Sayings of the Shivapuri Baba

7/25/2019 Sayings of the Shivapuri Baba

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Shivapuri Baba -Jayanthan Nambudiripad - Govinda Nanda Bharati13.9.1826 - 28.1.1963


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1. Right Life2. Mind

3. nte!!e"t#. $i%"rimination

&. $evotion

'. Mane%(. Mu%i"

). Sou!*. Guru

1+.Reading,Learning11. i!!,uru%hartha

12.Strugg!e13.S"ho!ar%hip

1#.Serving the or!d

1&.Life1'.Body,$i%ea%e%

1(./ood1).Se0

1*.Suffering2+.Sat%ang21.G$

22.G$-Rea!iation23.Maya

2#.irtue%2&.Repentan"e

2'.4n5uiry2(.rayer2).Revie6

2*.Renun"iation3+./aith

31.Guru7u!

32.atien"e33.Spee"h3#.$eitie%3&.Gra"e3'.oetry3(./ate

3).arva,Spiritua! 8a!ender3*.8hi!dren#+.Guna%

#1.4goi%m#2.9n 9%%uran"e

#3.Surrender


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##.ranayam#&.Merit% : $emerit%

#'.rofe%%ion#(.$uty

#).ra"ti"e

#*.o!iti"%&+.8on%"iou%ne%%

&1.8harity&2.Meditation

&3.Right 9ttitude.8onverting ther%

&&.SB on ;im%e!f&'.Samadhi

&(.


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1. RG;= L/4

(To KP): Regularity and Punctuality in everything - very important for RL.

Full mental and intellectual disciplines necessary only for those !ho practice "oga #iddhi #amadhi.For RL $ust enough for maintaining life.

Tame the %ind the guard !ho !ill control the !or&ers vi'. senses.

evotion - tomorro!s meal iscrimination - todays meal* +oth are e,ually important. The formermay even e more important eg. the story of enrolling in a school and getting %..

Thin&ing of /od !ith pain has much more value.

There should e no feeling in meditation.

0n course of time as one goes on living RL not even an1iety there !ill e ecause /od has not come.

2ur %ind should e a Private #anctuary. 2nly /od-thought should occupy it as much as possile -!hen you are free from oligatory and professional duties.

3ever accept anything from others !ithout due payment.

(To /): o your duty and rememer /od. o your duty only my child. 3ever even loo& at the 3on-duties. 4hen you finish your duties contemplate on /od.

5harity RL should e private.

(To RL): Religion leads us to RL6 and RL leads to /od.

(To 7038): RL is greater than /od: /od automatically comes and. #tays !here RL is practiced.

"ou can orro! &no!ledge (+uddhi) from people in case of difficulty. +ut you cannot orro! good%ind6 you have got to develop your o!n.

There is not a single person living RL in the !hole !orld.

(To KP%): ll of you are trying to live RL en$oying every comfort of life for e1ample !hile sleepingunder a !arm ,uilt* 9o! can /od come to you in such a situation

(To K): Trying to !arm yourself up y the fire of the urning match- stic&s "ou should use lots ofdry !ood shouldnt you

Live RL sincerely. lthough you are ;-< persons only you may e ale to command the !hole !orld*

(To Tl KP%): #+ (!hen he !as told that his children !ould not proaly loo& after him in his oldage): man !ho &eeps postponing his duty y sho!ing defects in others is no man at all.

"ou should perform your duties &eeping in vie! the time place and circumstances.

Ta&e into account the e1cesses of the King 9arishchandra Rantidev +ali and 3ala. They had to suffer*

#+ (!ith reference to the astrologers forecast of 3atural isaster in the year =>;=): "ou need not


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e afraid. RL !ill protect you then $ust as an umrella protects you from the rainfall.

3othing ad happens to those !ho live RL. 4hen for e1ample #ri Lan&a !as urning do you &no!!hy +ihisans house !as left unurnt

#+: (Pointing to the clear lue s&y): %ind should e clear li&e that*

(To K): "ou people came to &no! the most important thing in life i.e. RL so easily* "ou are li&e Rana/enerals ?right from your irth@ although you &no! only the alphaets and are $ust ordinary soldiers*3o! try to live it sincerely*

Three 9indu Pantheons (+rahma 7ishnu A %ahes!ar) are also of no use*

#an&hya and "oga for failed students6 RL for rilliant first class students.

%ind is a sort of #!itch - +oard of sense- telephones. %ind is the real rascal.

/od-Reali'ation consists of getting +liss (#atchidananda in the !a&ing state) consciously notunconsciously as in sleep.

4hen you start living RL /od is there already. 2nly thing you ought to &no! is that 9e 0s There.Krishna said to r$una ?2nce "ou Live RL or #!adharma ignoring all other harmas 0 am there tosave you from all sorts of troules of the !orld@.

RL - 7airagya (istaste of life) in practice.

4hen you start living RL you have already laid the Throne (#ighaasan) for /od !ho comes stealthilyand sits on it* 9e is there already efore you sho!ering 9is /race upon you.

"ou should have love neither for life nor for death: you should have love only for RL.

Right Techni,ue leads you to /od ("u&tise %u&ti %iltaa 9ai).

+e strong and rave !ithout eing vain.

(To %++#): Practice of B isciplines removes the immediate troules (vi'. ta&ing out the arro! fromthe !ound) and then Cn,uire (vi'. the source from !hich the arro! has come): 4ho m 0

2ne should not perform even a single unnecessary action: he should not see !hat is not !anted for

him6 he should not hear !hat has no concern to him6 he should not spea& !hat is not necessary6 heshould not eat more than is re,uired for his ody6 he should not touch !hat is not needed. 9e shouldconserve all his senses and must not !aste any of them. 0n personal life one must e pure in actionand pure in mind.

#an&hya and "oga ta&e you to Dndifferentiated 5onsciousness only (vi'. %ahaamaya) !hich isperishale not +eyond. RL ta&es you to +eyond i.e. /od.

RL is a course li&e doctors - it ta&e time (=E-= years).

Life is the instrument !ith !hich you can get /od. #o you should pretend to love it !ithout indulging

in it eg. giving up varieties and en$oyments.

(To 9R): %ere ascetism is useless.


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(To Rl): uring the first stage of your $ourney you must protect yourself in all possile !ays. uringthe second stage !hen your mind and intelligence are steadied and your meditation is estalished youecome /ods property - no danger !ill touch you.

For drin&ing tea !e need a vessel. #o for doing any !or& !e need a mode or /una (#at!a Ra$a ATama). 4e have to assume a /una according to the time place and circumstances (esh Kaal

astha).

0 do not !ant you to ma&e #uggestions. %a&e etermination.

(To +#R): G. 4hat is the first thing to learn in RL To learn ones defects as defects.

#tic& To uties and stic& to /od6 This and this alone leads us to 9im. Cven most hopeless people ifthey persist in these t!o are sure to reali'e in a course of B; years.

#tic& to uties and stic& to /od.

(To TL) - 2ne step in RL is one step nearer to /od.

(To 9R): 0f !e &eep up to Right Living !ithout commission or omission one need not ma&e a routine.

K: To !ean out the coarser !ool and &eep the finer one - this is (#!adharma) or RL isnt #ir #+:"es it is so*

(To 738): RL is so simple.

There is not a single person living RL perfectly in the !hole !orld.

#elf-control-#elf-respect-#elf-confidence-#elf-reali'ation.

(To PT/): G. 4hy do you insist so much aout punctuality regularity and so on +ecause they increaseefficiency and give you po!er. "ou must !a&e up eat !or& sleep etc - i.e. all the activities of life - intime6 they should e ordered and regulated. Then you ac,uire a great po!er.

Routine Life - 2nly to avoid uties. %orality - to avoid reactions.

(To R0): G. 4hen am 0 going to reali'e /od . 4ell !hen you enter rail!ay compartment: you aresure to reach your destination. 3o! you have entered RL as a most $unior student6 you !ill get your#L5 in due time dont !orry.

3eed of isciplines: #o long as !e are in a certain country !e have to oey the la!s of that country6other!ise troules* #o so long as !e are in this ody !e have to oey the la!s of the ody (i.e.. foodclothes remedies etc).

(To PT/): Cveryody has sides - =) C1ternal eg. as a octor and ) Personal eg. PT/. 3o! see ho!life is as a doctor and as PT/. s a doctor !e do only that much !hich is re,uired6 ut as PT/ (i.e.. inpersonal life) !e do !hat !e li&e to do. 0n RL according to the Rule6 this personal life should e $ustsimilar to the e1ternal life.

G. 4hy are !e orn . +ecause !e did certain misdeeds in our past life. s a result !e have to come

in this !orld to suffer it.

G. 9o! to &no! !hat sins !e committed in our past life . For e1ample !e sleep tonight and get up


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tomorro! morning6 our. nature is the same-as of yesterday. (eath is in a sense a long sleep). #o afterdeath !hen !e are orn again the uilt-in tendencies (7asanas) !hich indicate out previous natureaccompany us. Therefore loo& at the sins you are committing today in this life analy'e your present lifeand find out !hat defects you have. Rectify them. +y doing so you get over the sins in due course. Fore1ample

/iving 4ater To The #un early morning facing Cast !ith oth hands and standing upon one leg: it !illhelp the #oul6

/iving Food To 5o!s +easts 5ro!s 2r 2ther #tarving People is an austerity. /ods uty is to protectthese lives. 4hen you feed them you are doing !or& for 9im. Thus indirectly !hen you feed themyou are !or&ing for 9im. Thus indirectly you gain the merit.

/iving Food to ogs !ill yield all people of the house to e faithful to you6

/iving Food and #alt to the 21 !ill save you from getting ad names or even if ad name comes you!ill e saved.

(To TL): "ou must first cultivate then collect coo& and eat. 0f fire is not availale even if you all havethe necessary materials coo&ing is not possile. #o you must have everything simultaneously forsuccess.

(To Prof. 3il +ir #ingh): "ou must practice %aterial %oral and #piritual isciplines together. 0f youfollo! one or t!o isciplines only y neglecting one or another /od- Reali'ation is not possile. RLconsiders all of these three together.

(To /): G. 4hat if 0 deviate a little from the time-tale for e1ample if 0 do not ta&e ath at theregular hour Time-tale has a great value. For e1ample a train arrives or departs a station at a certain

hour. People therefore rush to get into the train at that appointed hour. #uppose the train is irregulardo you thin& there !ill e such rush There may even e chaos in that to!n.

G: 4hat is the difference et!een RL and other religions. RL is universal6 it is more ancient than 7edic harma #!adharma is 7is!adharma. 2nly thisharma. should remain6 all others should go. ll should e united. There should e no malice. Thenthere !ill e peace.

#heel #amadhi and Pragya and staanga %arga (Cight-fold Path) of +uddhism6 Ten 5ommandmentsof 5hristianity6 and Pancha harma of 0slam are all #!adharma.

3e!ton said ?The !orld is moving ecause of mutual attraction@ (/ravitation)6 ut Cinsteindisproved this. People thin& ?Life is maintained y money pleasures etc@. +ut RL says if you &eepthought !ords and deeds in right control life is sustained moves and runs in Right path... ifferentanimals have these B isciplines in different degrees.

(To %+): People get 9ing i.e. itter things from me6 naturally !ho !ill ta&e this !hen they can gets!eets from others* Therefore people go there*

smallest seed !hen planted !ill gro! to a mighty tree after rainfall. #imilarly RL also.

(To 738): RL is so simple*

There is not a single person in the !hole !orld living RL perfectly*


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G. 4hy am 0 unhappy . +ecause you e1pect to e more than that lies in your limited po!er andecause you do not live RL*

Cverything must e planned eforehand6 everything must e done in the allotted time eg. the e1amineemust ans!er the ,uestion !ithin the allotted time *

llot certain time for seeing your friends.

The very thought of RL rings happiness to the mind.

There should e reason in everything you do.

Rememer +uddhas last message ?+e a lamp unto thyself@ #imple uties and simple /od-rememrance: necessary duties for maintaining ody and centering on /od and seeing /od* Leave offall ideas of contacting me spiritually after my departure. uties and /od !ill ring everything.

RL is the real seclusion.

(To /): 0 have given you po!er to oserve the ottom of the sea6 ut you people couldnt care less*

(To K%): ont commit yourself too much in life. 0f you commit you must fulfill eg. Rls $o in palacehas decreased his attention in RL.

(To R0): Rama led an 0deal life not RL.

/andhi led a moral life not RL. 9e is sure to live RL in his ne1t life.

(To TL): RL is living life as if you are completely asored in it !hile internally you are completely

detached from it*

(To K%): #ometimes !ives live RL not husand eg. 5hudaalaa and #i&hidho$ in "ogavashitha.

(To PT/): Cveryody has t!o sides: =) C1ternal eg. as a doctor6 and ) Personal eg. as Parmes!ar#ingh Tha&ur. s a doctor you do only that is re,uired6 in personal life you do !hat you li&e to do.

ctually the personal life should e $ust similar to your e1ternal life. 0n RL you do according to theRule.

(To Rl): For living RL all #criptures (CpicsHncient 9indu Religious +oo&s) should e forgotten6 theyshould e ta&en to only for meditation not for &no!ledge.

4or& for ; days peace for = day == months peace for = month = life peace for other lives Right Lifefor all-time peace*

Cvery living creature lives !ithin the ounds of his %ariyaadaa (limits)6 man alone does not do so*

RL must e dearer than ones life.

For a student of RL music may e useful in the eginning6 ut later as he advances he should e aleto appreciate the music of #ilence.

Cverything is changeful6 RL is changeless.

RL is the greatest economy - economy of thought energy.


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0n RL a healthy mind is !anted not a healthy ody li&e that in Patan$ali "oga.

0n RL every event is sacred every person is sacred.

%anu-#mriti etc. man- made6 RL alone /od-made.

C1ternally you have to adopt different attitudes to!ards different people6 ut internally you &eep up the?Cverything living or non-living is /od (7asudeva #aramiti) attitude6 and all !ill e right.

4hatever !e do or say or thin& should e only for the defense of life never for offence.

5hristian heaven $ust that li&e of 9indus. 0f there is a feast tomorro! !hy should one fast today 0nRL you eat a little today as !ell as tomorro!: it does not give happiness nor give pain.

2ne should live as un&no!n A private a life as possile.

#u&adeva spea&s for the advanced see&ers6 0 spea& for the eginners*

n ordered life is the est #adhana.

Routine-life for avoiding non-duties6 morality for avoiding reactions.

Perfection in time-tale !ill ring you all other perfections.

iscrimination and evotion are real #elf: #elf-reali'ed means living up to these eg. Kair 5haitainya!ere self-reali'ed.

(To 5+R): #!adharma means Real Life ("athaartha 8eevan).

(To rl): The scriptures of every religion !ants us to live RL.

efinitions of RL: =) Reason not emotion ) 3e1t +est - Transcending the /unas (/unaateeta) and B)Third est - 5ultivation of virtues.

4e should not see& happiness !e should see& all-round perfection.

evotion (+ha&ti) is only one aspect of RL6 in itself it can ma&e you happy $ust as lives and la!fulaction &no!ledge (Karma A /yana) ta&en separately. RL is the comination of evotion Kno!ledgeA ction (+ha&ti /yan and Karma).

2ne cannot understand RL at one time: it ta&es time.

(To %+): %ahaharat and +hagavat are enough to solve all douts aout RL.

0n /ita a householder (r$una) !as given instructions aout RL6 in +hagvat (== 5anto) an ascetic(Dddhav).

0f one lives RL as a rule danger !ill not come6 if it comes one must try to overcome it y !hatevermeans availale al!ays eing prepared for the !orst.

4e should have love neither for life nor for death6 !e should have love only for RL.

2ne must critically analy'e the sayings of even great personsages in the light of RL.


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2nly Dnderstanding has no value $ust as having too much money !hich one cannot use.

RL man cannot en$oy earthly eauty not even 3atures eauty.

0f an e1pert doctor prescries certain medicine to the patient he must ta&e it if he !ants to get !ell. #othe RL taught y ones Teacher must e lived if one !ants to cure himself of the diseases of mortality

and misery.

(To rL): r$una understood RL in his old age6 he did not practice it properly.

(To KP): This !orld is /ods &ingdom6 !e are 9is su$ects: !e must oey 9is 5ommandments etc."ou are permitted to see that much only !hich 9e li&es. nd your uty is to solve the prolem ofyour life i.e to see /od 9imself and nothing else...The moment you transgress this La! you arepunished*

The ll - %erciful /od !hen 9e gave life to us also gave the !ay to get out of this !orld: this !ay isRL.

RL is 7airagya - 0n-Practice*

(To rl): 3othing should e ta&en from anyody !ithout paying him ac&.

TL understands RL ut does not understand its importance6 8/+ understands the importance of RLut does not understand RL*

The most important thing is to enter the rail!ay compartment destined for /od* "ou !ill reach theresooner or later*

The /ita is the simplification of 7edas RL a simplification of everything - minimum for maintaininglife and rest for concentrating and !andering on /od.

(To TL): 0n RL you voluntarily accept suffering.

Life is the greatest tragedy the greatest - suffering the greatest ignorance: there is more Pains in lifethan pleasures. 4hen a person gets this idea he ecomes fit or eligile (dhi&ari) for RL.

(To K): e1terity in action is (Karma Kushaltaa) most important. l!ays do your !or& correctly.#trive for ,uality.

(To %+): G. 9o! to live RL . +y righting =) %ind ) 0ntelligence and B) #oul. +y righting %ind(%ana) means y taming it as a faithful servant (!ho is free from li&es and disli&es)6 righting 0ntellect(+uddhi) is sho!n y its capacity for right decision6 and y righting #oul (na) he ecomes al!ays usymeditating on /od.

%inimise Life ma1imise /od-Love.

"ou can have E !ives if you li&e* +ut you must e ale to maintain them physically economically andat the same time spiritually.

(To rl): /ods greatest gift to you people is RL !hich even RP and R% did not get. 3o! it is up to you

to live R0.

(To %+): RL man cannot en$oy even eauty.


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"ou have B 5o!s to serve: loo& after them !ell6 you !ill reach the /oal. The B 5o!s are the Bisciplines.

0f you live RL !hatever your needs !ill e fulfilled automatically.

0f one &eeps up to RL !ithout commission or omission one need not e strict in routine life. "ou ta&e

!hatever is lac&ing in you from RP. Cn,uiry from R% RPs love or ?madness@ for /od6 his simple-mindedness regarding /od you should try to cultivate. +ut you must develop your o!n Real Life(#!adharma).

(To /): Try to live !ithin the limit of your pay: ;EI for your daily %aintenance6 BE I for #aving and=EI for 5harity. 4hen a peon can manage !ith Rs. ;H month you should also do the same !ith yourincome.

G. 5an 0 gamle and earn . "es provided. "ou spend >EI in charity.

Cvery action has reaction. 0f you do not pay for the !or& done you !ill suffer later on.

(To %): RL is the same as the original +uddhas Teachings comprising of =) #heel ) #amadhi and B)Pragyaan M that the /oal is the same and the Road is also aout the same.

G. (y the Lama accompanying %): There are many religions. 4hat aout the Truth . The sameTruth is spo&en in all the religions. nd every religion ta&es you to the same /oal:

For 5hristianity - =E 5ommandments6 for +uddhists -=) #heel ) #amadhi and B) Pragyan. For%ohammedan - J) 3ole Truths6 for 9indus - #!adharma. These are all RL-more or less.

(To rl): Religions leads to RL and RL to /od.

(To K): 0f you plant paddy you !ill get the hay as !ell*

G. #ir !e must do all our !or& consciously !ith total a!areness even if the !or& done is !rong. 0s thatright . "es completely right*

RL is greater than /od.

4hile practising RL one must &eep %ind 0ntellect and #oul all right simultaneously not individually.Li&e!ise evotion (+ha&ti) Kno!ledge (/yana) istate for life (7airagya) all together-is importantthan each individually $ust li&e pulses (aal) rice (+haat) and vegetales (Tar&aari) together ma&e a the

good dinner. 0nstead if you eat rice only or daal only or vegetale only you are a fool*

Personality consists of mans Principles or Philosophy of life. 4e must never change this ecause thatmeans our destruction. 9o!ever !e can yield in details or Cgo (ham&ara) must e destroyed for/od.

(To K): RL saves you from great troules: the great fire caused y 9anuman did not touch+ihishans house.

9o! easily you people got the &no!ledge of % te1t* "ou ecame a /eneral $ust li&e a Rana y meritof irth* 0n fact you &ne! only the ?alphaets@. 4hat a luc&* 3o! live RL.

G. =>;= forecast ma&es me shiver !ith fear* . Then you do not &no! !hat is RL at all* +y livingRL you !ill e saved $ust as !hen it rains the person !ho is using an umrella !ill e saved


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automatically. (Loo&ing at another devotee): Police and Prisons are for the la! rea&ing people onlynot for la!-aiding people* #imilarly for those living RL natural disasters etc !ont touch them.

9oly people also should practice #acrifice ("agya) 5harity (ann) A usteries (Tapah) ecause thesema&e them holier.

(To /): First6 you must attend to fi1ed duties (3itya Karma) and then forced duties (3aimittic&Karma)

(To 738): For living RL one should forget all #criptures. They are to e ta&en to only as %editationnot for &no!ledge or initiation.

(To rl): RL should e different from person to person eg. the amount of cloth !ill vary from person toperson.

G. /erman #cholar: !ill you change the mode of your life on the asis of your e1periences if you!ere allo!ed to egin life ane! . 3o. 0 shall live $ust as 0 am living.

5all 0ntelligenceH0ntellect for this- !orldly life. %ind for /od.

(To KP): 9uman ody consists of B parts: the first #oul6 second %ind6 and the third 0ntellect.9o!!ever their emphasis varies: for the physical side 0ntellect may e given importance6 %ind shoulde maintained y the #oul side i.e. dhyatma. ctually all three should e practiced together.

s a routine as soon as a man gets up from his ed he should go to the latrine to attend to the call ofnature6 then ta&e ath preferaly !ith cold running !ater !hich must e clean and not li&e that ofpresent +agmati or +ishnumati rivers6 then should engage himself in the !orship of /od. /od-

4orship consists of study of #criptures li&e Ramayana %ahaharat and +hagvat (#!aadhyaya)

#andhya and %editation for =J minutes to B-N hours or more if his profession allo!s. %editation isthin&ing of /od.

#tart living RL. /radually your +ody and %ind come under control. "ou must do this from your verychildhood not in your old age only* 0n your old age time runs fast !hile loo&ing after the +ody aloneleaving no time for the control of the %ind* nd if you have no control of your %ind ho! can youthin& of /od (Cs!ar-5hintan)

(To rl): From the eginning of creation food is the only cure for hunger. Li&e!ise from the eginningof creation B isciplines for all the ills of life.

Practice the B isciplines - you !ill e united !ith me eternally (internally).

"ou should associate !ith good literature and the B isciplines.

There are such po!ers in man. 0f one lives RL they !ill come automatically to him.

%ore pains in forest-life more fears in home-life.

4hen the light is s!itched on to /od all other things are of no value.

0f the mind is not made strong it !ill e ta&en a!ay y fears and temptations.

4hatever virtues and intellectual de1terity !e earn y /od-!orship !e may lose if !e indulge inuseless A harmful actions.


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G. 4hat rings staility . %editation and /od-!orship stailise life: ig dangers in life are avoided.There is divine intervention. #o no fear.

G. 4hat is the First Gualification for RL . 3ot thin&ing life a pleasure.

mista&e in 0ntellect today !ill ring more failures tomorro!6 mista&e in %orality today !ill ring

more !orries tomorro! and a mista&e in #pirituality today !ill ring more fears tomorro!. This is theonly Truth taught y my e1perience.

Living RL is the only !or& !here !e can avoid all oppositions:

C1cept living the RL there is no other !ay to get an ultimate solution to the prolems of life. #o oneshould stic& to it even though /od-reali'ation may not come for millions of years.

Less food medicine if necessary no useless and harmful activities (&arma 7i&arma). Then2servation etection and Climination of li&ing A disli&ing lust anger greed infatuation etc. is doneand one-pointed evotion. "outh may come ac& i.e. 9ealth 4ealth A others too*

Right Life is the essential nature of this e1istence. 0t is orn !ith us (i.e. !ith this e1istence). 0t does notcome to clash !ith others interest6 it is non- aggressive in spirit. Real #!adharma is only /od and careof this ody. 4or& for the preservation of this ody ought to e gradually reduced to the minimumpossile. For e1ample !e can ta&e the e1ample of hruva reathing only air as food for his ody

!hen he did penance.

4hen !e ecome strong nd capale enough to forget our contact !ith this ody and !ith it all that!e see around for a muhoorta (i.e. N< minutes) /od ecomes visile.

The troule is that man is al!ays involved !ith his #an&alpas A 7i&alpas. 9e imposes reality in the

illusory rope and sna&e and so can never e1pect to &no! that dar&ness !hich is to e penetrated y?the point of a needle@. ?Thee Knot and 0llusion (/ranthi) A (+hranti)@ oth ought to e destroyedfirst. Then only such a man ecomes ,ualified for the real !or&. %any predetermined plans etc. are theO&not and ?0 am capale@ etc are false impositions on the rope !hich are called 0llusions. The man

!ho can con,uer these t!o is the iggest con,ueror. 9e ecomes the real master of his o!n self.

4e should ma&e it our aim to &no! that something &no!ing !hich all our physical6 mental andintuitional troules can e put to an end forever. For the present !e should not e dogmatic even for

!hat !e !ant. %any of us do not &no! even !hat !e !hat. +ut almost all of us thin& that !e !anthappiness. The mista&e !e commit here is that !e do not see& in the right place.

4e are orn to thin& of /od and see 9im. The goal of life is to see 9im6 for only thus can !e findCternal 9appiness and Cternal life.

"ou attain the First #tage of your spiritual life y leading a religious life in !hich you uild a sort ofspecial mind. "ou are said to have passed a cycle for this. This may ho!ever ta&e thousands of lives tothose !ho do not live RL. /andhi and uroindo for e1ample !ere leading this religious life to earnthis special &ind of mind. 4hen promoted they !ill come out as rilliant students. They can getreali'ation in their ne1t lives only...

"ou are Third 5lass students to start !ith6 ut are promoted to #econd 5lass !ith $ust are pass mar&s*This is ecause you are living RL. "ou can reali'e /od in this very life too a very rare privilege you

&no!.

(To 9R): G. 2ne does not understand a thing properly unless one lives it . "es it is so.


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Reali'ation is of three &inds: =) Life Reali'ation y a la!ful life ) #oul Reali'ation y a dedicated life B)/od Reali'ation y #elf-surrender to /od as en$oined in the /ita.

5harity !ill e1pand the %ind.

7irtue !ill strengthen the %ind.

/od-!orship RLQ Poo$a.

G. 4hat is the value of Right Life . People at sea or in the desert re,uire a magnetic compass to findtheir !ay. #o a man caught in the !hirlpool of !orld should have compass also. Living RL points out a

!ay for him... +. 4e should not live life aimlessly as !e are doing no!. 0t is through the RL that !ema&e our head!ay6 other!ise no progress.

Peace - the real aode of #oul. The propaganda to e made to maintain it y %editation and /od-4orship.

#erenity - maintaining pleasantness or contentment6 pertains to the !orld. Propaganda to e made y7irtues A 5harities.

Pleasure - 5ommanding A 5ontrolling Po!ers and y possessing the ; 4ealths-For life.

#i1 4ealths are: is!arya #ri "ashas La1mi /yana A 7airagya.

#hanti (Peace) Tusti (5ontentment) A Pusti: a. Peace - for #oul y /od- 4orship . 5ontentment - for4isdom y 7irtues and 5harities. c. 3ourishment (Pusti) - for Life y having the ; !ealths.

os ("ama) onts (3iyama) RL (#!adharma) the code of life.

"agva (#acrifice) aan (5harity) Tapah (usterities):

#acrifice-J &inds.

5harity- N &inds y %anashaa (Thought) +aachaa (4ord) Karmanaa (eeds) and 4ealth. /oodThought #peech - s!eet short and true - to e pro$ected in action or !ealth to a spiritualist or+rahmin6 also give to the poor.

edication for usterities y !isdom of application of all the aove mentioned virtues and ,ualities!ith a fi1ed program of life.

#acrifice ("agya) for usiness of #oul (#hanti): =. +rahma "agya - sense of Responsiility A 7igilanceH. Rishi "agya - 0nspiration and 5ultivation of all the ; ,ualities. B. eva "agya. N. Pitri "agya -Reverence and Love (+ha&ti A #raddha) J. +hoota "agya - #ympathy and Love (#raddha A +ha&ti and

vegetale &ingdoms

4hen one ponders over the irth death old age and diseases one reali'es that life is nothing utsuffering. (8anma %rityu 8ara +yadhi u&hadarsanudarshanam). The more !e see the pleasure of lifethe more !e get entangled. The more !e see the pains of life the greater !ill e the progress in RL.

Cven though people ta&e to !orship of all deities etc. they !ill have to ta&e to RL efore they can

reali'e /od.

Formerly you did not &no! your defects as defects. 3o! you &no! your defects as your defects. Thus


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you have learnt the first lesson of RL.

This ody-house is urning. Try to save as many articles of evotion and iscrimination as possile

G. 0s it possile to ecome perfect . "es if you !ill it is possile to ecome perfect in minutes.For e1ample you have $ust to determine. to stop reathing until you see /od. /od !ill not allo! you

to die in 9is name. 9e !ill appear efore the life is out.

G. 0s it necessary to leave home for realising /od . 3o. +ut to!ards the last stage you must e aleto minimi'e even your personal duties and devote the rest of the time to meditation alone. 0f you cando this you can reali'e H see the Truth even in a room in your house.

(To +#R): oing things not necessary for RL is a murder.

"ou are losing time for Reali'ation. The !orld !ill soon immerse in a lood ath.

Try for %inimi'ation of !ants for Right Life.

Try for %a1imi'ation of occupation !ith the Lord.

ont ta&e up e1tra home duties.

+alancing of !or& and rest !ith ones capacities should e done.

Life should e intolerale !ithout /od

3o deviation till the Reali'ation is achieved.

2. MN$

(To +#R): G. 9o! mind is controlled . +y Practice (hyaas) and istaste for life (7airagya): hyasmeans The Practice of the B isciplines-=) #heel ) #amadhi and B) Pragyan. 7airagya means notloving anything else other than =) #heel ) #amadh and. B) Pragyan

(To KP%): %ind and 0ntellect are li&e !ife and husand. The husand should fulfill his !ifes needsand also control her.

(To TL): %ind is the po!er of %aya.

%ind should never e happy efore /od-Reali'ation.

(To %+) There should e 3o 0dle %oment in life*

To speculate on the horrors of death or pain is a sin - must e avoided.

G. 9o! to steady the mind and intelligence . Ta&e to selfless activities outside or hyana A haranaat home. +ut the latter gives the ,uic&er results.

G. 4hen mind is perfected . 4hen it has no li&ing and disli&ing and does only !hat is reasonale.

(To +#R): 0ll Feelings should e removed as your +ad Friends !ho visit your house. They !ould not


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leave you so long as your entertain them. +ut as you go on avoiding them they !ill stop coming to you.

?They@ !ill also go a!ay after a long time of Practice of 7irtues or if you Pray to /od.

(Regarding #omeody): #+: 9e thin&s that he has cheated me ut actually he has cheated himself.

2ne should persist in ones uty despite %onotony. = or hours may e given for ones pleasure or(even) to play fool in the eginning6 later it !ont e necessary.

C1ternal #implicity means simplicity in dress meals and other necessaries of life. 0nternal #implicitymeans eliminating desires li&es and disli&es (0chchaa Raga !esh) and thin&ing of /od and /od

lone.

%ind is li&e your !ife. "ou should listen to her !hen she tal&s Reason not other!ise.

ont e 8olly dont e %orose: e #erene* #erenity signifies a smiling appearance. #erenity is a 7irtue!hich comes automatically !hen mind ecomes free from elevation and depression.

ont e ctive dont e Passive e Guic& and #mart in everything*

o not Love or do not 9ate anyody.

(To K): +e al!ays contented in this-!orldly life and remain al!ays discontented in other-!orldly life.

%ind is the %an* TL has 0ntelligence ut no %ind. 738 has no 0ntelligence ut a great %ind* "oupeople may not ac,uire such a %ind even after thousands of lives.

(To 738): /od has given. Cyes to #ee things Rightly Cars to 9ear Right things and %ind to /et /od.

+ut people are using them in their o!n !ays for their o!n selfish ends.

(To PT/): +ody should e protected. %ind should e purified ecause it has great influence on theody. For e1ample !hen it is distured the ody does not feel hungry or sleepy etc.

Purification of %ind 0ntellect and #oul: These should e carried out simultaneously ecausepurification of one alone is not sufficient. Furthermore purification should e carried out yClimination. To elaorate-each item has got B parts - useful useless and harmful. For e1ample a mangohas B parts - =) ar& !hich is useless ) nut !hich is harmful (if it contains !orms it is more harmful)B) the rest is useful. The harmful and useless parts should e eliminated. %ind is purified y #elf-Kno!ledge $ust as y reading a oo& &no!ledge a y-product is gained. #oul is purified y

%editation to!ards /od:

Li&ing: Li&ing should e to!ards /od alone and nothing else. 4ife !ealth home etc. for their o!nsa&e only.

Religion: Religion is meant for !ea& people. 0f you oserve these B isciplines or B Purifications (ofthe %ind 0ntellect and #oul) and do Fi1ed uties there is no need of Religion.

3othing should attract you or tempt you and nothing should distract.

%ind and #oul: 5loth is #oul !hen you cut it and ma&e a coat out of it it ecomes %ind. ctually

there is #oul only. #ay an un&no!n man stands efore you he is #oul.

%ind is called %oon - a concrete name is given to astract one to ma&e us understand.


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fter seeing anything !e ma&e an inference - this inference is called %ind.

%ind is 4orld. To elaorate-!hen !e sleep mind is not present6 hence !e do not see the !orld. gain!hen !e are a!a&e !e ta&e our mind from everything6 then the !orld is forgotten. 4here does this!orld go

%ind-it is our &no!ledge !hat !e &no!.

(To #ee /od) you have to neutrali'e Fear n1iety and Pain y ta&ing to strict %orality etc. +y doingFi1ed uties much of the neutrali'ation ta&es place ut all cannot e neutrali'ed-it only helps. The restof the time should e given to evotion.

%ind marries !ives: =) Restlessness and ) 9ope. Restlessness gives irth to J #enses causing Fearand n1iety.

9ope gives irth to nger and /reed.

Fear is neutrali'ed y %orality and n1iety y 0mpartial Kno!ledge.

fter getting Fear and n1iety esire comes and consults #oul !ho tells him to renounce all thefamily and $oin him the #oul. This is called 5ommunion !ith #oul i.e. +odha or Reali'ation.

(Regarding %r. #omeodys ehaviour !ith him): #+: 9e li&e uryodhan !ith sharp intelligence6 hismind is not !ithout lemishes.

0nertia is the iggest defect in TL - may any day e caught y eath* #!ami 7ive&ananda used to say?0f you have nothing to act act madness6 even murder is etter than inertia@.

(To KP% !hen. he !as distured at some personal mishap): "ou people are too soft eing s!ept offyour feet y least un!elcome turn of events* "ou must e strong and even rough !hen necessary.

(To K !hen he didnt uy fruits ecause it !as ?too costly): "ou people are miserly even to yourself6!hat !ill you do for others*

(To %): %ind - for aivi #ampad 0ntellect - for Karma and #oul for %editation

#u$et "udhistir ryodhan #u&adev %ind 0ntellect #oul -

0f %ind goes !rong there !ill e 4orries. 0f 0ntellect goes !rong there !ill e Failures (as a result of

!hich one feels unhappy and miserale). nd if #oul goes !rong there !ill e Fears. 0n short this isRL.

TL: Fran&est speech is mad mans property* 4hatever comes to his mind he $ust vomits !ithout in theleast giving any thought to it* #+: "es. (loo&ing at rl):

0nner ,uality should e improved. The C1ternal achievement may mean internal degradation*

Routine-life only to avoid 3on-duties.

4e should e conscious of !hatever !e are doing.

The est man is one !ho has no opinion.


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"atra "oges!ara Krishna: Krishna Q meditation r$una Q action... These t!o go together.

0gnore (vidya) Q 4isdom esire esire (%ind) Q 4isdom esire Cnglightment (+odha) Q4isdom #oul

%ind marries !ives - =) Restlessness and ) 9ope. Restlessness gives irth to J sons (senses) causing

Fear and n1iety6 9ope gives irth to sons nger and /reed* fter a great suffering esire consults#oul !ho advises him to renounce the family and $oin him6 this is called 5ommunion !ith #oul or+odha or Reali'ation.

(To rl): %ind is purified !hen there is only Reason and 3o emotions:

Thin&ing means going to the ottom of the matter. +rooding means thin&ing in a circle.

0ntelligence Q #han&ar6 %ind Q +hrahma #oul Q 7ishnu Q Purusha

4hen 0ntellect is purified you get !ealth. 4hen your %ind is purified you !ill live happily and

successfully manage your !orldly life. Then your #oul !ill e purified too.

0f %ind is &ept pleased diseases may e automatically cured eg. eautiful nurses flo!ers music etc.

9ealthy mind not healthy ody re,uired for RL. ctually healthy ody !ill automatically result if onelives RL.

uty in your ody Righteousness in %ind and /od. G. Then in 0ntellect . 0t is common to all.

s our odies are clothed so our activities should e clothed !ith thoughts thereon.

lie !ith an understanding is a truth6 ut a truth !ithout understanding is a lie*

/od !ill not reveal 9imself to you efore you discipline your %ind 0ntelligence A #oul. +ha&ti alone!ill not help you to control your %ind A 0ntelligence. Purushartha (Cffort) and Prayer must go side yside: Pray do Purushartha or Cffort and pray.

"ou must pay the det of 3ature: you have en$oyed so much* Pay off y righting your %ind and0ntelligence. Then only she !ill let you go to /od.

?Leave all mental su$ugation and you !ill attain %e@.

0f you follo! curiosity you are doomed.

/ive no ,uarter to your %ind-it should have no say.

#itting in one position for a long time chec&s restlessness of %ind and improves health also.

ont let gaps come in et!een6 gaps are li&e lea&ages. (To rl):

The #oul (Purusha) gets involved in the !orld (#amsara) y desiring (Cchchaa): %ind gets involved yli&ing and disli&ing (Raag and !esha).

Thro! the Oirty Things out of your mind: /od is there efore you*

(To %+): The real function of %ind is to thin& of /od.


20/83

0f the %ind is reasonale the po!er of endurance increases more and more.

%ind ecomes all right !hen it ma&es no speculation.

%ind should not e allo!ed to remain idle even for a single moment.

Cmotions must not e sho!n in tal&ing or arguing. Cven o$ections should e spo&en mildly.

%ind should e /od-possessed

Cgo (ham&ara) is the iggest disease.

#tory of the Lightning at #hivapuri forest: G. #uch an ego is possile even after /od-Reali'ation .Guite possile. 4hat is stated in the /ita do you rememer %aya drags even the Reali'ed (/yani)sometimes*

There should e action ut no reaction.

3ever complain aout anything6 it is !ea&ness.

Truth and noility in %ind ut practical: uryodhan in the C1ternal !orld6 "udhisthir in the 0nternal.

(To TL): %ind is %aya the po!er (#ha&ti) of /od.

(To rl): "our %ind is !ea& theirs corrupt.

TL has the greatest understanding6 ut his %ind is not !ithout lemishes.

"our %ind is good ut your 0ntellect is poor.

(out /s foridding #+ from athing or on imploring him to ta&e medicine regularly): "ou mustnot hurt others feelings nor deprecate their talent. "ou can even tell a lie if necessary*

2ur %ind should e a private sanctuary... 2nly /od-thought should occupy it as much as possile!hen you are free from oligatory and professional duties.

0f you lame others for your failures you do not possess #elf-&no!ledge. 0f ho!ever you lameyourself and accept the failures as the result of your o!n mista&es or misdeeds you possess #elf-&no!ledge.

(To TL): 4hen you people visit my place 0 call my %ind etc. and let them !or&. nd !hen you return0 dismiss them - %ind other senses sense- o$ects and all. nd 0 asor myself in #amadhi fullyconscious.

(Regarding a female "ogis test for #+s salivation against lemon): 4ell 0 $ust !ithdre! myself from thesense-o$ect (vi'. lemon) and stayed !ith myself so that nothing e1isted for me. #o instead ofsalivation my tongue actually shriveled and also ecame dry*

(To K): %inimi'e esires. ont have Li&es and isli&es.

(To 738): "ou can urro! &no!ledgeH!isdom from !iser people ut you cannot urro! good %ind6you must develop your o!n.


21/83

738s 0ntellect is $ust useless ut his %ind 0t is great*

"ou people (K KP%) are very miserly - not only for others ut even for yourself. For e1ample if youneed something you must get it though it is costly eg. %angoes.

2ur %ind should e li&e an nvil undistured y any activities of lac&smith. Li&e!ise it should not

e affected y !orldly activities.

(To K): 4e must e free. There should e no attachment to material possessions to house or motheror father or rother or sister not even to things of eauty.

3o attachment to loved ones* ll $oy rings sadness. 4e must not li&e !e must not disli&e.

(Loo&ing at the clear lue s&y): Loo& Kanchcha mind should e li&e that*

%ental virtues to save ourselves from the B /unas - for protection against mental !orries. 0ntellectualde1terity for protection against physical pains and troules.

aily !e contriute something to the B items (disciplines). +ut !e if do not find the enefit the defectis not far to see& li&e i.e. !e indulge in useless and harmful activities. These are lea&ages. 0t is as though

!e ring !ater in a vessel full of holes only. uties should e done one after another. There must note gap in the middle.

0ntelligence A e1terity: istinction et!een Karma 7i&arma A &arma: o only duties (Karma). 0nthe preliminary stage - Protection of the ody 2ligatory duties 5hoice duties. 0n the nd stage -protection of the ody oligatory duties - choice duties. 0n the last stage - protection of the odyonly - oligatory duties - choice duties.

%ind or +ehaviour: 4hen %ind is unalanced oserve the B /unas

This seeing or 2servation (Revie!) and praying to /od is all.

G. %ind is !ea&: !hat to do : Previously your enemies !ere looting you in your ignorance. 3o! theyare looting you y force (though you are &no!ing that they are your enemies). /od-4orship A the RL

!ill give you enough of strength to fight out these enemies... The %ind is attached to the /unas andgets unalanced.

Kaa&a +husundis %ind: %ind perfect - no li&ing (Raag) no disli&ing (!esha)6 ut en$oyed life !ith it -this !as !rong. 9is 0ntelligence also right in a sense that he did not do any harmful action6 ut he

should not have een satisfied !ith en$oying life and the !orld.

n1ieties: #hould e changed into prayers: for every ill a Prayer no an1iety. n1iety on /od thereshould e.

G. 4hat aout +alance : There must e yearning for /od not alance here.

%ind - B types-#at!ic Ra$asic and Tamasic. 0ntellect - leads to duty useless and harmful activities.

The !or&ing of J Principles: %ind is the officer-in-charge of the =E senses (0ndriyas) !hile 0ntellect isin- charge of the =E sense o$ects (+hutas). #enses (0ndriyas) come in contact !ith the sense o$ects

and play as they li&e if %ind is not strong enough to restrict their conduct. gain if the %ind is notstrong enough to guard itself against the influences of li&ing (Raag) and disli&ing (!esha) the0ndriyas !ill go on playing !ith the sense o$ects (+hutas) as they li&e and disli&e. This should not e


22/83

allo!ed. %ind should restrict the conduct of the senses The prescried conduct is done y the0ntellect: 4hat to spea& and !hat not to spea& !hat to do and !hat not to do !hat to thin& and !hatnot to thin&. 0f this much is oserved our %ind as !ell as the 0ntellect !ill !or& in perfect order. Fore1ample such and such a sound only is to e heard y the ear and such and such an amount of spaceonly is to e used. Li&e this oth gross and sutle sense o$ects are prescried for use y the senses.

This is !hat !e call restriction put to the !or&ing of the 0ntellect. 0f %ind allo!s li&ing A disli&ing

interfering this prescried !or&ing of the 0ntellect !ill not e possile. The senses o$ects are of B&inds. 2f them only #at!ic ones are to e used. The B &inds must e &no!n !ell. 0n this !or&ingCgoism must e &ept aloof and not interfere.

%ind li&e !ater ta&es on the nature of any ody it meets - ad. %ind should al!ays remain !ithreason.

%ind should e /od-possessed. Then a time !ill come !hen it !ill pine for /od for -B hrs and thensee 9im.

%ind can fly say to London and return in a split second* 9o! po!erful it is* The man !ho can control

such a %ind is capale of accomplishing anything.

%ind should never e happy efore /od-reali'ation.

Kic& out un!anted thoughts or feelings.

Clements of thoughts and matter are of the same class former much finer than electrons protons etc.#o thoughts are capale of influencing matter.

Thoughts do travel and ,uic&est. /ood "ogis can actually &no! !ho is thin&ing of them at a particulartime and place.

Regarding #omeody: #+: 9e thin&s that he has cheated me ut actually he has cheated himself*

Right Life man cannot en$oy any earthly eauty not even 3atures eauty.

Love for life must go love for /od must e total.

The #oul desires6 the %ind li&es and disli&es things.

(To +#R): +e!are of the strong impulses of the %ind.

#acrifice lo!er 3ature for 9igher 3ature and #urrender.

(To rl): +rooding: +rooding on /od yes not on the petty $oys and sorro!s of life.

%ind should rood on /od: 9alf an hour of rooding ta&es a!ay more energy than a !hole days!or&. 4hen there is no rooding less food !ill e enough.

+rooding is a great defect - you should &no!.

"ou rood and haror unnecessary fears and !orries.

"ou should e rooding over your Time-Tale.

3othing (e1cept /od Reali'ation) should e a prolem to us. 4hat is possile should e done and then


23/83

every an1iety given up.

3ever complain aout anything: 0t is !ea&ness... Pay least attention to comforts discomforts etc.

G. 7ery often the mind indulges in speculations* : /ive up all speculations. First attend to estalishing.RL and Routine Life and then only other things must e heeded to. +e!are of mighty floods of

%ahamaya. The %ind is the agent. 4hen #he overta&es you !ill have to change and adapt yourself tothe ne! situations. mista&e in the 0ntellect today !ill ring more failures and pains tomorro!(u&ha)6 a mista&e in the %orality today !ill ring many !orries tomorro! (5hintaa)6 and a mista&e inthe #pirituality today !ill generate many more fears (/aya) tomorro!. That is all the Teaching - Trio ofRL-0ntellect %orality and spirituality should e right !ith no error of 5ommission and 2mission. Forthis Revie! and Prayer are so essential*

Cverything goes against us till !e &no! /od.

(To 9R): 2nly if his e1perience of himself his sense of his o!n identity is &ept ,uite separate from hisody his emotions and his thoughts is there a possiility of truly active action. Then !hatever a man

does he is no longer a passive channel for the /unas. 9e has the possiility of choice. 0nside he is free6outside he can act consciously as efits the occasion.

(To +#R): 4e should ac,uire freedom from the fetters of ogmas and 5oncepts.

3. N=4LL48=

(To PT/): 0ntellect: 4e feel !e touch etc. and feel an idea of !hat !e e1perience.

G. 4hen intelligence is perfected . 4hen every !or& ecomes successful.

(To /): #harpen your 0ntellect. Then you can earn for a !hole year y !or&ing $ust a day only*

(To %+): 0ntelligence follo!s +hog and +hog follo!s 0ntelligence.

(To rl): %a&e your %ind li&e that of "udhisthir and 0ntelligence li&e that of uryodhan.

(To TL): "our 5onsciousness is 0le that of a firefly - coming and going. 0t should sustain li&e that of#un.

7ashistha con,uered Lust nger /reed (Kama Krodha Loha) ut not 0nfatuation as sho!n y hisattempt to &ill himself !hen his son #ha&ti !as &illed y a demon. #ha&ti had misutilised his merits!hich he achieved y austerities y cursing the &ing. This is due to his defective 0ntelligence and Cgo.9e could not control his anger for not eing made 5hief Priest in the #acrifice. 9e !as &illed y ademon for his !rongdoing* Tit for tat you &no!*

"ou are a great scholar as !ell as a great fool*

(4hen K too& uneatale mango to #+): "ou must develop ,uality- &no!ledge not ,uantitative one.0mprove your 0ntellect and use it !hen needed.

(To rl): 0ntelligence rightens !hen you resort to #olitude as often as possile.

(To 738): "our 0ntelligence is ad6 so is rLs.


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(To rl): mista&e in 0ntellect today !ill ring more failures tomorro!6 a %entalHmoral mista&e !illring more fears tomorro! - this is the only truth taught y my e1perience.

(To +#R): 0ntellect is concerned !ith administration of things presents6 %orality and #pirituality !ithadministration of things to come.

(To TL): Po!er of the sun is its 9eat A Light. (Li&e!ise) man is orn !ith po!er. This po!er is his0ntellect and Cnergy li&e suns. For gaining supreme po!er this 0ntellect should e !elded toKno!ledge and Cnergy to ctivity. 9e should have Right Kno!ledge comined !ith Right ctivity.

Kno!ledge can e #at!ic Ra$asic and Tamasic. ctivity can e right duty or useless A harmful only. 0ndoing useless A harmful !or&s Cnergy is !asted. gain Kno!ledge A 0ntellect are lunted there areif it is Ra$asic or Tamasic. For e1ample your grandfather has Cnergy ut no 0ntellect !hile you have0ntellect ut no Cnergy. "our 0ntellect also is not #at!ic or Ra$asic ut #at!ic in Tamasic and ispreparing to step in Ra$asic sphere.

0ntellect !ithout Kno!ledge or Cnergy !ithout ctivity is a dead thing. For e1ample Tagores 0ntellect

has risen to #at!ic ut no Cnergy in line !ith it. /andhis Cnergy has risen to #at!ic ut no 0ntellect inline !ith it. To gain #upreme Po!er oth should e in line i.e. if 0ntellect is #at!ic Cnergy should alsoe #at!ic.

0ntelligence - duties (Karma) only and !ith de1terity6 %ind - free from li&ing and disli&ing (CchchaaRaag !esha)6 #oul - asored in /od- Cn,uiry. This is the final message rought out of all #astrasli&e a needle out of seven seas.

e1terity 0n ction - leads to 5ommanding (A 5ontrolling po!ers). There should e the ; !ealthsalso. "oga&hema for success.

#. $S8RMN9=N

(To KP%): "ou people are too soft eing s!ept off y the least un!elcome turn of events* "ou muste #trong and even Rough !hen necessary.

(To rl): 0nternally there should al!ays e /od-feeling in everything6 C1ternally #aam aan anda+hed.

#criptures (#astras) for this !orldly activities (+yaahaara) only.

9o! to earn most and ho! to attain greatest success in RL simultaneously this should e your concernat present.

+alancing lo!er and higher life should e &no!n.

"ou should not e dogmatic even for !hat you !ant.

(To %+): To teach iscrimination is the highest form of penance6 to give 5harity (in the form ofmoney) is the lo!est form of penance.

This glass is convenient for drin&ing. +ut !hy should !e loo& for convenience ecause drin&ing !ateris the main purpose6 people drin& !ater !ith their palms also. #o circumstances are no ar to Rl.


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iscrimination - our only friend.

C1amine other people for their defects to e1amine yourself !hether or not you have got them.

(To TL): "ou people carry !ater in a pot full of holes so that no !ater is held ac&. Li&e!ise evotion!ithout iscrimination is ound to fail. iscrimination seals the holes of the pot so that the !ater of

meditation fills it up.

/od-Love is very important. iscrimination !ill come if you continue to struggle.

0f you cannot help yourself ho! can you help others

For the success of any action J factors contriute. They are =) #u$ect (Karta) ) 4or& (Karma) B)0nstrument of !or& (Karan) N) 2$ective (dhisthaana) and J) Dn&no!n /od (aiva). 0f all the firstN factors are fla!less ut the Jth factor is not favorale the !or& !ill not ecome successful. 0n thatcase you can do nothing ut sumit and pray.

(To Rl): iscrimination gives us /reatness evotion gives us #taility and 5harity gives us Pleasure.

(To K): Lust (Kama) nger (Krodha) /reed (Loha) 0nfatuation (%oha) etc. should e avoided forlo!er life. +ut they should e accepted for higher life. esire there must e for /od6 nger you musthave against your non-progress in RL6 /reed (Loha) you must have for higher life - all these in rightproportions in right place person and circumstances.

(#tory of a 4oodcutter penetrating deeper and deeper in the forest and discovering costlier and costlierthings): 0n order to get the 9ighest !e must go on penetrating deeper and deeper inside ourselves inthe caves of our o!n heart. ll you have got to do is - go on penetrating... Kanccha contemplate onthis.

0n the morning after the call of nature you clean your face and ta&e your rea&fast. For so doing youdo not tell your people that you !ash your face daily and only then you ta&e your rea&fast* #imilarly ifyou do not eat meat you do not advertise yourself y telling this to your people* gain if you go to acloth-shop to uy a certain thing you !ant you uy that particular item ut you do not spea& ill ofother clothes displayed there. Li&e!ise there are various sects or religions in the !orld. Find out !hichsuits you most live it ut do not elittle others.

Forgive and forget (forear): Forgive "es. Forget 3o.

(To +#R): G. 9o! to ehave . 4ith #uperiors y 9umility 4ith Friends y ignity 4ith 0nferiors

y Kindliness

G. 4ith !hom to fight and !ith !hom not to fight . o not fight !ith those !ho are too strong ortoo !ea& for us. Fight !ith those !ho are even though they are not fighting are sure to ruin us.

(To PT/): iscrimination and evotion are things to e follo!ed.

(To /): mong the mischievous you should e more mischievous* N. 4hat advantage you gain ygetting angry !hen you are facing other angry people* "ou must e cool !ith them must not you 2nthe contrary you may act angry sometimes !ith cold people if necessary.

(To rl): 4hy do you as& the same ,uestion for the hundredth time fter you got the ans!er youshould stop as&ing*


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/o sit under a tree... 3o ,uestion no !ord shut up your mouth. Thin&6 5ry*

(To TL): Right ction Right Kno!ledge Right %orality lead you to iscrimination. eg. #tory ofuying a !atch y TL.

Tactfulness is one of the very fe! assets of life. For e1ample one must e prepared to lic& the dust if

y so doing you can achieve ones Right Purpose.

(To /): "ou must tal& !ith a person according to his stage of spiritual development.

(4hen he told that his pay !as too lo! to maintain himself and his family): #+: 9o! much a peonearns these days /: Rs ;H month. (this !as aout JE years ago* - "+) #+: "our monthly pay isRs.BEH. The peon can manage his affairs !ith that little6 !hy cant you cut your coat accordingly

To some people !e must sho! our strength.

(To K): (Regarding C,uality amongst people): ll are the same. "ou and myself are the same: 4hy

touch my feet +ehave !ith all your neighors as e,ual6 help them as far as possile6 in return they !illalso e favorale to you.

0f you give something to me it is enough for you to &no! that that is for my use. "ou dont need to&no! to !hom 0 give this.

(To rl): iscrimination should guide man round the ostacles.

"ou may e dead any moment - this thought is necessary.

4e should !ant complete freedom from the sun moon heat cold praise A dispraise etc. 3either the

#un nor moon nor the stars shine there*

piece of iron is dra!n to!ards a magnet. This !orld and all is tempting us li&e a magnet. 0f !e allo!it !e are doomed. +ut if some mango $uice or something is poured over it its action is neutrali'ed. #oalso this #acrifice ("agya) 5harity (aan) A usteries (Tapah) !hich !ill neutrali'e the effect of this

!orlds temptation.

0magination necessary especially of /od6 ut it should e ased on reason (7ive&a).

2ne should spend according to ones position and station in life. 2ther!ise one !ill have a ad name.

+itter things must e spo&en amongst you.

Dddhav a great scholar !ho lived !ith Krishna for =EE yrs. still had attachment (%amataa). 9e alsodidnt &no! !hat #oul (8eeva) !as etc. #o !ith TL.

(To +#R): G. 0t is very difficult Father to &no! $ust !hat is truly necessary. There are so many falseideas aout duty. . man must use his %ind (iscrimination). 0t is li&e driving a car among manyostacles. 0t is the iscrimination of %ind that must guide a man round the ostacles.


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&. $4=N

(To KP% !ho refused to stay overnight and loo& after #+ !hen his !ife as&ed him to so): "ou lac&Feeling or evotion. 4ithout evotion /od is far a!ay*

(To 9R): #orro! of separation from /od is not really sorro!.

(To rL): Life should e intolerale !ithout /od.

(To %+): #entimentality mas&ing under the cloa& of true evotion can e dangerous. #o +e!are.

(To rL): Respect everything and everyody as /od6 2ther!ise 3o Friendship or Cnmity.

4hen anyody auses you you should &no! that /od is ausing you: have no anger no heat etc.

(To +#R): Respect everything and everyody as manifestation of /od.

Tears in evotion - desirale 2nly 0n the +eginning to estalish the faith of practicant. Later theymust e stopped6 they are nothing ut the e1pression of the !ea&ness of ones mind*

(To 9RK): Dtter 2% !ith every reath.

(To /): "ou have practical intelligence ut no /od-Love (+ha&ti).

(To PT/): evotion: =. Lo!er: %orality 0n The #trictest #ense. . 9igher: /od is !anted.

(To 738): n merican came to see me yesterday. 9e as&ed ?o you ecome angry@ to !hich 0replied ?0 pretend@. 9e ecame very much over!helmed and gave all the money he happened to have

in his poc&et aout Rs.


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smallest greater than the greatest more eautiful than the most eautiful s!eeter than the s!eetesthumler than the humlest and so on@. ?9o! are you li&e 2 Lord* reveal Thyself reveal Thyself*@.

(To %+): 2ne must e very careful of devotion. evotion li&e !ine into1icates and gives pleasurehappiness or it may e $ust emotionalism if it merely consists of !ailings and cryings. 4ithoutperforming uties !ithout RL (#!adharma) devotion (+ha&ti) alone !ill not do: it !ill give everything

e1cept /od.

To eat out of a devotees hands is s!eeter than from a &ings &itchen in gold plates.

(To KP%): "ou have no Feeling of love. 4ithout feeling /od-vision is far a!ay...

(To rl): G. 5an the urge for /od e given to someody !ho does not have it . 3o The urge for /odmust come from !ithin oneself. 2thers cannot give it. 2nly after one has got complete defeat fromlife one can turn to /od.

evotion to /od greatly lessens troules and removes ad fate too.

/od Love Faith Feeling* (+ha&ti #raddha +havana): Thought or 5onsciousness 7igilance #ense ofresponsiility Reverence A Love #ympathy A love !ill ma&e a compact solid !or& a success.

2nes lo!er life is determined y ones actions in the past irth. +ut the devotional side of ones life hasnothing to do !ith them.

The more intense our cry for /od H the vision of the Truth the sooner !e reali'e /od.

2nly /od and yourself should e in your thoughts.

Till a child &eeps playing even his mother !ould not go to him. 0f you !ant /od you must 5R" for

9im*

'. M9N4S >=RS?

eparted souls can &no! everything e1cept the #upreme /od and the /od-reali'ed.

(. M@S8

%usic may e eneficial for RL in the eginning6 ut as !e advance !e should e ale to appreciatethe %usic of #ilence that is /od.

). S@L

(To +#R): G. 4hat !ould !e see first First your #oul then /od.

The #oul 2nly can go to /od. 4hen !e have seen the #oul 0t !ill meditate on /od for us... Then !e

!ill have much po!er too.

(To PT/): /od is the 5reator of #oul. 2r say /od is the 2cean and #oul is a drop of it. /od is li&e a


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solid piece of #alt. #oul in the human ody is li&e a vegetale coo&ed !ith a little salt from 0t. 3o!you cannot see the salt in the coo&ed vegetale6 ut there is salt in it*

/od-%aya-#oul: =. /od-Rope. . %aya- ?#na&e@ !hich consists of i) #oul i.e. !hat !e see ii) %indi.e. !hat !e &no! (&no!ledge) and iii) 0ntellect i.e. !hat !e feel through our senses or e1perience. J.#oul: Cmodied 8eevatma. %aya is et!een /od and #oul. 0t is ostructive.

#oul is 0ntuitional: From #oul !e get Fear %ind is %ental: From %ind !e get n1iety. 0ntellect isPhysical: From 0ntellect !e get Pain.

Fear is neutralised y %orality. n1iety is neutralised y 0mpartial Kno!ledge. Pain is neutralised ye1terous ctivity.

To elaorate this further: there is #oul and there is /od. +ut /od is not seen and even forgottenecause of %aya !hich is a ar et!een the t!o. %aya means so called ?Dnderstanding@. This?understanding@ of ours is really %isunderstanding or 0llusion. For e1ample there is a rope ut !e seeit as a sna&e. This illusion ecomes a fact to us till light comes !hen !e see that it is a rope* Li&e!iseinstead of &no!ing /od %aya gives B things - #oul %ind and 0ntellect.

2ur #oul is an impression: 4e see something and form an impression. For e1ample !e see a tree andcall it a tree6 ut really it is an C1istence. Thus our #oul forms an erroneous impression (illusion) underthe influence of %aya !hich ars us from seeing /od or Truth. s a result !e call it a tree. 0nstead !eshould have thought that it is not a tree ut some C1istence. Then !e !ould have ,uestioned further?4hat is This C1istence 4hat 0t Really is@ Then it no longer remains a tree ut something that e1istsor #oul.

2nly #oul can go to /od. 4hen !e have seen #oul it !ill meditate on /od for us... Then !e !ill havemuch po!er too.

(To %+): 4hen !e have seen the #oul it !ill meditate on /od for us6 the #oul only can go to /od.

(To rl): 4hat you call ?0@ ?0@ is in fact your #oul. 4ithout &no!ing #oul you say or thin& yourself as?0 am this@ - this is Cgo.

(To TL): +uddha sa! the 5ourt not the &ing.

(To rL): The #oul of man is the real ?0@. This cannot e descried6 this can e e1perienced. 0f a manpractices for =E years he !ill come to /od. chieving special po!ers and special e1periences lead youa!ay from /od. 2nce a man &no!s /od all po!ers and all &no!ledge are given to him and he has noneed to see& anything else.

#oul a matter for e1perience not for e1planation. ll material things have come out of #oul yet #oul isnot material. The meaning of life - to e found out.

*. G@R@

(To rL): /uru #elf and /od - are the same.

0f you have faith and the feeling that your %aster (/uru) is ll-&no!ing ll-po!erful and ll-

pervading 9e !ill guide you !henever you live.

/ods /race and /urus /race for enaling one to stic& to RL only. 2ther!ise !hy Dddhav !as as&ed


30/83

to go 9imalayas and live RL 9e had served Krishna !hole-heartedly for a full =EE years.

%y mind remains higher that the three states-!a&ing ream A sleep. (8agrat #!apna #ushupti. The#oul &no!s all even during sleep.

0n a #elf-Reali'ed #oul ego is completely destroyed.

(To +#R): /uidance of a Teacher is asolutely necessary in every thought and action of the Pupil in theeginning later in a lesser degree and finally not at all - $ust as a ictionary to a student of a language.

(To PT/): G. These people - TL RL etc - are very learned6 they put you various ,uestions ,uoting the/ita and so on. 9o! can 0 completely ignorant of such te1ts progress in RL . ont !orry aoutthese tall tal&s* 0n RL all scriptures are useless. 2nly a Teacher and genuine #tudent are necessary. 0n a

!ay you may reach /od earlier ecause too much reading puts more hurdles in your path: more andmore douts arise in such people*

(To TL): +e!are of False Teachers* Listen to a story: once in Cngland 0 !as rela1ing in a ground.

#uddenly 0 heard soldiers marching to!ards me. They came marching nearer and nearer so that 0 !as inthe danger of eing trampled do!n. 0 had to do something. #o 0 shouted ?Right Turn@* Luc&ily thesoldiers turned right and 0 !as saved* Later the commander of the unit came and as&ed me !hether ornot 0 gave a command to his unit to turn right 0 replied in the affirmative to !hich he protested

vigorously. 0 said ?Listen6 my dear friend your training of the soldiers is defective. They must e aleto identify the voice of their commander6 other!ise you may fall into great troule@. 9e understood.Li&e!ise the false teacher may &ill his o!n soldiers rather un&no!ingly ecause of his defectiveteaching.

l!ays see& the light from one !ho is etter than you: There are /od-Reali'ed souls even no!. 0f youneed them sincerely they !ill come to guide you e.g. 5hrist and +uddha are living some!here after

their reirths.

(To rl): Till you are securely estalished in RL a %aster is necessary.

The virtue of oeying %aster (/uru) gives the ,uic&est result.

Tat!araalaa +ihushita means adorned !ith relative &no!ledge

/uru #elf and /od are the same.

RP R% and uroindo can e ta&en as good students only not as good teachers. /od-reali'ed souls

alone are fit to ecome %aster.

G. 0f !e need guidance after your death !hat shall !e do . There may e other Reali'ed #ouls. 0fyou have faith you can have guidance also in dreams.

G. 4hen 0 egan trying to live your teachings 0 thought them to e very easy. +ut no!... . "oucommitted may sins in your past lives. #o /od has sent you into this $ail of the !orld. 0f you ehave

!ell 9e !ill e pleased !ith you and release you.

G. #o /uru is necessary for the aspirant . "es in the eginning such a guide is most essential.9o!ever after one has fully understood the teachings and started on the $ourney to /od !ith

unflinching determination the %aster too has to e given up though the Faith 0n The /uru and. hisguidance has to e &ept up till /od is Reali'ed. 0n RL emphasis upon the teachings not upon theteacher.


31/83

G. 4hy dont you !rite a oo& on your teachings . These are so to say not my teachings ut /ods.They are as old as the creation itself.

(To TL): /uru a reali'ed #oul is very necessary for any see&er after Truth.

/uru is necessary till you are securely estalished in RL.

/od-reali'ed #ouls are the only people fit to e real teachers.

+ut for the need of the Reali'ed #ouls in order to understand RL !here !ill these !anderingmendicants (+aa$is) get something to eat

The teachings !e get in the oo&s are general only. For particular purposes the guidance of a Reali'ed#oul is asolutely necessary.

G. 0s one /uru enough for &no!ing and living RL . There are =E shops !here you can uy rice: is itnot enough to uy at one shop 2ne %aster (/uru) is enough if he is a Reali'ed #oul.

There - !ill e guidance for you even if 0 depart: /urur +rahma /udrur 7ishnu /urur evo%ahes!ara - /od 0s The Real /uru.

The guidance of a Teacher is ,uite essential - any teacher in !hom you have complete faith.

People cannot &no! !hen and !here to go and !hen and !here to stop. 0t is for this that a %aster(/uru) is necessary.

For Principles you must go to a Practical Teacher6 for etails to #criptures.

1+. R49$NG,L49RNNG

(To PT/): The more you learn the more you !ill e in douts and difficulties. The #imple Teaching is -live RL That is all*

(To TL): 0n RL there is nothing that you can say ?This is mine@. Cverything +elongs To /od.

Living RL means 5reating Prolems - ne! prolems - and trying to solve them rightly e.g. story offlo!ers.

#criptures give istant 7ie! of /od.

(To rl): 2ur present &no!ledge is $ust name-imposition.

"ou have no right to come to me until you have read Ramayan %ahaharat and +hagvat.

(To %+): There are hundreds of foods (vi'. #criptures): choose a fe! and use.

4hile reading #criptures one must e slo! li&e 5hira&aari a son of /autam !ho ordered him to &illhis o!n mother halya: Ta&e Time*

(To rl): t present !e are Living 0n 9ypothesis. Till !e see /od !e can never e completely right.


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(To +#R): 7ast Kno!ledge in not essential to reali'e the Truth6 0t can e reali'ed if one has onlypure eternal Love for 0T. fter this all &no!ledge all po!er - everything - can e had in the shortestperiod.

7ishnu: #oul +rahmaa: %ind #hiva: Life. #hesha: Truth +hu$agashayanam: C1istence 2f #oul DponTruth 2ur e1istence is not possile !ithout Truth. Padmanaaha: Formation 2f %ind 0n The #oul.

(To 738 Regarding 7inoa +haves donation of land): #+: 4ho !ill improve y egging (+hoodaan)

7arna means Carning according to ones capacities. shram means spending according to onesre,uirements.

(Regarding opening a school): /ood* That is the est thing in the !orld. That is !hat /uru&ul is*

(To 5.+ +asnet): Regarding a young !ido! !hom he !anted to marry: #+: 0t is !orth!hile to ploughthe arren land. (+aan$h Khet&o 8otnaa 9i chchaa*)

(To %+): fter se1ual intercourse you should =) avoid sleeping !ith the same dress and ) should !ashyourself properly.

0f you can maintain (physically se1ually economically etc.) no harm in having many !ives*

(To PT/): Kno!ledge: =. Lo!er Kno!ledge: 4ho 0s !ho !hat 0s 4hat and 9o! 0s 9o!. . ivineKno!ledge: (Kno!ing of /od).

#cientists have no! proved that the !orld is nothing ut continuous thought6 and it is so.

2rthodo1 and 3on-orthodo1: #uppose you visit a place through a certain road today. Later you visit

the place again and again through the same road - this is 2rthodo1. 3o! you visit the place throughvarious roads not stic&ing to the one road again and again - this is Dnorthodo1. For those !ho haveiscrimination ecause they are al!ays conscious .3on-orthodo1 is etter. +ut for those !ho cannotuse iscrimination 2rthodo1 is safe ecause there is a danger for them say to fall in a pit. 3on-orthodo1y is not good for them. +ut in a sense 3on-2rthodo1y is etter. 2f course for a eginner2rthodo1y is the only route.

(To %+): Pointing to the 7edaanti visitor): These gentleman are satiesfied !ith the Ogundru& (a &ind of3epali vegetale !hich poor people eat) only* The Ogundru& is ? 0 am 9e (#oham). The 0ne1haustilestore-house of /od is direct Reali'ation of the Truth (paro&syanuhuti).

(To TL): Kadru: Pride +initaa: 0ntellect #erpent: 9armful desires /aruda: Purushartha or Cffort. #ea:Life eva: /ood 3ature sura: +ad 3ature Kaala&ut +isha: %onotony. (Reference - Punar$ivaDpaa&hyaana of +hagvat).

l!ays see& the 3on-perishale things.

+uddhi: 3atural Dnderstanding. +odha: #piritual Dnderstanding. +uddhi is fallile not +odha. #o+odha should e your /uide.

#ome efinitions: =) #udra: 0ntellectual development is poor6 livelihood y physical laor. ) 7aisya:0ntellectual development is significant6 livelihood y material prosperity6 B) Ksyatriya: 0ntellectual

development is significant6 livelihood y fighting A ruling. N) +rahman: Those !ho are ent on /od.#elf-reali'ed people - those !ho do no harmful !or& and also do not strive for /od. #oul-reali'edpeople - those !ho do not !ant name fame !ealth6 ut active for /od. /od-reali'ed people - those


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!ho are the only people fit for teaching eg. %edical Practitioner in !orldly life.

7ive&ananda and #!ami Ramtirtha !ere #elf-reali'ed souls.

+rahmaa is the 5reative Po!er6 his N faces i.e. Righteousness %oney esire and Lieration areharma rtha Kaama and %o&sya.

ham +hramaasmi means 0 elong to +rahma.

(To rl): 0f you as& me !hich 2ne +oo& to choose for the !hole !orld 0 !ill choose %ahaharat: thereis nothing in the !orld !hich it does not contain.

/ita - simplification of 7edas. RL - simplification of everything. (%a1imum for /od and minimum forlife).

G. 9o! &no!ledge is revealed +y RL . 4hen 0ntelligence is made right y doing !hat one haspromised to do eg. Krishna learnt ;N arts in ;N days.

0n %ahaharata there !as so much of mis-conduct (Kuneeti) that the symol of good conduct (3eeti)+idur and the symol of Truth (+alram) left homes for pilgrimage (Teerthayaatraa).

The five sense o$ects (Panchatatt!a) have force ut no soul. Trees animals and stones have soul.

tma or soul Q +rahma +uddhi or 0ntellect Q 9iranyagarha %ind Q 7iraat.

/opis Q 0ndividual #ouls Krishna Q Dniversal soul s!attha Tree Q life: RootQ/od6+ranchesQdesires leading you do!n!ards to lo!er life.

/rammar is the civili'ation of language* Paninis /rammar est.

3ara: r$un (+ody) 3arayan: Krishna (#oul)

+rahman: Kno!ledge (y studying and discussion). Kshyatriya: Po!er (y practice of virtues) 7aisya:4ealth (y moile 0ntelligence) #udra: Laour (y etermination) ll these are re,uired for RL. This isthe meaning of stratification of society ased on ivision of laour (7arnasram harma).

fter death the astral ody can see things every!here !hich are !ithin 5onsciousness.

0t is very difficult to teach /od-#cience to one !ho does not &no! the B +oo&s vi'. Ramayana

%ahaharata and +hagvat.

The real %ahaharata is our day-today fight !ith the ad natures.

hritaraastra is attachment.

2neself responsile for ones troules.

Troules are orn !ith us6 !e cannot escape troules. 4e should !elcome them*

5ommitting acts of commission or 2mission are 7iolence.

(To %+): G. 9o! to read . Read a sentence and put all ,uestions aout it e.g. 0 too& my meal.


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/andhi A "udhisthir : Truth 3ehru A +himsen: +ravery in Right 5ause Patel A r$un: Fran&ness%ountatten: e1terity Radha&rishnan A #ahadev: Kno!ledge

Read $ust enough for doing your profession and duties !ell.

(To TL): #an&hya says that there are permanent things: =) 3ature (Pra&riti) and ) #oul (Purusha).

The aim: to get +liss. 9o! +y ignoring 3ature and y estalishing yourself in #oul (Purusha). efectin this system: you can get +liss ut not /od.

"oga too aims to get +liss y trying to su$ugate 3ature !ho traps man y giving po!er (#iddhis) etc.Therefore "oga does not lead you to /od it leads you to +liss !hich is perishale.

7edanta is eyond oth #an&hya and "oga6 it ta&es you to /od the Dltimate. 0t does not 0gnore3ature ut attends to her as and !hen necessary (eg. eating !hen hungry ut not indulging in food)6 itdoes not Fight her (eg. y trying to con,uer hunger y not eating !hich may e impossile). 0tsprincipal aim is to reach /od !hile paying the det of 3ature at the same time y living RL.#pirituality is the foundation of all prosperities.

(To rl): King Prithu ruled from spiritual standpoint Ramachandra from moral standpoint and"udhisthir from intellectual standpoint.

(To TL): #un is energy at tremendous motion6 it loo&s ig ecause of great velocity.

(To K%): 2n learning a language (vi'. Cnglish for K%) - 3o matter !hether you understand or not goon reading.

(To %+): The illiterate or uneducated can e easily guided6 they can get /od even ,uic&er than the?learned@ people.

(To rl): 0f 0 !rite my e1periences 0 can fill up thousands of volumes. +ut this !ill not turn peoplesmind to!ards RL.

These teachings must e personal. This is !hy 0 do not !rite any oo&.

The poorest man can e happier than a &ing.

Kno!ledge of oo&s and scriptures is for the douting people. Right Teacher A Right #tudent areenough for gaining &no!ledge of the RL.

Real &no!ledge (you get) y disciplining %ind 0ntelligence and #oul.

#tudying more #criptures is for meditation than for &no!ledge of /od.

Kno!ledge of RL is spo&en from =-=EE in the B +oo&s vi'. Ramayan %ahaharat A +hagvat.

#eeing defect (osha) in life and !orld and having no love (Prema) for them - this is the est&no!ledge and &no!ledge !orldly. Kno!ing other things - not of much value. e1terity in action(Karma&aushal) is to e attained - the outside !ill e easily managed.

#rimadhagvatam: =. Try to understand Kapilas e1planation to evahuti in the Brd #&anda: devoting to

/od - form of 7asudeva and greatness of /od 9is glory in different vataras. . #u&as description of/od A ho! 9e is !orshipped - in the nd #&anda B . Kuntis praises and 9ymns to /od in the =st#&anda.


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The ==th canto of +hagvat together !ith +hagvadgita should e learnt y heart.

+hartriharis oo&s specially 7airagya #hata& !orth a thousand other such oo&s. The B #hata&sshould e learnt y heart: #ringaara #hata& for this !orldly 0ntelligence (+yaahaari& +uddhi) 3eeti#hata& for right %ind and +airaagya #hata& for right #oul.

7eda should to e taught efore 7edanta e.g. 5hemistry efore teaching %edicine.

RL for a rilliant #tudent. Karma "oga and #an&hya "oga - for failed students trying to ma&e up theirdeficiencies. To ta&e it or re$ect it i.e. 9ouseholderH%endicant (/rihastha or #anyas).

There is no action or happening !ithout cause. - this is a theory6 still #an&hya does not accept it. 0tcannot ind /od too: no restriction can e imposed on /ods po!er.

The 7edas also are the 9ighest 0gnorance. 4hat Truth is li&e cannot e e1plained6 it can only ee1perienced.

"our mista&e is that you thin& /ita is the Truth. The thing is /ita is only the relative truth. The Truthis eyond e1pression.

"ou !ill learn more if you come here !ith definite ,uestions.

7alue of lessings of Teacher etc. only in the eginning as encouragement and also for the materialgains. For /od-Reali'ation ones o!n Cffort enough and indispensale.

?+less me@ - enough to say to /od. To say ?0f 0 have your lessing let me e orn as !orms in thefaeces@ as #han&ara said is also egoism. 4hy should !e undergo the troule of eing orn as a !orm

ll is &no!ledge name-imposition. First assumption ?0 am ody@ - !rong. #o everything - unreal. 4hois this 0 the !itness of all B states This can e &no!n only through meditation.

Cverything you !rite must come under Right ction Right Kno!ledge Right %orality and Rightevotion. 4rite articles efore you !rite a oo&.

N Kinds of Reali'ation: Life 0ntellect #oul and /od. These things should e &no!n from ones o!n.C1periences:

Rememer the follo!ing: /od-Kno!ledge - 2$ect #elf-Kno!ledge - #u$ect 4orld-Kno!ledge -Predicate.

Cgolessness J #acrifice ("agyas): reveals /od Kno!ledge (Kno!ledge of 2$ect)

7irtues A 5harity: reveals #elf Kno!ledge.(Kno!ledge of 2$ect).

%aintainance of Life A protection of ones property: reveals 4orld Kno!ledge. (Kno!ledge ofPredicate)

Karma /yana +ha&ti: #anatan or 7edic - Right Proportion. ll other Religions and creeds are forgery.B Kinds of Karma: =. Dseless activities (&arma) . 9armful activities (7i&arma) and B. e1terousactivities (Karma&aushal) .

/yana Q #tudy and Practice of 7irtues and elimination of /unas. evotion (+ha&ti) Q intense longingfor /od.0n are 7edas the arannya&s (later Dpanisads) are /yana&andas and the +rahmanas Karma&andas


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(later Dttarmimaamsa of 7yasa and Purvamimaamsa of 8aimini).

9ymns and prayers are e1pression of devotion vi' Let me Osee one hundred !inters e.g. Pasyami#harada #hatam etc. s +rahmaa is not to e !orshipped there is no image of 9im any!here. 2nly

7ishnu and %ahes!ara are to e !orshipped. +rahmaa is ourselves i.e. the spirit of creation. +ha&ti ordevotion is in ourselves the first impulse !ithout !hich no ac,uisition of Karma or /yana is possile.

7edic idea of the three are astract. 0t is made concrete or e1plained y the /ita. Dnli&e other religiousscriptures the /ita d!elt in e1posing right proportion of the three ,uite in accordance !ith the 7edicideal. 2ther religions li&e +uddhism 5hristianity etc. are ent more on any one of the three as theparticular time and circumstances demanded. #o the /ita and this 7edic 0deal is the most constitutionalmethod. Karma +ha&ti and /yana - these terms are more concrete. 0n their astract sense so to sayhigher or sutle sense they ecome the process of the elimination of the three /unas. 3on-dualism(d!aita) Gualified non-dualism (7ishistad!aita) and ualism (!aita) each is a creed y advocatingor e1plaining each one of the three vi'. Karma +ha&ti and /yana. ll religions and 5reeds are aforgery in some !ay.

11. LL >@R@S;9R=;9?

(To TL): 4hen you are !illing and ale !hy !ait

/od has given %an a urden of his past misdeeds . (Praradha). +ut 9e has given him his 4ill-po!eror Cffort (Purushartha) also. 9e should use his Cffort*

(To KP%): 4ithout Cffort or (Purushartha) nothing can e achieved least of all

/od the greatest Thing to e attained in life* /od is ll-&no!ing and ll-po!erful. 4e too must e

capale li&e 9im*

+e a 9itler unto oneself*

(To PT/): Repent !eep cry aloud pray to 9im*

(To rl): 0f you cannot change yourself ho! can you lame others

(To PT/): ctivity: =. Lo!er ctivity: Fi1ed and Planned uties. . 9igher ctivity: 4orshipping /od.

(To %+): #o much suffering in life* +ut %an is capale*

0f you &no! the Path you can e free*

0t is very difficult to change your particular nature. Cveryody is orn !ith his or her o!n lue-print asit !ere.

(To TL): %an is no man if he continues postponing uty y finding e1cuses. Cven in the presence ofostacles if one performs his duty it ecomes an Cffort. ctually this is !hat a great !or&er is*

"udhisthir is a tal&er !hereas +uddha is a doer.

Try and you !ill get6 &noc& and the door !ill e opened.

(To K%): G. 9o! determination !ill come . +y RL.


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4hile doing Cffort you must pray ?4ithout "our grace nothing happens 2 /od*@

7is!aamitra: a god of Cfforts*

/od is the ?mil&@ in utter. +ut you must churn it 9im out*

There is utter in the mil&6 ut you have to churn 9im out* #imilarly /od is in the 5reation6 ut youhave to ?chum@ 9im out*

3o grace for /od-Reali'ation* 2ne must struggle oneself* 0f /race alone could do everything Dddhav!ould have achieved all*

/od has created us6 no! !e have to create 90%*

(To KP%): "ou must e a 9itler !ith yourself.

(To rl): There is no meaning in putting off /od-Reali'ation till death. 2ne does not &no! !hat !ill

happen after death. 3o! is the most important time.

0f one has the necessary !ill po!er one can accomplish anything and everything !ithin the ounds ofreason. +ut it is ,uite essential that the !ill po!er e made the servant of /od and not /od 9imself.

/oing aroad is an e1perience: and e1perience is a great thing M it teaches us 9umility. e1terity andTolerance too.

12. S=R@GGL4

(To rL): /od !ants you to struggle... #truggle is 3idhidhyaasan: it is etter than %anan orcontemplation.

4ith sincere struggle in RL you may see /od even in this very life*

"ou dont &no! the rt of #truggling "ou 3ever Revie!*

/o on #truggling* This is Primary. chievement #uccess Failures are not to e cared for - these are#econdaries.

(To +#R): G. 4hy douts do not arise . +ecause you do not Revie! "our 4or&s 5ritically*

#truggle is a partial success.

o not e afraid of mista&es: go on struggling.

#uccess or failure is not important6 struggle is important. /od helps those !ho help themselves.

#truggle is 3idhidhyasana etter than %anana. 0ntensify the struggle you are carrying

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Sayings of the Shivapuri Baba