultyourhusbandabouteverylittledetail?
Whatastateofaffairs!
Supposeheaskedyoutodosomethingwrong,wouldyouobeythenalso?"
Hegotthereply:"Letsuchanoccasionariseand,onsettingouttoputtheorderintopractice,seewhat
wouldcometopass."
Thisanswerlefthimdumbfounded.
ThenceforthhechangedhismodeoflifeandremainedeverdevotedtotheSupremeQuest.
Thereisastateinthespirituallifewhereunconditioned,selfsprungactionispossible,becausethereare
noties.Andwherenotiesexist,thereisnodangerandnowrongpathonecannottakeafalsestep.
QUESTION:WasitnotafterSelfRealisationthatyouwereinthatcondition?
SRIMA:Leavethisbodyoutofit!
IfyousaythatthisconditiononlycomesafterSelfrealization,youwillhavetounderstandthatthenitis
possibletoplayanywhere,inanyway,
OneselfplayingallthepartsofOneself,
ofcourse,whichisquiteadifferentmatterfromwhathasjustbeenmentioned.
It is a state of Oneness. Even while remaining in division one is undivided, and remains in Oneness
thoughappearingdivided:thisisTHATnessItself(TatSva).
Here,toobeyandtodisobeybothareTHAT.
TherearesignsbywhichactionsdoneasaninstrumentbeforeSelfrealizationcanberecognized.Atthis
stage,thestreamofactionisdirectedtowardsthefulfilmentofactualneeds.Whereas,inthestateofPure
Beingitistotallydifferent:
todoornottodo,callitwhatyouwill,allisTHAT.
Within this sphere everything is possible: not to eat while eating, and to eat though not eating to walk
withoutfeet,toseewithouteyes,andmuchmoreofthekind,asyouwouldputit.
WhenestablishedintheSelf,whoobeyswhosebidding?
Therearenoothers,noneareseparate.
Nolongerdoesonetalktoanotherhowcantherestillbetherelationship,thatisbasedonthesenseof
separateness?
ThelevelofselflessactionisquitedifferentfromthestateofSelfrealization.
SolongastheGuru,theloveofHimthework,theI,areperceivedseparately,thereisnoquestionof
Selfrealization.
Yet,itmustbesaidthatactiondedicatedtoGodisnotofthesameorderasworkpromptedbydesire.
Theoneisforthesakeofunion,whichleadstoEnlightenment,
theotherforthesakeofenjoymentwhichleadstofurtherworldlyexperience.
WhataloneisworthytobecalledactionisthatactionbywhichmanseternalunionwithGodbecomes
revealedalltherestisuseless,unworthyofthenameofaction,noactionatall.
Itisnotanewkindofunion,
whichhastobeestablished,butrathertheunionthatexiststhroughouteternityistobe
realized.
Very well, now listen to something else. There is a stage where working is very delightful and gives
intensehappiness.Hereoneisquiteunconcernedwithwhatmayormaynotresultfromonesactionthe
workisdoneentirelyforitsownsake,fortheloveofit.NeitheristhereanexternalGuruinthis,northe
loveofHim.Astateofbeingofthiskinddoesexist.Thereisgreatdiversityintherealmofaction.
Thesenseofcontentmentexperiencedatthefulfilmentofsomeworldlydesireisrelativehappiness.This
desire may be for ones wife, son, a relation, or any other person, and accordingly the fruit inherent in
eachparticularactionwillbereaped.Thisisworkingforthesakeofselfsatisfaction(bhoga),notforthe
sakeofunion(yoga)itbringssorrowalongwithjoy.
Nowtocomebacktowhathasjustbeensaidaboutworkdonefortheloveofit,notforanybody.Imagine
howmuchattimesgetsaccomplishedevenwhilewalkinginthestreet,notforanyonessake,workforthe
sakeofwork,workitselfbeingonesonlyGod.
Thisalsoisoneofthestates.Butifonegoesonperformingactionofthiskind,therecomesadaywhen
oneisliberatedfromaction.Thereissuchathingaslabouringforthewelfareoftheworld,buthereeven
thispurposeisabsent.Itisatypeofworknotactuatedbydesireorcraving,onejustcannothelpdoingit.
Wellthen,whyisitdone?Onesimplyisinlovewiththework.WhenGodmanifestsHimselfintheform
ofsomework,whichthereforeexercisesintenseattractiononaparticularperson,then,byengaginginthis
workagainandagain,oneisfinallyliberatedfromallaction.
QUESTION:Workonlybegetsmoreworkhowcanitcometoanend?
SRIMA:Doyounotknowthis?
Ifyoucanbecomesocompletelyconcentratedinanyonedirectionthatyoucannothelpactingalongthat
line,wrongactionbecomesimpossible.
Inconsequence,actionislosingitsholdonyouandisboundtocometoanend.Howmanystatesand
stagesthereare!
Thisisoneofthem.
HereonehascertainlynotyetattainedtoKnowledgeoftheSelfbutonecannotactwrongly.
Neitheristhereanopportunityforconsideringwhetheroneshouldactinaccordancewiththeshastrasor
against them. Nevertheless, in such a state of onepointedness wrong action that violates the laws set
forthintheshastrascannotoccur.Thehumanbodythevehiclethroughwhichtheworkisbeingdone
has entered a current of purity, and as a result satkarma, action in harmony with the Divine Will, is
performed.
It is only on the level of the individual that pleasure and pain exist. In spite of attachment to wife,
husband,sonordaughter,duringspellsofseverepain,whenonetossesaboutinburningagony,isthere
roomleftforthethoughtoftheselovedones?
Doesonenotgroaninafrenzyofselfpity?
Atthatmomentthedelusionoffamilytieslosesitshold,whilethedelusionofidentifyingoneselfwiththe
bodyreignssupreme.
EverythingexistsinonesSelf,thatiswhyeverythingexists.
From here, on this basis arises the alleged coming and going of the individual, its round of births and
deaths.
NowyoushouldunderstandthatonewholovesGodisbutouttodestroyidentificationwiththebody.
Whenthishascomeabout,thereisdestruction(nasa)ofdelusion,ofbondage,inotherwords,ofdesire
(vasana),ofnotSelf(naSva).
Yourdwellingplace(vasa)atpresentiswheretheSelfmanifestsasnotSelf(naSva)
whenthatisdestroyeditisonlydestructionthatisdestroyed.
Furthermore,whatisknownasworldlycraving,mayalsobecharacterizedastheactivitythattakesplace
becausetheactionofSelfrevelationisabsent.
HEisnotthere,thisisthecruxofthematter,isitnot?
Thisbodytellsofyetanotheraspectcanyouguesswhatitis?
JustastheBeloved(Ista)istheSelf(Svayam),
sodestructionisalsoHeHimself,
andlikewiseisthatwhichisdestroyed.
ThisissowheretheSelfisandnothingbuttheSelf.Hencewithwhomcanoneassociate?
ThereforeitissaidthatHeiswithoutanother,existingalone.
WhenspeakingofHimasappearingindisguise,whatisthedisguise?
HeHimself,ofcourse.
Youspeakoftheworld.Jagat(world)meansmovementandwhatisboundisjiva(theindividual).
Asthesayinggoes:
"Whereveramanis,thereisSivaandwhereverawoman,thereisGauri."Wherenoquestionofbirth
andrebirthexists,noquestionofbeingbound,thissurely,iscalledeternal.
Nowgraspthisthoroughly
howcanthat,whichisperpetualmotionbebound?
Doesitremaininoneplace?
Just as it dos not remain confined to any place, so it cannot be bound when the mind is dissolved.
Therefore,sinceitneverstaysboundinanyparticularspot,canonenotcallitfree?
Wellthen,whatgoesandwhatcomes?
Behold,itismovementasthatoftheocean(samudra),HeexpressingHimself(Svamudra)*.
Thewavesarebuttherisingandthefalling,theundulationofthewater,anditiswater,thatformsinto
waves(taranga),limbsofHisownbody(Taranga)**waterinessence.
Whatisitthatmakesthesamesubstanceappearindifferentforms,aswater,ice,waves?Thisagain,is
askedfromaparticularplaneofconsciousness.Reflect,andseehowmuchofityoucangrasp!Nosimile
iseverperfectyethasitnothelpedyoutoviewtheproblemwithreferencetotheworld?Whatactually
haveyourealized?
Findout!
Verywellyoucalltransientthatwhichneverstaysfixedanywhere,.
doyounot?
Butwhatdoesnotstay?
Whodoesnotstay?
Whocomes?
Whogoes?
Change,transformationwhatarethey?
WHO?
Grasptherootofallthis!Everythingpassesaway,thatistosay,deathpassesawaydeathdies.
Whogoesandwhither?
Whocomesandwhence?
Thisceaselesscomingandgoingwhatinessenceisit?
WHO?
Again, there is no question of action, no question of coming and going where does birth me in, where
death?
Ponderoverthis!
Look,thisuniverse,youwillsayisnothingbuttheOneSelf.
Assuch,everyformisHeinHisveryownForm(Svaakara)thatis,theSelf(Sva),theEternal,revealed
asForm(akara).
Whatdoesthisimply?
Nonaction(akriya).
Inwhatsensenonaction?
"ActiondedicatedtoGodisalonetrueactionalltherestisuselessandthereforenoactionatall."
Thisisyourideafromthepointofviewoftheworld.
Buthere,thiskindofactiondoesnotexist.
Whatthendoesexisthere?
SelfAction(SvaKriya)HeHimselfAsAction
HeHimselfAsForm
forthisreasonHeiscalledSakara(WithFormHeHimselfAsQualities(guna)therefore,
HeiscalledSaguna(WithQualities).WheretheLord(Isvara)oranythingpertainingtoHis
DivineSplendourismanifested,HeHimself(Svayam)appearsinaction,yeteverremaining
thenondoer.
He,assuch,istheEssenceofAbsoluteTruth.
Nonaction(akriya),yetform(akara)!
Form means embodiment (murti), in which there is neither action nor one who acts. Of what can He
becomethedoer,andwhoistobethedoer,andwhere?Inwhatyouseeasbondagebyaction,Heisnot
revealed. He Himself is action (kriya),He, the Eternal that can never be destroyed. Destroyed (nasta)*
means notthe Beloved (naIsta), not He, who can never be undesired (anista) for He is the one and
onlythingdesiredbyallcreation,theAllBeloved.
ThereforeyoushouldgraspthattheOnewhoisWithoutForm(Nirakara),WithoutQualities(Nirgua),
isalso"WithFormandWithQualities".
Waterandicewhatinessenceisthedifferencebetweenthetwo?
Can you tell? Hence He alone IS, and nothing but He. The One who is Pure Consciousness and Pure
Intelligencehasmanyshapesandforms,andatthesametimeHeisformless.
Forthisreason,callitworldlyactionortheactionoftheseeker,bothareTHAT.
Everyactionisfree,inotherwords,thereisnoquestionatallofaction.
Thatiswhy,youknow,itislikethis:
ThereisonlyOneEternalReality(NityaVastu),butsinceyouarelimitedbyyourdiverseanglesofvision,
youspeakofthenoneternalandholdtotheideathattheresultofactioncannotendure,thatchangeisits
verynature.
Wheredoesceaselesschangeoftheeverchangingworldleadto?
Actioninwhichthereisnopossibilityofbondageisindeedbeing.
Jagat(world)signifiesthemovementwhichisaconstantdying,inotherwords,perpetualchangeisits
innatecharacter.Ontheplaneoftheindividualandthereforeofbondage,allchangepertainsexclusively
tomovementofthiskind.FacingtowardsTHAT(Tatmukti),manyarestriving,eachinhisownparticular
way effort of this kind is certainly everyones duty. In order to divert the course of his life into this
direction,theaveragepersonmustoccupyhimselfwithactionsaimingatTHAT(Tatkarma).
Butnow,thinkcarefullyandrealizeyouareeternallyfree,becauseactioniseverfree,itcannotremain
bound.Doyounotknowthattheropewithwhichyoutieanythinginthisworldmustrotorwearout?
Andthoughyouuseironchains,orevengolden,whateverbindswillonedaybreakorbeshattered.
Doanyworldlyfettersexistthatcanneverbebroken,neverdestroyed?Itissolelythecryoflamentover
temporary ties that alone fashions the bondage of the mind the mind that can not be confined to any
place.
Like a restless child, unconcerned with good or bad, it seeks Supreme Bliss never satisfied with
momentary happiness and herefore ever wandering. But how can it possibly be at rest until it has
discoveredawaytotheSupremeReality,untilithasbecomewhollyabsorbedinitssource,reposinginits
ownSelf?
In yourinnermostheart you know that you are free that is why it is your naturetoyearnforfreedom.
Likewise,whenbysomegoodfortuneHebecomesrevealedasaction,actionwillstopofitself.
Stagnation is death solely to give up this blocking of the movement, man resorts to countless devices.
Onlywhatfallsawayofitsownaccordistobegivenup.
Yougooninsistingthatthemindmustbedissolved.Butdonotforget,itisthisverymindwhichisthe
mahayogi, yes indeed, the sublime yogi. Your scriptures describe such a yogi as behaving like a
mischievouschild,orasbeingobliviousofcleanliness,decency,andproprietyalsoasalunatic,oragain
asoneseeminginertandunfeeling.Thatwhichresemblescompleteindifferenceandinactivity,youregard
asveryexalted,andmoreoveryousay:"Whatiscontainedinthismicrocosmisinthemacrocosm."
ADivineIncarnation(Avatara)playingasachildhowlovelyitis,howenchanting!
WhenordinarypeoplereadorhearaboutthechildhoodofSriKrishnaorseeitenacted,theyinterpretitin
thelightofthebehaviouroftheirownchildren,forthisiswhattheyarefamiliarwith.Fromwherewould
theygetthecapacitytograspitsinnersignificance?Whenyouwitnessadramaticrepresentationofthe
loveplayforRadhaandKrishnaintheRasalila,oraperformanceoftheRamalilayoudonotseethereal
Lilawhichisentirelyspiritual,supernatural(aprakrta),transcendental.Wherethereisactualexperience
ofit,itisduetothefunctioningofspiritualvision.
QUESTIONWhenthereisspiritualexperience,howisitinterpretedintermsofworldlyoccurrence?
SRIMA:Asoneisreleasedfrombondage,thedestructibledestroyedandtheBelovedaloneshinesforth
say,whatcanonebehold?Whcntiesarebeingbroken,itisthebreakableonlythatbreaks.Butthebondof
the love of God is not that kind of bond it is an unbinding. Further, where the Knowledge of the
Absolute (Brahmajnana) is, there the ordinary function of understanding (standing under) no longer
exists. For to understand means to throw off one load, only to stand under a new one where as the
KnowledgeoftheSupremeRealityisbeyon4thoughtandspeech.
WhentheaveragepersonseesaperformanceoftheRasalilaorRamalilawhatcanhepossiblygraspof
itssignificancethatwillnotbecolouredbyhisworldliness?Whereisthecapacitytoexperienceanything
beyondit?Nevertheless,sinceitisGodsDivinePlaythatlieistakinginthroughhisearsandeyes,there
ishopethatthecapacitymaycome.
It is the nature of the mind to accept the many. All that is needed is to focus this acceptance on one
particularthing,withorwithoutform,which,whenaccepted,leavesnofurtherchoicebetweenacceptance
and nonacceptance. This One Thing altogether excludes the possibility of duality. This is why one
becomesonepointed.Themindpointstothemany.Amidstthecrosscurrentsofthedivergentmind,one
hastobecomefirmlyconcentratedononegoal.
Thinkofatree.
Theboughsandbranchesthatspreadoutfromeverysideyieldthesamekindofseedasthatfromwhich
the tree originated. This is how one single seed potentially contains innumerable trees, innumerable
boughs,branches,leavesandsoon.
There is infinite becoming and infinite being, infinite manifestation and infinite potentiality, the seed
growsintoatree,thetreebringsforthseed.Thereforewhenonebecomeswhollyconcentratedonanyone
thing,whyshouldnottheOneberevealed?
ThereisendlessnessintheOne,andendintheendless
butwheretheInfiniteONEis,therethequestionoffinitenessandinfinitycannotarise.
Whatis,ISthisiswhatiswanted.
Where you perceive an end, there is actually no end for verily, He is infinite. In all forms and in the
formlessisHe,andHealone.
Thismuchaboutattachmenttowork(karma).
Again,thereisattachmenttobhava(*Bhavameansinnerdispositionitrevealsitselfaskarma.Bhavais
latentkarma,whereaskarmaisbhavaactualised.).
Bhavaalsobelongstotherealmofaction,onlythereispredominance,sometimesofaction,atothertimes
ofbhava.Thisisallverydifficulttounderstand.Someonehasaskedthequestion:"Whatisattachmentto
bhava?"
Here is one example: When one practises yogic postures and breathing exercises, ritual worship, the
repetition of Gods name, meditation, contemplation any of these for the sake of getting into a
particularbhava,andhavingreachedonewishestoremaininthisstateallthetime.Solongasitlasts,or
rather,solongasthisconditionpredominates,oneissteepedinbliss.Butinthisonehasnotyetattained
toEnlightenment,oneisonlyonthewaytoit.Thisisapurekindofattachmentandthereforeonemay
progressbeyondit.
Sinceonedelightsinlingeringonthelevelofthisbhava,onecouldpossiblyindulgeinitdayafterdayor
even for the rest of ones life. Although remaining in this state for a great length of time does induce
transformationtoacertaindegree,yettherecanbenospecialprogress.Butifbysomeineffabletouchthis
bhavacouldfinditsconsummation,onewouldbeabletoproceedfurther.
Therearestateswhereonesoarsupandglidesdownagain.Buttobecomeestablishedinperfectpoise,
whereascentanddescentareoutofthequestionsurelythisiswhatiswanted.Notuntilbothkarmaand
bhavaarebroughttocompletion,canonegobeyondthem.
TWELVE

Inreplytoaquestion,SRIMAsaid.:
Giveincharity,engageyourselfinservice,doobeisancepranam("Todopranammeanstopouroneself
outatHisFeet,tobecomecloselyboundtoThemandtherebyunitedtoHim,tobecomeHiswhoalone
Is."),andyouwillyourselfcometounderstandinwhatspirittheseactsarebeingperformedbyyou.Feel
convincedthat,nomatterwhatthestateorconditionyoumaybeIn,OutofthatverystateEnlightenment
maycome.
Neverharbourtheideathatyouareinvolvedinsinandevildeeds,andcanthereforenotgetanywhere.At
alltimesandunderallcircumstancesyoumustkeepyourselfinreadinesstotreadthepathtotheSupreme.
Whocantellatwhatmomentyourgiving,serving,orobeisancewillbecomeanactofconsecrationtothe
One?
Everythingispossible.
Concerningdiksha(initiation):
He,fromwhomonereceivesinitiation,willbringoneintouchwiththelevelsuptowherehehimselfhas
reached.Justaswhenonelistenstoareligiousdiscourse,thespeakerwillcommunicatetotheaudienceas
much as lies in his power. In this there are two factors: the effect inherent in words of Truth, and the
power of the speaker. Both are received, and if the recipient has outstanding capacity, Supreme
Knowledgewilldawnonhimattheveryinstanthereceivestheinstruction.
Therearevariouskindsofinitiation:bymantra,bytouch,byalook,byinstruction.ContactwithaGreat
Onedoesbearfruit.Everyonewillbenefitinproportiontohisownreceptivityandsincerity.Thereisalso
suchathingasspecialGrace,bywhichunusualpowertoprogresswillbegained.Ontheotherhand,there
are cases where, in spite of actual contact, no infusion of power has taken place one who commands
powerisabletocontrolitgivingandtakingdependonhiswill.Wheninstructionfreesamanfromthe
knotsthatconstitutetheego,thisiscalledinitiationbyinstruction.Inthiscase,theinstructionhasfulfilled
itspurposeinstantaneously.
Whenmantradikshaisgiven,themantraiswhisperedintotheinitiatesear,andtheinitiatorwillconfer
as much power as he himself wields. If he is allpowerful he will, by his very touch or gaze, take the
disciple to his final goal. But if he is not endowed with such Supreme Power, he can transmit to the
initiateonlywhateverpowerhecommandsandguidehimasfarashehimselfhasreached.Itisobvious
thatthegurucanpassononlyasmuchwealthashepossesses.Ifthepersonwhohasgiventhemantrahas
notreachedthefinalgoalandhenceisstillontheway,thedisciplecannotprogressanyfurtherunlessthe
gurudoes.Thisiswhythedisciplehastowaitonthepath,solongasthegurudoesnotadvance.
AnyoneaspiringtoSelfRealization,whostartsgivinginitiationwhileheisstillontheway,willremain
stationaryatthestageatwhichhehasarrived.
However,thepossibilityofthedisciplesurpassingtheguruexistsnamely,whensomeoneisinitiatedon
thebasisofhisinnercapacitiesandpredispositionsbroughtoverfromformerbirths,hispowertoprogress
maytherebybestimulatedtosuchanextentthathewillbeabletoadvancebeyondtheachievementofhis
guru.Heretheinitiateneededonlyjusttheamountofpowerconferredbythedikshatotakehimtohis
goal.Ifadisciplehastorelyentirelyontheresourcesofhisparticularguru,hewillhavetomovesideby
sidewithhim.
Furthermore,inthestateinwhichonerealisesthatonesGuruistheWorldteacherandtheWorldteacher
isonesGuru(worldmeaningmovement,whiletheindividualisthatwhichisboundtheGurudelivers
fromindividualityaswellasfromtherelationwiththeworld).
ThenonecomestoknowoneselfasHisservant,orasHisveryownSelf,oraspartofHimanyofthese,
dependingononeslineofapproach.
HowisitthatmyGurumaybesaidtobetheWorldteacher?Forthesimplereasonthatthisisthestatus
ofaGuru.Whoforinstanceisacook?Thewordcooksurelydoesnotdenotethenameofanyonein
particularitmeansonewhocanpreparefood.Likewise,whenthestatusofaGurubecomesrevealed,one
understandsthatithasnothingtodowithanypersontheGuruisnoneotherthantheWorldteacher.
IfthepoweroftheGurucanbecomeeffective,therewillbetherealisationofWhoamI?.
Hewhoisabletobestowthatpower,isindeedaWorldteacher.AGuruis called He who, out of deep

darkness,canrevealthehiddenTruth.MyGuruexistsinmanyformsastheGuruofeachandeveryone,
andeveryoneelsesGuruisinfactmyGuru.NowyouseehowtheGuruhasbecomeone.
Apersonwhoperformsritesandspiritualexercisesofanykindisonthepathandnotestablishedinthe
Self,forheisstill,makingeffort.HowcanhebeaGuru,sincehehasnottranscendedaction?Onespeaks
ofbrothersinspirit:theLordwhoisadoredbythewholeworldismyLord,andmyLordistheLordof
theworld.
AGuruisnotanordinarypreceptor,aGuruisHe,whohasthecapacitytodelivermanfromthesea
ofbecoming(bhavasagara).
Suppose an aspirant has been initiated by someone who does not command Supreme Power: he can
progressonlyuptohisGurusstage,andthenwillhavetowait.Yet,bysomefavourableconjunctionbe
it through his own overwhelming desire for Selfrealization, or through faculties developed in former
lives,orevenwithouttheseorsimilarcauses,simplythroughtheinterventionofDivineGracehemayby
instruction,contact,alook,oramantra,receiveaninfluxofpowerthatwiltenablehimtoproceedfurther.
Whenafloodcomes,itdoesnotmakedistinctions,asforinstance:"thistreewillhavetobesavedand
thatoneuprooted",butcarriesawaywithiteverythingindiscriminately.Likewise,thereisnosuchthing
aschoiceintherealmofthespirit,forheretheSelfiscontainedwithinItself.
Thenagainthereisyetanotherpossibility:withoutinstruction,withoutalook,touch,ormantra, power
maybeconferred,whethertherecipientbecomesawareofitattheverymomentitoccurs,oronlyvery
muchlater.TheOnewhohasbestowedthispowercarriesalongwithHimeverything,justastheflood
does.ItisHisverynaturetobringroundwithinHimselfeverythingandmakeitHisown.Thereforeitwill
notdotosayinaparticularcasethatinitiationhasbeenreceivedfromsomeoneelseandnotfromthis
source for is not everything His, nay indeed, He Himself? So then, just as the flood carries everything
alongincompleteequality, so that Great Being quite naturally and spontaneouslymakesHisownwhat
waswronglybelievedtobealien.HeremineandthinedonotexistonlytheSelfstandsSelfrevealed,
THAT,andTHATalone.Amotherdoesnotkeepanaccountofwhatshedoesforherchildrenforare
they not her own? Likewise, here also there is no accounting of how much power has been
communicated.
Acertainpersontookinitiationfromsomeguru.LaterthatpersonmetaMahatmaandbegantoseekhis
company frequently, since he felt benefited by his contact. On hearing about. this, the guru became
irritated,saying:"Ihavecultivatedthegardenandyouaregivingitsfruitawaytosomeoneelse?"The
disciplereplied:"NotsomycontactwiththeMahatmahasstrengthenedmyfaithinmyGuru."Butthe
guruwasunabletounderstandthis.FortheMahatmainquestion,theworldandwhatisbeyond,wasall
the same. For Him there was complete equality, since he saw only the allpervading Self. Whether one
goesnearsuchaOneornot,HewilltakealongwithHimeveryonealike.ThereforeitmaybesaidItis
notthatthemanhadanotherguru,for the conferring of power happens on the level where all are one.
Moreover, it cannot either be said that so and so much power was communicated to such and such a
person, just as burning fire does not discriminate and dry up one object, while leaving another wet,
Spontaneouslyoccurtheinstruction,touch,look,orgivingofmantrathatconstitutethediksha
Here,thereisnodistinctionbetweenmineandthine.
Therearetwoways:thepowercaneitherbecontrolled,orelsebestoweduniversallyinperfectequality.
ItisallinHisHands.
THIRTEEN
Benares,March27th,1949.
SRIMA:Someonereceivedamantrainadream.HehadavisionofsomegreatBeingwhogavehima
mantra,orrather,hehadavisionofthemantra.Onwaking,theexperienceofthemantraremainedwith
himpureandsimpleinfact,inthewakingstatetoohecontinuedtobeundertheinfluenceofhisvision.
Withwhatconsequence?Adilemmaofmanydaysstandingwasresolved.Hebecamefreefromconflict
andbegantoliveinatransformedstateofmind.liehadnomorewishtotakeinitiation.
Isitnecessary,evenforapersoninthiscondition,toacceptinitiationagaininthephysical?
A DEVOTEE: It may or may not be necessary, depending on the aspirants capacity and his inner
qualifications.
SRIMA:Thatistosay,noteverythingisthesameforeverybody.Letmerelatesomeonesstory:
Ishallnotdisclosehisname.
Hehadtakensannyasaaccordingtotheproperrites(virajahoma),asprescribedbytheshastras,andhad
adopted the staff of the homeless wanderer. But no realization or spiritual experience of any kind was
vouchsafedtohim.Inhisintensedespairhefinallygaveuphispilgrim'sstaffandturnedintoascepticas
itwere.Hewassoprofoundlydepressed,hehadnodesireeventomovehislimbs.Thensuddenly,one
day,hehadanexperience.
He realized: "all is contained within myself." His despondency vanished together with his suffering.
When,afterhavingabandonedtheorderofsannyasaandallhisspiritualpractices,hehadarealizationof
suchahighorder,shoulditstillhavebeennecessaryforhimtotakeinitiationagain?
It does of course happen that someone, even after receiving a mantra in a dream, takes initiation once
moreinthewakingstate.
Manycometothisbody,saying:"WhetherItakedikshadependsonwhatyouadvise.Ifyoutellmeto
takeinitiation,Iamwillingtodosobutifyousaydonot,Ishallalsoobey."
Thisishowtheyputit,isitnot?
Notallcanbegiventhesamereplysomemayperhapshavebeentold:"Solongasyoudonotfeelthe
urgefromwithin,donottakeinitiation.Justcontinuetopractisethemantrareceivedinyourdream."To
others, on the contrary, it may have been suggested that they should take initiation once more, from
someoneinwhomtheyhadfaith.
QUESTION : Initiation occurs on subtler levels it is not merely achieved by pronouncing a mantra.
Similarly, initiation received in the dreamstate takes place on subtler planes beyond the senses.
Therefore,insuchacase,shouldthenecessitytotakedikshainthephysicalstillexist?
SRIMA:Theactionofinitiationisinstantaneous,outwardlyaswellasinwardly.Everythingisalready
containedwithinyou.Solelyinorderthatthisfactmayberevealed,inorderthattheouterandtheinner
maymergeintoone,someonehasperhapsgivenhisblessinginthephysical.Afterinitiation,somemay,
bypractisingsadhanaattaintoperfection,whileothersmaynotseemtoreachanywhereanddie.
Fromthestandpointoftheworld,ofthewakingstate,itcanbesaidthat,justasasenseoffulfilmentis
experiencedwhenreceivinginitiationinthephysical,itmaybequitesimilarifithappensinadream.If
thisfeelingofsatisfactionisthere,onewillsay:"Thereisnoneedformetotakeinitiationagain."Thus
initiation may have the same result if it has occurred in the dreamstate, as it would if received in the
physical.Whythenshould,insuchacase,thenecessityforinitiationinthephysicalstillexist?
QUESTION:Inotherwords,onesownfeelingofsatisfactionsignifiesthattileinitiationhasreallytaken
place?
SRI MA : No, it is not merely a matter of satisfaction. Deep within, a touch is felt that makes one
understandthatthereisnofurtherneedforinitiation.Atthisstage,iftherebeanyspecialpersonwhom
onewishestoconsult,onemaythenbemadetounderstand.Needlesstosay,thispersonmustbequite
impartialandabletoexplaintherealimportofonesexperience.
Itisofcoursedifficulttojudgeofanyonescapacitytodoso.
Generally speaking, one may find that in some cases people only outwardly occupy elevated spiritual
positions. However, if the aspirant is completely sincere and has become pure as gold, he will himself
cometounderstandintime(whetherhisexperiencehasbeengenuine).
Transmissionofpowerconstitutesinitiation.ItisthisimpartingoftheGuruspowerthatistheimportant
factor,whetheritoccursinadreamorinthewakingstate.Ifthemanifestationofpowerhasactuallytaken
placewithin,thentheneedforanexternalgivingdoesnotexistanymore.
QUESTION:Whatisthesignofthis?
SRIMA:Havingbeenblessedwiththispowerinwardly,eveniftobeginwith,asenseofitslackistill
felt,thisfeelingwilldisappearasoneprogresses.Itdependsonvariousfactorsworkingtogether.Insome
cases,forinstance,thepowermaynotatfirsthavebeenfeltinwardlyonlylateronebecomesawareofit.
Orelse,therealisationofitmaygrowlittlebylittle,gradually,thisalsoisapossibility.Thenagain,the
resultoftheinitiationmaynotbefelteitheratonceorevenatthecloseofalonglife.Ontheotherhand,
one may find someone transformed immediately by virtue of the initiation its action has in this case
borne fruit instantly. If this be so, there will of course be no problem. But even where no effect of the
initiationisnoticeableforaverylongtime,eventhenthepowerisundoubtedlyactingwithin.
ConcerningthededicationofonesjapatoonesIstaorGuru,
SRIMAsaid:
AfterdoingjapaoneshoulddedicateittotheObjectofonesworship.
Ifthisisnotdoneanditisstoredbyoneselfthereisfearofitsbeinglost,sinceoneisnotawareofthe
greatvalueofwhatisinoneskeeping.Justaswhenapricelessjewelisleftinasmallchildscustody,he
may throw the treasure away, not understanding how precious it is. Nevertheless, even by keeping the
japastoredbyoneself,onewillgainsomething,butthefullbenefitofitsaccumulationwillnotbereaped.
The whole and entire fruit of the japa, obtained by dedicating it to the Supreme Object of ones
devotion,cannotbehadifitiskeptbyoneself.
ForthisreasonjapashouldbeofferedtoonesIstaorGuru.
Whenachildreceivessomething,hebringsittohismother,forhedoesnotknowthevalueofwhathehas
got.Nosoonerdoesthemotherseeitthansherealizeshowpreciousitis.Shetherefortakesitatonce
fromthechildshandandputsitsafelyaway.Butwhentheboyhasgrownupandlearnttounderstand,
then.hismotherreturnstheinvaluableobjecttohim,saying:"Ihavepreservedyourtreasureforyounow
takeitback."
Whenonehasacquiredthenecessarycapacity(adhikara),thatwhichcouldnotbeunderstoodformerly,is
completelygrasped.Withageandwisdom,understandingcomesinitsfullness.
ByregularlyofferingonesjapatotheIsta,oneslowlyandgraduallycomestorealizewhattheNameis
andHeWhoseNameonerepeatswhooneiswhatSelfrealizationsignifies.Whenallthisisrevealed,
thenthepurposeofonesjapahasbeenwhollyfulfilled.
Nobodycanforetellatwhatparticularinstantthismayoccurtherefore,evercontinuewithyoursadhana.
Infinite are the sadhanas, infinite the spiritual experiences, infinite is manifestation and yet He is
unmanifest.
Thenatureofonesjapadependsononesparticularlineofapproach.
WhydidIusetheterminfinite?
Theleavesofatreeareinfiniteinnumber,andalthoughtheyareallofthesamegeneralpattern,yetthere
arecountlessvariationswithinthatpattern.
Viewedfromthisanglealso,diversityisinfinite.Finally,whenEnlightenmentoccurs,thiswillbetheend,
andatthatveryinstantHewillberevealedinthemidstofendlessvariety.Theseedassuchremainswhat
itis,andsodotheboughsandbranchesyetthereisinfinityineachofthem.Similarly,inthefieldof
sddhanaalsoeverythingisinfinite.
As one goes on practising a prescribed amount of japa at some moment or other, the fire will be set
ablaze.
Fireexistseverywhere,onlyonedoesnotknow,atwhatinstantthefrictionwillsufficetokindleaflame.
Therefore,beeverprepared!
Ofcourse,someyogimaybeabletoforetellafterhowmanyrepetitionsofanameormantraLight will
come.
Forthisreasonpersevereinthepracticeofjapa.Itwillbecarefullystoredforyou,asifkeptsafelyby
yourmother.Themomentmaycomeatanytime,whenyouwillrealizethemanyintheOneandtheOne
inthemany.Whenwillthenumberofrepetitionsbecompleted,andwhatwillthenbefound?Thatthe
NameandtheOnewhoseNameitisareindivisiblethus,whatyouhaveofferedwillcomebacktoyou.
QUESTION:SupposejapaisnotdedicatedtotheGurubutkeptbyoneselfwillitsfruitbelost?
SRIMA:IfitistheGurusinstructionnottodedicatethejapa,itwillbeinHisHandsevensofor,did
onenotactaccordingtohiscommand?HemaybringittofulfilmenteitherbypreservingitHimself,orby
leaving it to the disciple. He alone knows how it will be brought to completion. Moreover, nothing
whatsoeverisaltogetherlost.Ifjapahasbeenpractisedcontinuously,itisboundtobearfruitsomeday.
Nevertheless, it may also be fruitless if for instance, the mantra is incorrect, or the japa is not done
accordingtoitsinherentrulesnopossibilitycanbeentirelyexcluded.
Itmaybefoundthatsomeonepractisesjapaandausteritieswithfaithandregularity,andyetthereisno
response.Indeepdespairhedropsallhispractices.Theagonyofhissufferingwillnotlethimeithersleep
oreat.
Herehiseagernessissogreat,althoughhehasabandonedalleffort.
IfheiscompletelysinglemindedinhisthirstforEnlightenment,itmustcomethenandthere.
FOURTEEN

Raipur,Dehradun,December3rd,1948
Question:IsSelfrealizationsubjecttothepoweroftheGuruordoesitoccurindependently?
SRIMA:Firstofall,itmustbemadeclearthatitistheactionoftheGuruspower which induces the

functioningofwillpowerinotherwords,thiswillpowermaybesaidtoderivefromthepowerofthe
Guru.ThusitisbuttheOneHimselfwhomanifestsinboth,theGuruspower and willpower. Who or
what is that One Self? All that is manifest is He, and no other. Why then should the path of self
dependence,(puruskara)beclassedseparately?Ofcourseitmaybedifferentiatedfromtherest,butone
mustunderstandthatitisbasedontheworkingoftheinnerGuru.ThereareseekersafterTruthwhoare
bent upon proceeding without a Guru, because along their line of approach emphasis is laid on self
dependencyonrelianceononesowneffort.Ifonegoestotherootofthematter,itwillbeseenthat,inthe
caseofapersonwhodoessadhana,promptedbyintenseaspirationandrelyingonhisownstrength,the
SupremeBeingrevealsHimselfinaspecialwaythroughtheintensityofthatselfexertion.Thisbeingso,
isthereanyjustification,fromanypointofview,fortheraisingofobjectionsagainstsuchselfreliance?
All that can be said or questioned in this respect lies within the confines of human thinking, which is
limited.Yet,astateexistswhereeverythingispossible.
Thus the line of approach through dependence on ones own strength and capacity is, like all other
approaches,butafunctioningoftheOnePower.Withoutdoubt,thisGurupowercanoperateinaspecial
waythroughselfreliance,.sothattherewillbenoneedforanyouterteaching.Whilesomeaspirantsmay
dependonouterteaching,whyshouldnotothersbeabletoreceiveguidancefromwithin,withouttheaid
ofthespokenword?Whyshouldnotthisbepossible,sinceeventhedenseveilofhumanignorancecan
bedestroyed?
InsuchcasestheGurusteachinghasdoneitsworkfromwithin.
Inordinarylife,whenchildrenaretaught,itcanbenoticedthat,withtheaveragepupil,theteacherhasto
repeat the same thing over and over again but there are those who remember and grasp whatever they
have been told once only. Moreover, have you never come across certain pupils who need not even be
taughtallaboutasubject,butwhointhecourseoftheirstudyawakentosuchanunderstandingofitthat
thewholesubjectbecomescleartothem?Intelligentstudentsofthekinddoexist,asyouwellknow.
Similarly,itsometimeshappensthatanumberofpersonsreceiveinitiationtogetherandpractisesadhana.
But it is only very rarely that one or two initiates, realizing the Oneness of all, make such outstanding
progressastoadvancetothestatusofaWorldteacher.Thismaybeattributedtotheeffectofteaching
receivedinformerlivesthathascomeintofruitionduringthepresentone.Ontheotherhand,mayitnot
insomeinstancesbeduesimplytotheGreatMoment,whichbringsIllumination?Howcanonetellwho
maybecomeEnlightened,andatwhatmoment?
OnemeetssomeverykeenseekersafterTruth.TheunionoftheindividualwiththeAlleternallyexistsis
nottheeagernesstobecomeawareofthisunionduetothefactthattheOnewillrevealHimself?
Howmanystudentsattendcollege,buthowfewofthemstandfirst,althoughtheyarealltaughtby
thesameprofessors.
NonecanforetellatwhatparticulartimecircumstanceswillcooperatetobringaboutthatGreatMoment
foranyone.Theremaybefailuretobeginwith,butwhatcountsisfinalsuccess.Anaspirantcannotbe
judgedbypreliminaryresults.Inthespiritualfield,finalsuccessmeanssuccessrightfromthebeginning.
Whatindeedisamantra?WhileoneisboundbytheideaofIandyou,andidentifiesoneselfwith
theego,themantrarepresentstheSupremeBeingHimselfintheguiseofsound.
Doyounotseehowbeautifullycertainsyllableshavebeenjoinedtogetherinthemahavakyas?Youthink
you are wholly bound, but this is only what your mind believes. That is why true Knowledge can
superveneattheveryutteranceofawordofpower,whichiscomposedmerelyofafewordinaryletters
joined together. How mysterious and intimate is the relation between those words and the immutable
Brahman!
Takeforexample,theSabdaBrahman:merelybytheSabdaonebecomesestablishedintheSelf.Look,
theoceaniscontainedinthedrop,andthedropintheocean.Whatelseisthespark,ifnotaparticleoffire
ofHim,whoisSupremeKnowledgeItself.
It is the notion of you and I by which your mind has been held captive all along you should
understandthatthecombinationofsoundswhichhasthepowertofreeyoufrom.thisbondageistheone
to be used. Verily, it is through sound that one penetrates into Silence for He is manifest in all forms
withoutexception.
Indeed,everythingispossibleinthestatethatisbeyondknowledgeandignorance.
SolongasyouarenotfinallyestablishedinthatSupremeKnowledge,youalldwellintherealmofwaves
andsound.Therearesoundsthatcausethemindtoturnoutwards,andothersthatdrawitwithin.Butthe
sounds that tend outwards are also connected with those that lead inwards. Therefore, because of their:
interrelation, there may, at some auspicious moment occur that perfect union, which is followed by the
great Illumination, the revelation of What IS. Why should not this be possible, since He is ever Self
revealed? Further, since He reveals Himself, why should one object to admitting that there may be
instancesofEnlightenmentwithouttheaidoftheouterword?
Insomecasesthereisrelianceontheouterword,inothersthereisnot.However,intheworldofmenas
they are, there usually is such dependence. Where this is not so, it will be due to instructions and
tendencies dating back to former births. This also may certainly occur. Further, is it not justifiable to
imaginethatEnlightenmentmaycomeaboutevenwithouthavinginpreviouslivesreceivedteachingand
developedabentinthatdirection?
He,beingSelfeffulgent,howcananypossibilitybeexcluded?
Diversityisourowndiversity,everyoneseesandspeaksaccordingtohislight.
FIFTEEN

InthetraintoBenares,December5th,1948.
QUESTION:InVicarSagarawereadofacertainRajisminister,namedBharju,whoinspiteofhaving
gainedKnowledgeofTruth,wasstillnotfreeofillusion.
Similarly, that even though someone has, through the Mahavakyas, attained to the Realization of the
Brahman,thiswouldnotbringabouthisliberation,shoulduncertaintyanderroneousnotionsstillpersist.
Idonotunderstandhow,whenathinghasbecomerevealed,thequestionofitsobscurationcanstillarise.
Further,insuchacase,wheredoestheneedofinstructioncomein?
SRIMA:OnethingisthefullandfinalRealizationofUnveiledLightbutquiteanotherisarealization
duetosomecause,inwhichthepossibilityofitsbeingobscuredagain,stillexists.Atthetimewhenthe
play of sadhana was being manifested through this body, it could clearly perceive these various
possibilities.
Youshouldunderstandthatifaveilofignorancehasbeenburntordissolved,asitwere,theseekerwill,
foracertainperiodoftime,haveunobstructedvision.Afterwardsitbecomesblurredagain.Allthesame
whatwillbetheresultofsuchaglimpse?
Ignorance will have become less dense, and true Knowledge gained greater prominence in
other words, by the momentary lifting of the veil, the individuals bonds will have been
loosened.Inthiscondition,thereisasemblanceoftheattainmentofrealKnowledgeinfact,
it is also a state of achievement, although quite different from the state of final Self
realization.BythepoweroftheGurutheveilhasherebeensuddenlydissolvedorconsumed
justasinthestoryofthetenmen,whentheMahatmasaid"Youareyourselfthetenth!"*(
SRIMArefersheretothefollowingwellknownVedanticparable:Tenmenhadto
ford a river by swimming. To make certain that they had all safely reached the
oppositebank,oneofthemcountedthelotand,tohisconsternation,countedonly
nine.Tomakesurethathehadnotbeenmistaken,anotheroneofthemcountedthe
men,withasimilarresult.Eachoneofthemcountedinturn,confirmingthatthere
wereonlynineleft,althoughtheycouldnotmakeoutwhichofthemwasmissing.
AManpassedbyandtheytoldhimwhathadhappened.Hemadethemstandina
line,hiteachonewithhisstaffandaskedthemtocountashehit.Totheirjoyand
amazement,theyatoncerealizedthatnoneofthemhadbeendrowned."Eachone
ofyouforgottoincludehimself,"explainedtheMahatma.)

ButthereisaRealization,afterwhichthepossibilityofitsbeingobscuredagainbyareappearanceofthe
veilofignorance,simplycannotoccur:thisistrueandfinalSelfrealization.
Lightningcomesinaflash,butthelightofdaycontinuessteadily.
QUESTION:Howcananythingoccurthatisnotmentionedintheshastras?
SRI MA: To expound reincarnation, karma and similar doctrines, is mainly the work of the shastras.
WhetheranythingmayoccurthatisnotmentionedinthemjustrememberthatHeisinfinite!
Outofyourunionwiththisinfinityspringyouractions,feelingsandthoughts,atthepresenttimeorinthe
future,inwhateverformHemaybepleasedtoassume.Thisyoumaynotbeabletolearnfromshastras.
Nevertheless,theshastrasarealsoinfinite.
Oh,howbeautifulisthelawofGodscreation!
Doyounotknowthefeelingofdelight,ofdeepbliss,wheninanewwayyouexperienceaglimpseof
Him,theeternallynew!
Justconsider:TheInfiniteiscontainedinthefinite,andthefiniteintheInfinitetheWholeinthepart
and the part in the Whole. This is so, when one has entered the Great Stream. He who attains and that
which is attained are one and the same. It is not merely a matter of imagination through ever fresh
channelsHeisperceivedinevernewforms.
HavingenteredthatunbrokenStream,itisonlynaturalthatyoga,thehiddenunionoftheindividualwith
theAll,shouldbecomemahayoga.
Look,everything.iscontainedintheshastras,andyetnoteverything.Imaginethatyouaretravellingby
train to Dehradun. On your journey you will pass through large stations, through towns and villages.
Everyoneofthesehasbeenindicatedintheguidebook.Butwhatisseenbetweenthedifferentstations,
canitallbedescribedinfulldetail?Thetreesandplants,theanimalsandbirds,thetinylittleantsthatare
metwithontheway,couldallthesebedelineated?
Lookedatfromthispointofview,noteverythinghasbeenwrittendownintheshastras.Infiniteisthe
diversityofcreation,infiniteareitsmodesofbeing,itschangingmovementsandstaticstates,revealedat
everysingleinstant.Besides,itisimpossibletoputintowritingallthataseekerafterTruthexperiences.
Furthermore, it is quite certain that Reality is beyond speech and thought Only that which can be
expressedinwordsisbeingsaid.
Butwhatcannotbeputintolanguage,isindeedThatwhichIS.
When at certain stages you have realizations, these will of course be within the confines of your own
particularlineofapproach.IntheeventofcompleteRealization,cansuchathoughtas,"ithasnotbeen
mentioned in the shastras," have any meaning? The main stages on the path, which you think can be
elaboratedexhaustively,arenodoubtdiscussedintheshastrasbutthenumerousthingsthatyouimagine
not to be set forth there, are also included. In accord with the progress of the sadhaka, spiritual
experienceswilloccurofthemselves.
However, where Enlightenment is complete, there is no more questions of important or unimportant

experiences.
Onreachingtheendofonesjourney,fullEnlightenmentisboundtotakeplace.Ifsomeonehasadoubt
about something because it is not contained in the s hastras, can he have attained to the goal of his
pilgrimage?
Affirmationandnegationareofsignificanceonlywhileoneisyetontheway,fortherearepathswithout
number,andtheycannotbelimitedtowhathasbeenlaiddownintheshastras.WheretheInfiniteisin
question,thediversityofapproachesisequallyinfinite,andlikewisearetherevelationsalongthesepaths,
ofendlessvariety.
Isitnotsaid:"Thereareasmanydoctrinesastherearesages"?
Unlessonehasapointofviewofonesown,onewillnotbeclassedamongthesages.
Verywell,thisisoneaspectofthematter.Nowtoanother:Onthelevelfromwhichitcanbesaidthat
everythingispossible,itwouldbequitesenselesstodeclarethat,becausesomethingisnottobefoundin
theshastrasorinanyoftheScriptures,itthereforedoesnotandneverwilloccur.Surelyallthiseager
searchinghasforitsaimonlytherevelationofThat,whichisalreadySelfrevealed.Couldtherebesuch
ardentyearningandpiningforsomethingthatisnot,thatnevercanorwillbe?
Latersomeonedeclared:
RepetitionofthenamesofRama,Krishna,Siva,Durgaoranyothername,isquiteuseless,withtheone
exception of the name Ma, and only while thinking of, not any Ma but solely the special a that a
particulargroupofpeopleisworshipping.
SOMEONEELSE:Selfrealizationcannotbeattainedbytherepetitionofanynamewhatsoever,butonly
byunderstandingtheprocessesofthemind.
Everyproblemthatarisesinthemindhastobethoughtoutandunderstoodinallitsimplications,andin
thiswaysolved.
If a person be incapable of doing this himself, he may seek the help of someone else, no matter whom.
However, by this, the relationship that is considered permanent between Guru and disciple will not be
established.
WhoessentiallyistheGuru,sinceallareone!
SRI MA : Pitaji, when this teaching is given, do not those who are trying to put it into practice,
automaticallyaccepthimwhoexpoundsitastheirGuru?
THEPERSONADDRESSED:No,forwhentheirproblemshavebeensolved,allareagainonanequal
footing.
SRIMA:Quiteso.
Thus we are also told that after the Guruhasgivensannyasa, he prostrates himself at full length
beforethedisciple,inordertodemonstratethatthereisnodifferencebetweenGuruanddisciple
forbothareindeedone.
ThereisastagewhereonecannotpossiblyregardoneselfasaGuru,noracceptanyoneelseasaGuru.
Another stage exists, at which there is no way of thinking of Guru and disciple as separate from one
another. There is yet another stage, where it appears as follows: Everyone who gives teaching or
instruction in this world is regarded in the light of a Guru.There are innumerable methods and sacred
syllables,devisedforthepurposeofhelpingmantowardsSelfrealizationbyusinganyoneofthem,he
mayadvancetowardstheGoal.
By concentrating on the problems that arise in the mind, it may be possible to undo the knots that
constitutetheego.
Forthisreasontheabovemethodisnotincontradictiontoanyother.Whathasbeensaidaboutbeingon
anequalfootingisalsoright,forinthisworldpeoplehavetoassistandteachoneanotherinmanywalks
oflifethereforeitcanbetrulysaidthateverybodyisaguru.Fromonepointofviewonemaycallones
guruevery person from whom one has learnt something, no matter how little. But the real Guru is He
whoseteachinghelpsonetowardsSelfrealization.
Supposeapersoniswalkinginthedarkandadogsuddenlystartsbarkingfuriouslyquiteclosetohim.
Whatcanbethematter?Themanswitchesonhistorchandfindshimselfconfrontedwithabigpoisonous
snake.Bytakinggreatcareheisnowabletoeludethevenomousfangs.Willthedoginthiscasehaveto
be called his Guru or not? One may certainly object to it, for the dog did not bark for the purpose of
makingthemanaware.
ButHewhobestowsawarenessmayappearintheguiseofadog.
SIXTEEN

QUESTION : According to the shastras one may after SelfRealisation either live in the world as a
householderorremainaloofasaspectator.Whichalternativeshouldbefollowed?
SRI MA : I see you are alluding to the story of Chudala and Sikhidvaja. Do you mean to imply that
worldlylifeispossibleafterSelfrealization?
FROMTHEAUDIENCE:No,inthecasereferredtohere,atraceofignorancestillpersisted.Itwasbut
astageatthattimeChudalawasnotyetfullyEnlightened.
SRIMA:ForaSelfrealizedBeing,neithertheworldwithitspairsofoppositesexists,nordoesthebody.
Ifthereisnoworld,therecanobviouslybenobodyeither
QUESTIONButthebody,surely,doesexist?
SRIMA:Whosays,thebodyexists?
Thereisnoquestionatallofnameandform.
To wonder whether a realized Being sees anything outside of Himself, is also beside the point. Who is
theretowhomhecansayGive,give!*(Aplayuponwords:deogive,anddehobody.)
Yetthisstateofwantingispreciselythereasonforonesbeliefintherealityofthebody.Therefore,since
thereisnoworldandnobody,therecanbenoactioneitherthisstandstoreason.Tomakeitquiteclear:
afterSelfrealizationthereisnobody,noworld,andnoactionnoteventhefaintestpossibilityofthese,
noristheresuchanideaasthereisnot.Tousewordsisexactlythesameasnottospeaktokeepsilent
ornot,isidenticalallisTHATalone.Theresimplycanbenoquestionoftalkingornottalking.Please
trytounderstandthis!WhatactuallyisitthatappearstoyoutobeworldlylifeafterSelfrealization?
Yes,ofcourse,whatisexpoundedintheBhagavadGita,isalltrue.Yetheretheaforesaidholdsgood,for
this body responds strictly to the line of thought and to the spirit in which a question is asked.
Consequently,whatistheopinionofthisbodyandwhatisnot?Ifthereisalineofapproach,theremust
be a goal to which it leads and beyond it is the unattainable. But where the distinction between the
attainableandtheunattainabledoesnotarise,isTHATItself.
What you hear depends on how you play the instrument. For this body the problem of difference of
opinioninnowiseexists.
QUESTION:DoesSRIMAthengiveoutsoundlikeamusicalinstrument?(Laughter).
SRIMA:Accordingtoyourear.
Whetherthesounds*(Aplayuponwords:Bajemeansthesoundingofamusicalinstrument,as
wellasuselessorsenseless.)youhearheruttermakesenseornot,isforyoutojudge.Here,(with
SRIMA)thequestionofstrikingachordornotdoesnotarise.YouwillhavetodecidewhetheryourSRI
MAisgoodfornothingoruseful,becausesheisyourdaughteraswellasyourmother.Whethersheis
worthlessorofanyservice,fatherwillbeabletotell.(Laughter).
FMTHEAUDIENCE:Iffatherknew,wouldtherebeanyescapeforher?
SRIMA:Thiswassaidmerelyforthesakeofargument.Butitisnotlikethiseither,andthewordnotis
alsoincorrect.Nowwherewillyouproceed?
Moreover,whereis'where'?
SEVENTEEN

QUESTION : Since physical existence is the result of ones actions in former lives (prarabdha), must
therenotbeatleastatraceofignoranceleftover,solongasonecontinuesinthebody?
SRIMA:Ifeverythingcanbeconsumed,cannotthistracebeburntuptoo?Atacertainstage,ofcourse,a
lastvestigeofignorancedoespersisthowever,thereisastatewherethereisnoquestionofit.
QUESTION:Itissaid,aRealisedBeingcontinuestobeinthebodyduetotheprarabdhaofothers,in
responsetotheirdesiresforHispresence.
SRIMA:Onesowndesire,anothersdesireandindifferencethesetermscertainlyindicatethevarious
kindsofbondageduetodesire.If,althoughoneseemsestablishedinonesTrueBeing(Svarupa),onecan
betouchedbydesireoritsopposite,itisasignthatdependenceinonedirectionoranotherstillcontinues.
You should understand that He who is in the state of videha* ( freedom from all body consciousness.)
appearsembodiedtothosewhohavebodyconsciousness.Ifyousay,afterEnlightenmentthebodywill
notsurvive,isembodimentthenanobstacletoSupremeKnowledge?WheretheSelfisrevealed,therethe
problemofthebodysimplydoesnotarise,forinthatstatethereisnoquestionofanyoneoranythingin
particular.

INQUIRER:SinceIlluminationcanconsumeeverything,itisonlylogicalthatthephysicalbodyshould
beconsumedtoosomeholdthistheory.
SRI MA: Most certainly, the body will be consumed body means what is subject to change, and
therefore it will be burnt up. It is as you say. When you hold a theory, you thereby assume a certain
position,andyouwillbecommittedtoit.ButwhereSelfrevelationis,theproblemofwhetherthebody
survivesornot,cannotpossiblyarise.
QUESTION:WhatisNityaLila(GodsEternalPlay)?
SRIMA:Whatdoyouunderstandbynitya(eternal)?
FROMTHEAUDIENCE:Thatwhichcannotbeaffectedbythestatesofwaking,dreaming,orsleep,is
callednityathisishowIhavehearditexplained.
Someone Else: Duality (dvaita) and nonduality (advaita) are both eternal it is merely a matter of
divergent angles of vision. When one allows for different points of view, then amidst this diversity of
outlook,onemayalsospeakofthenoneternal.
SRI MA: In the Supreme, in the Ultimate, when limited vision has disappeared, how can there be
distinctions,suchas duality and nonduality? He who inquires, perceives the twoandthereislikewise
dualityforhimwho practises sadhana,although he aims at Oneness. You must grasp the truth that He
whoisdualisindeedtheOnewhoisnondualjustlikeiceandwater.
FROM THE AUDIENCE : Ice is not mere water it is necessary to mix something else with water to
obtainice*(ThiswassaidbyadwelleroftheIndianplains,wherethetemperatureneversinks
tofreezingpoint.Hethereforewasignorantofthefactthaticeisnothingbutwaterbelowa
certaintemperature.).
SRIMA:Nosimilecanbecompleteineveryrespect.Therefore,inthiscaseonesattentionisfocussed
onthewaterthatismeltedice.
Astateexistswherethedistinctionbetweendualityandnondualityhasnoplace.Hewhoisboundbya
particularangleofvision,willspeakfromthestandpointthathappenstobehisatthetime.
ButwheretheBrahmanis,theOnewithoutasecond,nothingelsecanpossiblyexist.
Youseparatedualityfromnondualitybecauseyouareidentifiedwiththebody,whichmeansyouareina
conditionofconstantwanting.
Besides,ithastobepointedoutthatif,throughsenseperceptionofanykind,anythingariseswhichisnot
THAT,andTHATalone,thenthisisduetoavidya.
If you say: "there is only One Visnu" when you do not behold Him everywhere what have you
accomplished?
Again, whether you say Sabda Brahman and therefore Brahma, or whether you call it Visnu or Siva
theseareonlyvariousmanifestations,necessaryalongdifferentlinesofapproach.ThusallnamesareHis
names,allformsHisforms,allqualitiesHisqualities.
ThenamelessandformlessisalsoHealone.
AstateofbeingexistswhereitisimmaterialwhetherHeassumesaformornotwhatis,isTHAT.
Inthiscase,whatistheretoexpressinwords?Furthermore,atacertainleveltheSelfmayrevealItselfto
Itself.
Atthesametime,HedoesnotrevealHimselfatall:towhomisHetorevealHimself?
Wherethereareneitherformnorattributes,whatistobeputintolanguage?
Wherenothingisexcluded,howcanOnenessbeobstructed?
InthisstateofcompletepoisenothingatallisanylongerapartfromHimwhatis,IS.
So,whatcanbesaidorleftunsaid,sinceItisentirelybeyondwords!
Obviously,eachonespeaksfromthelevelatwhichhefindshimself:yetwhateverisutteredareHis
wordsHissong,addressedtoHim.
IntheSupremestatenothingwhatsoevercanpossiblybeanobstacle:ifitis,thenignorancehassurvived.
InrealitythereisonlyHeHealone,andnothingbutHe.
Suppose you have modelled a doll in butter whichever aspect of it you may survey its shape,
peculiarity,orappearancebutteritremains,andnothingbutbutter.
Asbutter,itisoneindivisiblesubstance.
Bydivision,itsintegritywouldbelostthus,divisionisimpossible.
WhatiscalledNityaLilameansGodsPlay,HeHimselfactingalltheparts.WhereGodisHisPlay
canneverbetransient.*(TheactualEternalLilaexistsontheplaneofPureConsciousness.).
He,theAlmighty,stagesHisinfiniteLila,HisendlessPlay.
WithintheInfiniteliesthefinite,andinthefiniteInfinity.HeHimself,theOnewhoistheSelf,stagesa
playwithHimself:thisiscalledNityaLila
Onthatplanedifferentappearancesbefittingdifferentoccasionsandplacesarepresentforisitnotthe
sphereofPureConsciousness!HereevendivisionpartakesofthenatureofPureConsciousness,sinceitis
transcendental(aprakrt).
Whenyouspeakofnonduality,isnottheideaofdualityimplied?
ButintherealmofPureConsciousness,ifyousay"Mayaexists",soitdoesandifyousay"thereis
nosuchthingasMaya",itisequallycorrectfornothingcanbeexcluded.
Nonduality,whichcannotbeconceivedof,isastrueasthatwhichoneiscapableofconceiving.Forallis
THAT,andwhereTHATis,thereisnocontradiction.Thefalseassuchmustvanish.Howcanonespeak
ofadvaitaandincludeindividuals,theworld?Sincethereisnonduality,cantherestillbeindividuals,can
therestillbetheworld?
Inthatstate,wheredothesefindaplace?
Where exclusively Oneness is, how can there be room left for two? Furthermore, is it not said :
"Whereveramanis,thereisSiva,andwhereverawoman,thereisGawri*."
Fromthispointofviewyoushouldnowtrytoponderoverallthis.
Nevertheless,whateveranyonemaysayfromanystandpoint,everythingisright,nothingcanbeoutside
of THAT. Whether you say there is or there is not the appearance of Maya actually speech cannot
expressit.
Usingwordsornot,seeingorfailingtosee,ismerelyamatterofanglesofvision.
Ontheotherhand,whereTHATis,therecanbenoanglesofvision.Problemsarebornthroughwantof
knowledge,duetotheveilofignorance.UntiloneisestablishedinonesownEssentialBeing(Svarupa),
itisnaturalthatqueriesshouldarise.
Intherealmofphenomenathereismuchdifferentiation,suchasaboveandbelow.ButTherewhatis
andwhatisnot?
Whereascentanddescentcanstillbespokenof,whatwillyoucallsuchastate?Mustyounotadmitthat
variousdirectionshaveremained?Ifyouspeakofdescentandascent,itisimpliedthattheremustbea
placetodescendtobutwhithercanHedescend?
ToHimselfaloneofcourse.
Ascendinganddescendingareoneandthesamething,andHewhoascends,isHewhodescends,andthe
actsofascendinganddescendingarealsoHe.
AlthoughyouspeakofDivineDescent(Avataran),Hesurelydoesnotbecomedivided.Youseefireflare
uphereandthere,butthisdoesnotaffectitsunity:fireasfireiseternal.Thisishowyoushouldunder
standit.
Nosimileisevercomplete.
Hewhodescends,whenceHedescends,andwhitherallareone.
ThereisnothingwhatsoeveroutsideofTHAT.
AQUESTION:IftheRealremainswhatitis.
Whatthendoascentanddescentmean?
SRIMA:Whatyousayrepresentsaparticularviewpointoftheworld.WheretheUltimate,theSupreme
is, the question you ask is impossible. On a certain plane, descent and ascent exist. It is you who say:
"Goddescends".Ontheotherhand,thereisnosuchthingasdescent:whereHeis,thereHeremains,and
all possibilities are contained in Him. To understand ( A play upon words: bhoja means to
understand,aswellaburden. )intellectuallywhichmeanstostandunder,inotherwords,tobe
burdenedbymentalconceptionspreventsonefromgraspingtheTruth.
Again, to what can you attain? It is already present here itself! Anything found will be lost again. To
prepareoneselffortherevelationofThatwhicheternallyIS,thereareinjunctions,numerouspaths.
Butdoyounotsee,everypathmustcometoanendinotherwords,youshouldconcentrateupon
that imagination which will sweep away all other imaginations and having gone beyond all
imagination,thereistherevelationofTHAT,whichyoureallyare.
ThebeautyofitisthatmansverynatureistolongforReality,SupremeWisdom,DivineJoyasitishis
naturetoreturnhomewhenthePlayisover.ThestageofthePlayisHis,thePlayHisaswell,andsoare
thosewhotakepartinit,friendsandfellowbeingseverythingisHealone.
Surely, ignorance is not what one seeks. To aspire to Immortality is mans true nature or is death
desirable?Theworldisconcernedwiththeknowledgethatisignorance.Althoughitistrue,evenhereone
can observe how man builds a solid house in order that it may last for a long time, because he wants
stability.
Attimesonemaytellalieundersomeuncontrollableimpulse,yetonefeelsuneasyaboutit.
Tolongforthecessationofwantisyourverynature,andtoexploreandpenetratetotherootofwhatever
youperceive.Whenyoubuyclothesyouchoosedurablematerial,whichwillnotwearoutquicklyeven
this is an indication of your innate tendency to seek the Everlasting. It is your nature to crave for the
revelationofThatwhichIS,fortheEternal,forTruth,forlimitlessKnowledge.Thisiswhyyoudonot
feelsatisfiedwiththeevanescent,theuntrue,withignoranceandlimitation.Yourtruenatureistoyearn
fortherevelationofwhatyouARE.
EIGHTEEN

HEaloneISsothereisnoquestionofacceptanceordenial.
DidHeevercomeintobeingthattherecouldbeapossibilityofacceptingordenyingHim?HEwasnever
born. According to one angle of vision, it is true that this world does not exist, that Truth is found by
eliminatingnameandformontheotherhand,nameandformaremadeupoftheaksara,*( *Theword
aksarameansindestructible,andalsolettersofthealphabet.)ofthatwhichisindestructible.
Butinessence,THATisTruth.
Theappearanceofthephenomenalworld(duetoerroneousperception)anditsdisappearance(duetoright
Knowledge) are ultimately one and the same thing: both are He. Then again there is no question of
clearinguperror,forthereisonlyHe,theOneGroundofall.
WithHimasonesgoal,theerrorthatthereissuchathingaserrorhastobeuprooted.Talkofthiskindis
alljustbywayofhelpingonetounderstand.
The study of Scriptures and similar texts provided it does not become an obsession can be an aid
towardsthegraspingofTruth.Solongaswhathasbeenreadhasnotbecomeonesownexperience,that
istosay,hasnotbeenassimilatedintoonesownbeing,ithasnotfulfilleditspurpose.
Aseedthatismerelyheldinthehandcannotgerminate:itmustdevelopintoaplantandbearfruit
inordertorevealitsfullpossibilities.
Nevertheless, in the state where one can neither speak of revelation nor of concealment, there, what
appears and becomes, is also ever present. At a certain level one sees glimpses, sparks, as it were, of
Reality this also is one of the states. One cannot understand what one perceives and therefore is
bewildered. There are indeed states and stages without number. The power of fire to burn is one and
undividedbuthowcantherepossiblybewholenessandcompletenessinthesocalledglimpsesorsparks
thatonegets?
Onlywherethatwholenessis,there,thequestionofdivisiondoesnotarise.
What is wanted is genuine awakening, an awakening after which nothing remains to be attained. The
worldofsenseobjectsmayormaynotbeperceiveditmakesnodifference.
Astatedoesexistinwhichthisisso.
Whateveranyonedoes,belongstotherealmofdeath,ofceaselesschange.Nothingcanbeexcluded.In
the shape of death art Thou, and in the form of desire Thou art becoming and Thou art being,
differentiationaswellasidentityforThouartinfinite,withoutend.
Thouitiswhoroamestinthedisguiseofnature.
Fromwhateverstandpointaassertionmaybemade,Ineverobjecttoit.Forthatistosay,hasnotbeen
assimilatedintoonesownbeing,ithasnotfulfilleditspurpose.
A seed that is merely held in the hand cannot germinate: it must develop into a plant and bear fruit in
ordertorevealitsfullpossibilities.Nevertheless,inthestatewhereonecanneitherspeakofrevelationnor
ofconcealment,there,whatappearsandbecomes,isalsoeverpresent.
At a certain level one sees glimpses, sparks, as it were, of Reality this. also is one of the states. One
cannot understand what one perceives and therefore is bewildered. There are indeed states and stages
withoutnumber.Thepoweroffiretoburnisoneandundividedbuthowcantherepossiblybewholeness
andcompletenessinthesocalledglimpsesorsparksthatonegets?Onlywherethatwholenessis,there,
thequestionofdivisiondoesnotarise.Whatiswantedisgenuineawakening,anawakeningafterwhich
nothing remains to be attained. The world of sense objects may or may not be perceived it makes no
difference.Astatedoesexistinwhichthisisso.
Whateveranyonedoes,belongstotherealmofdeath,ofceaselesschange.Nothingcanbeexcluded.Ithe
shapeofdeathartThou,andintheformofdesireThouartbecomingandThouartbeing,differentiation
aswellasidentityforThouartinfinite,withoutend.Thouitiswhoroamestinthedisguiseofnature.
Fromwhateverstandpointaassertionmaybemade,Ineverobjecttoit.
ForHeisallinall,HealoneistheOnewithformandwithoutform.
Inyourpresentconditionyourdivineessencecannotberevealed.
Whenaroofisbeingbuilt,itisalawthatwhatevermaterialsarehammeredintoit,mustremainthere.No
matterhowmuchtimeitmayrequire,theroofmustbemadesolid.
Likewise, (no simile is ever complete) you identify yourself with any line of work in which you are
expert,believingittobeyourrealnature.Sofarsogoodbutwhereisthewholeofyourbeing,whichis
withformaswellasformless?
Thereforeyoushouldreflect:Whatisitthathastobeattained?
You will have to become conscious of your Self in its entirety. Nay, to become fully conscious is not
enoughyouwillhavetorisebeyondconsciousnessandunconsciousness.TherevelationofTHATiswhat
iswanted.
Youwillhavetogoondiscriminatingandmakeasustainedefforttoconvinceyourmindofthefactthat
japa,meditationandallotherspiritualexercises,haveforpurposeyourAwakening.
On this pilgrimage one must never slacken: effort is what counts! Thus one should try ever to remain
engrossedinthisendeavouritmustbewovenintoonesverybeing,onehastobefusedwithonesSelf.
ItisThouthatcryingouthelplesslyindistress,anditisThouThyselfthatarttheWayandtheGoal.In
orderthatthismayberevealed,manmustemployhisintelligencevigorouslyandunceasingly.
Atreeiswateredatitsroots.
Mans root is the brain, where his reasoning power, his intellect is constantly at work. Through japa,
meditation,theperusalofScriptures,andsimilarpractices,oneprogressestowardstheGoal.Henceman
shouldbindhimselfand,fixinghisgazeontheOne,advancealongthepath.
Whateverties,bondsorrestraintsheimposesuponhimself,shouldhaveforaimtheSupremeGoaloflife.
WithuntrammelledenergyonemustforgeaheadtowardsthediscoveryofonesownSelf.
Whetheronetakesthepathofdevotion,wheretheIislostintheThou,orthepathofSelfinquiry,in
searchofthetrueIitisHealonewhoisfoundintheThouaswellasintheI.
Whyshouldonesgazebefixed,whiletreadingthepath?ThegazeisHeandthewhyisHealso.
Whateverisrevealedorhiddenanywhere,inanyway,isThou,isI.Negation,justasaffirmation,are
equally Thou the One. You will be able to grasp this fully only when you find everything within
yourselfinotherwords,inthestatewherethereisnothingbuttheSelf.Thisiswhyyoushoulddirect
yourgazetowardstheEternalwhileontheway.Whereyouseelimitation,eventhisisamanifestationof
theLimitness,theInfinite.InessenceitisnoneotherthanyourownSelf.Solongasthisfacthasnotbeen
revealed,howcanonespeakoffullRealizationcomplete,perfect,allcomprehensivecallitwhatyou
will!Thenagain,howcanthequestionofperfectionorimperfection,ofcompletenessorincompleteness,
stillariseinsuchastateofFulfilment?
NINETEEN

Raipur,Dehradun,September6th,1948
QUESTION:YousayallmomentsarecombinedintheOneSupremeMoment.Icannotunderstandthis.
SRIMA:ThemomentofonesbirthconditionstheexperienceoflifebuttheSupremeMomentthatis,
revealedinthecourseofsadhana,leadstothecompletionofaction,andthereforeofoneskarma.
Youshouldunderstand,thatonewhoisengagedinactionissubjecttonatureprakrti.The constitutive
elementsofnaturearecalledguna*(*Aplayuponwords:thewordgunameanstomultiplyas
wellasquality.),becausetheymultiplythemselvesforthisworldisnotoftheeternal.

Theperceptionoftheworldthatconsistsofthethreegunas,isintimeandtransitory.Lookedatfromthis
pointofviewtheworldwillberecognizedasperishable.Vairagyacanconsumeandbhava,bhaktimelt
whatisimpermanentinhumannature.Butthemomentinwhichburningandmeltingareimpossiblethat
Momentiseternal.
TotryandseizethatMomentisallyouhavetodo.
InrealitythisisTHATeverythingperceivedisTHAThowcanTHATbeapartfromanything?Thisis
sowhenonehasenteredtheStreamforsuchaone,howcantherestillbethedivisionofpresent,past,
andfuture?Ayogicangetsomethingthatisontheothersideofawallmerelybystretchingouthishand.
When this is possible, the wall is not there although it exists, and even if no wall exists, yet it may
functionasanexisting wall. Behind the veil lies the thing, but before you is theveil.Theveilwasnot
therepreviously,norwillitbeinfuturehenceitdoesnotreallyexistnow.Fromacertainstandpointitis
likethis.
You should understand that the yogic process, due to which the veil has no power to hamper the free
activity of a yogi, is analogous to the method by which he perceives an ordinarily invisible object.
Furthermore,motionandrest,althougheachremainingwhatitis,losetheirdistinctionforhimwhocan
see.Inthatstatethereareunlimitedpossibilities.
ButthisbodydoesnotalwayshavethekheyaIatotelleverything.
Allthisbelongstotherealmofthemarvellous(camatkara).
To return to the moment: the moment that you experience is distorted, whereas the Supreme Moment
contains being, becoming everything. Yet nothing is there, although everything is there. Then again,
therecanbenoquestionofeitherthe.Suprememomentorthemoment.thatisaparticleofflowingtime.
Laterthetopicofthemomentwasagainraised.
SRIMA:Momentmeanstime,butnotwhatyoucalltime.
Time (samaya) means Svamayi,* the state where everything is seen as the Self alone, where nothing
whatsoevercanexistbesidetheSelf.
QUESTION : You say there is rest (sthiti) in movement (gati), and movement in rest. What does this
mean?
SRIMA:Whentheseedbecomesunitedwiththeearth,whenthetwohavemingled,atthatmomentthere
is rest but the process of germination sets in immediately, and this surely implies movement. To move
means,nottoremaininoneplace.
Nevertheless,itwasinoneandthesameplacewhywas?itstillis!Eachstageinthegrowthofatree
representsapointofrest,yetisalsoapassingone.Again,theleavesgrowandthenfalloff,whichmarksa
change of condition it does and it does not, for after all it belongs to one tree. The tree potentially
containsthefruit:thisiswhyitwillyielditwillmeansdoes.
(Nosimileiseverperfectinallrespects).
ThenagainSRIMAsaid:
Inreality,thereisnothingbuttheOneMomentallalong.Justasonesingletreecontainsnumberlesstrees,
innumerable leaves, infinite movement and untold static states, so does one moment contain an infinite
numberofmoments,andwithinl1thesecountlessmomentsliestheOneSingleMoment.Look,thereis
motionaswellasrestinthatSupremeMoment.
WhythenshouldtherevelationoftheMomentbespokenof?
Because,misledbyyourperceptionofdifferences,youthinkofyourselfandofeachandeverycreatureor
objectintheworldasbeingapartfromoneanother.Thisiswhy,foryou,separatenessexists.Thesenseof
separatenessinwhichyouarecaught,thatistosay,themomentofyourbirth,hasdeterminedyournature,
yourdesiresandtheirfulfilment,yourdevelopment,yourspiritualsearcheverything.Consequently,the
momentofyourbirthisunique,themomentofyourmothersbirthisalsounique,andsoisthatofyour
fathersandthenatureandtemperamentofeachofthethreeisunique.
Inaccordancewithyourownparticularlineofapproach,eachoneofyoumustseizethetime,themoment
that will reveal to you the eternal relationship, by which, you are united to the Infinite, this is the
revelationofMahayoga,SupremeUnion.
SupremeUnionsignifiesthatthewholeuniverseiswithinyou,andyouareinitandfurther,therewillbe
nooccasiontospeakofauniverse.Whetheryousayitexistsordoesnotexist,orthatitcanneitherbe
said to exist or not to exist, or even beyond that as you please. What matters is that He should stand
revealed,beitinwhateverform.
AtthatMoment,atthatpointoftimewhenitisfoundyouwillknowyourSelf.ToknowyourSelf
implies the revelation (at that very same instant) of what your father and mother in reality are, and not
only your father and mother, but the entire universe. It is that Moment which links up the whole of
creation.Fortoknowyourselfdoesnotmeantoknowyourbodyonlyitsignifiesthefullrevelationof
That which eternally IS the Supreme Father, Mother, Beloved, Lord and Master the Self. At the
momentofyourbirth,youdidnotknowthatyoucameintobeing.ButwhenyouhavecaughttheSupreme
Moment,yousuddenlycometoknowWhoyoureallyare.Atthatinstant,whenyouhavefoundyour
Self, the whole universe will have become yours. Just as by receiving one seed, you have potentially
received an infinite number of trees, so must you capture the One Supreme Moment, the realization of
whichwillleavenothingunrealized.
Thesenseofwant,ofemptiness(abhava),andonestruebeing(svabhava),areinexactlythesameplace
infact,theyareTHAT,andTHATalone.Whatisthissenseofwant,andwhattruebeing?
He,nothingbutHe.
Forthesimplereasonthatthereisonesingleseed,whichisthetreeaswellastheseedandallitsvarious
processesoftransformationtrulytheOnealone.
Youattempttoappeasewantbywanthencewantdoesnotdisappear,andneitherdoesthesenseofwant.
When man awakens to the acute consciousness of this sense of want, then only does spiritual inquiry
becomegenuine.Youmustbearinmindthatwhenthesenseofwantbecomesthesenseofthewantof
Selfknowledge, then only the real Quest begins. Whether you call it the One, th Two, or the Infinite,
whateveranyonemaysay,everythingisallright.
TWENTY

Benares,October26th,1948
Today,SRIMAleftforJhusi.AttheBenaresrailwaystationaconversation.tookplace:
QUESTION:Ihavehearditsaidthatayogican,bythepowerofhisyoga,lengthenamanslifetothe
extentofoneortwomonthsatmost.Theaverageyogispowercannotachievemoreinthisrespect.
SRIMA:Yes,ataparticularstagethisisso.Butthefactthathumanlifehasbeenlengthened,evenbya
monthortwo,onlyshowsthatafurtherincreasemightbutbeaquestionofgreateryogicpower.
Onemethodofincreasingthedurationofonemanslifeistotakeaperiodfromanothers.Then,thereis.
also a method by which the prolongation of a mans span of life can be effected without deducting the
period from someone elses. Yogis who are able to use their powers in this way do exist. But where
CreativePowerisunobstructedthisisquiteadifferentmatter.
QUESTION:Doesitthenfollowthatthephysicalbodycanbeimmortalised?
INQUIRER:WithoutadoubtifHeisconceivedasbeingomniscientandomnipotent,howcananything
beimpossibleforHim?Nevertheless,notasingleexampleoftheimmortalizationofaphysicalbodyisto
befoundintheShastras.
Hanumanandsomeothersaresaidtobeimmortal,butwearetoldtheyalsohavetochangetheirbodies
fromtimetotimewiththehelpoftheiryogicpowers.
SRIMA:IntheSupremeStateeverythingispossible,aswellasimpossible.Tosay"thisorthathasnever
happened", is merely to speak from the worldly point of view of the individual. If the body has to be
retainedinoneandthesamecondition,thistoocanbeandisbeingdone.Considerthematternowfrom
anotherstandpoint:bodiesgiverisetobodies,treestotrees,andsoforth.Inacertainstatethereisbeing
and nonbeing. Where all that has just been discussed exists, is manifested, and will continue to be
manifested,therewhatis,andwhatisnot?Besides,whenyousaythatnoexamplecanbefoundinthe
shastras, the reason for this is, that where Truth stands revealed to the extent at least to which it is
revealedthosethingsareknownbydirectperception.
QUESTION:Ihaveheardyousaythatoneindividualmayhavemanybodies.Ifthisbeso,amanmay
simultaneouslypractiseyogawithonebodyandexperiencethepleasuresandpainsoflifewithanother.
Forayogithismaybepracticablebuthowcanthishappeninthecaseofanordinaryperson,whoisstill
inignorance?
SRI MA: Yes, quite so. This can be done by means of yogic powers for the ordinary person it seems
impossible.
Look! When you see the bud of a flower, you perceive the bud only whereas actually the fullblown
flower,thefruit,theseed,andthewholeplant,arecontainedinthatlittlebud.Manifestationisuniversal
and unlimited, but your vision of it is partial, from one angle, dependent upon what, at a certain time,
appears before your eyes. Look with an allround, comprehensive vision and try to find out who a
particularyogi,aparticularindividual,inrealityis!
Your body was first a childs body, then became a young mans, and later will grow aged. Childhood,
youth,andoldage,arecontainedwithinyou.Ifitwereotherwise,fromwherecouldtheyarise?Youhear
peoplesaythatasachildyourfacewassuchandsuch.Thisprovesthatyourfaceasachildispresentat
thismomentaswellotherwise,howcoulditbethusdescribed?Inasimilarmanner,yourbodyinevery
oneofitsphasesisalwayspresent:asitwasinthepast,isnow,andwillbeinfuture.Thisissowhere
past,presentandfutureareexperiencedasbeingeverpresent.
Timedevoursceaselessly.Nosoonerischildhoodoverthanyouthtakesitsplacetheoneswallowsupthe
other. This cannot be grasped by ordinary perception. Change is observed only to a very slight degree.
Actually appearance, continuance, and disappearance occur simultaneously in one Place. Everything is
infinite infinity and finiteness are indeed the same. In a garland the thread is one, but there are gaps
betweentheflowers.Itisthegapsthatcausewantandsrow.Tofillthemistobefreefromwant.
TWENTYONE

Benares,March21st.1949.
SomeonedeclaredthatVedantaandbhaktiweretwoentirelydifferentdoctrinesorlinesofapproach.
SRIMA:Wheredoctrinesare,there"allinclusiveness"cannotbe.(*Aplayuponwords:Vadameans
doctrineinSanskrit.TieBengaliwordbada,meansexclusion.ThelettersVandbsound
alikeinBengali).)

Whatisemphasisedfromonepointofviewwillberejectedfromanother.Butwhereisthestateinwhich
bhedabheda,difference and nondifference, have ceased to exist? Some maintain that the conception of
RadhaKrishnaiscompletelyvedantic,forKrishnacannotbewithoutRadhanorRadhawithoutKrishna
theyaretwoinoneandoneintwo.
INQUIRER:ItissaidthatGodsEternalLilaisbasedonduality.
SRIMA:TheassumptionofdualityisalsowithinOnenesssomeadvocatethisopinion.
QUESTION:Whatistheactualsignificanceofthetermsdharma,lila,parikara?
SRIMA:TheysaythateveninthemidstofthisLila,Onenessremainsunimpaired.Whatisenjoyedin
Lilaisrasa,whichisuniqueandinVedantatoo,dualityisoutofthequestion.Althoughdualityappears
tomanifestitselfbeforetheeyesofthebhakta,nevertheless,herealsothereisnothingbutoneness.Ifone
doesnotviewthingsthroughthespectaclesofthebhakta,thiscannotbegrasped.Seenfromhisangleof
vision,itappearsthus.
SupposewhengivinginitiationtheGuruinstructsthediscipletopractisetheformalworshipofRadha
Krishna,andtoregardhimselfastheservant,andRadhaKrishnaashisMaster.
Byregularlyengaginginworshipandserviceofthiskind,thefollowingdevelopmentmaytakeplace:
First of all one feels that the room in which the worship is being performed has to be
consecratedtotheDeity,andHehastobeworshippedwithlights,incense,etc.(arati).
Asonecontinuesdayafterdaytocarryouttheseactsofworship,oneheginstoquestion:"Is
myLordassmallasthislittleimage?DoesHedwellonlyinmyshrineroomandnowhere
else?"
ByperformingHisserviceonegraduallycomestofeelthatallisHis.Thisfeelinggripsone
andspreadslikeaninfectiousdisease.
Someoneoncesaid:"DonotventurenearAnandamayiMa,therearesmallpoxgermsaround
her."(Laughter.)
Singlemindeddevotionengendersdeepthought,whichexpressesitselfinaction.TheLords
Light descends on the devotee, His Power awakens in him and, as a result, profound inner
inquiryblossomsforth.
Then follows a stage, where it happens that one may have a vision of the Beloved for
instance, while scrubbing the vessels used for puja, or one may lie asleep and see Him
standing near ones bed. Look, at first one believed the Lord to be present in ones prayer
room, but by and by one is able to perceive Him here and there. At a further stage, not
anymoreinparticularplaces,butwhereveroneturnsoneseyes:Heisseensittingintrees,
standinginwaterHeisperceivedwithinanimalsandbirds.However,evenhereonesvision
ofHimisnotuninterrupted.
ThencomesatimewhentheBeloveddoesnotleaveoneanymorewhereveronemaygo,Heisever
byonessideandHisPresenceconstantlyfelt.
What,now,isthenextstagelike?Theform,variety,appearanceofthetreeallistheLord.Atanearlier
stageoneperceivedHimwithinallobjectsbutnowHeisnotseenwithintheobjectsanymore,forthereis
nothing but He alone. Trees, flowers, the water and the Iand everything is the Beloved, and only He.
Everyform,everymodeofbeing,everyexpressionwhateverexistsisHe,thereisnonebesideHim.It
mayoccurthatasadhakacontinuesinthisstatefortherestofhislife.
IfeverythingistheLordandnothingbutHe,thenonesbodymustalsobeHetheOneExistence.Inthis
state,whenoneisdeeplyabsorbedindhyana,nophysicalactivitybeittheperformanceofritualoracts
ofserviceispossible.ForHealoneIS.OnenolongerexistsapartfromHim.
WhatwouldtheVedantistssay?
"ThereisonlyoneBrahmanwithoutasecond."
Nevertheless, for some who have attained to this condition, the relationship between the Lord and His
servantremainsandisfeltthus"HeistheWholeandIampartofHim,andyetthereisonlytheOneSelf
(Ek Atma)." If the Brahman is described as the splendour of Krishnas body why should one object?
Verily,everythingisidentical,undivided.TorealizethismeanstobeimmersedcompletelyintotheOcean
ofOneness.
Afterthishasbeenaccomplished,onecanagaindopajaandservice,fortherelationshipbetweenMaster
andservantpersists.Mahabirsaid"HeandIareoneyetHeistheWholeandIampartofHimHeisthe
Master,IamHisservant."OneexperiencesWholenessaswellasthestatusoftheLordsservant.If,after
the One Self has been realized, the relationship of a servant to his Master still continues, why should
anyoneobject?AtfirstthiswasthepathtoonesGoal.AfterRealizationitisHe,theOne,whoserves.
ThisisrealservicecallitMukti,callitParashakti,callitwhatyouwill.
ThespiritualTeachergivesinstruction.ForHimdoingornotdoingjapaisexactlythesame.Itdoesnot
involveacontradiction.
CallingHimWorldteacher,howonestillfindfaultwithHim?
QUESTION:AfterhavingrealizedtheOnenessofall,duetowhatneedorimperfectiondoesitbecome
necessaryagaintoworshipaparticulardeity?
SRIMA:Inthatstatethereisnoneedorimperfection.
INQUIRER:Butthenitcannotbeserviceorworship,asweunderstandthem!
SRIMA:Youmaycallitanything.
Thepointisthis:SukadevawasaliberatedBeingwhythendidherelatetheSrimadBhagavata?
What reply have you to this? The need or imperfection that prompted one to serve and worship at the
initialstagehasnoplacehere.
TheVedantistsdiscardonethingafteranother,sayingneti,neti (notthis,notthis).Indeed,youseea
beautifulflower,andafewdayslaterithasbeenreducedtodustthereforewhattheysayisperfectlytrue.
Whatissubjecttochangewillmostcertainlychange.Ontheotherhand,expressedinthetermsofthose
who believe in the reality of name and form, one may say: "All names are Thy Name, all forms Thy.
Form." Here name and form are also real. Again, it may be argued: "What is bound by change is the
world. By persevering in the practice of discrimination, one finally becomes established in the One
Reality."
WhenthereisonlytheOneOceannothingbutwateronecannotseeoneselfasseparatefromtheAll.
Thisisfullimmersion.
Nevertheless,ifoutwardlyorinwardly,evensomuchasahairhasremaineddry,itsignifiesthatcomplete
immersion has not yet occurred. When a seed has been fried it can never sprout again. Just so, after
realizing Oneness, you may do anything it no longer contains the seed of karma. Where this is not
present, there, all form and variety are but THAT. Look, by intense devotion as well as by Vedantic
discriminationonehasarrivedattheOneEssence.DoesthentomergeintoITmeantobecomestone
like?Notso,indeed!
Forform,variety,manifestation,arenothingbutTHAT.
The characteristic features of each persons particular path will of course be preserved yet, what is
attainedistheOne,inwhichnodoubt,nouncertaintycansurvive.Infact,whatistheretobeattained?We
areTHAT eternal Truth. Because we imagine that it has. to be experienced, realized, it remains apart
fromus.Onsomelevelsthispointofviewisvalid,butonothersitisnot.TheEternaleverIS.Whatis
styledtheveilofignorancesignifiescontinualmotion.Motionmeanschange,incessanttransformation.
Yetagain,nochangetakesplacewherethereisnonactioninaction.Forsuchaonedualitydoesnotexist
whotheneats,andwhatcanheeat?Inthisstate,howcantherebetheoriesordisputes?
Ifsomeonearguesthat,sinceacertainpersonspeaks,hecannothaveattainedtothisState,whatdoeshe
speakandtowhom?
Whoistheonetowhomhespeaks?
ThisissowhenfullRealizationhascomeabout.
Whentryingtoexplainthistoothers,onecomestoseethattheyhavenotunderstoodit.
Doesrealizingthatsomeonehasnotunderstood,implythatonehasoneselfrevertedtoignorance?
Onehasrealisedboth:beingabletounderstandandbeingunabletounderstand.Hewhoislimitedbythe
point of view of the world is in bondage. But where the vision of THAT is, there, the knowledge of
ignorance and the knowledge of Knowledge stand revealed in their fullness. There, the question of
viewingknowledgeandignoranceseparatelycansimplynotarise.Actionssuchaseating,andsoforth,
hasnowbecomeactionininaction.Whetheronestillperformsceremoniesornot,whatdifferencedoesit
make? Knowing and notknowing in their entirety are now contained within oneself. But to understand
thisstateisdifficultindeedItiseasytocomprehendaparticularlineofapproachorlevel.Buthere,there
is no question of attainment or nonattainment, and therefore, even nonattainment is no shortcoming
either.
However,iftheveryslightestattachmenthassurvived,itsignifiesthatthisSublimeStatehasnotyetbeen
reached.
Bysellingimitationgoodspeoplemaybecomerich.
Whyareimitationgoodspurchasedatall?Becausetheyresemblethegenuineonesthisisthewonderof
it!
Butbyusingthemthedeceptionwillcometolight,andthenonewillagainsearchforthegenuinearticle.
HavingrealizedtheOneSelf,andthatthereisnothingoutsideofIt,oneknowsthattheimageonehas
worshippedisTHATinaparticularform.
HavingfoundReality,oneperceivesitinthisparticularguise:
thedeityIadoredisnoneotherthantheOneSelf,
theBrahmanthereisnosecond.
Thus,theOneistheLordIworshipped.
Whenonehasdivedintothedepthofthesea,waterisknowntobeHeinoneform.Theaspirantwho
advancesalongthepathofbhaktiwill, when he has attained to the vision of his Master, become a true
servant.Themethodsofnotthis,notthisandthisisThou,thisisThouleadtotheOneGoal.
ByproceedinginonedirectionItisreached,andbytakingtheotherdirection,onealsoarrivesatthevery
sameGoal.
ThosewhofollowthepathofsurrendertoShakti,theDivineEnergy,andthosewhoworshiptheimageof
Siva,bothmustfinallyattaintotheoneShakti,theoneSiva.
ThosewhoadvancealongthelineofVedantawillfindthaticeiswater,thatthereisnoform,butonlythe
formlesswhereasthebhaktacomes to realize that his Beloved is but the Brahmaneveryone has his
ownmethodofapproach.
Equality,Onenessmustcomeandbecomepermanentstate.Havingachievedit,ifsomeonesays:"Iam
renouncing liberation", or "I am giving up the worship of my Ista" even though he may give it up,
nothingwillbelostforinthisconditionthereisneitherrenouncingnorretaining.
Itmaybeasked,whytherecannotbeoneandthesamepathforall?
BecauseHerevealsHimselfininfinitewaysandformsverily,theOneisallofthem.
InthatStatethereisnowhy.
Quarrelsanddisputesexistmerelyontheway.
Withwhomisonetoquarrel?Onlywhilestillonthewayisitpossibletohavedisputesanddifferencesof
opinion.
TWENTYTWO

QUESTION:ArethereasmanynamesofGodastherearecreeds,oristhereinrealityonlyonecreedand
oneName?
SRIMA:Whatisyourownopinion,Pitaji?
Someoneelse:Therearemanycreedsandmanypaths,butasamatteroffact,allroadsleadtooneand
thesamegoal.
SRIMA:Discussionandcontroversybelongtothepath,butactuallyeveryoneisinhisownhome.The
samepathisnotforeveryone.Brothersofthesamefamilywilleachhavetheirdifferentinclinationsand
likings.Vedantamayappealtosome,Vaishnavatoothers,andthecultofShaktitoyetothers.Thereforeit
cannotbesaidthatthereisonlyonepath.Infact,seekersafterTrutharemouldedeachinauniqueway,
differentfrownothersaswellasfromoneanotherbuttheyallwillhavetopassthroughthegateofTruth.
QUESTION:Then,arethecreedsreallydifferentfromoneanother?
SRIMA:YoucanseeforyourselfthatoneGuruhasanynumberofdisciples.Areyoutryingtoconvert
every one of them to the same creed? In spite of this, how many sects have not been founded, just as
peoplehaveabandonedtheirown.Whatyousaid,Pitajiisverytrueindeedbutwhere?
Inthat,whichemergeswheneverythingisgivenup.
Whatthenemerges?HeHimselfTHAT.
INQUIRER:Myopinionisaborrowedone,derivedfromwhatIhaveheardvariouspeoplesay.
SRI MA: Why have you adopted this particular point of view? This body presents the matter from the
standpointoftheisandMunis,fromthelineofapproachthattheyhaveindicated.
Countless opinions and schools of thought exist in the world, but these will not serve the purpose of a
seeker.ThemethodthattheGuruprescribesforhimistheonetobeadopted:byfollowingthatcurrenthe
willbecarriedtowardstheOcean.
QUESTION:Ultimately,whentheprocessoftimecomestoanend,willallhavetomergeinthatOcean?
Buthowcanitbethatthosewhoseaimsaresoentirelydifferent,asforinstancetheVaishnavaswiththeir
"salokya,samzpya"etc.andtheVedantistswiththeirSelfpoisedstate,shouldendupbymerginginthe
oneOcean?
FromtheAUDIENCE:Puffedriceandmurmuraarenamesforoneandthesamething!
SRIMA:Ifpuffedriceandmurmuraarethesame,whyshouldtheybecalledbytwodifferentnames?
Theremustbesomeelementofvariationinthetwoalthoughessentiallybotharejustrice.
Thesenseofmineandthinehasremained.
Whatdoyousay,Pitaji?(Laughter).Whendiscussingcreedsandpaths,remember:itisonlywhileonthe
paththatonespeaksofpaths.
INQUIRER: When one has reached beyond the level where every creed represents a different line of
approach,thereisnomoretalkandcontroversy.
SRIMA:Inthereisnot,thereisisalsoimpliedforwithoutit,howcouldtheisnothavearisenat
all? People claim to belong to a particular sect. But where there is no question of any doctrine, nor of
controversy,thereisHealtherootHewhoispresentinalltheseinnumerableforms.
Whether you speak of the many or of the One, it is a matter of outlook. One seed is sown, and a tree
growswithcountlessflowersandleaves,displayinginfinitewaysofbecomingandnumberlessstagesof
restyetessentiallyitisone.
Everycreed,everyschoolofthoughthasitsparticularmethodofapproach.Solongasyouadvancealong
onespecialpath,thereis,forthatperiod,onlyonepathforyou.Verywell,letusleavethispointnow.
Youasked,didyounot,Pitaji,howthosewhoaimatentirelydifferentgoals,canultimately,whenthe
processoftimecomestoanendmergeintheoneOcean?Whenyouspeakofanend,thisiswithinthe
limits of time yet where time is, there is also something beyond it. But where the question of end or
timecannomorearise,There,allwillbeunited.
QUESTION : So long as one speaks and discusses, does it mean that some sort of imperfection stilt
persists?
SRIMA:Yeshewhoisstillwithinthedomainofspeech,thatistosay,worldlytalkonworldlymatters,
isintheboundaryoftie.ButThere,thequestionofspeakingdoesnotarise.Thisiswhytheaforesaid
doesnotapplytoarealWorldteacher.WhataWorldteachersaysisnotlikethespeechofthisworld.
QUESTION:Please explain the nature of worldly and divine happiness. SRI MA : Divine
Happinessthatwhichyoucallparamasukhadamispure,unalloyedbliss,happinessinits
ownright.
QUESTION:Butsurely,thereishappinessintheworldtoo
SRIMA:Thenwhydoyoumakethisremark?
QUESTION:Whydopeoplerunaftermaterialhappiness?
SRIMA:Youknowthishappinessfromexperience,andhenceyourquestion.ButGodisgraciousand
makesyouseethatthissocalledhappinessisnothappiness.Hekindlesdiscontentandanguishinyou,
whichisduetothewantofcommunionwiththeDivine.Worldlyhappinessisderivedfromthecountless
manifestationsofGod.Peopletalkandmarvelaboutthosewhorenouncetheworld,butinactualfact?it
isyouyourselfWhohaverenouncedeverything.
Whatisthiseverything?
God!
Leaving Him aside, everyone is literally practising supreme renunciation. (Laughter). It is only natural
thatthesenseofwantshouldawaken.Eveninthemidstofcomfortsandpleasures,onefeelshomesickin
aforeignland.Thereisdistresseveninhappiness,onespossessionsarenotreallyonesownthisiswhat
He causes man to feel. It is said, is it not, that on being hit one recovers ones senses, one learns by
receivingblows.
When He manifests Himself as worldly happiness, one dots not feel contented, for along with it He
appearsasthesenseofwant.
Butdivinehappiness,eventhetiniestparticleofagrainofit,neverleavesoneagainandwhenoneattains
totheEssenceofThingsandfindsonesSelfthisisSupremeHappiness.
Whenitisfound,nothingelseremainstobefoundthesenseofwantwillnotawakenanymore,andthe
hearts torment be stilled for ever. Do not be satisfied with fragmentary happiness, which is invariably
interrupted by shocks and blows of fate but become complete, and having attained to perfection, be
YOURSELF.
TWENTYTHREE

QUESTION:Whydoesonenotrememberonesformerlives?
SRIMA:Throughignorancethereisnoknowledge,duetotheveilthathidesit.
QUESTION:Butwhyshouldtherebeaveil?Afterthebodydies,themindcontinuesforonessamskaras
live on. Since these samskaras persist, and also because one is able to remember what has happened
todayandyesterday,whyshouldtheeventsofonespastlivesbeforgotten?
SRI MA: Having entered the kingdom of forgetting, everything is forgotten this world is the abode of
nonremembrance.
QUESTION:Whyshouldsoverymuchbeforgotten?Asmallportionmightatleastberemembered!
SRI MA : You say, do you not, that the Lord Buddha talked about the events of five hundred of his
previouslives.Canyourecalleverythingthatyouexperiencedinyourpresentbirth,fromyourchildhood
untilnow?Youdieateveryinstantwithoutbeingawareofit.Atpresent,youareneitheraninfant,nora
child,norayouth.Nosoonerisababybornthanhestartsofhisownaccordtodrinkhismothersmilk,
andwhenhehasdrunk,hefeelshappyandsatisfiedbythishehasalreadygivenfulltestimonyofformer
births.
Now also, whenever your hunger has been appeased, you experience a similar sense of wellbeing and
contentmentasyoudidinyourearlychildhood,althoughyoudonotrecollectwhatyoufeltatthattime.
QUESTION:Howisitthatsamskaraspersist?
SRI MA : Through the force of sustained practice (abhyasa yoga). Direct your efforts towards God
realization,andHisremembrancewillcometoyouautomaticallyatthemomentofdeath.Theindividual
isthatwhichisbound,andtheworldperpetualmotion.Whateverappearsinthisworldofcreaturesisthe
manifestationoftheOne.
Thefactthatyoudieateverymoment,inotherwords,thatBrahmaVisnu,and Siva are ever at work,

becomesevidentwhenthebodyexpires.
Solongasyouwanderaboutintheworldofforgetting,youmustofnecessityforget.
Nowwhatisasamskara?Takeforinstancethesamskaraof a templethatis to say, what had already

existed becomes revealed. Then again, whatever you do, consciously or unconsciously, leaves an
impressiononyourmind,whetheryouareawareofitornot.
Thisisstyledsamskara.
Hewhohasthecapacitytosee,willbeabletodiscerntittheseimprintsorsamskaraspertaintoprevious
births. A yogi can perceive the impressions of a great number of past lives. One may see the events of
thousandsofonesformerbirths,butwhentherealizationhascomeofwhatcreationwithitsascending
anddescendingcurrentsinrealityis,whatwillheseethen?
Hewillsee,andalsonotsee:andneitherwillhenotsee,norsee.
Where everything that exists is revealed in its fullness this is called Selfrevelation, THAT Itself, the
SelfluminousOnecallitwhatyouwill.
Allthatexistsanywhereintheworld,beittreesandplants,insects,reptiles,oranyother
livingthingtheirbirthisindeedyourbirth,andtheirdeathyourdeath.

Onthelevelwhereeverythingiscontainedwithinyouandyouarepreseutineverything,thereisonlythe
One,andHealone.
Supposeyouareabletovisualiseafewofyourpreviouslives:yourvisionislimitedbynumber.Ifyou
recollectthehistoryofyourformerbirths,itmeansthatyouknowonlythecourseofyourownindividual
lives, in their own particular times and places. But you are not aware of your various movements and
static states in the whole universe. You see the many how will you go beyond this multiplicity? By
findingyourSelfinthemany.
WhoisthatSelf?
HE,andnonebutHe.
SolongasHe,theSelf,hasnotbeenrevealed,youareimprisonedwithintheboundaryboundarymeans
ignorance,andthereforethereisforgetting.
QUESTION:AreyousuggestingthatwemustreachthestateofDivinity(Isvarakoti)?
SRIMA:Thequestionofreachingthatstatedoesnotariseatallsolongastheveilofignorancepersists.
WhetherwhathasbeensaidreferstoIsvarakotiorSadhakakoti,youyourselfmustascertain!
QUESTION:Surely,onewhohasbecomeestablishedintheSelfwillnaturallyforgettheworld?
SRIMA:Inthekingdomofforgettingoneforgets.Solongasyouareidentifiedwiththebody(deho),itis
yourverynaturetocallout:give,give!(deo,deo!).
Yousaygive!becauseyouareinwant.
Wherewantexists,theremustneedsbeerrorandignoranceandwhereerrorandignoranceabide,
therewillmostcertainlybeforgetting.
WheninthemidofallthisyoupractisesadhanainordertorealizeyourSelf,orrather,whenbyGods
Gracesadhanacomesabout,fortobeabletoengageinsadhanaisitselftheGraceofGodthen,after
havingworkedthroughlayersandlayersofignorance,youdiscover:"Iaminfactthewhole".
Iamthisiswhytherearetreesandplants,andeverythingthatexists,howevermanifold.
Everysingleformisinfact"I".
WhereIamconsciousofseparateness,mynaturalexpressionistowant.
Eveninthiscondition,Iaminfinite.
Intheveryformofthehumanbodyliemoodsofendlessvarietyandnumberlessmodesofexpression.
Indeed,allexistingformsareinfinite,andIamlikewiseinfinite.
AllformsanddistinctivemarksIseetobemyselfeternally,therefore,Iexist.SothenIhavediscovered
this,andthatIamofmanyformsinfiniteformsindeed,withinfinitemodesofappearance.Theyexist
within me in ways of infinite diversity, and yet I myself am all of these. Within me exist the separate
modes of display in endless variation none are excluded. When the like is directly perceived and all
manifoldaspectsarerecognizedasawhole,thentheOnewillcertainlyberevealed.HowcantheOnebe
distinctfromtheinfinitemultiplicity?ThemanyexistintheOneandtheOneinthemany.
Thisiswhy,whenyoucanvisualisefivehundredofyourformerbirths,youarestilllimitedbynumber
forthereissoverymuchmorethanthis!
When you have discovered yourself in all the untold forms, you realize that the Lord is present in
everyoneofthem.
Whentheessentialnatureofinfinityandfinitenessbecomesfullyrevealed,youseethatthereisfiniteness
ininfinityandinfinityinthefinite.NowyouareinapositiontoresolvethepolarityofSakara(Godwith
form),andNirakara(Godwithoutform).
Look,iftherewerenoveilofignorancefortheindividual,howcouldGodsLilabecarriedon?When
actingapartonemustforgetoneselftheLilacouldnotproceedwithoutthecoveringveilofignorance.
Consequentlyitisbutnaturalthattheveilshouldbethere.So,theworldistheperceptionbythesensesof
whatisprojected,Srstidrsti.
Tobeaseparateindividualmeanstobebound,andthatwhichbindsistheveilofignorance:hereisthe
cluetotheforgettingaboutwhichyouasked.
Whenyouspeakofpreviousbirthsyouintuitivelyfeel:"WasthereeveratimewhenIwasnot?"
Itisyouwhospeakintermsofbeforeandafter,sinceyouareconfinedwithintherealmoftime.But
reallythereisnoquestionofintimeandoutoftimenorofdayandnight,beforeandafter.Solong
as.oneremainsenslavedbytime,therewillbebirthanddeath.Actually,thereisnosuchthingasrebirth
Still,atsomestagethememoryofpreviousliveswillmostcertainlyoccur,butwhatisthesignificanceof
beforeandafter,sinceIexistthroughouteternity?
QUESTION: If someone advances along the path of advaita, will he acquire vibhutis (supernormal
powers)?
SRIMA:IfyouspeakofasadhakawhoaspirestothestateofunqualifiedOneness(advaitasthiti),then,
evenifsupernormalpowerscometohim,hewillnotacceptthem.
WhereastheaspirantwhoworshipsGodwithformandattributes,willacceptwhateverpsychicorsuper
psychicpowersaregrantedtohim,regardingthemasmanifestationsoftheOne.
Suchpowersareboundtobedevelopedinthecourseofsadhana,sincetheyrepresentthefruitofones
efforts.
ThewordvibhutisignifiesthevariousmanifestationsoftheAllPervading(Vibhu).Forthisreason
itisonlynaturalandcertainthatvibhutisshouldcome.Theaspirantmusthowevertakecarenotto
bepossessedbythesepowers,becausehisprogresswouldthenbearrestedatthatstage.
Theseekerfollowingthepathofadvaitawillnotacceptduality.
Ontheotherhand,onewhocontemplatesGodwithformwillnotacceptnonduality,yet,inthecourseof
hispracticewillarriveattheunderstandingthattheOneSupremeFormisrevealedinallforms.
What is termed Nirguna,the Attributeless, must also become fully revealed. Thus the resolution of the
apparentdiscrepancybetweenSakaraandNirakaramustcome.
When, on attaining to a certain state, multiplicity disappears, this must not be mistaken for Self
realization.Tothosewhoadvancebythemethodofadvaita,the realization of the One Self must come
throughvivekaandvairgya.
WhenalldifferenceshavebeenburntupandeverythinghasmergedintotheOne,thismarksastateof
achievementthatsomemaycalladvaitasthiti(thestateofunqualifiedOneness).
Theeverchangingworld,withitsvaryingmovementsandstatesofrest,andalldiversity,havecompletely
vanished only the One remains. Here the many are simply nonexistent there is only One Supreme
Reality(Brahman),OneSelf(Atman).Thisisstyledthestateofadvaita.
Expressedfromadifferentpointofview,allisPureConsciousness(cinmayi)andnothingbutthat:
nama,dhamaeverythingform,diversity,appearanceareactuallyConsciousnessandinfactnon
material(aprakrta).
Inthatstatetherearenoothers,onlyHealoneexistsastheOneSupremeForm.Diversity,asperceived
fromtheworldlypointofview,hasnoplacehere.Thewordvibhuticonsistsofvibhu(Healoneasthe
OneForm),andti,whichstandsforTini(He),andsignifiesthattheAlmightyrevealsHimselfinthe
manyastheOneSupremeFormjustasthereisiceinwaterandwaterinice.
Iftherewerenowater,outofwhatcouldicehaveformed?
Ifitdidnotlieinthenatureofwatertobecomesolidundercertainconditions,howcouldicecomeinto
being?InotherwordsallisinHimandHeinall.
This is expressed by Sarvang khalvidam Brahman (all this is Brahman). When the seeker realizes
himselfastheeternalservant,thisisastateofnonduality.Eternalservantdenotesthatthereisnothing
transientinthisrelationship.THATmanifestsasformsandmodesofbeing.
If someone who aspires at the Formless realizes Him as the Onewithouta second, but fails to
realizeHiminthefieldofHisDivinePlay,hisrealizationisnotcomplete,forhehasnotresolvedthe
problemofduality.
Different methods of approach have been described here. But Realization must be all
comprehensive,allembracing,andonemustrecogniseonesSelfineverything.
Thetreeyieldsashoot,andoutofthisshootgrowsatree.Aspreadingtreeispotentiallycontainedinthe
smallshoot.Butasonegetsnewshootsfromthistree,Ithasagaincomebacktoitself.
**
ThattheOneisinall,andthatallabideintheOne,havetoberevealedsimultaneously.
Itisanditisnot,yetneitherisitnot,norisit,howcanthisbe?
Whenlookingataseedoneseesonlytheseed,butnottheplant,oranythingelsebutwhenthetreehas
developed,itbearsleaves,flowers,fruit,thereisthenanendlessvarietyofgrowth.Intheseedassuch
nothingelseexiststhereforeonemaysayitisnot.Yetagain,whenitisatree,everythingexists.Tosay
whatdoesnotexistnow,didnotexistinthepastisalsocorrect.Nevertheless,itcannotbesaidthatit
doesnotexist,forwhathasonceappeared,is.
Thenalso,itisnot,becauseitwasnot.
Howcanallthisbepossible?
THATmanifestsinaninfinitediversityofwaysandalsoasoneintegralWhole.Whereisthelanguageto
expressallthis?
ItissaidthatthereisBeing,thereisNonbeing,andyetneitherBeingnorNonbeing.
ThesameinexpressibleTruthisexperiencedintwoways:asSelfluminousSilence,orastheEternalPlay
oftheOne.
HeHimselfplayingalltheparts.Intheaforesaidastatehasbeendescribedwhereeverythingisburntand
transformed into the One, so that no trace of it can be found in spite of all searching. To say that
everythinghasbeentransformedintotheOne,meansthathereanelementofobscurityhasstillremained
forthis,surely,isnotSelfrealizationtheKingdomofPureConsciousnesshasnotyetcome.Thereisno
knowingwhenonemayemergefromthisstateofobscurity.
WhenthekingdomofPureConsciousnesshasbeenattained,FormisrevealedastheEssenceItself.What
was sorrow from the worldly point of view is now v iraha,separation from THAT, in other words, the
agonyofexistinginaparticularform.Thisseparationiswithoutend,andmanifestsinevernewways.
ByamerestrokeofGodsimaginationthisvastuniversecomesintobeing.Whatactuallyisthiscreation?
HeHimself,theOne.
Whythenaretheredistinctions,whyshouldtherebeothers?
Therearenoothers.Theoceaniscontainedinthedrop.
Howcanthisbe?
WhentheOnerevealsHimselfasaform(vigraha)sayforinstance,asRadhaKrishna this vigraha

existseternally.
Where?
InVrindavana.
Forhim,whoseknotsofthehearthavebeenundone,onlyVrindavanaexists,andnothingelse.Whatyou
havethusrealizedasLilaisinfiniteandhowwillthisinfinitybeknown?Bydiscardingtheworldandall
thatbelongstoit?SriRamakrishnaParamahamsasaid"TheGreatMotherdances."WhoisaVaishnava?
OnewhoseesVishnueverywhere.Theideathattheworldhasaboundaryisdelusiveconsequently,the
conceptionofmanydifferentpowersisalsoanillusion.Itisyouwhohavecreatedthedistinctionbetween
thenaturalandthesupernaturalasamatteroffactallandeverythingisbutHisLilaIntheAllHehisto
befound.Thesupernaturalisnotapartfromtherest.Ifoneremainsconfinedwithintheboundary,ones
heartcannotbecomeVrindavana.
When Realization has occurred, there is nothing but Vrindavana,nothing but va, complete nonduality.
ThenonlycanitbesaidthattheentireuniverseisHisDivinePlay.
Prakrti,whichpromptsonetodistinguishbetweenthisandthat,isalsoHis.
In the state of Pure Being, the distinction between the natural and supernatural ceases to exist. When
ConsciousnessisbeingrevealedinitsundividedOneness,somefindthemselvesinapureSelfconscious
Silence(advaita),whileItpresentsitselftoothersasHisDivinePlay.HeisForm(vigraha),andatthe
sametimeHeisnot.Thewordsamagra(whole,complete)denotesthatsama(equality) comes firs and
foremost(agra).If it is not realized that equality comes first of all, it means that one will still observe
fromtheviewpointoftheworld,whichisnotadvaita.
Whereas,whenadvaitahasbeenattained,thissignifiestherecoveryofonesoriginalstate.Inworldlylife
onehadbeendrownedinsorrowandafflictiondrownedmeansobscured(bytheveil)allthishasnow
beenleftbehindandthereisonlyTHAT.HisPresencehas.revealeditselfineverythingonerealizesthat
itisHealonewhoappearsasbeingandalsoasbecoming.Whoisthepratibimba(reflection)ofReality?
AlsoHealone.
Inthisconditionwhocancauseonepainortrouble?YourwholeBeingisnowinastateofcomplete
integration.Thegrief that made you miserable today has become the separationfromtheOne.Worldly
sorrowcomesthroughthesenseofwant,buttopineforGodismanstruenature.
What are the experiences of a seeker who contemplates God with form and attributes? At first he is
engrossedsolelyintheparticulardeity(murti)headores.Then,asheprogresses,hebeginstoquestion:
"IsmyBelovedassmallasthat?No,indeedHedwellsinRama,Krishna,Siva,Durga,andinallother
deities.MyLordhasmanyfaces."AtalaterstagehecomestorealizethathisBelovedabidesinevery
creature,andeverycreatureinHim.Onthispilgrimagetherearemanylinesofapproach,andalongeach
ofthemtherearemanystatesandstages.Thedevelopmentalongoneparticularlineisdescribedinthe
following: To begin with, one is convinced that none can be likened to ones own chosen deity. If this
attitude does not prevail at the start, deep devotion cannot be developed. However, by and by, as ones
faith and adoration grow, one comes to feel that ones Beloved is no other than the One. Ones intense
loveandvenerationwillnotallowoneanylongertoholdapettyconceptionofHim.
ThesadhakashumilityanddevotionincreaseatlastherealizesthatultimatelytheOneisineverything
andeverythinginHim.IntheOnehehasnowrediscoveredtheformofhisownBeloved.Fromtheseed
thetreehasgrown,andthetreehasagainyieldedthesamekindofseed.
"Devobhutvadevamyajet".("OnlybybecomingidentifiedwiththeLord,canoneworshipHim.")
IfafterSelfrealization,afteronesessentialBeinghasrevealedItself,onestillperformstheworshipof
onesparticulardeity,itmeansengaginginonesownworship.ThisisLila.
QUESTION:WhoseLila?
SRIMA:ThereisonlyGodsLila.
Whosecoulditpossiblybe?

TWENTYFOUR

Benares,March20th,1949.
QUESTION:IfGodisnotdifferentfromtheworld,whyshouldsomuchstressbelaidonmaintaining
it?
SRIMA:Nostressatallislaidonthiswhethertheworldexistsornot,thequestiondoesnoteven
arise.
INQUIRER:SomeholdtheopinionthatthevisionoftheMunisandiswhoattainedtotheBrahmanwas
incomplete,becausetheylosttheworld.Theyfurthercontendthattheworldwillremainasitisinname
andform.Thisseemsasimpossibleasforastonecuptobedescribedasgolden.
SRIMA:ThosewhoholdtheseopinionshavenotattainedtoOneness.Theyhavekeptthemselvesaloof
fromtheworldandyetspeakofsavingit.Althoughtheydonotknowwhattheexistingworldisactually
like,theywanttoestablishanewkingdom.ByrealizingthatthewholeuniverseisTHAT,andnothingbut
THAT,itistransformedthismuchmaybesaid.
To declare that the world ever remains what it is now, means that the world as such is still perceived.
Moreover, what have I gained or lost by discussing the world? There is no question of denying the
existenceoftheworldbydeclaringthatitisalienfromGodandthereisnoquestioneitherofwhetherit
existsornot.
ItissaidthatHeisindiversityaswellasinonenessjustlikewaterandice.Wherewateriscalledice,
thatistosay,wherespaceandformappear,thereformisalsoHe.Whydoyounotgraspthis?
Vapourasvapourwillneverbecomewaterassuch.
INQUIRER:Sofarasthetheoryofevolutionholdsgood,thereisdiversityaswellasidentity.
Someone else: Worldly knowledge is of the many, and the Knowledge of Reality (Brahmajnam) is of
Onenesshowcanbothexisttogetherinthesameplace?
INQUIRER: The oneness of Reality is not in contradiction to multiplicity. Generally speaking one can
distinguishfourplanes:
(1)Theworldaloneappears,inotherwords,diversitythisistheplaneofignorance.
(2)AttimestheworldorthemanyappearandatothertimesOneness,whichisRealitythisistheplane
ofnirvikalpasamadhiinyoga.
3. Theworldappears,reposingwithintheBrahman.
INQUIRER:Thereisnoworld!Thisishowitappears.Whenlightremovesdarkness,howcandarkness
bestillperceived?TheBrahmaniseveryonesfulfilmentandnobodysobstacle.ThatwhichisCaitanya
(PureConsciousness)isItselfthisandthatobject.Butaccordingtothepeoplementionedabove,thereare
two: form, as well as Pure Consciousness. However, I should say, what appears as form is nothing but
PureConsciousness.
SRIMA:Evenso,youhavetospeakofform?
INQUIRER:Yes,Ispeakofform,because1seeitsessence.MysonisactingthepartofRama,yetIknow
that he is my son. If the knowledge of the world does not persist when the Brahman is realised, the
possibilityofJivanmukti(whichisafact)cannotbeestablished,forthesimplereasonthatforsuchaone,
contactwiththeworldisimpossible.
For him fire and water are both expressions of the one Brahman consequently he might swallow fire
insteadofdrinkingwater.
Accordingtosomedoctrines,perfectionhasnotbeenattainedsolongasthis(theworld)isperceived.
Thereisastagebeyonditwherethereisnomoreduality,andonebecomesestablishedontheplaneof
Oneness. This should be understood to represent the fourth of the four planes previously mentioned.
(Theseplanesaredifferentfromthesevenplanesspokenofinyoga.)
IconsiderthethirdplanethehighestnamelytheplayofdualityrootedinOneness.Inotherwords,on
thisplanethereisonenessindualityanddualityinoneness.
He who is liberated, may nevertheless come out into the world and seem to act like an ordinary man,
whilehisRealisationremainsperfectlyintact.
Sarvang kalvidam Brahman (All this is Brahman), and neti, neti (not this, not this) are not
contradictoryintheleast.
Onthisplane,thewholeandthepartexistinthesameplacealthoughthereisadifferencebetweenthe
two,namely,thewholeandtheparts:flowersandleavesaredifferent,yettheybelongtothesametree.
This is why I will not acknowledge the difference of one part from the other, nor of the parts from the
whole.AmIwrongwhenIunderstanditinthisway?
SRI MA : Whatever is said is correct from the standpoint from which it is said. In dhyana or samadhi
therecomesastagewherethereisnopossibilityevenofperceivingasecondbesidestheOne.
There,thebehaviourthatarisesoutofdualitycannotoccur.Whatisreferredtohere,isastateinwhich
thereisnomovement,althoughthereappearstobe.Howcanmovementbepossiblehere?Whensucha
person is seen acting, someone may perhaps remark: "He has descended in order to do some particular
work."WhenanM.A.readstheabcdoeshetherebylosehisstatusasanM.A.?Thereisastate,where
nothingcanpossiblyappearasasecond.
HavingdivedintotheGanges,oneisboundtobewhollydrenched.
When established in Pure Being, one does not stray from it anymore. However, before ones status has
ripenedtoperfectmaturity,onemayhaveoccasionallapsesbutwhathasoncebeenrealizedwill,asit
were, draw one back to itself. At this stage there is oscillation between two directions yet it is a
marvellous state, not one of ignorance. The next stage is bhava one enters and leaves it alternately,
becomingimmersed,andthenfloatingoncemoreonthesurface.Goingstillfurther,eventhisstatepasses,
andonebecomesabsolutelyinertlikeastone.Ifonehasnotarrivedatthisrocklikeinertness,andisstill
experiencingecstaticfervourwithitsupsanddowns,thisisnotaperfect,althoughasupernormalstate.
It is like being alternately in a cool room and going outside into the heat. Then comes Perfection,
completeandfinalimmersion.Whenthishastakenplace,Hewhohasachievedit,isstillseentomove
andactasyoudo,butactuallyHeneithergoesanywhere,noreats,nordoesheperceiveanything.
INQUIRER:Thissoundslikeacontradictionintermsheeats,yetdoesnoteathegoes,yetdoesnotgo
howcanthisbe?
SRIMA:Onceimmersed,onewillhavetobestabilisedinthatcondition,wheretheinnerandtheouter
havefusedintoone.Ieatasyoudo,goaboutthesameasyoudo.Ifonefeelsthatthestatement"heeats
and yet does not eat" is selfcontradictory, then ones realization of the Brahman is of a piecemeal
variety.
Thereisnogroundforcontradiction.
HowcanOnenessbelimited?Bylimitationitwouldbebrokenup.Thisiswhyitwassaidthatthereisno
questionofeatingornoteating,andsoon.However,itisdifficulttounderstand,eveninpart,whether
someoneisasleeporinsamadhi:goldandbrasslookmoreorlessalike.Butwhengoldhasbeentouched,
oneistransformedintoit.
HowcanonewholivesontheplaneoftheBrahmanseepettydifferences?
Due to your partial vision you perceive incongruity. There is in fact no question of having realized or
beinginignorance.
IfsomeonecallshimselfamanofRealization,hetherebyassumesacertainposition.
WhatdoesSelfrealizationsignify?Knowledge,allcomprehensiveandunlimitedineveryrespect.What
youhavebeen,nay,whatyouareinreality,becomesrevealed.Fromwhateverlineofapproachorattitude
ofmindanyonemayholdanyview,everythingisright.Justasyousay:Hewalkswithoutfeet,Hesees
withouteyes."Iflimitedbyanyplaceorqualification,byanyformormode,beitthroughinclusionor
exclusiontheRealizationisnotfull,notcomplete.Whatisexpressedfromanystandpoint,isseenfrom
that particular angle, in a particular way for space and time have remained. This body does not falsify
matters,itspeakstheexacttruth.Everythingiscorrectfromthepointofviewfromwhichitissaid.
INQUIRER:Ifasyoudeclare,everythingiscorrect,thensupposesomeone,wishingtohavedarshanaof
VisvanathagoestoaDurgatempleandsays"ThisisYisvanatha,"isthisalsocorrect?
SRIMA:Atacertainlevelonemayrightlysay:
"Yes,thisisVisvanatha",becauseatthatmoment,itwillbeVisvanatha.TheVisvanathanowthoughtofin
hismindwillrevealHimselfexactlythesameastheVisvanathalimitedbytimeandspaceforeverything
iscontainedineverything.ButitmayalsobesaidthatVishvanathaisnotinatempleofDurgaTruthcan
beexpressedinmanyways.Allkindsofrepliesmaybegiven.
INQUIRER: If whatever anyone says is correct, why then did Sri ankaracarya, who was a man of
Realization(Brahmajnani),refutetheargumentsofhisopponents?
SRIMA:Wheneveritisnecessarythatanythingshouldbedone,itwillbedonewithoutfail.Thetopof
thetreecontainsitsroot,becausetheseedsareeverywherepresentthereisnocontradiction.
TWENTYFIVE

SRIMA:YouwanttoknowwhetherGrace(ahetukakrpa)iswithoutcauseorreason?
CertainlyforGraceisbyitsverynaturebeyondcauseorreason.
Whenworking,onereapsthefruitofonesactions.
If,forinstance,youserveyourfatherandhe,beingpleasedwithyourservice,givesyouapresent,this
wouldbecalledthefruitofaction.Onedoessomethingandreceivessomethinginreturn.Buttheeternal
relationshipthatbynatureexistsbetweenfatherandson,doessurelynotdependonanyaction.
TheSupremeFather,MotherandFriendverily,Godisallofthese.Consequently,howcantherebea
causeorreasonforHisGrace?YouareHis,andinwhateverwayHemaydrawyoutoHim,itisforthe
sakeofrevealingHimselftoyou.ThedesiretofindHimthatawakensinmanwhohasinstilleditinto
you?Whoisitthatmakesyouworkforitsfulfilment?
ThusyoushouldtrytoarriveattheunderstandingthateverythingonginatsfromHim.Whateverpower,
whateverskillyoupossess,why,evenyouyourselffromwheredoeseverythingarise?Anddoesitnot
allhaveforpurposethefindingofHim,thedestroyingoftheveilofignorance?
WhateverexistshasitsorigininHimalone.
Sothen,youmusttrytorealizeyourself.
Are you master even of a single breath? To whatever small degree He makes you feel that you have
freedomofaction,ifyouunderstandthatthisfreedomhastobeusedtoaspireaftertherealizationofHim,
itwillbeforyourgood.
But if you regard yourself as the doer, and God as being far away, and if, owing to His apparent
remoteness,youworkforthegratificationofyourdesires,itiswrongaction.
YoushouldlookuponallthingsasmanifestationsofHim.
WhenyourecognizetheexistenceofGod,HewillrevealHimselftoyouascompassionate,orgracious,
ormerciful,inaccordancewithyourattitudetowardsHimatthetime.
Justas,forexample,tothehumbleHebecomestheLordoftheHumble.
Ifyousay"Heisimmutable,yetHealsoacts"youcallHimthedoer,wheninrealityHeisactionless.
Sinceyouregoseesitselfasthedoer,youthinkofHimasequallyperformingaction.
Ofcourse,HeiswhateveryoutakeHimtobe.
Ontheotherhand,whereTHATisjustthinkwhoistobecomethedoerofwhataction,anduponwhatis
hetoact?Hewalkswithoutfeet,Heseeswithouteyes,Hehearswithoutears,andeatswithoutamouth
inwhateverwayyoumaydescribeHim,soHeis.
WhenasadhakastartsworshippingavigrahaofhisBeloved,hewillinthecourseofhispracticeattainto
aconditioninwhichtheformofhisBelovedisbeheld,whereverhiseyesmayfall.
Nexthecomestorealize:"AllotherdeitiesarecontainedinmyBeloved."
HeseesthateveryonesLord,infactallthings,arecontainedinhisownIsta,andthathisIstaalsodwells
inalldeities,asindeed,ineverything.
Thesadhakacomestofeel:"AsmyLordresideswithinme,soHe,whoispresentwithineveryoneelse,is
truly the same Lord. In water and on land, in trees, shrubs and creepers everywhere in the whole
universeabidesmyBeloved.Further,allthevariousformsandmodesofbeingthatwebehold,arethey
notexpressionsofmyBeloved?ForthereisnonesaveHim.
Heissmallerthanthesmallest,andgraterthanthegreatest."
Actuatedbyyourvariousinborntendencies,youeachworshipadifferentdeity.Thetrueprogressinones
spiritualexperiencedependsonthesincerityandintensityofonesaspiration.Themeasureofapersons
spiritualadvancewillbereflectedinthemanifestationsthatarevouchsafedtohimofhisIsta,whowillby
no means remain inaccessible or separate from His devotee, but let Himself be contacted in an infinite
varietyofways.
Conditionedthoughyoube,youwillfindtheAllwithinyouandontheotherhand,beabletograspthat
your Own innate tendencies are also part or this All. What has been said here, represents one point of
view.
YoucannotdissociateyourselffromtheWhole.
Themultifariouskindsofbeasts,birds,menandsoforthwhataretheyall?Whatarethesevarietiesof
shapes,ofmodesofbeing,whatistheessencewithinthem?Whatreallyaretheseeverchangingforms?
Gradually, slowly, because you are rapt in the contemplation of your Beloved, He becomes revealed to
you in every one of them not even a grain of sand is excluded. You realise that water, earth, plants,
animals,birds,humanbeings,arenothingbutformsofyourBeloved.Someexperienceitinthismanner
realizationdoesnotcometoeveryoneinthesameway.Thereareinfinitepossibilities.
Consequently,thespecificpathalongwhichforanyparticularpersontheUniversalwillrevealitselfin
itsboundlessness,remainsconcealedfromtheaverageindividual.
What you have just heard in the discourse on the Shrimad Bhdgavata about the universal body of the
Lord,whichcomprisesallthingstrees,flowers,leaves,hills,mountains,rivers,oceans,andsoforth,a
timewillcome,mustcome,whenoneactuallyperceivesthisallpervadingUniversalFormoftheOne.
ThevarietyofHisshapesandguisesisinfinite,uncountable,withoutend.
"He who is multishaped, who constantly creates and destroys these His forms, He is the One whom I
adore."
Tothedegreethatyougrowintheeverfullerandwiderrecognitionofthistruth,youwillrealiseyour
onenesswitheachofthesenumberlessforms.
In this immensity there are diverse shapes, diverse modes, manifested in diverse ways, without end,
without number and yet there is end and number. When a sadhaka enters this state, he becomes
consciousoftheperpetualtransformationofallformsandmoods.Heawakenstotrueunderstanding,that
istosay,hecomestorealizethattheSupremeHimselfmanifestsasthepowerofunderstanding.Whenthe
currentofonesthinkingthatwasdirectedtowardsworldlymatters,isreversedandturnedinwards,the
OneHimselfbecomesrevealedasthesecretskill':Lookattheeverchangingworld,wherewhatexistsat
onemomentisnonexistentthenext,wherebeingiscontinuallyenteringintononbeingwhothenisthis
nonbeing?Eventhenonexistentexists.
Inthisconnectionitmustbesaidthat,ifonewantstofindTruth,everythingwillhavetoberealizedasit
isinitsownplace,withoutchoosingonethingratherthananother.ItisaKingdomwithoutend,inwhich
even,whatisdiscernedasnonexistenceisequallyanexpressionoftheOne.
InCinmayi,the purely spiritual world, all forms whatever they be are ever eternal.
Therefore, simultaneously and in the same place, there is nonexistence as well as
existence,andalsoneithernonexistence,norexistenceandmoreofthekindifyoucan
proceedfurther!
Very well, just as ice is nothing but water, so the Beloved is without form, without quality, and the
questionofmanifestationdoesnotarise.
Whenthisisrealized,onehasrealizedonesSelf.
For, to find the Beloved is to find my Self to discover that God is my very own, wholly identical with
myself,myinnermostSelf,theSelfofmySelf.
Then, according to the exigency of time and circumstance, various possibilities may take effect as for
example,therevelationofmantrasandevenoftheentireVedasbytheancientRisis,whowereseersof
mantras.Allthiswilloccurinconsonancewiththeindividualkarmaandinnerdispositionoftheperson
concerned.
When a sddhaka realizes what form and formlessness essentially are, it is indeed a consummate
Realization.
Hecomestoknowwhatbhavais,theinnerrelationofformtotheSabdaBrahman,numerous types of
languageendlessinvarietyandhealsorealizeslanguageasSabdaBrahman.Sounds,numberlessin
kind, manifest themselves before him, each in its own characteristic visual shape this is so where all
forms become visible. All the same, form is really void one sees that freedom from form means the
realizationthatformitselfisthevoid.Inthiswaytheworldrevealsitselfasvoid,beforemergingintothe
GreatVoid(Mahasunya).Thevoidthatisperceivedwithintheworldisapartofprakrti, and therefore
stillform.FromthisvoidonewillhavetoproceedtotheGreatVoid.
Itistheperceptionoftheworld,basedupontheidentificationofyourselfwithbodyandmind,thathasall
alongbeenthesourceofyourbondage.
A time will come, when this kind of perception will give way before the awakening of universal
consciousness,whichwillrevealitselfasanaspectofSupremeKnowledge.
WhenthisKnowledgeoftheEssenceofThingshascome,whathappenstotheEssenceItself?
Ponderoverthis!
When insight into form and the formless dawns in its boundlessness, everything will be uprooted. On
transcendingthelevelwhereform,diversity,manifestationexist,oneentersintoastateofformlessness.
Whatcanthisbecalled?
Godhead,theParamAtmaHimself.
As the individual self becomes gradually freed from all fetters, which are nothing but the veil of
ignorance, it realises its oneness with the Supreme Spirit (ParamAtma) and becomes established in its
ownEssentialBeing.
Nowtoanotheraspectofthematter.
Everyonehashisownpath.Some,advancingalongthelineofVedanta,find,astheyprogress,thepathof
Risiopeningoutforthem.
To others also, whose spiritual practices, worship, or yoga, proceed with the help of images and other
intermediaryaids,thesamepathofaRisimaybecomedisclosed.
Yetothers,guidedbyvoicesandlocutionsfromtheunseen,atfirsthearthesevoicesasaudiblesounds,
butgraduallyheartheminperfectlanguage,conveyingthefullsignificanceofwhatisexpressed.Byand
by it becomes evident that these voices arise from ones own Self, and that they are He Himself,
manifestinginthatparticularway.
Nomatterwhatbeanyoneslineofapproach,induecoursethepathofaRisiorasimilarpathmayopen
outforhiminonemanneroranother.Butatwhattimethiswilloccurandtowhom,isbeyondthekenof
theordinarypersonsunderstanding.
Well,nowsupposeamanfollowshisownspecificpath,whichhappenstobetheworshipofadeity.
Whoactuallyispresentasthatparticulardeity?
CertainlytheOne,whoistheformlessSelf!
Consequently, just as the formless Self is He, so is the concrete object of worship. One who, by the
method of Veddi, has become fully established in the Self, may also find the Supreme Reality in the
vigraha,justaswateriscontainedinice.
HewillthencometoseethatallvigrahasarereallyspiritualformsoftheOne.
Forwhatishiddeninice?
Waterofcourse.
WhereHeispresentastheAll,inthaticetherearestagesofmelting,likeslidandsemisolidice.
ButinthepureSelf,thequestionofstagescannotarise.
Although ice may be melting, yet it had become ice, and the possibility of its existing as such again is
there.
Consequently,forHimwhoHimselfmanifestsintheformofice,therecanbenoquestionoftheeternalor
thenoneternal.
Henceonespeaksofdvaitadvaita,signifyingthatdualismandnondualismarebothfactsjust as you
arefatherandsonallatonce.
Howcantherebeasonwithoutafather,orafatherwithoutason?
Inthiswayoneseesthatneitherofthetwoislessimportantthantheotherandthathere,therecanbeno
distinctionbetweenhigherandlowerthereisonlyequality,sameness.
However,thereisaplacewhereonecanactuallyspeakofhigherandlowerstates.Eachofthetwostand
pointsiscompleteinitself.(Nosimilecanbeapplicableineverydetail,thereforetakenoteonlyofthat
muchforwhichitisintended.)

Thus:bothwaterandicepartakeofthenatureofeternity.
Likewise,HeisasindubitablywithformasHeiswithout.
WhenwithformwhichiscomparedtoiceHeappearsintheguiseofcountlessshapesandmodes,each
one of them His own Spiritual Form (Cinmayi Vigraha). Depending on ones avenue of approach,
prominenceisgiventooneparticularform.
Whyshouldtherebesomanydifferentreligioussectsandsubsects?
ThrougheveryoneofthemHegivesHimselftoHimself,sothateachpersonmayadvanceaccordingto
hisindividualuniqueness.
Healoneiswateraswellasice.
Whatisthereinice?
Nothingbutwater.
Accordingtodvaitadvaita,dualityandnondualityarebothfactsexpressedfromthisposition,thereis
form as well as freedom from form. Again, when saying there are both duality and nonduality, where
doesthiskindofstatementholdgood?Thereiscertainlyalevelwheredifferenceandnondifferenceare
perceivedsimultaneously.
Inverytruth,HeisasmuchindifferenceasHeisinnondifference.
Look,fromtheworldlypointofview,onequiteobviouslyassumesthattherearedifferences.Thevery
factthatyouareendeavouringtofindyourSelf,shows,thatyouacceptdifference,that,inthemannerof
theworld,youthinkofyourselfasseparate.
Fromthisstandpointdifferenceundoubtedlyexists.
Butthentheworldisinevitablyheadingtowardsdestruction(nasa),sinceitisnottheSelf(naSva), not
He(naa).
Itcannotlastforever.
Yet,whoisitthatappearsevenintheguiseoftheephemeral?Ponderoverthis!Wellthen,whatgoesand
whatcomes?
Behold,itismovementasthatofthesea(samudra),HeexpressingHimself(Svamudra).
Thewavesarebuttherisingandthefalling,theundulationofthewater,anditiswaterthatformsinto
waves(taranga)limbsofHisownbody(taranga)waterinessence.Whatisitthatmakesthesame
substanceappearindifferentforms,aswater,ice,waves?Thisagainisaskedfromaparticularplaneof
consciousness.
Reflectandseehowmuchofityoucangrasp!
Nosimileisevervalidinallrespects.
Whatlessonhaveyouactuallyderivedfromit?
Findout!
Whatyouthoughtofaswithformyouhaveunderstoodtobeformless.
However, the realization of Truth cannot come through this process of speculation this also you will
certainlycometosee.
The aforesaid implies that He eternally manifests, displaying form and quality, and yet is without form
andqualityandstillfurther,thatthequestionofattributesandattributelessnesscannotarisesincethereis
solelytheOnewithoutasecond.
YouspeakoftheAbsoluteasTruth,Knowledge,Infinity.
Inpureadvaitano question of form, quality, or predicationbe it affirmative or negative can possibly

arise.
Whenyousay:"ThisindeedisHeandthatalsoisHe",youhavelimitedyourselfbythewordalso,and
asaresultassumetheseparatenessofthethingreferredto.IntheOnetherecanbenoalso.Thestateof
Supreme Oneness cannot be described as THAT, and also something other than THAT. In the
attributelessBrahmanthere ca be no such thing as quality or absence of quality there is only the Self
alone.
SupposeyouholdthatHeiswithquality,embodied.
Whenyoubecomewhollycentredintheparticularformyouadore,thenformlessnessdoesnotexistfor
youthisisonestate(sthiti).ThereisanotherstatewhereHeappearswithattributesaswellaswithout.
There is yet another state where difference as well as nondifference exist both being inconceivable
whereHeisquitebeyondthought.
Besides,onecantakethestandoftheVedicKarmakanda.
Thisandallthathasbeensaidabove,iswithintheSupremeState,ofwhichitissaidthat,eventhoughthe
Whole is taken from the Whole, the Whole remains unimpaired. There can be no additions and no
subtractionsthewholenessoftheWholeremainsunaltered.Whateverlineyoumayfollowrepresentsa
particularaspectofit.Eachmethodhasitsownmantras,its own methods, its beliefs and disbelief to
whatpurpose?
TorealizeHim,yourownSelf.
WhoorwhatisthisSelf?
Dependingonyourorientation,youfindHim,whoisyourownSelf,intherelationofaperfectservantto
hisMaster,ofaparttotheWhole,orsimplyastheOneSelf(Atma).
Look,ifonebelievesinSvayamBhagavan,HisDivinePower(Sakti)is alreadytakenforgranted. Here

youdistinguishbetweenBhagavanandBhagavati,betweenGodasmaleandHisPowerasfemale.
Yet from one standpoint there is no question of male or female, while from another the Divinity is
conceivedasdividedintothesetwoaspects.TheEternalVirgin(Kumari)doesnotdependonanyone,She
istheOneItselfasPOWER.
WheretheSupremeRealityisconceivedasShaktiItisrecognizedasPureExistence(Sattva)withform
orwithoutform,PoweraloneconstitutingItsEssence.
Thisrepresentsyetanotherstandpoint.
Whenbhava(themoodtocreate)manifestsaskriya(action),thenonlycanformemerge.
Thisalsoisawayofseeingit.
Further,ifyouthinkofBhagavatHerselfasSakti,thereareuntoldmanifestationsofHerInfinitePower.
Again,Mahashaktiis the rootcause of everything of creation, preservation, dissolution. Just as in the

caseofatree,boughsandbranchesspringforthfromitsroot,soallkindsandordersofdeities,angels,
archangels,andsoforth,comeintobeingasthemanifestationsofthatPower.
The specific character of Siva is a transcendence of all change and mutation, symbolized by a sava
(corpse),whichsignifiesthatinthedeathofdeathliesImmortality,namelySva.
Wherecreation,preservationanddissolutionoccur,HeispresentasbecomingandHeHimselfpreserves
theuniverseaswhatiscalled:Mahavishnu.
Asregardsthevariouscosmicpositions,Heisindeedinallofthem,manifestingHimselfindiverseways,
andastheformless.Ineachofthemalltherestarecontained,andinthismultiformitybeholdtheOne!
Whenyougazeatoneformyoucannotseeanyother,butineachofthemtheAllispresent,andevery
formrevealstheOne.
Inthevoidthereisfullness,andinfullnessthevoid.
Therearepossibilitiesofeverykindanddescription,buttherootistheOne,theGreatLight.
Heisinfinite.
Evenwhenspeakingmerelyofonepathhowcantheendofitbefound?Yet,whentheindividualis
unabletoproceedanyfurther,thenthereseemstobeanend.
What is Pure Existence (Sattva)? The Self, the Supreme Spirit, call it what you will. That which you
variouslynameGod(Bhagavan),DivineMajesty,GloryorSplendour,isonlyHe,theOne.
Very well, God is immutable, the nondoer (akarta), since He does not act. Only one who engages in
actionmaybedescribedasthedoerofthataction.SinceHeHimselfispresentinallcausesandeffects,
howcanonespeakofHimascontrollingornotcontrollingthem?
Thus,hereHeisactionless.
But where His maya is, where the display of His Divine Power and Majesty is perceived, and where
naturefunctionaccordingtofixedlaws,whomanifeststhere?
TheOneofcourse.
Mutableandimmutabletheseonesidedviewsofyours,belongtotheveilofignorance.Youspeakof
Himasthedoerornondoer,tryingtolimitHimtotheoneortheother.Fromyourangleofvisionitisbut
naturaltoperceivedifferences.HeiswhateveryoutakeHimtobeyouseeHimaccordingtoyourwayof
thinking,andasyouportrayHim,soHeis.
As long as the curtain, the veil of ignorance exists, one is bound to see and hear in this restricted way.
Until the obscuration is removed, how can one expect the revelation of Truth to occur in its entirety?
Whentheveilisrentasunder,thefactwillbedisclosedthateventherendingoftheveil,infactallthat
existsoroccursanywhere,isbutHeHimself.
Very well, the many creeds and sects serve the purpose that He may bestow Himself on Himself along
various channels each has its own beauty and that He may be discovered as immanent, revealing
Himselfincountlessways,inallshapes,andintheformless.

As the Path, He attracts each person to a particular line, in harmony with his inner dispositions and
tendencies.
TheOneispresentineachsect,eventhoughinsomecasesthereappearstobeconflictamongthem,due
to the limitations of the ego. This body however, does not exclude anything. He, who follows one
particularcreedorsect,willhavetoproceedrightuptothepointwhereheknowsallthatitstandsforin
itsentirety.Whenadvancingalongoneline,inotherwords,whenadheringtooneparticularreligion,faith
orcreedwhichyouconceiveasdistinctandasconflictingwithalltheothersyouwill,firstofall,haveto
realizetheperfectiontowhichitsFounderpointsandthen,whatisbeyond,willofitselfbecomerevealed
to you. What has just been explained is applicable in the case of each of the various sects yet it is of
coursetruethat,ifoneremainssatisfiedwithwhatevercanbeachievedbyfollowingoneline,theGoalof
humanlifehasnotbeenattained.WhatisrequiredisaRealizationthatwilluprootconflictanddivergence
ofopinion,whichiscompleteandfreefrominherentantagonism.
Ifitbeanythinglessthanthat,itmeansthatone'sexperienceispartial,incomplete.Intheeventoftrue
Realization,onecanhavenoquarrelwithanyoneoneisfullyenlightenedastoallfaithsanddoctrines,
andseesallpathsasequallygood.ThisisabsoluteandperfectRealization.Solongasthereisdissension,
onecannotspeakofattainment.Nevertheless,oneshouldundoubtedlyhavefirmfaithin!one'sIstaand
pursueone'schosenpathwithconstancyandsinglemindedness.
Astothefruitofaction.Justconsider,wherealongwhateverlineofapproacheffortissustainedwithouta
breakandwithundividedconcentrationontheoneGoal,whowillthusberevealed?
He,theIndivisibleOne!
But even in action as such, the Perfect One stands Selfrevealed. This is the real significance of each
action,ofthestriving,whichistheinnatecharacteristicoftheindividual.Man'struenaturepromptshim
to do actions that give it expression, his true nature awakens in him the urge to perform actions of this
type.Man'struenature,Sva,Svayam,AtmacallitbyanynameitistheSupreme,Imyself.

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5/30/2017 WORDSOFSRIANANDAMAYIMA

Haveyounevercomeacrosspeoplemakinglightofkirtan,saying: "What is there to be gained by it?"

But inHisPlayitis sometimes there and sometimes severed, or rather appearstobesevereditisnot

ItisthedutyofthediscipletocarryoutconscientiouslytheGurusorders,whichvary according to the

Hewhoisabletobestowthatpower,isindeedaWorldteacher.AGuruis called He who, out of deep

SRIMA:Firstofall,itmustbemadeclearthatitistheactionoftheGuruspower which induces the

However, where Enlightenment is complete, there is no more questions of important or unimportant

Thefactthatyoudieateverymoment,inotherwords,thatBrahmaVisnu,and Siva are ever at work,

Nowwhatisasamskara?Takeforinstancethesamskaraof a templethatis to say, what had already

WhentheOnerevealsHimselfasaform(vigraha)sayforinstance,asRadhaKrishna this vigraha

Inpureadvaitano question of form, quality, or predicationbe it affirmative or negative can possibly

Look,ifonebelievesinSvayamBhagavan,HisDivinePower(Sakti)is alreadytakenforgranted. Here

Again,Mahashaktiis the rootcause of everything of creation, preservation, dissolution. Just as in the

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