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Master of Self-Realization

Volumes 1 & 2
Given by
His Holiness
Shri Sadguru Siddharameshwar Maharaj
Recorded by
Shri Nisargadatta Maharaj
Master of Self-Realization - Volume
P R E F A CE ! M A S E R ! F S E" F - R E A "# $ A # !% - V ! "& ME 1
Written by Shri Nisargadatta Maharaj
1 ' HE # M P ! R A % CE ! F ( E V! # ! %
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33 ' S EE# % + HE S E" F - R E A "# 2
35 ' E . % A H# 0 HA + /A
37 ' 0 RAHMA% # S A R # 0 & E"E S S A % ( M A2A HAS A R # 0 & E S
Master of Self-Realization - Volume
P R E F A CE ! M A S E R ! F S E" F - R E A "# $ A # !% - V ! "& ME )
Written by Shri Nisargadatta Maharaj
38 ' " #S E % ! HE S # +% S !F . % !/ "E ( + E
59 ' # % P RA #S E ! F HE + & R& / H ! # S S H # V A
51 ' 0 E A "E R / # H # %
5) ' HE ( ! & 0 # % + H ! MAS
5* ' HE S A E ! F V # C ! R2
5- ' % ! % - ( & A" 0 RAHMA% E =P " A # % E (
51 ' % ARA2 A % A P " A2S # % A " " F ! RMS
53 ' HE / ! R " ( AS . % ! / "E ( + E
55 ' E V # C , M E , F R ! M HE H ! &S E
57 ' HE A P P E ARA % CE ! F HE / !R " (
58 ' 0 E > &#E " # .E + ! (
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75 ' HE S EE ( ! F . ARMA
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81 ' HE + R E A % ES S ! F ( A S 0 ! (H
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199 ' HE S & P R E ME S A E
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19* ' R A % S F ! RM C " A2 # % ! + ! " (
19- ' HE + AME !F C H ES S
191 ' . % ! / HA 2 !& A RE P ARAMA MA%
193 ' HE E E R % A" H ! ME : S A 2 & 6 2A S A (A % ;
195 ' S E" F - S & RR E% ( E R
197 ' HE S A E !F HE P E R F E C E ( M A%
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11- ' HE R ! ! ! F 0 # R H
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117 ' HE ( & A "# 2 0 R ! . E %
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1)5 ' HE C ! M F ! R A0 " E S E A !F HE ( E V ! E E ! F + !(
1)7 ' HE F R &# !F H AP P # % ES S A % ( 6 !2
1)8 ' M 2 ! % " 2 C A P # A" : / E A " H ; # S ( E V ! # ! % ! A " "
1*9 ' 0 RAHMA% C ! % S C # ! &S % ES S :C H # ( + HA % A 0 RAHMA% ;
Master of Self-Realization
Volume 1
Prefa@e to Master of Self-Realization - Volume 1
Written by Shri Nisargadatta Maharaj
These are discourses the !ords being those o" my Master# $
cannot e%&lain 'is !ords and there"ore $ (ee& )uiet about
that# *hen ego the +me+ becomes silent +Soham+ ,+$ am 'e+-
automatically starts "unctioning# Soham is endless
limitless measureless and is the messenger o"
Truth !ho is sel".evident# The message and the messenger are not
se&arate in 'im# This messenger is himsel" the joy that is the
enjoyment o" the endless# The descri&tion o" the enjoyment o"
the Sel" is called +discourse+ in this !orld !hich is really a
commentary# The voice o" the Master is also called the +Divine
*ord#+ 'is s&eech the utterances are the !ord sentences and the
The s(y is the s&ace and s&ace is the vast e%&anse o" s&eech
that is the !ord# *ord is the natural )uality o" the s(y as is !ell
(no!n "rom the days o" the Vedas# /irst there is vibration in the
s&ace that is s(y ,!ind- then there is the sound and then the
!ords a&&ear# The !ords then become the base o" the subsistence
o" all creatures and things# The s(y is the ocean o" !ords o" the
measureless# That ocean sings in &raise to the immeasurable# The
&ur&ose o" singing in &raise o" anything is to shed all bad )ualities#
This +Divine S&eech+ is doing the !or( o" discarding the duality
or sense o" se&arateness "rom the essential +0nity o" 1%istence+
through the medium o" the mouth o" the Master#
2t the very moment and in the very &lace !here all reverence
to!ards the Master arises in our heart the se&arateness
disa&&ears li(e an insigni"icant tiny insect# 3ut alas such things
rarely ha&&en4 $t is seldom that one among billions o" &eo&le
comes to the reali5ation that the Master is Truth itsel"
6arabrahman the 0ltimate Reality incarnate# *hen the teaching o"
the Master is dear to one and totally acce&table and !hen one
understands that the "eet o" the Master ,his teachings- are the
source o" the s&ontaneous e%&erience o" the divine
Sel" !ithin !hich directs and &er"orms all the actions and
"unctions o" the body and !hen one holds "ast to the "eet o" the
Master !ithin one7s heart !ithout a s&ec( o" doubt then
un"ailingly the stream o" the blessings and the bliss o" the revered
Master "lo! very naturally "rom !ithin !hich is the movement o"
the +8i"e 2ll.6ervading#+ *here com&lete trust in the divine "eet
o" the Master is active the grace o" the 3liss o" the Master comes
to reside in the nature o" S&iritual 9oy called +6ralhad#+ Then
non.duality !ithout the blemish o" the se&arateness o" +:ou+ and
+$+ in the ;onsciousness "lo!s unhindered# There is no satis"action
other than the Grace o" the Master !hich is total Sel".bliss that is
solid and im&enetrable#
2t the time !hen the Master ,Shri Siddharamesh!ar
Maharaj- !as giving his discourses the !riter o" this &re"ace
!as a "resh entrant o" the &ath and !as but a novice# The only
ac)uaintance !as that he !as introduced to Maharaj and had the
o&&ortunity to see 'im# The !or( o" listening to the discourses o"
Maharaj and ta(ing them do!n in bro(en sentences !as being
done by the !riter# 'e !as not even (no!ing !hether !hat he
!rote do!n !as correct or not but the ca&acity to ta(e do!n all
that he heard !as gro!ing and it can be said that almost all that
!as heard has been noted in 'is &resence# There !ere other co.
disci&les !ho !ere learned and had the o&&ortunity o" being in
the com&any o" Maharaj "or many years# They !ere also ta(ing
do!n the teachings o" Maharaj# There are many discourses o"
Maharaj !ritten by them in their &ossession# 1ven then the
!riter o" this &re"ace has not com&ared his notes !ith those o"
others to veri"y their accuracy# The !ritings are as they !ere heard
and !ritten do!n#
$t is no! 2< years since Maharaj has le"t his &hysical
body# During the last t!o or three years the !ritings !ere read out
and correctly re.!ritten# $t !as intended to &ublish them but the
e""orts made "or it !ere not so "ar success"ul# 'o!ever today on
the 2<th death anniversary o" Shri Maharaj this is becoming
&ossible by the good grace o" aus&icious time# My senior co.
disci&les !ho are great and s&iritually !ell e%&erienced !ill also
&ublish the lectures o" the
Master that are in their &ossession# $ say "rom my conviction o"
Sel". =no!ledge that such a Master and such teachings are very
rare in this !orld# $ say this out o" my "aith in the !isdom o" our
Teacher and my o!n Sel".con"idence# These !ords are e%&ression
o" my "aith# 2s is one>s achievement so is his e%&erience so is his
contentment and his &eace and so is his satis"action# 2ll this is the
result o" one>s loyalty# Since my ac)uaintance !ith my senior co.
disci&les $ have al!ays been humble be"ore them and $ &ray to my
Master that $ !ill continue to be so humble be"ore them in the
"uture also#
The reason !hy $ have total reverence "or my senior co.
disci&les is that they someho! managed to (ee& our Master in
3ombay "or a long time by o""ering 'im the s!eet dish o" their
devotion and $ could have the o&&ortunity to meet the Master !ho
is the +?cean o" =no!ledge#+ They not only had the bene"it o"
seeing 'im and serving 'im !ith devotion but having been
liberated through Sel". =no!ledge they themselves became the
saviors "or others# The ;osmos that is the 0niversal S&irit and
/orm abides in 'im# $t ta(es re"uge in 'im and the senior co.
disci&les !ere able to have intimate relationshi& !ith 'im and
thereby they !ere saved and became liberators "or others#
That !as and is the im&erishable &o!er o" having the glim&se
,Darshan- o" the Master and his teachings# 1ven those !ho are
sim&le souls !ithout much learning are &uri"ied by having seen
only once the +Great Master+ !ho is +The ?cean o" 8ight and
Merit+ +The 1mbodiment o" =no!ledge+ +The =no!er o"
Science+ and +The ?cean o" *isdom#+ The sayings and discourses
o" such a Great Master "orm the contents o" this boo(# Those !ho
!ill read them again and again learn them by heart and dee&ly
thin( u&on the truth"ul meaning o" his teachings !ill become the
meaning incarnate and !ill themselves become "ull o" the
meaning o" the Sel"#
$ am &utting these !ords be"ore you as a &re"ace to this boo(#
1very sentence in this boo( has the &otency o" giving you the "ruit
o" Sel".Reali5ation# ?ne !ho !ill read regularly and &onder over
these discourses !ill himsel" become the channel "or the
e%&ression o" the inherent s&irit o" these !ords# The heavenly
records contain the
im&rints o" all the Saints and the bevy o" Sel".Reali5ed +Godmen+
their &rojected schemes their utterances their meanings and
the very 8i"e !ithin# The +Reali5ed ?nes+ truly s&ea( "rom the
"ountain o" their o!n e%&erience and there is great conviction in
their s&eech# Their s&eech has the ca&acity to discard the ignorance
o" the ego and every line in this boo( has the &o!er to eradicate
the reader>s ignorance about his True Sel" and bring "orth the True
Nature o" his 3eing#
Saturday @th November 1AB1#
Nisargadatta 2shram Vanamali
3huvan =het!adi 1Cth 8ane
1' he #mAortan@e of (eBotion
$gnorance does not com&are to +1nlightened Vision#+
$gnorance is related to the &hysical &erce&tion# The great statement
+Sarvam =halu $dam 3rahma+ means +2ll Things are 3rahman#+
/riends and "oes are all 3rahman ,Reality-# Thus good is 3rahman
and bad is also 3rahman# 2ll the &eo&le in the !orld are slaves o"
circumstances# ;ircumstances can com&el a man to even &ic( u&
dung# ?nly Devotion ,3ha(ti- can do a!ay !ith circumstances#
Through +Devotion to God+ =no!ledge ,9nana- is achieved# 2
(ing is bound by the la! that he en"orces on his subjects# 8a!
should govern our minds# *e ourselves should decide !hether !e
should be bound or not# Devotion is the +inner.vision+ o" !isdom#
?ne !ho does not have Sel".Reali5ation !hile living is truly lost#
?ne !ho is ensnared by !orldly things is lost in the stream o"
mundane li"e# *al( !ith "irm determination on the s&iritual &ath
that you have acce&ted#
Do not be tem&ted by $llusion ,Maya-# :ou must destroy
$llusion# Maya dis&enses !ith all &eo&le !ith the same disregard#
?nly the as&irant !hose s&iritual &ractice has remained un"inished
gets the human birth and human )ualities again# Maya is not a"raid
o" anyone e%ce&t the one !ho (no!s 3rahman# Many are the
members o" the cult o" Maya and very "e! "ollo!ers belong to
+The 6ath o" =no!ledge#+ :ou are in essence the +$ncarnation o"
the Divine+ and to destroy $llusion is your ordained &ur&ose#
Remember that Maya is al!ays (ee&ing !atch on you and
remain al!ays on guard# Do not lose sight o" your origin your
true home# $" you !ant to become beasts li(e the ele&hants the
horses etc# then you may consider this !orld as your home# 3e
&roud o" your +True Nature#+ ?ur birth has only the aim o"
brea(ing the bac(bone o" !orldliness# *e have not only to achieve
our o!n 8iberation but !e have also to liberate others# $" you live
!ith the conviction that you are God then you !ill certainly be
The one !ho is !ithout devotion cannot achieve his o!n
good# $" you do not "ollo! the +6ath o" Devotion+ !hile living
you !ill never achieve "reedom# +The one !ho is a!a(e
achieves the one !ho slee&s loses+ is an a&&ro&riate saying#
1ven i" you die as a good and &ious &erson there is no 8iberation
!ithout devotion# 8i"e !ithout devotion is nothing but
deterioration# Saints ma(e their li"e meaning"ul !hile they are
living# The one !ho is liberated !hile he is living does not !orry
!here his &hysical body "alls at the time o" death# The Saint is not
born so he does not die# ?ne !ho dies !hile living has
transcended birth and death# The +Son o" the Guru+ ,Guru.
6utraD one !hose consciousness is al!ays connected to that o" the
Guru- should al!ays use &ro&er discrimination# 8ive in non.
duality# 3ecome as&irants "or Truth#
)' (esirelessness and Self-Realization
?ne !ho is +stead"ast+ means one !ho does not (no!
se&arateness# To surrender means to give u& ego and be humble#
$n the !ord +Sharana+ +shara+ means +arro!+ and +na+ means
+no#+ The arro! is denoted by shara !hich also means the
unbending ego# Thus one !ho is +Sharana+ or !ho has
surrendered is one !ho has given u& hardness and is devoid o"
ego# The com&any o" Saints is a very hel&"ul instrument "or
8iberation# *hat is heavenE To be born in the com&any o" !ise
&eo&le is itsel" the attainment o" heaven# ;onsider yoursel" luc(y
i" your mind becomes "ed u& !ith !orldly objects# The +Goddess
o" Sensuality+ is very "ond o" the human sacri"ice and she li(es
it "ried alive4 The slaves o" the belly cannot have the Glim&se
,Darshan- o" God# Truly blessed is the one !ho is com&letely
2l!ays remember that !e are "rom the +2bode o" God+
,Vai(untha- and that !e are Gods entitled to enjoy the Nectar o"
$mmortality# *e are but visitors to this "oreign to!n that is this
illusory li"e "or just a "e! days# The only instrument "or 8iberation
is the state o" +Desirelessness#+ ;onsider it an o""ering to the all.
devouring Death i" you have many children# *hen the cro&
o" $llusion is ri&e Death devours it# Devotion to the +True Guru+
the Sadguru is the birth&lace o" s&irituality# Treat your body as
$llusion and thereby "ul"ill your li"e# *hen the disci&le esca&es
"rom $llusion the Master is ha&&y# ?ne should satis"y the Master
!ith Devotion ,3hajanD &raising the Master-# The man !ho has
been illumined by the +8ight o" 3rahman+ should be treated as
great even though he may be young or lo!ly# ?ne !ho
constantly craves a"ter sense objects is immersed in those
objects and one !ho meditates on the Sel" ,2tman- becomes the
Sel"# Do not say +$ !ill meditate on God later# $ !ill do it some
time later#+ :ou should constantly meditate contem&late and let
your mind d!ell on the Sel" !ith great love "or it# This is the sign
o" +Sel".attainment#+
To have no li(ing "or anything other than the Sel" is the sign o"
Sel".attainment# Meditation on anything other than the Sel" is
bondage# 2l!ays meditate on the +Divine Nature+ o" your Sel"# 2ll
other things are unreal# 2ny other concentration e%ce&t on the Sel"
!ho is the 8ord is bondage# 2ny meditation or thin(ing e%ce&t
that !hich is on the very nature o" your o!n being becomes a
tight binding# The +!orld+ by its nature is the se&arateness o"
s&ecies# $t !ill never "unction smoothly# 2ny "ruit e%ce&t "or the
Sel" is "utile# 6lease thin( this over dee&ly# :ou are attracted
to that !hich is objective because the ego sense never thin(s o"
the true contentment !hich is "ound only in the Sel"# $" one truly
does something "or their o!n !el"are the sense that +$ am an
individual+ dies because that !hich e%ists a"ter!ards is not the
individual ,9iva-# The individual turns to!ards sense objects and
in doing so turns to!ards sorro!# The objects that a&&ear to be
&leasant are really un&leasant# The objects that a&&ear attractive
are actually very destructive and give &ain yet the individual
al!ays runs a"ter these objects# There"ore sto& thin(ing about
sense objects and turn to the 6ath o" Devotion#
?ne must conceive o" onesel" as a Saint and one !ho is ready
to sacri"ice# *hen the teaching o" the Master is assimilated
!orldliness is cut a!ay and though such a one may be in the
!orld he is not a slave to the !orld# The Sage Shu(a said that
one should not chase a"ter sense objects but should remain
unattached# 6ursuing sense objects hinders s&iritual Devotion
even i" such Devotion is done !ith &ro&er attention# ?ne !ho
as&ires "or Sel".Reali5ation should dro& the desire "or sensual
grati"ication# $t is by craving sensual grati"ication that the 9iva is in
a !ay +hanged#+ Meditate only on God !ho is in your heart# To be
devoted to the +?ne Sel"+ is the real +2lone.ness#+
Morning, 18-11-1934
*' +iBing &A the Sense of ,Mine,
This =no!ledge ,9nana- is such that it cannot be understood by
merely describing it# To tell someone that sugar is s!eet does not
enable one to e%&erience its s!eetness# ?ne must eat it# 3rahman
can be understood only by e%&eriencing it and this is &ossible only
by the Grace o" the Sadguru# ?nly in the right "ertile land the
mind o" the see(er can the Grace o" the Master come to "ruition#
?ne !ho is a see(er o" his o!n Sel" rea&s the "ruit o" the 3lessings
o" the Master# ?ne !ho understands himsel" really
+understands+ and by Sel". =no!ledge is +8iberated#+ 'e !ho
has understood himsel" does not need anything nor does he !ish
to &ossess anything#
'e !ho is the +Su&reme Sel"+ 6aramatman has no use "or
$llusion# :ou are at &resent very arrogant due to the sense o"
+mine#+ :ou are having t!o !ives !ho are +!ealth+ and +!oman#+
The one !ho says that nothing is &ossible !ithout money !ill not
meet God# Money and s&ouse are meant "or the ego or the
individual ,9iva- and not "or God ,Shiva- because God is
"ormless# 'e is 6ure S&irit# There is a &revailing !rong notion
that !ithout having money devotion "or God 2lmighty is not
&ossible# Really s&irituality has no need "or money# *hen !e
search ourselves the 'igher Sel" can be met and that is !here you
reali5e that the $llusion is !orthless# 8eave behind the ideas o" +$+
and +mine#+ To reali5e that +Nothing is mine+ is the very essence
o" the Grace o" the Master# :ou must thin( +$ am not my body#
The children and the "amily belong to the body not to me the &ure
un)uali"ied Sel"#+ Those !ho live by the ideas o" +$+ and +mine+
are slaves o" $llusion# 'o! can they (no! the true value o" a
The Saint does not allo! $llusion to stand near him# The
+Riches o" $llusion+ do not even com&are to the +Riches o"
/reedom#+ The Goddess o" 6ros&erity 8a%mi ma(es a beggar o"
the one !ho see(s a"ter her but humbly serves the one !ho does
not care "or her# The honor is in not demanding anything "rom
the $llusion# To say +$
!ant $ !ant+ is an insult# To demand is to insult# Not to demand
is to honor# =no!ledge ,9nana- does not re)uire anything e%ce&t
renunciation# Ma(e a habit o" renouncing everything# Saint =abir
has said +The mind dies $llusion dies and the body also dies but
ho&e and desire do not die#+ $" ho&e and desire die you yoursel"
!ill be Saint =abir# *hen the &oison o" desire dro&s a!ay "rom the
mind then you !ill drin( the Nectar o" $mmortality# +8et there
not be desire "or sense objects+ says Saint Ramdas# Give u& the
sense o" +mine+ and you are "ree#
Evening, 18-11-
-' he Self is the .nower in All 0eings
3eingness means +;onsciousness+ or +=no!ledge#+ The mind
attending to other things is !hat is meant by bondage# The
mind !hen not attending to anything else is 3rahman# *hen there
is no thin(ing about the objects in the mind the mind is clean it
is still# That is the state o" 3rahman# *hen you are ha&&ily
aslee& it is natural joy or 3rahman !ithout any emotion# +That+
!hich does not have any state or attitude is beyond emotion# $t is
+:ou+ !ho is the (no!er o" the entire !orld the body the mind
and the sense organs# That +:ou+ is the +Su&reme Sel"+
,6aramatman-# To reali5e 6aramatman is the "inal achievement#
This +(no!ing+ is itsel" a mystery# Dro& the desire to &ursue sense
objects# ?ne !ho ceases to desire !ealth automatically becomes
very &o!er"ul#
To meditate on Me ,the Master- is /reedom# Then you are "ree
"rom all the sorro! o" the mundane and the s&iritual li"e# *hen the
individual ,9iva- leaves the habit o" &rojecting desires he
himsel" becomes God ,Shiva-# $ give My status to the one !ho
meditates on Me# $ send to hell the one !ho instead o" meditating
on Me thin(s only o" "amily and money# Those !ho desire to
have My 6o!er should meditate on Me# $ besto! u&on them all
o" My 6o!ers My Status and My Sel"hood#
Morning, 19-11-1934
1' Self (is@oBerC
?ne !ho searches !ithin onesel" achieves Sel".=no!ledge#
:ou !ho are the +=no!er o" 2ll+ are yoursel" 3rahman# Do not
hold on to the conce&t that you are the body# 2l!ays thin( o"
yoursel" as 3rahman# ?ne !ho lives as a body !ill have to su""er
the &ains o" the body# The Sun that is the Sel" is ecli&sed by
desires "or !orldly objects# 3e identi"ied !ith the Sun the Sel"
and let go o" !hatever you have been accumulating u& to no!# $"
you give u& your attachment to !orldly objects !hile the ecli&se is
there and also give u& your lust "or sensual grati"ication then
the ecli&se !ill be over# :ou cannot e%&erience 3rahman !ithout
you yoursel" becoming 3rahman# ,Note . $t is a custom among
'indus to give donations to charities and ma(e sacri"ices during
the time o" ecli&ses#-
Golden is the day "or a man !hen his conce&tual images about
himsel" die a!ay# This means that your ego should die# The
Master !ill bless the one !ho endeavors to search "or one7s Sel"#
?ne should not ta(e bac( !hat is once given# This means that one
should not acce&t the objects o" the senses a"ter they are
renounced# The Su&reme Sel" 6aramatman is beyond even the
state o" omni. &erce&tion or being +2ll.Seeing#+ $" the doer o"
actions has no sense o" being the actor he is "ree o" the action# 'e
becomes That !hich is beyond all states# *hen the (no!ing o"
objects or di""erentiation comes to an end the "alse &ride o"
+Me+ the ego is destroyed#
Evening, 19-11-1934
3' +od is the SuAreme Self4 Paramatman
$" you as&ire to be !ith God discard $llusion ,Maya-# The ho&e
that is hidden dee& in the innermost layers o" your heart and mind
is only $llusion# $llusion &uts a veil on the Sel"# The Sel" is
!ithin and on it $llusion &uts a covering#
3rahman is only +6ure ;onsciousness#+ The
human mind by nature is normally e%troverted "ocusing
objectively# *hen the mind becomes desireless and remains so it
is 3rahman# 'o!ever do not consider the mind to be
3rahman# To be constantly thin(ing about the objects o" the senses
is to ecli&se the Sel"# *hen attention is diverted "rom the Sel"
to!ards objects that is called the beginning o" the ecli&se# That is
the $llusion# That is mind#
To remain !ithout thought is 3rahman# Naturalness is the sign
o" 3rahman# There is no !orry no lust and no desire there# $n this
naturalness even i" one7s !hole (ingdom is lost the mind does not
"eel an%iety# *hen the objective "unctioning o" the mind is over
the natural state comes into being and one becomes steady in the
Sel"# *hen the !orry and concern about !orldly li"e ceases the
ecli&se o" the Sel" is over# The $llusion is then seen as the &lay o"
God ,Vishnu- and is seen to be only 'im# The $llusion !hen
seen as only the &lay o" God ma(es the mind desireless and "ree
o" all !orry# The illusion o" the individual ,9iva- remains "ull o"
cravings and desire# The desire o" the individual ego goes even
to the level o" e%&ecting that one must get a dro& o" !ater in the
mouth at the time o" death# Mean!hile the ;onsciousness !hich
is the Sel" never cares "or the body# ?" !hat use then is the
re&etition o" a name o" God or a Mantra at the time o" death "or
the Sel"E This is the (ey o" Desirelessness#
'o! long is this earthly li"eE ?ne "oot is in the grave !hile the
other "oot is in the house# *hat is the use o" this "amily li"eE This
attitude is the sign o" Desirelessness# 'o!ever "or a man !ho is
attached to !orldly li"e though it is &ossible that he may
tomorro! he carries on all his activities as i" his li"e s&an !ill be
"or hundreds o" years# The man !ithout desire considers the li"e
s&an o" a hundred thousand years as i" but one moment# The
attachment in the heart that ta(es the "orm o" &ity to!ards all the
beings is only the illusory &lay o" God and is nothing but
!orldliness and !orry# *e should live "or the Su&reme Sel"
6aramatman and our time should be utili5ed in the service to
Morning, 20-11-
5' !Dje@ts of Per@eAtion Cease Along /ith the Per@eiBer
Seeing !ith !isdom is to "eel that +2ll is 3rahman#+ :ou
have heard this but this is not meant to be merely heard# $t is
meant to be e%&erienced# 2ll beings are essentially o" the nature
o" 3rahman# $" you start analy5ing others you become one o"
the analy5ed a se&arate entity and this is bondage "or you#
*hen you thin( o" another &erson as a thie" the content o" your
mind is +thie"+ because you are thin(ing o" a thie"# *hen you
s&ea( about !orldly objects you ta(e everything as real and
behave and act accordingly# :et !hen you listen to s&iritual
instructions or come to understand them you rarely (ee&
them in your mind as true# Maintain the attitude that +2ll is
3rahman+ and act !ith the conviction that it is true# Do not (ee&
it dormant in your li"e by merely saying +$ have heard it#+ Test it
in your li"e and see i" it is true or not4 $" you loo( at everything as
being only 6aramatman then you become God ,Shiva- but i" you
see everything as being merely the &henomenal mundane !orld
then you remain only as an individual ,9iva-#
The !orld a&&ears according to ho! you loo( at it# $" you loo(
at it as 3rahman in various "orms you !ill see every!here
only 3rahman# $" you do this the "ever o" +me+ the &ride
o" ego dissolves# /or e%am&le i" there is a !i"e then there is a
husband but i" there is no !i"e !hose husband can be thereE
3ecause there is the seen there is the seer# $" there is nothing to be
seen ho! can the seer come into beingE $" you discard the seen
there is only 3rahman# $" all o" the things in your &ossession are
destroyed !hat can the mind thin( o"E *hen the sense o" +$+ is
immersed or is dro!ned then only 3rahman is# The sign o" 6ure
3rahman is that there is no such thing as +Me+ or +$+ in that
state# *hatever is is only 3rahman# *hat you &erceive o"
objectively as a &erson by some name or label such as Mr# +So.
and.so+ is not 3rahman# $" you have not seen !ho you are
yoursel" !hat is the use o" going to sacred &laces o"
&ilgrimage such as Varanasi or some other &laceE $" there is
a!a(ening !ithin to the s&iritual nature o" one7s Sel" !hat is the
use o" tal(ing about 3rahman li(e a &arrot !ouldE
Remove the &oison that has a""ected your mind# :ou become
more e%&erienced according to !hat you do re&eatedly over
and over# 1veryone has the habit o" s&ea(ing about sense objects#
Dro& that habit and s&ea( about the !isdom o" 3rahman# $n that
!ay by constantly thin(ing o" +That+ you become 3rahman# :ou
should s&end your time discussing S&iritual =no!ledge# *hen
you tal( o" sense objects over and over again you only become
more !orldly# The as&irant "or Sel".Reali5ation should (ee&
relatives and "riends close !ho are interested in these subjects#
Do not !aste your li"e tal(ing !ith others#
$t is rare luc( to have relatives !ho are devotees# $" you have
no Sel".=no!ledge !hat is the use o" all !orldly activitiesE The
advice given by Saints !ho are our +real relatives+ is directly
a&&licable to daily living because that advice is a dialogue in
?neness# The Master !ho sho!s us +The 6ath o" 8iberation+ is
our real relative# ?ne should tune onesel" li(e tightening the
strings o" a Veena ,an $ndian musical instrument-# $" the
instrument is rightly tuned its sound !ill be resonant# :our
relationshi& !ith the Master should be o" that (ind# 'e !ho
hel&s himsel" is the truly luc(y one#
Evening - 20-11-1934
7' hrow !ff "aziness
*e are in essence "ormless !ithout )ualities or "orm and "ull
o" +;onscious $ntelligence+ li(e the s(y# This state is called +non.
la5iness#+ The body.consciousness the conce&t that +$ am the
body+ is the real la5iness# :ou should dro& it &ermanently#
8eaving this la5iness behind you should have devotion to!ards
God 'ari ,Vishnu- and you should be +The /ormless God+ Shiva
and remain as Shiva#
*hen you !al( on the &ath "or some distance you can see the
!riting on the sign&ost and get guidance to "urther your journey#
$" you do many various activities "or millions o" years as an
individual ,9iva- you !ill not get any bene"it but i" you become
God ,Shiva- and then !orshi& God you !ill get the "ruits o" your
!orshi&# 3e a (ing and rule# 3e God yoursel" and !orshi& God#
Sometimes the as&irant becomes la5y !hile !orshi&&ing# 8a5iness
here means "alling bac( to the level o" body.consciousness#
*orshi& God by leaving this la5iness o" body.consciousness#
This is re)uired to be done again and again !ith "irm
determination# Do not give in to la5iness#
Morning, 21-11-1934
8' Self and %on-Self
2n%iety accom&anies desire# 2s long as the mind is "ull o"
desire an%iety !ill be there# *hen desire ceases an%iety is no
more# *hile !al(ing on the street many things are visible yet !e
have no attachment to them# 'o!ever once the sense o"
+mine+ is conceived desire arises and one immediately becomes
&re.occu&ied !ith objects# To "eel that something is +mine+ is
itsel" bondage# *hat is truly ours in the &hysical bodyE /or the
body the air that is inside goes out and the air outside comes in#
*hat belongs to you in this &rocessE $n the area o" about t!o "eet
around the body there are continuous currents o" air# ?ne !ho can
see subtly can be a!are o" this#
Many s&ecial days and "estivals are coming and going and you
thin( that the things in the !orld are &ermanent and yours but
you do not see that you really e%ist &rior to all o" these objective
things# *hen the &erce&tion o" objects ends the desire "or the
objects also ends and it does not matter !hether objects are
e%isting or not# $" you thin( that is only made "rom dust is yours
you immediately become !orldly# The mind !hen d!elling on the
Sel" is desireless and !hen "ocusing on the &hysical body as +me+
or +mine+ is "ull o" desire#
Strange indeed is this creation consisting o" the "ive
elements# The +?ne 3eing+ that &lays in all bodies is the all.
&ervading +0niversal Sel"#+ 0nderstand that +2ll is 3rahman#+ The
e%am&le o" the ring and the gold is commonly used# $" you
consider the ring as gold then only the gold is seen as the
substance but i" you loo( at it as a ring it is considered as a
se&arate object# *ater is !ater both in the ocean and the &itcher
but !ater in the &itcher is se&arate i" you (ee& the &itcher
se&arate so do not (ee& it se&arate# =no! that +2ll is 3rahman#+
;onsider all to be your "riends so that there is no duality
or disli(e in the mind# *hen you re&eat the statement that
+2ll is
3rahman+ then !hy does your attitude not change accordinglyE
That is because your thin(ing is !ar&ed by the notions o" virtue
and vice and you ado&t a critical or dualistic attitude# ?ne !ho
&leases you is considered a good &erson and the other you
consider as bad# 'o!ever are there not many others !ho call that
so.called +bad+ &erson as goodE Moreover to !hat e%tent are
you yoursel" goodE 2re there not some &eo&le !ho ta(e you to be
a bad &ersonE 1ven God is considered in terms o" good or bad by
many &eo&le#
The !ise man says that since all are slaves o"
circumstances ,living according to the destiny o" the body- ho!
can !e di""erentiate bet!een good and bad &eo&le#
;ircumstances have created the various castes such as car&enters
and cobblers etc# The labels o" various occu&ations have made us
thin( o" &eo&le as se&arate# ?ther!ise !here is the distinction o"
castes etc#E Nobody is bad or good# 2ll bodies are subject to
circumstances# The stages o" childhood youth and old.age are
there "or everyone# The young man !ill have a blac( moustache
and not a !hite one !hile the old toothless man cannot gul&
do!n morsels o" hard "ood etc# $n short do not ridicule others#
2ll are subject to circumstances# ?ne may (ee& long hair on the
head or !ear a beard it is all a matter o" one7s &re"erence# *hy
should you hate anyone because o" such thingsE ;onsider the one
!ho critici5es you or blames you as a (ind &erson# =ee& an o&en
loving attitude to!ards those !ho give you a lot o" trouble and
remain !ithout enmity# ?nly then !ill you be as 3rahman#
2n%iety (ills us very early# The one !ho !orries dies !ith that
!orry and hatred is a very heavy burden to bear# Vish!amitra
!ho !as a bachelor and had done a great amount o" s&iritual
&ractice became ready even to murder !hen he !ent to (ill
the Sage Vasishtha out o" envy and jealousy# $t is said that the
bag o" sa""ron ,a &recious delicate tasting s&ice- become
2sa"oetida ,a &ungent s&ice !ith strong taste and odor- only
because o" being in its vicinity# *hen &ride disa&&ears the
thorn that irritates you dro&s a!ay# =ill &ride and then you !ill
yoursel" become the +Divine Sage+ or
+3rahmarishi#+ 6rostrate be"ore the one !ho hates you# $" you
decide that someone is bad then you yoursel" become bad# ?ne
!ho has no enmity is himsel" 3rahman# To )uarrel indicates
misunderstanding# The duality o" di""erentiating bet!een sense
objects must end# Do not thin( in terms o" hatred or enmity or
good and bad# $t is only then that you become as 3rahman# 'ave
no enmity to!ards anyone#
Evening, 21-11-
19' rue Renun@iation
2ttachment to &leasure is bondage# $" you say +$ don>t need
anything+ all &roblems come to an end# 'e !ho says +$ !ant+
does not get anything# 'e !ho says +$ don7t !ant+ gets
everything# The lion is tra&&ed due to attachment and the ele&hant
is also bound due to its attachment to "ood# This is $llusion
,Maya-# This is !hat is called bondage# 2 man becomes &itiable
due to his attachment to !oman# 'e is tra&&ed in the snare o"
attraction because "or days he is longing "or &leasure and it
becomes his need# *hen the "ascination !ith his attachment is
increased he becomes a slave just as i" he is chained# ?ne
becomes tied do!n as i" handcu""ed only because desire is
increased# $" that desire is re&laced by +Desirelessness+ then the
bondage is bro(en#
This is the nature o" the instruction that 8ord =rishna gave
to 'is disci&le 0ddhava# Then 0ddhava as(ed =rishna as to ho!
one could be com&letely desireless# 'e !anted
to have +6ure Desirelessness+ born out o" the Sattva
)uality# $" one becomes desireless u&on hearing "rom others the
bad e""ects o" attachment this detachment is called +Tamasic
Desirelessness#+ $" something is sacri"iced "or the &ur&ose o"
gaining Sel".=no!ledge then that state o" detachment is
+Rajasic Desirelessness+ born out o" the Rajas )uality# *hen
the mind is convinced that all objects are illusory this is !hat
is call +Sattvic Desirelessness#+ *ith &ure +Sattvic
Desirelessness+ one "eels li(e laughing at the idea o"
relin)uishing anything# *here !as there really ever any bondage
to relin)uishE :ou have tied yoursel" u& !ith ro&es that are non.
e%istent# :ou may say that you have dro&&ed the shac(les but you
!ere only holding "ast to that !hich !as not even yours# *hat
!as ever yoursE *hat have you dro&&edE This is !hat is called the
true +6ure Sattvic Renunciation#+ $" there !as nothing ever there
to be dro&&ed then !hat is there to be let go o"E
2 rat can very !ell say that he has relin)uished the article o"
"ood !hich is in "ront o" a cat but his boasting is useless because
the moment that he tries to go "or the "ood he is sure to die# 3ut
still he says that it is renounced# There !as death in trying to
eat it# 'e is alive because he did not try# Not to be &roud o"
renunciation is also an im&ortant as&ect o" renunciation# $" you act
according to your natural state then !hat sacri"ice have you madeE
*ho !as this +$+ and ho! !as this +$+ ever related to +!hom+E
*ho !as +mine+ and !hat !as ever +mine+E $t !as all only
$llusion# 2 story is told about a &erson !ho once heard that there
is great merit in giving dinner to one thousand &riests ,3rahmins-
but he had not su""icient money "or that &ur&ose# So in order to
earn merit he gave an amount o" ten ru&ees to only one 3rahmin
and did not arrange "or the dinner "or one thousand &eo&le# $n
this !ay he satis"ied only one 3rahmin !ith those 1C ru&ees#
No! !hat (ind o" sacri"ice !as this since he avoided ma(ing
the one thousand.dinner o""eringE
Ta(e note that those !ho ma(e declarations about the
renunciation that they have done are really only hy&ocrites#
There !as once a (ing named 3hartruhari !ho !as thin(ing that
he had renounced everything# $nstead o" concentrating his mind
u&on God he started to concentrate on having done the action o"
renunciation# Such sacri"ice is not true sacri"ice# 8et there not be
any &ride that you have renounced# ?ne !ho says that he has
renounced is not the real renunciate#
Morning - 22-11-1934
11' he /ar 0etween Rama and RaBana
$n the 'indu e&ic tale the Raayana Rama is the Sel"
,2tman-# The name o" the demon (ing "rom the story +Ravana+
means ten mouths !hich symboli5es the ten sense organs ,<
organs o" (no!ledgeD eyes ears nose tongue and s(in and the <
organs o" actionD hands "eet mouth genitals and anus- and all
o" the objects in the !orld are the demons ma(ing u& the army o"
the demon (ing# 2ll o" these objects try to de"eat the Sel" Rama#
The mind is the mon(ey 'anuman# +Right thoughts+ are Rama>s
army and +6eace+ or Sita is his devoted !i"e# Ravana has ta(en
Sita a!ay and (e&t her ca&tive by "orce# *hen the (no!ledge o"
sense objects disa&&ears then the army o" Ravana dies and one
ac)uires 6eace or Sita# 2ll o" the various sense objects ma(e u&
the army o" Ravana# Ravana intended to !age a !ar !ith the
strength o" his army and de"eat Rama#
Rama7s brother 8a%man is the chie" o" the army o" Rama#
+8a(sh+ means attention and +mana+ means mind# Meditation
should be done !ith "ull attention o" the mind# 8a%man is the
"ather. in.la! o" $ndrajit ,the ego- and in his last birth 8a(shaman
!as the hel&er o" Ravana# $ndrajit had received a s&ecial "avor
"rom Ravana that he !ould meet his death only at the hands o" his
in.la! and not in any other !ay# $ndrajit is the +$+ the ego# *hen
your mind desires to gain the +=no!ledge o" 3rahman+ then the
ego $ndrajit dies# *hen "i%ing the attention o" the mind
to!ards 3rahman the ego dies and !hen "i%ing the attention o"
the mind to!ards the sense objects one remains the servant o" the
senses or Ravana#
Ravana !as deathless# Shiva had endo!ed him !ith the &o!er
o" dying only by his o!n !ish# *hen all o" his army !as
destroyed he thought +*hat is the &ur&ose o" im&risoning Sita
hereE $" $ die at the hands o" Rama $ !ill be liberated# $ have
not im&risoned Sita in order to save my li"e $ have
im&risoned her so that $ !ill attain
8iberation# $ !ill not rule over my (ingdom by sim&ly surrendering
Rama# $ must die#+
Ravana said to Rama +$ aim my arro! at you in order to
tease and &rovo(e you#+ 'e did so and as he did he died# 3y
analogy &ride is Ravana !ho !ill only die by his o!n !ill#
This is the individual the 9iva# 3y listening to Vedanta ,non.dual
s&iritual teaching- the individual becomes ready to die# The real
nature o" the Sel" is covered over by the sense o" +$ 2m+ !hich is
subtle &ride# This &ride is li(e Rahu !ho has ecli&sed everything
,$n Vedic astrology Rahu ecli&ses the Sun# $n this e%am&le the
Sun is symbolic o" the Sel"-# *hen &ride says +$ am 3rahman+
all that this is re"erring to is the body !hich has a name# This is
!hat is called the ecli&sing o" the +True Sel"#+ *hile it is the
body !ith a name that is born the individual thin(s that it is he
the jiva !ho is born# $" you !ere only your body you !ould die
!hen it dies# :ou are the (no!er o" the body you are not the
body# The body dies# :ou do not#
8a%man destroyed the army o" Ravana !ith the hel& o"
'anuman7s army# Through correct thin(ing the mind comes to
understand that !hat a&&ears to be real is not real# 8a%man
,correctly "ocusing the attention o" the mind- understood this
and the army o" Ravana !as destroyed# The !ord Satya.nash
means destruction# The meaning o" this is that it does not e%ist
although it a&&ears to be real# ;orrect thoughts are li(e
mon(eys# 'anuman7s ,the mind7s- mon(ey army o" +right
thoughts+ destroyed the army o" Ravana ,the sense objects-#
*hen Ravana died the +=ingdom o" Rama+ became
&ossible# The &eace &ersoni"ied by Sita came bac( home# :ou
should (ee& "ighting by !ielding the s!ord o" !isdom ,o"
s&iritual instruction- and by re&eating the name o" Rama
,meditation-# 2ll o" the gods had run a!ay due to their "ear o"
Ravana# Ravana !as thereby enjoying su&reme &o!er# The e&ic
Ramayana is !ritten in order to im&art +S&iritual =no!ledge#+
There is neither anger nor lust in the =ingdom o" Rama there
is only &eace and ha&&iness# The Sel" is the =ingdom o" Rama# 3y
understanding correctly all becomes Rama# $"
Rama is victorious the gods sho!er "lo!ers and i" Ravana is
victorious all o" the demons start dancing# ?bjects in the !orld
are the demons and the state o" mind !ithout a single object in it
is the +Sel" !ho is God+ or 2tmaram#
Evening, 22-11-
1)' 0e (isinterested in !Dje@tiBe hings
*e are our o!n !orst enemies# $t is !e !ho hinder our o!n
ha&&iness# :ou are the cause o" your o!n conce&tual (no!ledge#
*hatever you do !ill only be achieved in this +*orld
$llusion#+ Desire is bondage and the absence o" desire is 3rahman#
Meditate on the Sel" in order to do a!ay !ith attachment# $"
!e continually remain in our True Nature desire "or objects in
the $llusion dro&s o""# The Su&reme Sel" 6aramatman has no
need "or anything# 'e does not need any (ic(ing# $t is your body
that deserves that# :ou should live !ith this "act in mind#
?ne must learn to discriminate bet!een Sel" ,2tmanD the
seer- and non.Sel" ,transient a&&earances-# ?nce you are
convinced that your nature is bliss and that all objects are also
only bliss then you are naturally disinterested in &ursuing
objective things# :ou then have a mind that says +$ don>t !ant
anything#+ :ou become ashamed to desire anything "rom this
!orld much in the same !ay that a !oman !ill not desire a
moustache# +$ am al!ays "ormless and beyond the three )ualities
,Gunas-# *hat do $ have to do !ith the objects o" the !orldE+ $"
you remain !ith this attitude the a""ection "or objects disa&&ears
just as a &rostitute is not li(ed by a &riest# This should be your
attitude !ith regard to your +True Nature+ ,S!aroo&a-#
Morning, 23-11-1934
1*' /hen the .nowledge of !Dje@ts Ends
The individual ,9iva- e%ists according to its "aith# :our
&erce&tion o" things is according to your "aith or belie"#
0nderstand that everything is "alse# The house is only made o"
clay# The entire city o" Mumbai is made only o" clay# $t is all
only earth but !e call it +Mumbai#+ $t is only a conce&t the
imagination o" one !ho s&ea(s !ho says +Mumbai#+ $" you say
this is a chair it is a chair# $" you say it is !ood it is !ood# 2ll o"
this is conce&tual# $" there is a !oman she has many relatives# ?ne
&erson calls a !oman +!i"e+ and someone else calls her +sister+
another says she is his +mother#+ 2ctually she is but a collection
o" "lesh and bones# 'o! is thisE 3ecause the e%&erience o"
something de&ends u&on !hat one conceives#
The individual is having some )ualities according to his
imagination and "aith# The &ride o" being +Me+ is called Ravana#
Really everything is only 3rahman# The ones !ho &ossess this
home that is called the body should let go o" it# The emotionally
entangled o!ners o" the body are so many# They must vacate
the body. consciousness and it is 'e ,3rahman- alone !ho
should remain# $t is the sense objects that are the demons# Since
you !orshi& them you also become li(e demons# Ravana ,the
!orld o" the senses- is not the real (ing# 'e has become a (ing in
imagination only# Ta(ing the (no!ledge o" the outer !orld as true
he seems to have become (ing# $" you !ant to esca&e "rom his
slavery you have to give u& the "alse im&ortance o" the
(no!ledge o" objects# =no! that all conce&tual (no!ledge is
Ravana !ho is the ego can be (illed only in human birth# 'e
!ill not die at the hands o" any other s&ecies# 'e is going to remain
alive throughout hundreds o" thousands o" reincarnations# The "ive
sense organs and "ive organs o" action and the "our inner
&rinci&les that are mind ,manas- intellect ,buddhi- thin(ing
,chitta- and the sense o" +$ am+ or the ego ,aham- together
.ma(e the "ourteen "ields !here Ravana rules# *hen the rule
o" gods is established on the
1arth the demons go to the nether!orld ,!here the objects o" the
!orld are "orgotten-# *hen the demons rule the 1arth the gods go
into hiding "or s&iritual &ractice ,they remain as they are but seem
to be hidden-# *hen one is convinced that all things that
a&&ear are "alse death disa&&ears automatically#
Ta(e u& the attitude that +$ am not# This &erson does not e%ist#
There is nobody#+ *hen the one !ho has the =no!ledge o"
3rahman sits "or dinner everything connected !ith the dinner is
3rahman# The seat is 3rahman the "ood is 3rahman the eater is
3rahman and the one !ho serves the "ood is also 3rahman# $" he
slee&s he !ill not "orget that the bed is 3rahman and even the cot
is only 3rahman# ?ne should &ractice !ith the conce&t that +2ll is
3rahman#+ Then the +(no!ing+ or being in contact !ith
objects ends and the +=ingdom o" God+ &revails# *hatever is
seen is all only 3rahman# $t is not that one thing is 3rahman and
another thing is not# 2ll things are 3rahman# $t is li(e ice !hich is
!ater and !ater !hich is ice# $" the ice becomes li)uid its
"ormer sha&e disa&&ears but the !hole time it is only !ater#
:ou are gaining understanding but you are still interested
in having &leasures "or your body# 1%ce&t "or this attraction to
sense &leasures you are understanding everything# 3ecause you
have some &ride about your body ,identi"ication !ith it- you
believe that you are an individual ,9iva-# ?ther!ise you are
3rahman# The +mani"est+ and the +"ormless+ are only ?ne !hich
!e call God# *ithout ma(ing any modi"ication in the "orm you
are truly only 3rahman# *hen this conce&t is truly understood you
become 3rahman# 2t that &oint the =ingdom o" God comes
and the rule o" demons is gone# The demons disa&&ear# 2ll
animate and inanimate things are one +0nity#+ The $llusion
&ersists only because o" sentimental conce&ts# *hen that
$llusion disa&&ears all is (no!n to be 3rahman# ?ne !ho ta(es his
"ood !ith "aith that it is 3rahman has observed a "ast although
he dines# *hatever such a &erson s&ea(s is Vedic Truth# *hen he
!al(s and tal(s it is 3rahman and !hen he slee&s his slee&
is Samadhi# 'e is only 3rahman#
2 (ing may move about any!here and he remains a (ing# $" he
gives orders !hile he is having a stomachache it does not a""ect
his authority# 'e is still the (ing# 3rahman is the 8i"e./orce
;haitanya# 2 +Reali5ed.?ne+ the 9nani is only 3rahman although
he may be in any situation# The one !ho has reali5ation o" his True
Nature is al!ays in the (ingdom o" the Su&reme Sel"
6aramatman# The body is but the mill o" shit# :ou may &ut any
ty&e o" good "ood in it and it only turns into shit# The body is thus
only a shit.&roducing machine# The great !onder o" this is that the
same body is use"ul as an instrument "or the reali5ation o"
Vishnu !ho is the +$nner.6rinci&le+ or ;onsciousness gave
nectar ,immortality- to the gods and !ine ,the sensual !orld- to
the demons# $t is in our &o!er to drin( nectar and become gods
and it is e)ually in our &o!er to drin( !ine# *hat should the !ise
doE They should (ee& their sights on +Godliness+ or see only
3rahman !ith res&ect to everything and everyone# *ater the
seedling until it becomes a big tree# ?nce the tree is strong and
"ully.gro!n then there is no need to ta(e all o" the trouble o"
tending to it any longer#
Evening, 23-11-1934
1-' Meditate &Aon /hat 2ou Hear
Sages li(e Shu(a Valmi(i and Narada all reached s&iritual
attainment !ith Sel".=no!ledge# That high status is attainable
by listening to s&iritual instruction and meditation u&on it# ?ne
must &ractice according to !hat one has heard# ?nly then is Sel".
=no!ledge &ossible# ?nly one !ho is not attracted to the objects
o" the !orld can gain Sel".=no!ledge through listening and
meditation# 3y sim&ly verbally describing a s!eet dish that
"ood does not become &re&ared# :ou must &re&are it "irst and
only then can you eat it# ?nly then does one get the bene"it# The
study o" the Sel" is to remain !ith an attitude o" ,being in- unity
!ith the Sel" or !ith one7s True Nature ,S!aroo&a-# No one
becomes a sage by just &utting on the crimson or sa""ron colored
clothes o" a renunciate#
:our mind should acce&t !hat it listens to# The mind should be
attuned to !hat it hears# The attention o" the mind should be as
smooth and constant as the steady "lo! o" oil "rom one &ot
to another in a "ine thin stream# :ou must read again and again
!hat is !ritten because you do not remember# This "orget"ulness is
!hy you do not e%&erience your unity !ith the Sel"# 1veryone
builds their houses on the *ind# They build castles in the air# $n
the !orld everything is ta(ing &lace because o" the +!ord#+ /irst
the conce&t o" a tall building is s&o(en about in so many
!ords and then the building is erected# Someone !ho is
ignorant becomes !ise only through !ords# $" you do not hear
the !ords ho! can listening ta(e &laceE Trying to teach you is
li(e &ouring !ater on a bu""alo# 2ll o" the !ater is !asted# That
is because your attention is "ocused on objects and does not
loosen its interest "rom them# $" it "rees itsel" then the job is over
and you have become 3rahman# :our +3eing+ should remain
constantly as 3rahman#
2ll o" the "ive elements are "inely mi%ed in each other#
The Sel",2tman- also d!ells in them but it is aloo"# 2ll o" the
houses are built only out o" earth but their sha&es and their
o!ners are
di""erent# Similarly although &eo&le are many in number the
$nner. Sel" in all,God- and the *ind are one# 'o!ever there is
some "actor !hich calls itsel" as +$#+ That "actor is "alse# $t need
not be there# $" you se&arate yoursel" and become &roud o" that
se&arateness then you su""er sorro!# Then listening becomes
"utile because the mind is attracted to sense objects and
identi"ies !ith thoughts ,subtle objects-#
2ttaining the +=no!ledge o" 3rahman+ ,3rahmavidya- is
di""icult because our attention is turned to!ards sense.objects# $"
one has a li(ing "or listening to s&iritual teachings something
seems to be missing i" one does not get the e%&erience# The mind>s
dis&osition changes by continuous good com&any# There should
be constant thin(ing and meditating day and night on the s&iritual
instruction that one has received# Tal( about it and listen to it but
!hat is even more im&ortant is &utting the good advice that
one has received into &ractice# 9ust the act o" merely listening to
the teaching is not so im&ortant# ?ne must get the actual
e%&erience o" !hat is being indicated and "eel united !ith it# $"
one can do this he attains all o" the s&iritual &o!ers ,Siddhis-#
*hat is the meaning o" the attainment o" s&iritual &o!ersE This
means that one very naturally gets all o" the good things and
com"orts o" li"e# This occurs because he is desireless# 2ll &eo&le
insist that they should receive something in return "or !hatever
they o""er# Do not be s!e&t a!ay by the desire "or riches# :ou
must maintain desirelessness and then you !ill be o" the
+Nature o" 3rahman#+
Morning- 24-11-
11' here is !nlC ,!ne, /ithout (ualitC
There is only ?neness# There is nothing other# Then !hat is
this that a&&ears to us as the !orldE 2ll is Gold nothing else# The
various ornaments or objects that !e &erceive are "alse# The
names are not o" any conse)uence# 2ll names and "orms are
unreal# ?ne and only one 3rahman e%ists# +To see+ means
a&&earance ho!ever 3rahman is &ervading all that is seen as the
objects o" the !orld# *hen your state o" ;onsciousness becomes
such then the idea o" yoursel" as one entity and me as another
entity disa&&ears# The duality o" +you+ and +me+ disa&&ears#
;onceive o" all as 3rahman !ithout doing any analy5ing or
se&arating# *hen +2ll is one+ do not hold to the conce&t that
+$ am a se&arate being#+
The Sun is so brilliant that it does not need a bath# Do
you cleanse and !ash the "ire because it is "rom the house o" a so.
called +untouchable+E The Sel" is eternally shining# $" the sense o"
+$+ does not enter in it it is &ure Sel" only# *hen the sense o"
+me+ goes the Sel" remains as brilliantly &ure as ever# There is the
same ;onsciousness in all# $t is the ?neness in all things# 2 dro&
o" sea !ater is essentially o" the nature o" the sea but it does not
remain se&arate "rom the sea# There is no death in the "ive
elements o" earth !ater "ire air and s&ace# Death is related only
to desire and the subtle +$+ !ith its attributes o" thoughts and
emotions# 8iving and dying are a&&licable only to this se&arate
*hen you say that a certain &erson by some name is dead it is
only the conce&t o" that &erson that se&arates itsel" and calls itsel"
by that label !hich has died# The state o" Reali5ation is !here the
sense o" the +me+ has ended# This stranger !ho calls himsel"
Tom Dic( or 'arry has !rongly become the o!ner o" the
body# 3anish him and then +:ou 2re 3rahman#+ 3ear the brand
+$ 2m 3rahman+ ,2hambrahmasmi- and &roceed "urther !ithout
hesitation to the ne%t great meeting# $" only ?ne is there then
everything has value# 2s soon as there are t!o there is "riction
and con"lict# There"ore live in
0nity as ?ne 2lone# ?ne !ho discards com&letely the sense o"
+you+ and +me+ is the real Son o" the Sadguru ,Guru&utra-#
Evening, 24-11-1934
13' .now DC SAee@h4 Mind and A@tion
?ne !ho recogni5es 3rahman !ith s&eech mind and in the
&hysical body is +My Devotee#+ ?ne should do as he &ro"esses#
/orget about the body as a body and consider the body to
be 3rahman# 3y having the "eeling that the +2ll.6ervading
God+ is !ithin everything thereby ma(ing the mind one !ith
3rahman one "eels uni"ied !ith one>s 1ssential 3eing# ?ne then
naturally ac)uires all o" the s&iritual &o!ers ,Siddhis-# These
&o!ers are eighteen in number# There are eight greater Siddhis and
ten lesser ones# 1ight o" these relate to your 3eing# The subtlest
is the &o!er o" +1ntering into the ;onsciousness o" 2ll#+ $n "act
you are already in the hearts o" all# To be invisible is to remain
unseen in your o!n 3eing and to relin)uish all the tendencies o"
the mind and the body#
=ing 3harat said +The !hole 1arth is mine but !hen $ die
$ !ill belong to the 1arth#+ This means that because o"
attachments one again becomes bound# $t is there"ore better to
surrender everything "rom the beginning# The object be"ore the
mind at the time o" death decides !hat !ill be the nature o" ne%t
birth# The desire directs the ne%t &rogression a"ter death# Do not
get involved in the !orld even !ith the good intentions to hel&
others because as soon as you deviate "rom your o!n 3eing you
!ill "all into the tra&# Don>t "orget your true Sel"# :our o!n body
is sure to "all one day so !hy "ear its death even todayE ?ne !ho
is "ree "rom the slavery o" the !orld is the real Saint# Recogni5e
that the entire !orld is &erishable# 8et it &erish today instead o"
tomorro!4 Don>t care "or it4 Don>t bother about this !orld o" the
"ive elements# ?nly i" you live li(e this !ill all o" the eight
Siddhis be &leased !ith you#
The nature o" the &o!ers o" your 3eing is eight."old# ,1- The
6o!er to become minute li(e an atom ,2- 6o!er to become
huge ,F- 6o!er to be very light in !eight ,@- 6o!er to get
!hatever is desired ,<- 6o!er to have control u&on animate
and inanimate things ,B- 6o!er to !ield tremendous strength
,G- 6o!er to enjoy
any &leasure o" the senses as !ished and ,H- the 6o!er to
ma(e anybody do as you !ish are the eight &o!ers#
:our li"e as it is is very &etty# 'o!ever i" you remain in
unity !ith your 3eing you !ill get everything as soon as the !ill
arises in the mind# Those !ho do not deviate "rom their 3eing are
+My True Devotees#+ There"ore remain so !ith all o" your mind
body and s&eech#
Morning, 2!-11-1934
15' rue Renun@iation and (esirelessness
Should one relin)uish the "amily or notE 1ven i" you
&er"orm your daily "unctions the sum total o" your li"e is the
same# $" you are not alert !ithin !hat is the use o" &utting on
garlands and a&&lying sandal!ood &aste ,conducting s&iritual
rituals-E There should be in!ard conviction that the !orld is
$llusion# $" that is not achieved !hat is the use o" becoming a
renunciate ,Sanyasi-E $" you are "ully a!are that this illusory
!orld is "alse and you "unction in this !orld !ith detachment
!hat is !rong !ith thatE That is really the greatest thing# :ou may
be any!here at anytime and you remain untainted by the
!orld# $s it the case that only i" you remain secluded in a
room or in the "orest you are a sage and i" you go out you are
not a sageE No this is not the case# :ou must be in!ardly
1ven "or those !ho are ready to do this there is the &ossibility
o" delusion# *ith the utmost care you must treat the "ive elements
!ith res&ect "or they !ill ensnare you# Do not thin( that the "ive
elements are benign# They !ill create an im&ression o"
gentleness on your mind but do not be deceived by their "acade
and &ut your trust in them# Do not "orget that they are only &utting
on an act o" being docile# 1ven though the "ield occu&ied by the
"ive elements and the scenery &resented by them may be
attractive do not trust in this# These scenes are dece&tive#
2l!ays remember that they are li(e ghosts in various disguises#
*hatever disguise the ghosts may !ear they are still only ghosts#
:ou are not li(e the ghosts#
$llusion ,Maya- al!ays tries to ma(e you "orget your True
Nature by ado&ting various tric(s# :ou must al!ays be on your
guard# :ou may be living in com"ort but be mentally
detached# ?ne should remain in a state o" +Desirelessness+ in
one7s mind s&eech and actions# 8ive in 3rahman as 3rahman#
2 man once said to a Sage !ho had reali5ed 3rahman +Sir $
have seen you once#+ The Sage said +:ou could not have seen
me# $ am not as you see me# $ am not as $ a&&ear to you $ am
)uite di""erent#+ 1ven i" you leave the
!orldly li"e and go a!ay into seclusion !hat are you going to
gainE There is no need "or you to do that# 9ust change your
attitude or state o" mind# Do not lose the sense that you are
3rahman# *hen !e give a vaccine !e do not need to consider
!hether the &atient is small or big thin or "atD all should be
vaccinated# The a&&earance o" the &erson ma(es no di""erence# $n
dee& slee& both the (ing and the &au&er are e)ual# That is called
e)uanimity# To be in the !orld is &ain"ul# ;ome to the
understanding that the !orld is an $llusion then you !ill
e%&erience joy and contentment even in this !orld a&&earance#
:ou al!ays !ere and are the +'ighest 9oy#+ ?ne !ho harbors
desire is but a laborer !ho is al!ays &laying the role o" an
em&loyee# ?ne !ho has no desire is the o!ner# 0nless desire is
des&ised one does not become desireless# $t !as only "or the
&ur&ose o" attaining Desirelessness that the Sage Shu(a too( to
the "orest !hile =ing 9ana(a achieved the same !hile ruling over a
(ingdom# $" you truly !ant to study $ dare say that it can be
done any!here# There is an easy !ay# $t is really immaterial
!here you are# *hether in a house or in a "orest you can be
leading a s&iritual li"e# :ou need not run a!ay# The Sage 6ralhad
could be in the state o" 3rahman even though he !as constantly
being harassed# $" you say that you cannot do s&iritual &ractice
,Sadhana- !hile you are living in a "amily ta(e it "or granted that
you are not really interested in true s&iritual &ractice# 'e !ho
really !ants to be s&iritual !ill un"ailingly do so !herever he may
Evening, 2!-11-
17' he Self %aturallC Contains SAiritual
The Sel" ,2tman- naturally contains the 1ight Greater S&iritual
6o!ers or Siddhis# So long as an individual ,9iva- is dominated by
$llusion ,Maya- the original nature o" the Sel" remains hidden#
*hen one gives no value to s&iritual &o!ers those Siddhis
automatically become his servant ,!hen one is desireless-# The
eight."old nature o" the Sel" is essentially the eight."old &o!er#
6earls are given to the one !ho does not demand them but i" one
has demands things he does not even get the necessary thing# ?ne
!ho has become void o" any !ish gets all o" the eight &o!ers#
The eight &o!ers are identical !ith My Nature# ?ne !ho is united
!ith Me gets these &o!ers automatically#
There are si% energies or &assions !hich are desire anger
greed &ride jealousy and hatred#
'unger and thirst are
natural "or the body# $t is necessary to ta(e "ood and !ater
to remain alive# 'a&&iness and sorro! are the a""lictions o" the
mind# $" you get !hat you !ant it is ha&&iness i" you do not get
it it is sorro!# *hat the mind "eels is good is good and !hat it
"eels is not good is not good# +$+ is a conce&t that is !ithout
location or sha&e# +$ am Shiva# $ am Shiva+ ,Shivoham- is a use"ul
There are si% &o!ers or Siddhis that are s&eci"ically related to
the body# Not to be a!are o" hunger or thirst is the "irst &o!er# To
(no! the meaning o" Vedanta is real clairaudience or the ca&acity
to listen to "ar o"" sounds !hich is the second &o!er#
;lairvoyance is the third &o!er# Victory over the mind is the
"ourth &o!er# 2bility to go any!here is the "i"th &o!er# 2bility to
ado&t any "orm o" body is the si%th &o!er# To be able to enter the
body o" others is the seventh &o!er# 2bility to leave the body or
to die according to one7s !ill is the same &o!er# To be able to
see Gods is the eighth &o!er# To be success"ul according to one7s
!ish is the ninth &o!er and the &o!er
1 # The si% attributes arising "rom S&ace or the s(yD desire anger greed &ride jealousy and hatred#
by !hich all &eo&le obey your orders is the tenth &o!er# 2ll
these &o!ers are related to the mind#
There are "ive lesser &o!ers# To (no! the &ast and "uture is
the "irst# Not to be a""ected by !ind and rain is the second# To
(no! !hat another man is thin(ing is the third &o!er# To be able
to sto& !ind and "ire is the "ourth &o!er and to al!ays be
victorious over others or not to be con)uered is the "i"th &o!er#
Morning, 2"-11-1934
18' he hought of a (ream in the (ream
The Sel" ,2tman- !ho is birthless and deathless sle&t and in
his dream he had a dream# *hat (ind o" dream !as thisE
The a&&earance o" the !orld !as the dream and in this
dream he dreamed that he became an individual ,9iva-# Then the
$llusion only increased# The a&&earance o" this !orldly li"e as real
is a dream# The ?ne !ho !as God became a servant# To conceive
as real all &eo&le such as mother "ather brother and others along
!ith the !hole !orld is the dream# 2ll the beings in the !orld are
reveling in this dream# $t is very rare and im&ortant that one
among all o" them should thin( very "ar# To have trust in a
Saint is a very rare thing# Such an as&irant acts in a sel"less
manner# ?ne !ho is "ull o" ego !ill not even thro! a &iece o"
bread to a dog# 2"ter doing some sel"less charitable deed there is
o"ten the e%&erience o" sel"lessness or &ure intelligence that
arises# $t is a great thing to "eel res&ect "or the Saints# Great is
the "ruit o" the blessings o" our "ore"athers the Saints !ho have
come be"ore#
Discrimination ,Vive(a- bet!een the 1ssence and non.
essential during this dream li"e is rare# *ealth is a (ind o"
into%icant li(e !ine# 3ecause o" the merits "rom the last birth
one turns to!ards the Guru and is in)uisitive about him# This is
one !ho can truly utili5e the &o!er o" discrimination# Such a
&erson goes to the Guru and thin(s about !hat is 1ssence and !hat
is non.essential and comes to the understanding that +$ 2m
3rahman#+ ?nly then can one reali5e that the !orld is $llusion and
become a!a(e "rom one dream# 'e e%&eriences the &ure 1ssence
o" the Teaching and understands that the entire !orld is an
$llusion and that +The Su&reme Sel" ,6aramatman- is the only
Truth#+ ?ne then becomes that +Truth ;onsciousness and 3liss
,Sat;hit2nanda- $ncarnate+ and ?ne !ith 3rahman#
*hen you come to (no! the meaning and !hen you thin(
about it and say +No! $ have got the e%&erience and no! $ am
!ho is this +$+ !ho has gained e%&erienceE *hen you say that you
have e%&erienced something there is the ego or +$ 2m+ ,2ham-#
The thing that says +$+ or +:ou+ is nothing# :ou say that you
(no! but that is only ego# $t is delusion in $llusion# /or e%am&le
you may thin( that +he is+ or +you are+ the same old entity !hom
&eo&le call Mr# Smith but no! +Mr# Smith+ has become 3rahman#
$" you decide that the "ormer Mr# Smith !as only $llusion and
that +non.entity+ has no! become Reality then your illusion is
not yet dissi&ated# *hat is naturally your 3eing is the Reality as it
is# There is no +$+ there even in the most subtle "orm# So long as it
is "elt in the slightest that there is any need to &rotect the body +$+
is not gone# There should be the actual "eeling the e%&eriencing
that the entire universe is !ithin you# This is the understanding that
+2ll is 'e and $ 2m 'e#+
The sil( !orm builds its o!n house a cocoon and then dies in
it# :ou are also binding yoursel" similarly# :ou consider yoursel"
to be the &hysical body# This itsel" is ca&tivity# :ou have yoursel"
become li(e the cocoon o" the sil( !orm# 8u(e!arm !ater is
&oured on the cocoon the !orm is (illed and then the sil( is
ta(en# $" you hold on to the "eeling that the entire universe and
the *ind and S&ace that it is contained in is your body then you
are automatically 3rahman# There is only 3rahman !hich is
one !ithout a second# 'e !ho (no!s that there is nothing else is
himsel" 3rahman# The one !hose craving a"ter the objects o" the
senses is gone !hose sense o" +$+ as se&arate "rom everything else
is gone and !hose &ride is gone is the one !ho has truly reali5ed
Evening, 2"-11-
)9' SAiritual Powers are %atural in the Self
2ll o" the +S&iritual 6o!ers+ ,Siddhis- are o" My ?!n
Nature# The study o" the 1ight Greater Siddhis and the study o"
Mysel" is the same# 1ven though the 1ight Siddhis are di""erent
they are all o" My ?!n Nature the Sel"# *hen the Sel" is attained
the &ur&ose o" li"e is achieved# =no!ledge and 6o!er are one#
This is my essential nature# ?nly +My Devotee+ attains this# These
&o!ers are not achievable "or anybody else# ?nce a challenge !as
&ut be"ore the &eo&leI +*ho !ill &ull the =ing>s beardE+ ?ne !ise
man said +$ !ill sho! you#+ *hen the =ing !as seated on the
throne his sons !ho !ere sitting on his la& &ulled at his beard#
Similarly the 1ight Siddhis that are o" the nature o" the Sel" are
attainable by My Devotee#
The "irst &o!er is the &o!er o" the +$nner 8i"e+ or 2nima# The
2tom or 2nu is the ultimate smallest &article that is not "urther
divisible# The small dust &articles !hich are in the air are called
Renu# 2nd the subtlest &article o" air is called +6aramanu#+ 2 letter
in the al&habet is "ormed by the continuation o" an original &oint
and then the "igure or line !hen increased becomes the !hole
letter then !ords "ollo! and sentences are "ormed# 0nless the
+2nu+ becomes +Renu+ a line is not "ormed# The !orld has come
into being out o" the +8i"e./orce+ ;haitanya# 2 She&herd once
said to a !ell versed scholar that +2ll the Vedas and the eighteen
Mythological 1&ics are in my &oc(et#+ This meant that he had
reali5ed that he is nothing but an in"initely small atom and to
reali5e this is the 2nima or +$nner 8i"e+ Siddhi# 'e !as
e%&eriencing that he !as abiding in the heart o" all creatures# 'e
!as the tiniest o" the tiny and the Sel" o" the smallest insect#
+$ am more thin than the thinnest thing in the !orld and the
&urest o" the &ure#+ ?ne !ho reali5es this achieves the 2nima
2ll o" the &hysical and subtle bodies are li(e chariots and it is
God Shri Ram !ho is the Sel" ,2tman- that is the charioteer in
the chariot# Turn your "ace to!ards 'im and become one !ith
*hen the sense o" +$+ and +you+ is gone only 'e remains# The
individual ,9iva- has the habit o" di""erentiating things# God
,Shiva- li(es to be ?ne# *hen you se&arate and ma(e distinctions
in the mind you become &etty# *hen you are uni"ied you become
vast# *here there is no +me+ there is no !orld no "ive elements
and the Truth is understood that +2ll is ?ne 2ll is only the Sel"#+
*hen one is sure that he is 2nu he achieves the 2nima Siddhi#
;onsider ho! minute the taste buds are !hile you taste
something s!eet on your tongue# $t is the Sel" that is a!are o" even
in !hich roots o" hair there is some itching# There is nothing that
'e does not (no!# 'e is that $nner.;onsciousness !hich is called
the Sel" +2tman#+ *hen a man has "ull conviction that the true +$+
is the one !ho is the innermost d!eller o" all beings this itsel"
becomes the great accom&lishment or Siddhi# *hen a !arrior has
the conviction that he is a brave "ighter o" noble descent
accordingly he very naturally e%hibits great courage in battle# The
very "eeling that +$ am brave+ ma(es a man valiant# $n order to
ma(e $llusion disa&&ear "orget all things "rom the &ast# *hatever
is in the &ast has to be invited bac( by us in order to "ollo! us
other!ise it is gone# The slate is something that is to be !ritten
on and then al!ays !i&ed clean#
$llusion is not in the bac(ground nor is it in the "ront or in the
"uture but it is only in the &resent# $ts e%istence is not real# $t is
only $llusion a "leeting a&&earance# *i&e it out "rom the mind#
/orget even the mind itsel"# $n $llusion there are only si%
&rinci&les the "ive elements and the Sel" or =no!ledge# There is
nothing else# Do not bother to &ut "orth the e""ort to thin( o"
anything# :ou are saying and thin(ing about things because
they !ere said sometime in the &ast other!ise !hat !ould be
there "or you to understandE Nothing# $llusion is strange# $" you
thin( about and see everybody as "ools or don(eys then they
a&&ear as such# Really all is only 3rahman#
Morning, 2#-11-
)1' urn the Mind AwaC From !Dje@ts
1verything is objective including this body# So long as the
mind is turned to!ard objective things $llusion &revails# The
&u&ils and the teacher are interrelated# $" &u&ils are not there the
teacher is not there# *here there is no teacher there are no &u&ils#
$n the body !here there is the sense o" +$+ ho! can the light o"
the Sel" shineE *here is there room "or God i" +you+ are
occu&ying the bodyE *hat is the use o" even obtaining the
+=ingdom o" the /ourteen *orlds+E /or one !ho intends to
become 3rahman !hat value is "ound in objectsE There"ore do
not harbor any desires "or objective things#
$n the great battle told about in the 3hagavad Gita 8ord
=rishna said +?n one side $ !ill be there and on the other side
!ill be my army# $" anybody !ants me on their side $ !ill be
alone to "ight by his side# ?n the other side the !hole !orld is my
army# Duryodhan thought +?" !hat use is this lone =rishna to
meE $ !ill be better o"" in this battle to ta(e 'is army#+ 2rjuna
acce&ted 8ord =rishna to be on his side# *ithout God or =rishna
!hatever riches o" the !orld may be there !ithout the Sel" are all
in vain and i" you !ant to have 'im you must not allo! !orldly
riches mundane &ossessions or sel"ishness to even come near
you# ?ther!ise 'e !ill not come near you#
The sense o" +$+ is the mother and all the things that come
a"ter are her children# $" the children go a!ay the mother does not
have e%istence and i" the mother goes the children also go#
?ne gets sound slee& because you "orget everything in dee& slee&#
$s there any di""erence bet!een a (ing>s slee& and a &oor man>s
slee&E $s the enjoyment o" slee& someho! less "or the &oor manE
Relin)uish all o" the things that the +$+ desires and then the
mind is automatically slain# To say or assert something is the
mind# That is also gone !hen the +$+ goes# The egotistic intellect
becomes &aci"ied# The mind says only that !hich it remembers# $"
you consider all o" this a&&earance as "alse the mind dies# 2s(
me i" it rises again# $t may even be
&ossible to "old the s(y but it is di""icult to control the mind#
'o!ever i" you let go o" all objects then !hat job does the mind
have to &er"ormE $" a man !ho is in dee& slee& says +$ am
slee&ing &lease a!a(en me+ ho! are !e to a!a(en himE
$" day and night one7s thin(ing is on the Reality then all
objects are automatically &roved to be "alse# $" a see(er !ants
recognition that he is great or !ants honor his &rogress
becomes stalled# The one !ho cannot contain !ithin himsel" the
intention or desire to &ossess s&iritual &o!ers becomes entangled
by these &o!ers because !hat he !ants is a "alse greatness# ?nly
!hen the inherent &ersistent desire "or !orldly li"e is truly
sna&&ed !ill the +Su&reme Sel"+ 6aramatman be met# The
individual ,9iva- desires to eat the "ruits o" this tree o" !orldly li"e#
*hen that eating o" !orldly li"e sto&s he becomes God ,Shiva-
automatically# 8eave the enjoyment o" objects# Don7t ta(e the
touch o" objective things and cease craving them# Then
immediately you are Shiva# Do all actions li(e eating "ood and
drin(ing !ater etc# but do not ta(e these things to be real# Do
not live as a slave to objects# Maintain the "eeling +$ am 3rahman#+
There should not be any sorro! or concern about things that come
and go# ?ne !ho does not become arrogant by riches does not
blame the one !ho blames him and one !ho does not !him&er
due to any &ain is God himsel"#
?ne !ho does not become a""ected by &overty is god.
li(e# $llusion says +$ !ill give you !hatever you !ant# Do
!hatever you li(e but you !ill remain under my dominance#+
$llusion cannot come near a +Reali5ed.?ne+ a 9nani# The one !ho
has Sel".=no!ledge is the +True 3rahmin+ ,(no!er o" 3rahman-#
$llusion is al!ays in &ursuit# Those !ho ma(e demands "rom it are
li(e hanged men# S&iritual li"e is as so"t as butter but as hard as
diamond# :ou have to turn the li"e around# Turn your li"e in the
o&&osite direction a!ay "rom !orldliness# S&oil it and it !ill be
destroyed# :ou are only going to turn into !aste !hatever you
eat so !hat is the use o" looting "rom other &eo&leE
?ne !ho is "ed u& !ith mundane li"e !ill not thin( about it
even i" he is entreated# ?ne !ho has reali5ed 3rahman !ill not
thin( about this (iller !ho is $llusion ,Maya-# This Maya hersel" is
mortal# ?bjective things never remain "orever no matter ho!
much you may endear yoursel" to them# $" you light a lam& and
tell it not to thro! o"" light !ill it obey youE The lam& that is lit
!ill o" course give o"" light# Giving a!ay everything to God
including all o" the inner bodies is called 3ali# The body.
consciousness says not to give but 3ali did not &ay heed to it# $n
'indu mythology 3ali is the name o" a (ing !ho surrendered
everything to the 8ord in the incarnation o" +*aman+ at 'is
biding# 'e gave everything the &hysical body the subtle body and
the causal body# These three bodies are the three !orlds contained
in the three ste&s that Vishnu con)uered then 3ali !ent to 6ataal#
The Goddess 8a%mi see(s the man !ho ma(es himsel" dear
to 8ord Narayana# 'o!ever do not even let her stand be"ore you#
:ou see you should not em&loy her or try to &ossess her even in
order to hel& others as this only brings in many entanglements#
The meaning o" cleansing the mind is to let all o" the thin(ing
about objects "all a!ay# The mind that is thus &uri"ied al!ays
shines# Then it does not li(e anything other than the Reality
!hich is 6ure 3eing# $t has no need o" meditation and
contem&lation# That ?ne is 6ure 3rahman#
Evening, 2#-11-1934
))' he Self is the Most SuDtle
The Sel" ,2tman- is more subtle than the most subtle# That
!hich is matter is &erishable# That !hich is the most subtle is the
most &o!er"ul# *ater is many times more &o!er"ul than earth#
*e can carry on !ithout "ood i" such a time comes but !e
cannot live !ithout !ater# 8i(e!ise heat or "ire is even
more use"ul and essential than !ater# *ithout heat !e cannot
live# *hen the heat in the body goes the body dies# 2ir or !ind
is even still more &o!er"ul than heat# *ithout breathing air the
body cannot live#
$n the !orld there are ten digits# The number 1C is "ormed by
1 and C# 'o!ever ho! many numbers are there in the !orldE
?nly one# ?nly 1 and that one goes on increasing# This 1 is the
outcome o" Jero ,C-# *ater is ten times subtler than 1arth# 1
and C is 1C# /rom 1C the "igures again change# *ind is ten
times more subtle than /ire# $" /ire !ould have been e)ual to
*ind it !ould have eaten u& the *ind# *hether there is *ind or
not can be (no!n by observing the "lame# 9ust as !e need *ater
/ire needs *ind to live# The S&ace or S(y is ten times more
subtle than *ind# Moreover it is im&ossible to measure the
subtlety o" 3rahman by com&aring it !ith S&ace# $" S&ace !ere
not there our 1%istence !ould not be there even "or a moment#
0nless there is S&ace or S(y there is no &lace "or *ind# God has
created that element su""iciently on a vast scale !ithout !hich
creatures could not live# The Sel" is totally "ormless# That
!hich is most subtle and most &o!er"ul (no!s all yet all o" the
"ive elements do not (no! 'im# The Sel" (no!s all# 'e is the
(no!er# The Sel" is sel".e%istent and is not su&&orted by
3ecause o" a lam& all objects are seen# The objects do not
ma(e us see the lam&# There"ore the lam& is su&erior# The one
!ho has the a!areness o" the lam& is more su&erior and the
su&eriority o" the intellect is even greater still than this a!areness#
2n ele&hant is very big but a man rides u&on him# The ele&hant
does not ride u&on a
man# 8i(e this =no!ledge is very valuable# $t is because o" the
Sun that all objects are seen# The lam& as !ell as all o" the various
objects o" the !orld are seen because o" the Sun# The Sun is
not seen because o" them# Moreover by !hose light is it that all
objects including the Sun are seenE $t is by the light o" the Sel" that
they are seen# The Sel" is the most valuable and the most &o!er"ul
and is the only (no!er o" all# Nobody (no!s 'im# $t is the
Su&reme Sel" 6aramatman that gives the &o!er o" movement to
all# $t is 'e !ho gives the +6o!er o" 8i"e#+ The Sel" is the +=ing
o" 2ll#+ The Sel" is su&remely subtle li(e this#
2t the root o" the !orld there is +no thing+ a void# $t is a
"undamental &remise that one !ho (no!s this void is older than
the void# /or e%am&le !ho is it that !itnesses that +$ !as having a
sound dreamless slee&E+ $t is 6aramatman# 'e is the atom
the very substance o" all atoms# *hat is the meaning o" dyingE $t
means that the body is turned into earth# *hatever is gross matter
returns into the earth# ?ne !ho (no!s this undying most subtle
Sel" obtains the +6o!er o" 8i"e+ 2nima# Meditate that +$ am
that subtle sel". luminant 3rahman !hich is o" the Nature o"
;onsciousness the state o" =no!ing itsel"#+ This +God Sel"+
2tmaram is +sel".evident#+ $t is the Sel" !ho is God ,2tmadev-
!ho is the seer behind the eye the listener in the ear the smeller
in the nose and the taster in the tongue#
Morning, 28-11-
)*' /hC is the /orld Seen if it is &nreal<
*hatever is seen is unreal# ?nly the seer is real# There are
t!o things in the !orld the +seer+ and the +seen#+ That !hich is
seen is $llusion# The seer is 3rahman# The seen is unreal and only
the seer is real# ?ne !ho ta(es the seen to be real gets destroyed#
?ne !ho discards the real and considers the "alse as real &erishes#
3y recogni5ing +That+ !hich is innermost you attain +That#+ ?ne
!ho meditates on any object becomes that object# ?ne !ho
!orshi&s the +2ll.Seeing+ becomes +2ll.=no!ing#+
$" that !hich is +seen+ is unreal !hy do !e see it !ith our
eyesE 0nderstand it to be unreal because !e see it !ith our eyes#
Ta(e it "or granted that all the things that are seen by our eyes are
"alse# They are unreal# The Sel" !ho is invisible is the only
Reality# $" t!o mirrors are held "ace to "ace the object bet!een
these mi rors a&&ears to be many objects# $s this line o" objects that
stretches out one ne%t to the other realE *ill anybody &ay good
money to &urchase the re"lection o" an ele&hant that is seen in
the !ater in "ront o" the ele&hantE There are many such
creations in the !orld that are all "alse# $s the image that a
&ainter dra!s realE ?ne !ho is intelligent is busy creating his
o!n !orld# 2ll o" this !orld is the &lay o" imagination# $" you are
hy&noti5ed by the "alse a&&earances in the $llusion you
become as "leeting as they are and i" you (no! 3rahman the
Seer you are the Su&reme Sel" 6aramatman#
There is a saying in 'indi ,attributed to Saint =abir- +$ !ent
and resided in that country !here nobody can go# $ !as a cro!
but $ became a s!an by losing my ancestral caste and "amily#+ 2ll
o" the various a&&earances in li"e are made o" earth and it is only
earth that they eat# There"ore this !orld is called the region o"
death ,Mrityulo(a-# ?ne !ho ta(es this earth to be real returns to
the earth# 1ven a"ter death you have to s&end money "or dis&osal
o" the dead body# Nobody !ill &ay anything to &urchase a dead
body# $s there any Guru !ho can sho! me my o!n "aceE
*hen such a Guru is
&resent he says to the earth +$ am your death and the time that
eats you u& in the end# $ am indestructible by my o!n nature#
There is no annihilation "or me#+
6eo&le eat the inner &arts o" "ruit one !ho !ill eat the hard
outer cover !ill lose his teeth# =no! the Su&reme Sel"
6aramatman and be 6aramatman#
Evening, 28-11-
)-' Atoms and SuDatomi@ Parti@les are !ne'
2toms and subatomic &articles are one# The &articles that
ma(e u& the atoms o" *ater /ire and 2ir are called subatomic
&articles or 6aramanu# The Sel" ,2tman- ho!ever is one totality#
$t is the same throughout# $t has no &arts such as atoms or
subatomic &articles# 2ll atoms and &articles are &erishable# They
&erish yet the Su&reme Sel" 6aramatman is ?ne and cannot be
destroyed# $t is a unitary !hole# /ire can enter all things and
there"ore it can burn# *ind or air is also ca&able o" entering
things# These elements are &orous but the Sel" is s&read out
evenly every!here# $t creates hundreds o" s(ies# 3y its
;onsciousness and ca&acity +to (no!+ it creates dreams# $t creates
S&ace and !ithin the S&ace it creates the !orld# *herever there
is S&ace it creates the !orld# *here there is the sense o"
+(no!ing+ the !orld is created#
The eyes have !ater in them yet they do not constantly oo5e# $"
one understands that the Sel" is every!here and becomes ?ne
!ith it he becomes the Su&reme Sel" 6aramatman# $ am in the
don(ey but $ am not the don(ey# ?ne !ho understands that he is
in everything obtains the +6o!er o" ?mni&resence+ or +Mahima#+
*hatever number o" s&ecies may be there li"e as such is only
?ne and the same "or all# The Sel" is the same in all creatures#
Nature the entirety o" creation is the same "or all# $" all !ished to
destroy it then it !ould &erish# 'o!ever one can remain aloo"
"rom creation but this is &ossible only i" he has "ull reali5ation
that the !orld is $llusion and is "ully a!are that he is God# The
!orld is seen !ith the +1ye o" $llusion#+ The Sel" is !ithout that
eye# $t only sees itsel"# The !orld is as you see it# $" the mind
thin(s that it is "alse or true or that someone is a thie" it ta(es
that "orm# 1%&erience de&ends u&on your conce&ts# The bed bug
does not bite a cor&se "or "eeding# 1very creature has his o!n
!orld# $" you call it real it is real# $" you call it "alse it is "alse#
There is no sin or merit in the !orld#
*hat is a !oman to you be"ore your marriage !ith herE She is
nobody# :ou call her your !i"e and there"ore she became your
!i"e# ?ther!ise !hat relationshi& does she have !ith youE :ou
are res&onsible "or creating the !orld around you# *hat a
man says becomes a source o" bondage "or him# *hat you
have said has become your restraint# :ou are bound by your
desires# That is the nature o" the !orld created by you# $" you say
that all is "alse you are "reed# :ou are bound only by your o!n
conce&ts so "ree yoursel" "rom them# :ou must thin( correctly#
1verything is dynamic and the Sel" d!ells in every "orm# The
Sel" is common to all the "ive elements# That is +My Real
3eing+ !hich is very vast#
The Sun is millions o" miles a!ay "rom the 1arth# $t is also
by si5e many times larger but it is seen "rom earth as a small
ball# *e see it as a&&earing to be very small# $t !ould ta(e years
o" travelling to see it u& close# /rom this e%am&le you can
imagine ho! vast and great you yoursel" are# The Sel" is very vast#
Sound and light are created at the same time but they travel at
di""erent s&eeds so you see the light "irst and then hear the sound
a"ter!ards# 'o!ever the Sel" is so vast that as soon as you o&en
your eyes it does not ta(e more than an instant to see the Sun
!hile to see the Sun u& close in its actual si5e !ould re)uire
many years o" travel# $n a dream !ith a duration o" only 1<
minutes you can e%&erience a la&se o" millions o" years# 'o!ever
"ar a!ay a dream !orld may be located the Sel" is at its o!n
&lace# The Sel" is so vast it contains all o" the dream !orld and
the !a(ing !orld !ithin it# The Sel" is endless and limitless# This
means that it really has no end or limit#
$llusion or Maya is called the +Mahat+ &rinci&le# $t is the
Sel" that (no!s Maya# The Sel" is more vast than all o" $llusion# $t
loo(s out in all directions at once as soon as you o&en your eyes#
*hen you say that you are that Sel" you automatically become
vast# The Sel" is the vastest o" all but the body does not
become vast u&on the reali5ation o" the Sel" because the body is
"alse# *hen a villager goes to live in a city he identi"ies !ith the
big city# Then he does not say that he is "rom the village# 'e
becomes someone bigger# 'e no
longer says that he belongs to the village# 'e has no!
become someone bigger#
2 single thread o" cotton is very !ea( but i" it is united
!ith other threads it becomes very strong# 8i(e!ise i" you
become se&arate you become !ea( so be vast in ?neness# $" a
grain o" salt goes to meet the sea !hat ha&&ensE $t is merged into
the sea# $t becomes the sea# :ou do service to your body and
"orget to serve the Sel"# $t is !hat you give to the man o" Sel".
=no!ledge the 9nani that is truly !hat God receives# The cat that
is your body is eating !hat belongs to the Sel"# $t does not reach
u& to the Sel"# *hen you bo! be"ore the man o" Sel".
=no!ledge it is li(e bo!ing be"ore yoursel"# :ou are living
the "amily li"e because you !ant &leasure# :ou are not doing it
"or your !i"e and children# *hen you !orshi& the man o" Sel".
=no!ledge you are doing that "or your o!n u&li"tment# The one
!ho understands these things obtains the +6o!ero"
?mni&resence+ or Mahima# ?ne then becomes
?mni&resent +2ll.6ervading#+
Morning, 29-11-1934
)1' 2ou are the Self in the Heart of All
$t is the ego ,aham- that motivates the sense organs o" all
&eo&le# The three hundred and thirty million deities &reside over
the sense organs# They are hidden invisible &rinci&les# ?ne
+8a(h+ ,the number 1CCCCC- is +8a(sha+ !hich means
+attention#+ *hen the attention o" the individual ,9iva- is "ocused
objectively it turns into the one hundred thousand things# The
8i"e./orce o" all o" these deities o" the senses is the Sel"
,2tman- !ho is di""erent "rom them# 2ccordingly 'e is their
+True ?!ner#+ The entity that says +My mind+ and +My intellect+
is di""erent "rom the mind and intellect# :ou must reali5e that
you are the Sel" that animates and is the +8i"e. /orce+ behind all o"
the sense organs# ?nly 'e the Sel" (no!s 'imsel"# 'e is not
(no!n by the senses#
*hen you are sure that you have the +6o!er+ then your orders
are obeyed# :our +6o!er+ is acce&ted by all beings the tigers
ser&ents ghosts and even the "ive elements# $" you hold to
the conce&t that you are this 8i"e.1nergy the 8i"e./orce
,;haitanya- then you get the 6o!er !hich gives 8i"e to all o"
the sense organs# *hen you understand yoursel" as the ?ne
d!elling in the hearts o" all you are the one !ho !al(s you
are the one !ho eats "ood s&ea(s etc# :our e%&erience is that
you are that 6o!er and you have that +2uthority#+ Reali5e that
you are the Sel" the 8i"e./orce in all# :ou and the sun moon
and stars are ?ne# :our 8i"e.1nergy gives li"e to all# 2ll move
because o" :our 6o!er o" Movement they !al( because o" :our
8i"e.1nergy# :ou must be sure o" this 6o!er#
To a&&ear and e%ist "or some duration and then to
subse)uently disa&&ear are the t!o )ualities o" the !orld#
*henever things e%ist and are &erce&tible it is "rom and because
o" +Me+ the Sel"# 3e convinced that you are all o" the
&henomenon in the !orld a&&earance# 8ive that Reali5ation#
2lthough the daily cash is collected by your em&loyees it still
belongs to you# 9ust as you are sure that you are the o!ner o"
that cash similarly you also must have the
conviction that it is only you !ho is e%isting and a&&earing in and
as all beings# 9ust as someone is very !orried and concerned i"
their child becomes sic( because he "eels that it is he !ho is
going to su""er a loss similarly your "eeling should be such that
you have the "eeling that all o" the activities in the !orld are
your o!n and that you are &ervading everything#
Morning, 30-11-
)3' "isten to the rue %ature of the ea@hing
9ust as there is the right method o" teaching there is also the
right method o" listening# That method o" teaching by !hich one
understands the s&iritual li"e is real teaching# ?ther!ise &eo&le are
only endlessly chattering a!ay !ith each other# 1ven a rubber
doll can be made to tal(# :ou should tal( o" such things and listen
to such things that !ill hel& you reali5e your total unity !ith God#
?ther!ise you can listen to birds that are t!ittering a!ay but that
is not s&irituality# The real subject o" dialogue is s&irituality
!hich is &ossible only "or human beings# 2ncestors o" more than
G2 earlier generations are !aiting !ith a ho&e that someone "rom
their &rogeny !ill lead a reali5ed li"e and u&li"t their "ame#
:ou should not there"ore get enticed in the "ilm sho! that is your
mundane li"e#
The s&iritual li"e is a !ish."ul"illing tree ,=al&ataru-#
*hatever you !ish "or it is ready# This s&iritual li"e is the !ish.
"ul"illing stone ,;hintamani- and the !ish."ul"illing co!
,=amadhenu-# Ma(e the best o" this human birth that you have
attained because o" great merit in the &ast# 8et that !hich you
as&ire "or become &ossible and let that !hich is lost be lost#
?nce you reali5e your o!n Sel" anything may ha&&en but
nothing !ill !orry you# ?ne must have Sel". Reali5ation and that
!hich hel&s achieve it is called the Teaching# Tal(ing
continuously about various &hiloso&hical systems is "utile# $s it o"
any useE :ou do not eat the hus( and thro! a!ay the grain# The
one !ho being born here in human "orm listens to s&iritual
teaching and "ollo!s it has really caught the core o" li"e#
*ho are the real +!ise men+E Those !ho enjoy the &eace and
!isdom o" Sel".Reali5ation are the real &eo&le !orth
congratulating# 6lease listen attentively to the e%&lanation o" !hat
Sel".Reali5ation is# The ever.changing mind can never have &eace#
$n the game o" chess the =ing is not to be over.&o!ered by
other men# Similarly i" you are over.&o!ered you are surely
tra&&ed and your mind is useless# The one !ho has reali5ed
3rahman is not over&o!ered by anything#
To renounce all activities is called meditation and !hen the
activities o" the mind are sto&&ed it is 3rahman# To em&ty the
house means to ta(e out everything that is in it# The house then
!ill remain as it is# The =ing should not be over.&o!ered#
$llusion as a rule gives something and then ta(es it bac(# *e
must learn to be "ree al!ays# Somebody "alls at my "eet# 2ll right
he did it to the "eet# 'o! am $ concerned !ith itE Somebody !al(s
a!(!ardly or behaves strangely# 8et him do so4 'o! am $
concerned !ith itE *e may only !atch#
The Sel" must not be subjected to chec(mate# $llusion ,Maya-
has as its &ur&ose to subjugate you by any means# 1ven
sim&ly by emitting a "oul smell in "ront o" your nose she only
!ants to &ut you to shame# So ma(e yoursel" invulnerable# 2l!ays
be a!are# ?ne !ay or another Maya !ill try to dethrone you but
do not give her the chance# 3e &eace"ul in the Sel" at all times
even i" hundreds o" calamities may be "alling u&on the body#
*hen you have the !ish "or all o" li"e7s &leasures that desire is a
chec(mate# $t is your de"eat# $t is also your de"eat to say +$
don>t !ant any &ain or sorro!#+ *hen =ing Shivaji gave a lot
o" money to Tu(aram he "elt that having it !as a calamity and
!as not "eeling &eace"ul until he sent everything a!ay# The heavy
sorro! he "elt !ith the burden o" money !as the sign o" his
$nner 6eace#
*hen one devotes the mind to the Su&reme Sel" 6aramatman
it becomes &ure# ?ther!ise !hat can one !ith an ever.changing
mind attainE The man o" real Sel".=no!ledge is not a""ected by
anything# =ee& your mind al!ays &eace"ul# The entirety o"
nature is made u& o" "ive elements# 1verything in the $llusion
is &erishing everyday# ?nly 3rahman is eternal# :ou should
meditate on That and strive only "or $t# 2ll o" the idols made o"
gold and silver stone or clay and all o" the !orld7s money are
&erishable# The individual is also &erishable just li(e an
element# 1%ce&t "or Sel".=no!ledge everything is
&erishable# $" you believe God to be an idol this is a sin# :ou thin(
God to be made o" stone or clay ho! great a sin is this4 Saint
Ramdas said this em&hatically#
Those !ho have Sel".=no!ledge can ma(e anything out o"
anything# That is their &o!er# They can glori"y anyone or dishonor
anyone# There is a saying +The "aith"ul !i"e goes to hell and the
&rostitute to heaven# Such is the &o!er o" the Saint#+ The Saints
are the Masters the Siddhas# They are !ielding the &o!er to
do and undo things# There is nothing that is im&ossible "or
them# Truly saved is the one !ho serves them#
Evening, 30-11-1934
)5' he Self is Cons@iousness #tself
The Sel" ,2tman- is ;onsciousness# $t is li"e itsel"# $t is !ho
!e are ourselves# *ho is GodE The meaning o" +$ 2m That+ isI
*hen $ !a(e u& "rom slee& does the body !a(e u& or does the
Sel"E God does everything li(e eating and drin(ing# 'ad the
tongue been eating it could have eaten even shoes because on its
o!n it does not (no! !hat to eat# 2ll o" the actions o" one !ho
has the +Reali5ation o" Sel".=no!ledge+ are o""erings to God#
?ne !ho (no!s this (no!s that he is not the doer o" any action#
'e (no!s his &osition and this is his secret# Saint Tu(aram says
+The con"usion is "or others#+ *ith this same understanding the
Sage Dur!asa said +The river &rovides the !ay across because $
have not ta(en "ood+ even though he had just then ta(en hea&s o"
"ood# 'e had the "aith that he had not ta(en the "ood that he !as
not the doer and it !as the river that &rovided the !ay to reach the
other shore#
8ord =rishna remained a bachelor though he had si%teen
thousand !ives# ?ne !ho acts receives the "ruits o" his actions#
0nderstand the meaning o" +$ am not doing anything#+ 'e !ho is
in everybody7s heart does all things and conducts all the
movements o" the body# That is !hy 'e is called the +Mover o"
all beings#+ 2ll bad names you call anyone are addressed to 'im
only# $" a !ise man is critici5ed he ta(es it as a com&liment !hile
an ignorant &erson gets angry# The !ord Shivya is a negative
name in Marathi yet is the &lural o" Shiva !hich means
+aus&icious#+ The don(ey has the same Sel" inside as you# :ou
must gain the conviction that you are the Sel" directing leading
and guiding all o" the sense organs and act accordingly# *hen
the sense organs "unction a"ter they are con)uered you !ill
have the e%&erience that you the Sel" are the doer#
*hen $llusion !ith activity or movement as the &redominant
"unction begins to stir the &o!ers o" 2ctivity ;onsciousness and
3eingness are created# There !as no a&&earance o" the
attributes ,Rajas Tamas Sattva- in the beginning# There !as only
?bjectless ;onsciousness# Then recognition !as develo&ed# This
is called +6ure 2ctive 2!areness#+ *hen you "irst !a(e u&
in the morning only +$ am 3rahman+ is the "irst utterance and
then you begin to recogni5e the things around you# Go to
slee& !ith the "eeling o" being 3rahman and get u& !ith the
same "eeling# The security that one "eels in the (no!ledge o" +$
2m 3rahman+ is the only real ha&&iness# To !orry or be
concerned "or the things in the !orld is sorro!#
The objectless e%istence !hich is 3rahman is called +6ure
;onsciousness#+ That is the 6rimal $llusion ,MoolaMaya-# $t means
that you !ere &ure "ormless and alone# Then !hen the
a!areness o" +$ 2m+ arises understand that this is the active
"eeling o" the ego !hich says +$#+ The one !ho believes that
+$ am the ?ne !ho illumines everything+ and reali5es this is
himsel" called +The 6o!er o" $llumination#+ $t is 'e !ho by
constant meditation on the Sel" creates the innumerable cosmic
eggs ,universes-# This is called the cosmic egg o" God the ;reator
,3rahma- because this is !hat causes the universe to come into
e%istence# ?ne !ho (no!s this is the +$lluminator+ and has
attained the &o!er o" illuminating everything# 'e has achieved
+That State#+
Morning, 1-12-
)7' Self-Surrender
:ou should thin( about +*ho am $E+ The mundane li"e is li(e
a treadmill# $t may go round and round but still you are in the
same &lace# 6lease do not live this mundane li"e sim&ly !aiting "or
death# Do not let your li"e be mortal# 8i"e is "or being +$mmortal#+
Do not lead your li"e only to be burnt do!n li(e a hea& o" grass# $n
'indu mythology the Kueen Mother +Mainavati+ advised her son
Go&ichand that his body !hich !as so beauti"ul !as going to be
burnt one day and that he must live !isely so that he !ould
attain immortality during his li"etime# ?ne can do this i" one ma(es
right e""ort# *hen the bull !as given a very energetic beating
by the "armer the bull su""ered tremendously and the s(in o" its
bac( !as &eeled a!ay# $" he had used his li"e !isely !hile in the
li"e o" a man he !ould not have received that beating# Do not
!aste the short &eriod o" your li"e# 2ttain the state o" God
2lmighty ,Narayana-# The dead "lesh o" the body is not use"ul "or
anything so use the body "or s&iritual endeavors#
2t least the guts o" a bu""alo are used to &re&are strings
o" musical instruments# The sound that is made by that string is
+Tuhi Tuhi+ !hich means +?nly you are only you are#+ :et
!hat do you sayE +Me me+ or +$ $+4 Do not live "or sim&ly dying
one day4 8ive in order to be lively and immortal in li"e# :ou
!or( hard and toil your li"e a!ay and then at last you die# :our
thin(ing should be "rom the state o" Sel".=no!ledge# *ho are !eE
2re !e only human beingsE 6riests ,3rahmins- should only
&er"orm the "unctions o" &riests# Their behavior should be in
accordance !ith divine !isdom !hich is the +=no!ledge o"
3rahman#+ 2 &riest !ill not se! shoes# 'e !ill not do other
ordinary !or( although he may be &oor# /irst !e must decide on
the )ualities by !hich !e can attain Sel".=no!ledge# Then our
behavior should be in accordance !ith that standard that has
been established and !e must not "orget !hat is re)uired# Then
!e !ill readily come to (no! that !e are the Su&reme Sel"
God is an ancient devotee !ho is uni"ied !ith God# /rom
mythological times God has been a devotee and the devotee
has been God# God should be !orshi&&ed by becoming God
,Shiva-# *hen you become a human being you "eel li(e
!orshi&&ing man# 6eo&le &ray to the idol o" a goddess mother and
say +?h Goddess4 6lease come to &rotect my !i"e and children# $
am e%hausted# 6lease could you hel& me "urtherE+ The Saint has
no an%iety about anybody or anything in any o" the 2@ hours o" day
and night# $" you become Shiva you !ill be li(e Shiva# $ am
already the (ing so !ho !ill ma(e me (ingE ?nly one !ho is
actually the (ing is really (ing#
;all yoursel" 3rahman# $" you &aint yoursel" li(e a tiger you
have to act li(e a tiger# Similarly you have to attain the state o"
Shiva by "orce o" your e""ort# *hen the s&otless and &ure Sadguru
is met everything is "inished# ?ther!ise you may continue
reciting the name o" God "or many durations o" reincarnations in
the H#@ million s&ecies and nothing !ill ha&&en nothing !ill be
gained# That re&etition o" mantra alone !ill not enable you to
attain the state o" Shiva# ?nly by becoming Shiva can you
attain the state o" Shiva# Then +That State+ itsel" !ill come and
&ut a garland around your nec(#
Evening, 1-12-1934
)8' (issolBe the Sense of ,#,
The dissolution o" the sense o" +$+ ,the ego- is the sign
o" Reali5ation# The one !ho does this is a true :ogi !ho attains
the +6o!er o" $llumination#+ $n 3rahman there is no e%&erience#
That !hich has no duality in ;onsciousness is 3rahman# To do
something is the sign o" a!areness o" the a&&arent !orld#
The Sel" is the +1nergi5er o" $llusion+ and o" the three
)ualities ,Gunas-# There !ere three things in the !orld at the
beginningD Time S&ace and the 1lements# $n order to "eel that +$
2m+ there is the necessity o" a tremor or )ua(e# +Kua(e+ here
means motion or vibration# *hen there is some movement the
sense o" +$+ is created# *hen there is movement there is the
arising o" ;onsciousness# The Sel" is neither small or big# There is
de"initely duality !hen e%&erience ta(es &lace# *here there is only
?ne there is no e%&erience# /or e%&erience to ta(e &lace some
other object is necessary# 3rahman is non.dual#
2 Mother said +$ "eel a""ection "or my son#+ The son said
+:ou "eel a""ection "or me but !hy don>t $ "eel that "or mysel"E+
:ou get that e%&erience because you "eel +$ am se&arate "rom
you#+ 1ven i" &eo&le get a small glim&se o" =no!ledge they
become &u""ed u&# *hen there is the attainment o" the +0nity
!ith 2ll 3eings+ !ithin onesel" some &o!ers ,Siddhis-
s&ontaneously arise# The Sage !ho becomes entangled in them
does not ma(e "urther &rogress and gets caught u& in $llusion#
8i(e!ise the &rogress o" one !ho is elated by achieving some
virtue also becomes stalled# The "ive elements are al!ays in some
degree o" o&&osition to each other# $" cats !ould have never
eaten rats rats !ould have become so &o!er"ul that they !ould
have eaten human beings# That !hich is created out o" any
element eventually gets dissolved bac( into that element#
?ther!ise i" it remained unchec(ed it !ould go on increasing
and !ould s&ell disaster#
$llusion has ta(en care to &ut di""iculties in the !ay o"
ha&&iness# $n s&iritual li"e s&iritual &o!ers become
entra&ments# ?ne !ho
acce&ts them is tra&&ed# *e should not allo! that acce&tance
to touch us# Do not become entangled !ith &o!ers# Remain !ith
the (no!ledge that the Sel" is the same every!here# $n the
Reality there is no &lace "or evil just as there is none "or good#
The !ord 3rahmanda means +;osmic 1gg#+ The entire universe
and all o" the s&ace in it is this +;osmic 1gg#+ ?ur actions should
not de"eat their o!n &ur&ose# $" your mind is "ocused in the !rong
direction all !ill be in vain# That is !hy there are instructions
being given on this subject matter# This is being said in order to
reduce the em&hasis on s&iritual &o!ers# These &o!ers create a
"ascination in $llusion and one becomes entangled there# This is
!hy $ gave you this advice# Vishnu is the +=no!er o" the 2ge
and o" the Time#+ 'e is the creator and the destroyer o" both#
'e is ;onsciousness itsel"# ?ne !ho meditates on 'is
;onsciousness can see the invisible the conce&ts in the minds o"
all# ;hess is a game that is nothing but conce&tual ma(e believe#
Nevertheless &eo&le &lay it# The &layers control the movements
o" the &a!ns and men in the game# Similarly !hen one has the
understanding that he is not the mover but that the Su&reme
Sel" 6aramatman is the mover this is the real art o" +=no!ing#+
*hen you ado&t the &osition o" +$+ you are subject to the limits o"
the +$#+ :ou then become small and limited but 3rahman is vast#
The creator 8ord 3rahma !or(s his art o" +;reation+ !hich is
beyond our understanding# *here the sense o" +$+ increases every
arrangement becomes to&sy.turvy# The chee(s o" the one !ho
li(es to eat ghee and sugar tell the story# This means that bliss
is never hidden#
2ctually a strange !ay o" living is going on in !hich
one declares that the !orld is "alse and at the same time he
continues to behave as i" the !orld is true# *hen one has "aith that
he is God residing in the hearts o" all ,Narayana- he attains
e%traordinary &o!er# 'o!ever s&iritual &o!ers create hurdles in
the !ay o" Sel". Reali5ation# 6aramatman is beyond the
individual !ith attributes ,9iva- the "ormless God ,Shiva- and
even beyond +6ra(riti+ the basic root o" mani"estation# God
,Narayana- is the "ourth state
beyond the three states o" *a(ing Dreaming and Dee& Slee&#
The one !ho has given u& seeing and the things that are
seen is Narayana# The "ourth state o" being considers the other
three states as unreal# The "ourth state is the intelligent state o"
=no!ledge# +$ am the ?ne in 2ll the Gods o" Gods# $ am
Narayana !ho besto!s godhood u&on the Gods#+ This is the
"ourth state the Turya State# 'e is called +The 8ord o" the Three
*orlds+ because this state is beyond the other three states or
!orlds# The !ord +Tri(oota+ means the three states that are
!ithin# The one !ho is in all three states and still (no!s himsel"
as se&arate "rom all o" these is Narayana# ?ne !ho does not
understand and (no! these three states is but a slave or servant
in the three !orlds# 3eing a servant he is an individual or 9iva#
The ?ne !ho (no!s all three o" these states is 6aramatman#
Morning, 2-12-
*9' .now /ho 2ou Are
?ne should "irst (no! +*ho am $E+ This is easy# $" there is
total in!ard renunciation the +$+ is 3rahman and then 3rahman
alone is# 'o!ever "irst there should be renunciation o" objects# $"
!e do not (no! the Sel" !e only live as individuals ,jivas-# *e
should get u& in the morning very nicely# *hat does that meanE
$" at the time you !a(e u& you tell yoursel" that you are
3rahman you become 3rahman# *e should !a(e u& as a (ing
and live li(e a (ing# $" you !a(e u& !ith a "eeling o" being a
beggar then you !ill continue begging# ?ne behaves according
to the attitude and "eeling one ado&ts# *e are the
+(no!ingness+ itsel" and there"ore !e become a (ing or a soldier
in no time# *e ourselves decide !hat !e !ant to become#
*or( is al!ays going on "or millions o" years# $t !ill never be
com&lete# *e !ill never say that it is enough# The "eelings o"
+my !i"e+ and +my children+ are the riches o" the individual# The
riches o" God are such that there is no need "or anything# 2do&t
the attitude that +Nobody belongs to me $ am the Sel" alone#+ The
+Goddess o" the 9iva+ is actually the +ecli&se o" mis"ortune#+ The
6o!er o" Shiva is the +Goddess o" 8iberation#+ No! !hom to
!ed is in your hands# :ou may choose !hom you !ish# 'unger
thirst desire and anger may be !ith you "or hundreds o"
thousands o" births# :ou !ill get that !hich you choose ,9iva or
$t is di""icult at the beginning to as&ire "or the state o"
3rahman but it becomes easier a"ter!ards# :ou should learn to
educate your mind to be your o!n Guru your o!n Master# Day
and night you should thin( o" 3rahman and meditate on it# The
mind must be hel&"ul# *hen the mind has a habit it is doing the
same thing again and again# ?nce there is the attitude or state that
one is the all. &ervading 3rahman the mind becomes &uri"ied in
re&ose in the Sel"# $t becomes the Guru and then you !ill have no
di""iculty at all# $" !e thin( o" the devotee and God that the
devotee himsel" is God the
individual is 3rahman and nothing else# 'o!ever as soon as there
is attachment to objects you become the individual the 9iva#
*hen the attachment to objects ends you are 3rahman# *hen you
begin to demand something you become smaller and smaller#
?ne !ho has no desire is great# To cla& is de&endent on t!o
hands# 0nless the t!o meet there is no cla&&ing#
*hat has &riority the attachment to objects or the
+2!areness o" Reality+E ?ne must meditate on this# Thin( along
the lines that objects are unreal and detachment "rom objects is
itsel" a!a(ening to Reality# :ou should study li(e this# The
disci&le as(s +/or ho! many days should this be doneE The
ans!er is +9ust do it to such an e%tent that Reality is not
"orgotten#+ $t should never be "orgotten that is all# There is no
se&arate +$#+ 2ccording to scri&tures +There is only /reedom#+
:ou can be "ree only because you are already "ree# :ou should
"eel that you are "ree because you are not bound# $" you go to the
root o" God and the devotee duality disa&&ears# 1verything is ?ne#
$" essentially everything in the !orld is made o" earth !hat
se&aration is thereE Then !ho is this +$+E There e%ists only the "ive
elements and the one Sel"# That is your +1%istential Reality#+ The
"ive elements and +:ou+ means that you yoursel" are the entire
universe# The one 6aramatman is se&arate "rom all that is seen#
?ne !ho is united !ith +That+ !ill not remain se&arate# The
&rinci&le that is established as soon as sel".surrender ha&&ens is
itsel" +0ndivided Devotion+ or /inal 8iberation ,Sayujya Mu(ti-#
That !hich is gained in the $llusion is li(e a small harvest o" corn#
The small cro& bears a small amount o" corn# The "eeling that +$
am 3rahman+ causes the harvest o" the corn o" 3rahman# No!
the corn is o" the +/reedom o" 8iberation#+ The clay lion (no!s
that it is nothing but clay# Similarly every!here there is only
3rahman# $" there is no individual there is no $llusion#
2s the river does not (ee& its identity once it is merged into
the sea li(e!ise !hen a devotee merges into God he does not
remain se&arate# ?nce the devotee becomes God he does not
e%ist as a
se&arate devotee any longer# ?ne !ho is a!are o" the unity o" the
devotee and God reali5es 3rahman# =no! that you are
3rahman and you !ill live "ull o" Glory as the all.&o!er"ul
Su&reme Sel" 6aramatman# $" you "all into the realm o" $llusion
you !ill only have the com&any o" anger attachment &ain and
sorro! !hich means you that !ill not get &eace# There"ore you
must live as 3rahman#
Evening, 2-12-
*1' he SiE Virtues or >ualities
Success Riches Glory Desirelessness ;harity and *isdom
are the si% virtues or good )ualities# The !ord +:ash+ means
success or victory# *hom should !e call a success"ul &ersonE ?ne
!ho is victorious over $llusion should be called success"ul# $t is
di""icult to con)uer Maya the $llusion# To call her $llusion and
to still em&loy her to serve is )uite di""icult# ?ne !ho con)uers
her is victorious# ?nly thencan one be called
+success"ul#+ Then there is
+desirelessness+ !hich sim&ly means not to have any desire
"or anything# 'o!ever +charity+ is more im&ortant# $t is &ossible
to be desireless but it is di""icult to be charitable# This means to
give in charity that !hich you &ossess# 'o!ever you are not
!illing to give u& the hold that you have on your &ossessions#
'o! can you be !illing to give u& !hat you &ossess on one hand
!hen on the other hand you deceive othersE :ou give t!o dimes
!hen you should give "our# There is a story o" a &erson !as not
guarding his "ield# Someone as(ed him +*hy don>t you guard the
cro&s in your "ieldE+ 'e ans!ered +$ have (e&t it o&en so that it
may be use"ul "or others# 8et &eo&le ta(e a!ay !hat they !ant#+
3ut the e%&erience !as com&letely o&&osite# Robbers said +8et us
not rob "rom his "ield !e !ill rob "rom the "ields o" those !ho
&rotect their &ossessions 5ealously#+ The sign o" the Su&reme
Sel" 6aramatman is charity# 6aramatman is ?ne in 2ll# The
enemy is 6aramatman children are 6aramatman and the !i"e is
6aramatman# ?ne should never be jealous or envious o" anybody#
?ne should never "ind "ault !ith others# ?ne !ho behaves li(e this
is 6aramatman# 'e is the +3eloved 8ord+ ,3hagavan-#
$n the 3hagavad Gita 8ord =rishna says +$ am That
and nothing else4 :et !hile $ am 6aramatman &eo&le thin( that $
am an individual ,jiva- and they insult me# So $ give them many
hardshi&s# *hile they are enjoying their so.called ha&&iness $ &ut
them in a very &ain"ul situation# *hyE 3ecause they thin( that $
am an individual ,in other !ords they believe themselves to be
an individual-# $ tolerate
this because it is my nature to "orgive# Nevertheless they li"t me
"rom the (ing7s throne and thro! me into the "ire4 They &ut
themselves into very &ain"ul e%&eriments li(e undergoing tests
by "ire on all sides o" the body or inhaling smo(e !hile
hanging u&side.do!n ,these are austere &ractices underta(en to
gain s&iritual e%&eriences-# *hile $ am very sim&ly and
naturally ?ne and 2lone +Total in Mysel"+ they imagine
strange things and try to give me &ain in all (inds o" !ays# That is
!hy $ do not give liberation even to those !ho have undergone
very austere s&iritual &ractices# ?n the contrary $ send them to
many more births because o" their adamant mind# There"ore
7Devotion to Me7 should be "ree o" any desire "or sensory
enjoyment devoid o" all !ishes or demands and "ree "rom
8oo( at the strange attitude o" the individual ,jiva-# 2lthough
he is the Su&reme Sel" 6aramatman he thin(s himsel" to be a
jiva# This is the great sin that he commits and thereby !astes his
li"e# There is a story about a grou& o" "ishermen# ?ne day they
!ere late in returning to their homes# $t soon became dar( and
they could not travel any "urther# Nearby !as a house o" a rich
man !ho !as &urely vegetarian# They !ent to his house "or
shelter# 'e !elcomed them received them !ith res&ect and made
a suitable arrangement "or slee&ing in the outer corridor# 2s the
rich man had a good "lo!er garden there !ere "ragrant "lo!ers
stored in some bas(ets in that corridor and the smell o" the "lo!ers
!as every!here# The night air !as also &leasantly cool#
'o!ever the "ishermen could not get &ro&er slee& because o"
the heavy "ragrance o" "lo!ers# Since they could not stand the
"ragrance o" the "lo!ers they too( the &ieces o" cloth that they
use to cover their "ish and tied them around their heads so that
their noses could only smell the odor o" "ish# $t !as only then
that they could get some slee&# $n short the mind o" the
individual is similarly addicted to sense objects# $t li(es to live in
the same ignorant !ay all the time#
$t is very di""icult to brea( the habits o" the mind and li"t it to
a higher level# *hy does one become a bodyE $t is because o" the
egotistical tendencies# To be the body means to be identi"ied
!ith and limited and sha&ed by a &articular "orm li(e a clay &ot#
$t is to be identi"ied !ith a limited intellect limited enjoyment and
a limited consciousness# The jiva does not !ish to have no "orm
no sensation or to be e%tremely vast and s&read out every!here#
*e &resume that it is death i" !e become li(e that# Thus
there is a li(ing "or a &articular "orm# This is !hat is called
+body.consciousness+ and because o" it the desire "or objects
increases# :ou are 3rahman so do not harbor desire "or objective
things# Desirelessness means to let go o" that !hich only
disa&&ears any!ay# ;harity means to say +Nothing is mine# 2s $
am not the body ho! can anything belong to meE $ am the
Su&reme Sel" 6aramatman beyond the body#+
Morning, 3-12-
*)' +od is in the Form of the (eBotee
*hen !e see God in his devotee only then do !e attain
godhood or God>s 3lessing# $" you thin( that you are God the
Sel" ,2tman- you become God# $" you call yoursel" as an
individual ,9iva- you become an individual and i" you say that
you are God ,Shiva- you become and actually are God# The
&overty o" the individual is "irst &leasure secondly &ain and
thirdly hunger and thirst# :ou have to su""er all o" this because
o" your identi"ication !ith the body# *hen your &arents gave
birth to you and you are their child the !orldly li"e is your "ate#
'o!ever i" you become the +Son o" the Guru+ Guru&utra you
&er"orm the last rites o" your &arents ,you cease having the
identi"ication o" being their son- and are "ree o" that debt# Then
"or you the Guru is your mother and your "ather# :ou are to
obey the orders o" the Guru#
$" a"ter surrendering yoursel" to the Guru you do not attain 'is
status then your becoming the Guru&utra the +Son o" the Guru+
ma(es no di""erence# $" a &erson is ado&ted he has to cut
his relationshi& !ith his "ormer &arents# $" he does not do so he is
not a true son# $" one becomes a +Guru&utra+ only "or name7s sa(e
yet remains as the same old member o" his "amily and native &lace
then his becoming the son o" the Guru is meaningless# 'o! can
one then attain +divine !isdom+ and ho! can one attain liberation
in this !ayE No it cannot be so# ?ne !ho becomes the +Son o" the
Guru+ must act accordingly# $" the son starts to come out o" the sea
o" mundane li"e the &arents !ill try to &ull him bac( and &ut him
in the dungeon o" "amily li"e# This is ho! &arents teach their
children# 6arents !ill never hel& one to be "ree and attain
liberation# They !ill only try to e%&and your attachments# To
merge the child into the ocean o" !orldliness is the tas( o"
&arents !hile the duty o" the Guru is to "ree one "rom the
!orldly li"e and endo! one !ith the +Glory o" 8iberation#+
3rahman is truly one7s Glory one7s Riches and one7s =ingdom#
8et there be constant +2!areness o" 3rahman#+ ;onsciousness
should never be thought to be bound by the body# *hen a &erson
through the +Reali5ation o" 3rahman+ becomes the Sel"
+;om&lete 'a&&iness+ itsel" he has an aversion to the money o"
the !orld# =amal the son o" Saint =abir sa! a diamond but
thought it to be only hardened shit# To one !ho is success"ul in
reaching beyond the mind all o" the &leasures that money can buy
are "alse# They are but trivial# The glory o" the +Son o" the Guru+ is
such that the three great gods 3rahma Vishnu and Shiva envy
him# Those !ho reali5e the state beyond the mind do not !ish "or
!orldly li"e# They raise their "lags on the +;ity o" 3rahman+ and
give shouts o" victory# This state is attained only by the
Guru&utras# ?ne becomes a Guru&utra only by discarding the
limitations o" the body# ?nly !hen body. consciousness is gone
does one become the true Guru&utra# 'e has no use "or the body#
This body is "or the enjoyment o" the multitude o" sense objects#
3y leaving it one becomes 3rahman# ?ne attains the constant
eternal &ure intelligent beginningless state the origin o" all
things that is all.&ervading# 'e becomes the 2bsolute
6arabrahman# :ou should yoursel" be God and then see God# To
be a +Devotee o" God+ is to be beyond all objects and to
em&o!er onesel" to attain that state is the duty o" the Guru&utra#
Evening, 3-12-1934
**' he Signs of (esirelessness
The !ord Vairagya means desirelessness or +renunciation#+
This )uality o" mind comes to one !ho understands that the !orld
is illusory# *hen one7s attention is diverted "rom !ealth
,8a%mi- to God ,Narayana- it becomes desireless# Desire that
!hich is the bliss o" your +1ssential 3eing#+ To "eel the ha&&iness
that is naturally abiding !ithin onesel" to "eel an increase in that
ha&&iness to have interest and an urge to (no! it increasingly and
to not li(e anything else e%ce&t that inner ha&&inessD these are the
signs o" desirelessness# *ith this desirelessness comes the )uality
o" charity# *ith charity there is !isdom# $n 'indu mythology
there !as a great Sage by the name o" 2gasti# 2gasti means the
one !ho does not !ander and +Gasti+ is the one !ho !anders#
This is the individual or jiva# To go beyond birth and death is to
become 2gasti#
The story is told that in the monastery o" a great sage there
!as silver!are and many other articles o" gold and sliver use"ul
"or the !orshi& o" God# This sage told his disci&les +The one !ho
!ill bring and give let him give# The one !ho !ill ta(e a!ay let
him ta(e a!ay# Do not &revent anybody#+ ?ne day robbers came
and stole some o" the objects "rom the tem&le and ran out but
there !ere t!o &eo&le there !ith bo! and arro! ready at the gate#
The robbers tried to esca&e by every door o" the monastery but
at each door the same t!o &eo&le !ere there# $n the end the
robbers le"t all o" the objects and "ell at the "eet o" the sage# 2t
that time the sage "elt sorry "or the robbers because they could
not ta(e any o" the things a!ay# This is charity# This means that
you may have valuable things but you have no desire to &rotect
them# $" a man &uts a huge amount o" money in a ban( in his
name and says that he has renounced that is not a real sacri"ice#
2nd i" a man has sim&ly ta(en care to behave righteously in
society this is not charity either# The signs that are mentioned
above indicate the state o" 3rahman# The individual is truly none
other than 3rahman# 2s long as the conviction that +$ am the
body+ is not gone
!isdom !ill not come# 2s long as the desire to &ile u& more
and more money is "elt in the heart o" the as&irant it must be
(no!n "or sure that the body identi"ication the sense that +$ am
the body+ is not gone#
$" Discrimination ,Vive(a- and Desirelessness ,Vairagya- are
not &resent there is no Sel".=no!ledge# *hen these )ualities are
there !hat does one need or demandE ?ne !ill have no &lace
"or God also# God says that such a one is invincible# 'e says +'e
does not !ant anything# *hat can $ doE 'e is "earless# 'e is a
renunciate# 'e has no "ear o" anyone or anything#+ ?ne !ho
!ants something should !orshi& gods or dead ancestors# *hile
one still has some desire he has "ear# ?ne !ho does not need
anything is the real renunciate# No one can hinder him# 'e has
no bondage at all# 'e does not care "or anything# ?ne !ho !ants
everything has "ear o" everything# Such a one is a beggar and has
great "ear# There are many that try to entice a man !ho says he
does not !ant anything# Do not acce&t anything "rom anybody#
There is a story o" a &riest ,a 3rahmin- !ho "ound that
nobody !as ready to give their daughter>s hand in marriage to him
so the 3rahmin decided not to marry at all# 'o!ever he "ound
that !hen he did not !ish to marry &eo&le began to com&ete
among themselves to o""er him &ro&osals o" marriage and
eventually one man succeeded in marrying his daughter to this
3rahmin &roviding him !ith a great many things# This story
indicates that i" you are greedy you !ill be sorry and that the
one !ho is not greedy gets &eace and ha&&iness# 1ven Death is
a"raid o" the one !ho has no desire# 'e is really God# 1ven the
gods are not as ha&&y as 'e is#
Many sages "ind it a great burden i" they ta(e on many
disci&les# Saint Ramdas says +8uc(y is that yogi !ho is imbibed
!ith desirelessness#+ ;onsider the one !ho has no desires greatly
luc(y# Sometimes one says +$ !ill let it go i" $ cannot get it+ but
still the an%iety in the mind does not diminish# *hat is the use o"
this ty&e o" desirelessnessE ?ne7s attitude should be such that
one is "ree o" desire# Renunciation should be natural# 'e is
ha&&y !hose sorro!
has ended# 'e attains =no!ledge based in e%&erience# ?ther!ise
i" one only has verbal (no!ledge one cannot get the ha&&iness that
true =no!ledge brings# ?ne !hose nature is "ree o" greed becomes
bored by even the sight o" diamonds rubies and stac(s o" money#
Such a man cannot be attracted to money to house or &ro&erty#
*hile it is only !hen he is le"t !ith no other o&tions that a greedy
man !ill be "orced to relin)uish his &ossessions#
The sage nulli"ies all actions by renouncing them "rom the
beginning# 'e (no!s that renunciation must not be (e&t "or the
last day because some attachment may cree& in that may
catch one una!are and be a cause "or rebirth# The one !ho has
become com&letely unattached does not have to ma(e any last
minute haste# Sages al!ays live in "reedom# There is a saying that
Saint Mu(tabai o""ers all o" the "ive (inds o" vital air ,6ancha.
&ranas or "ive &ranas- in the light o" the 2arati# This means that
you should not consider things to be yours that do not belong to
you# Ta(e the utmost care as surely an arrest !arrant !ill be
given# =no! that all o" the things in the !orld are the &ro&erty o"
another# ?ne !ho is living in his house yet is desireless is the
real "orest d!eller# 'e is the true mon(# 'e attains the +*isdom
o" God#+ The main (ey to s&iritual li"e is the state o" +Total
Desirelessness#+ There is a sayingI +There is no ha&&iness that
com&ares !ith Desirelessness#+
Morning, 4-12-
*-' "ooF at +od hrough the ECes of the (eBotee
The devotee himsel" is God# Never thin( that God is di""erent
"rom his devotee# $t is not correct to imagine that someone !ill
come to you and he !ill do something to turn you into God#
*hatever you have done is sim&ly only !hat has been done that
much is true# 'o!ever do not su&&ose that you can by some
e""ort someho! become God# $llusion !ill try to unsettle you in
your decisions but never &resume that $llusion !ill give you the
status o" God# The individual has come into e%istence by your o!n
"ree !ill and you !ill be able to be God by your o!n "ree !ill#
:our decision !ill be "inal and you can be success"ul i" you &ut
"orth the e""ort# $" you yoursel" do not say that you are God ho!
!ill others say soE
*hen you "eel that !hen you are ta(ing yoursel" to be a
human being you are committing a great sin and creating a big
chaos then you !ill be as God# *hen you "eel li(e that you
should understand that you are becoming li(e God and that
+godliness+ is develo&ing# Truly you !ere already God# 9ust as a
man does not li(e !earing a sari ,an $ndian !oman7s dress-
similarly !hen one becomes God he does not li(e to lead a
!orldly li"e# The devotee must have the conviction that he is
6ure he is Truth and he is /ree# :ou should be ashamed o" being
an individual# :ou must develo& the attitude that +$ am not the
body# $ am 3rahman# *hat need do $ have "or the objects o" the
sensesE+ Ta(e note o" all the thoughts that come into the mind#
These should be e%amined every day# :ou should observe ho! the
"eeling o" your o!n nature has changed "rom that !hich you !ere
e%&eriencing be"ore coming into contact !ith a Saint# :ou
should observe in !hat !ay you !ere behaving be"ore and ho!
your consciousness is changed !hile you are !or(ing throughout
your day#
*hat did the mind li(e be"ore and !hat (ind o" satis"action
did it give to you &rior to this contactE *hat does it li(e no!E
*hat is the meaning o" your li"eE *hat is its natureE *hat is its
)ualityE Gradually as you develo& greater understanding o" your
True Nature
the "aculties li(e eating &rotection develo&ment and the desire
"or things conducive to reali5ing that True Nature !ill change
and your actions !ill be such that they !ill be hel&"ul "or "ul"illing
those needs# 2ll beings act according to their nature and s&ecies#
The (no!ledge o" our nature and our s&ecies causes us to collect
things or to give u& things accordingly# ?ur mind our
intellect our consciousness our ego !ith the sense o" its rights
all "unction in accordance !ith our nature our s&ecies our
&osition and our circumstances# To (no! Reality is to loo( and
to be sure about our True Nature# *hen you are sure about that
it is called steady Sel".=no!ledge# ?nly !hen !e de"initely
(no! ho! and !hat our li"e is can !e decide !hat !e need
and !hat !e do not need#
1%amine daily !hat (ind o" thoughts you &roject# 2re they
about s&iritual li"e or are they about !orldly li"eE ?ne !ho
e%amines in this !ay gains an inner richness# /or one !hose
attention is turned to!ards the Reality the "irst e""ect is
desirelessne s# Then one e%&eriences that !hatever may be given
to him or ta(en a!ay "rom him does not matter as he does not
need anything# ;harity means that there is no desire to maintain
even that !hich one &ossesses# Then there is =no!ledge#
2"ter!ards there is success as one becomes victorious over
$llusion# There is no sorro! "or that !hich is gone# The "ourteen
senses are emissaries o" the God o" Death :ama# The "unction o"
the senses is to increase their activities and invite &unishment# To
esca&e "rom this is e%tremely di""icult# /irst o" all you must have
the urge to "ree yoursel" "rom this# Such an as&irant is truly
bene"ited !hen the Guru meets him# The Guru &oints the !ay
only to the one !ho is ready and the teaching is use"ul only
!hen one is ready# 2"ter meeting the Guru you must be
disci&lined and study hard# ?nly then !ill the &ath become
easy "or you# The de&arted "ore"athers !ill sho!er "lo!ers on
the one !ho is able to beat the drums o" victory in s&iritual li"e#
?nly one !ho remains in the state o" +3rahman ;onsciousness+
becomes success"ul# ?nly he achieves his goal# ?nly his boat has
reached the other shore# ?nly 'e is the victor4 Then there is
liberation# This ?ne d!ells in everyone>s
heart all.&ervading every!here# Then only is there li"e in
"reedom !ithout any touch o" !orry !ithout any desire the li"e
that is "ree "rom all actions# Such a one is God# $" one becomes
God all &raise 'im and li(e to have a glim&se o" 'im
,DarshanD to see 'im-# $" one attains liberation !hile still
living it is considered to be the +Glory o" God#+
1%amine your behavior everyday and you !ill (no! "or
yoursel" !hat virtues you have develo&ed# $" you identi"y yoursel"
!ith God you !ill also gain +'is charity#+ $" you come to the
reali5ation that +:ou 2re 3rahman+ you !ill be 3rahman# Then
you !ill not desire anything else# $" a lam& is lit in a house the
light shines out through the !indo! similarly i" 3rahman shines
!ithin its signs are evident on the outside# ;onsider
+desirelessness+ as a great &ro"it that is gained# *hat does it mean
to you i" some other as&irant behaves in a certain !ayE *hat do
you lose i" he goes astrayE *e must "ree ourselves "rom the
conce&t o" +you#+ ?ther!ise that also becomes a bondage a
source o" !orry# There"ore you should not !orry about anybody#
?nly then are you "ree and your "ame !ill have no bounds# Great
Saints li(e Rama =rishna Vasishtha and Tu(aram are very
"amous# The older the "ame the greater the Glory4 The reno!n and
dignity only go on increasing# The one !ho has esca&ed "rom this
$llusion is the truly brave one# *ithout concern "or "ame such a
one becomes "amous and &eo&le sing his &raises#
Evening, 4-12-
*1' he Persistent /ish is Called (esire
*hen there is a !ish in the mind day and night that is called
+desire+ or +(ama#+ *hen the mind constantly runs "rom one
object to another that is called desire# ?ne !ho has no desire
is mute# Mecca and Madeena ,holy &laces o" &ilgrimage- are "ar
a!ay but it is necessary to go there in one7s li"e# The one !ho
&ursues the "ul"illing o" desire is the individual ,9iva-# ?ne !ho
has no desire is God ,Shiva-# /ire is "ire cotton is cotton#
=no!ledge is "ire as it destroys all action ,(arma-# The si%
)ualities that arise in s&aceD Desire 2nger Greed 1nticement
6ride and Sorro! are in the nature o" the individual# *hen !e get
something !e "eel increased desire and i" !e don>t get it !e
"eel sorro!# These )ualities are intermi%ed !ith each other#
There"ore desirelessness is the sign o" godliness# To have desire is
the sign o" the individual#
2ll !orldly &leasures are related to the individual# They are not
o" the Sel"# ?ne !ho (no!s onesel" to be beyond all attributes
,Gunas- becomes "ree "rom sense object enjoyments# 1njoyment
o" objects ma(es "or the limiting o" the Sel"# To thin( o" objects is
the Rajas Guna !hile to thin( o" the Sel" is the Sattva Guna#
*hen one reali5es that 3rahman is the only true &leasure or
joy in li"e he becomes 3rahman# ?ne then disli(es sense
&leasures derived "rom objects#
6reviously $ told you o" the eight s&iritual &o!ers# Those !ho
&ractice devotion as told by Me get all o" these &o!ers
naturally# $ am all.&ervading# $ am the S&ace beyond the S(y# $
am the listening in all and the mind o" the minds o" all# To
(no! this is called clairaudience# $ am the eye o" the eyes o" all#
*hen one reali5es this he gets clairvoyance# ?ne !ho (no!s that
he is the inner urge o" all the minds that he is mind itsel" gets the
&o!er o" control over mind !ith his conviction# The reali5ation
that +$ am 3rahman+ is itsel" the con)uest o" the mind# To thin(
that it is the body that acts is ego#
The conce&t +$ am the body $ am acting as a body+ is ego#
To reali5e that +$ am !ithout a body+ is the state o" 3rahman#
?ne !ho (no!s that he is the essence o" all "orms and the
destroyer o" all "orms is truly the occu&ier o" all "orms and gains
My ,God>s- 6o!er# ?ne !ho stands se&arate "rom Me and thin(s
+$ am God+ is my devotee but those !ho (no! that they are one
!ith Me li(e Rama and =rishna become Gods# Vasishtha and
other sages thought o" themselves as devotees and remained
devotees# Rama =rishna and others conceived o" themselves as
God and they !ere God by their "irm decision# They attained the
state o" the Su&reme Sel" 6aramatman# Those !ho come to
(no! 3rahman should remain as 3rahman# They should "eel
unity !ith all the atoms and sub.atoms o" the !orld !hich are
made u& o" the "ive elements !ithout any re"erence to a &articular
entity# The +Reali5ed ?ne+ does not "eel se&arate "rom his
1%istence# To have the desire o" (no!ing !hat is in another man>s
mind and to have such a ca&acity is as i" to go a!ay "rom one7s
Sel"# *hen you are in all beings !here is the need to (no! the
thoughts in another>s mindE *hen there is no +other+ and there is
only one undivided Sel" 3rahman is s&read out every!here so
!hat +other+ is there to (no!E
There is the imagined &erson in you and you ,the Sel"- are
there# Do not become that &erson &rojected by your imagination# $t
is not that +$+ should be 3rahman but that the +$+ should be
dead# 2ctually the +$+ is itsel" an illusory imagined entity# +$+ is
the essence o" !hat is called sin# $t demands more and more
sensory enjoyments !hich only (indles more and more desire "or
sensual &leasures# $t is very greedy# Give u& this +$#+ $t cannot be
slain by any !ea&on but it dies as soon as you understand it very
subtly# This understanding is not so easy to come by# :our tas(
is to ma(e into 3rahman that !hich is already 3rahman# :ou
cannot turn that !hich does not e%ist the +$+ into 3rahman#
This is the subtle di""erence# This does not re)uire s&iritual &o!ers#
2s 3rahman is &ervading every!here !ithout division s&read out
!ith no se&arate &arts !ho is to search !hom and !hereE *ho
is to (no! !homE *here is the sense o"
+other.ness+ to be "oundE 'o! can there be anything that is called
+second+ se&arate "rom the ?ne and ho! can it (no!
anotherE There is only 3rahman every!here !ithout any
movement# Then !hat can be (no!n as +other+ the secondE :ou
should (no! this subtle di""erence# 'ere there is no more (no!ing
and not (no!ing# That +?ne 3rahman+ is all.&ervading# There is
none other to (no! or not to (no!#
8ord =rishna says +3y stead"ast concentration on Me one gets
strength li(e Me# 'e attains the &o!er o" ta(ing any "orm by
concentrating on any "orm# *hen a yogi ta(es the "orm o" Vayu or
6rana the vital air and goes any!here in any body he is said to
have the &o!er o" +consciousness entering an other body#+
'o!ever the one !ho has very strong "aith in +My /orm+ +My
True Nature+ sees only Me every!here# $" a man reali5es that he
is in everyone !here else can he go to be in another>s bodyE
*hose mind does he need to read !hen it is con"irmed that there
is none other than one7s o!n Sel"E
Morning, !-12-
*3' !ne /ho "iBes as a 0odC4 Suffers as a 0odC
The devotee actually is God# *hat do you mean !hen you
say that he has +become+ GodE The conce&t o" +one7s sel"+ is an
illusion# There is only one Sel" in the !orld# Regardless o" !hether
you say ser&ent or scor&ion all are only 3rahman# The !orld
a&&earance consists o" the "ive elements and the one Sel" and all
o" this is only God# This gives us the Glory o" non.division non.
duality and the non.!orrying state# 2ll o" this virtue is one and it
comes totally suddenly# $llusion has ta(en our &ossession ,that o"
(no!ing our true identity-# There"ore !e have become unha&&y#
The signs o" the +Reali5ation o" 3rahman+ are the sense o" &eace
absence o" an%iety "ull contentment and an e%traordinary "eeling
o" 3liss# *hat is being e%&erienced as 9oy or 3liss !ithin
becomes evident in the organs s(in and "ace# The &eace and
contentment !hich com&letely "ills ;onsciousness !ill be
e%&ressed out!ardly# $n other !ords the s&reading o" light out
through the !indo!s "rom the lam& that is lit inside# This +Glory+
is the absence o" an%iety in the mental "ield#
*hen !e live as a &hysical body the &ains and su""erings o"
the body are our "ate# /or one !ho holds on to the &hysical body
there is a lac( o" !ell being in the mind as !ell as the troubles
associated !ith &ride ego and an%iety# The one !ho lives in
transcendence o" body.consciousness gains the Su&reme Reality
6arabrahman# To ado&t the &osition o" an individual a"ter
(no!ing that one is 3rahman is li(e a (ing doing some service
li(e a servant# To become junior in such a !ay !hen one is
actually senior is a(in to committing suicide# This is !hat is meant
by +to "all#+ $llusion sho!s her &o!er and even though you (no!
that the &lay o" Maya is only illusion you thin( her to be real# This
is because you are in the habit o" thin(ing in this !ay# :ou must
give u& this habit# ?ther!ise you !ill remain a slave to $llusion#
'o! can you be "ree !hile retaining this ty&e o" habitual thin(ingE
Remain !ith the +Reali5ation o" 3rahman#+ ?nly then are you
identi"ied !ith 3rahman# ?ther!ise you again become the
individual the jiva# *hen only the +Glory o" 3rahman+ gives true
ha&&iness and it is only That !hich is truly bene"icial !hy are
you again becoming entangled in $llusionE *hy do you "all into
the &rison o" your o!n desiresE Do you !ant to be living in
&risonE ;an you say that you are &leased !ith your condition and
that you !ant to remain in &risonE 2ll o" the virtues o"
desirelessness non.attachment "earlessness etc# !ill be accrued
to you simultaneously and automatically !hen you give u& the
notion that you are the body# See !hat a great injustice you are
doing to your Sel"# 3eing 3rahman you are very adamantly
becoming an individual# To call one7s Sel" the body is the very
root o" !hat is called sin# Give u& this habit and be "ree o" sin#
Evening, !-12-1934
*5' Con@entrate on MC ,Real %ature,
:ou are the Sel" the d!eller in all bodies# *e are the Sel" in
all bodies the Reality in all bodies# :ou are in all bodies !ithout
actually entering into them# The Sel" is the sense o" +Me+ that
d!ells in all bodies and that +Me+ is eternally "ree# ?ne !ho
meditates u&on +Me+ in this !ay understands +$ am the
?mni&resent God#+ 1ven the three greater gods ,3rahma
Vishnu and Shiva- do not disobey the orders o" the one !ho
&ro&erly understands that +$ am 6aramatman#+ The animate and
inanimate things obey the orders o" the one !ho recogni5es one7s
Sel" as the +2lmighty 8ord+ $sh!ara# *hen one reali5es that 'e
is mysel" he becomes &o!er"ul enough to ma(e all obey his
No! $ !ill tell you about the "ive s&iritual &o!ers# $" one
meditates u&on Me as the one !ho controls the creation and
dissolution o" the universe his mind becomes &ure# This is
called +the &o!er o" the (no!ledge o" all the three times#+ The
one !ho is merged into My 3eing in this !ay does not su""er
"rom cold and heat# 'e is not disturbed by ha&&iness or sorro!
or &leasure and &ain# This is called +the &o!er o" being !ithout
duality#+ No! $ !ill tell you +the &o!er o" bloc(age#+ *hen
one reali5es that all the things in the !orld are all his "orms he
can ride u&on !ind !al( on !aters come and go by his o!n !ill
and the "lames o" "ire do not touch him# /or the one !ho is
enchanted and seduced by objective things a"ter attaining these
&o!ers ,siddhis- his &ride only increases and he "alls into duality
and su""ers loss# No! listen about +the &o!er o" recognition#+ ?ne
!ho is meditating on God and (no!s that +$ am the all.
!itnessing 6aramatman+ gets +the &o!er o" recogni5ing !hat is
in other &eo&le7s minds#+ Such a one comes to (no! the thoughts
and &ro&osals in the minds o" others and can im&ose his thoughts
u&on their minds# This is called the 2&ara Siddhi# ?ne !ho (no!s
his true Sel" obtains the &o!er called Vijaya Siddhi#
The one !ho !orshi&s Me according to the ty&e o" yogic
concentration that $ have just no! described gets all o" these
&o!ers# Those !ho !orshi& me according to the instruction given
obtain all o" the siddhis according to "aith# $ !ill tell you this in
another !ay# $" one !ho is desireless (ee&s a !a(e"ul !atch on his
intellect and con)uers his mind he obtains all o" these &o!ers#
This is the main &rinci&le that $ have told you# $" a man leaves all
other &aths and !orshi&s Me alone he does not give any value to
these s&iritual &o!ers# Such a one devotes himsel" only to Me
because o" his real love meditates on Me yearns only "or Me has
no desire "or anything else and only desires an intimate abiding in
Me# Nevertheless all the s&iritual &o!ers are at his bidding yet
+My Devotee+ &ure o" heart does not use these &o!ers# ?ne !ho
has attained My /eet becomes very &ure and is a very strong
devotee !ho never resorts to using siddhis# ?ne !ho !orshi&s Me
!ithout (ee&ing in mind any other motive attains My 6resence#
3ut i" one is caught in these &o!ers !hen they ha&&en to be in
his command and !ishes that he should gain "ame and righteous
dignity due to them he again recedes to the state o" an individual
a jiva# ?ne !ho has Me does not need siddhis#
There is a story that illustrates this &rinci&le )uite !ell#
?nce a man !as going to =ashi as a &ilgrim# ?n his !ay he
sto&&ed at the house o" a &rostitute# 'e !as rich but he s&ent all
his money on that &rostitute and even though he became &oor he
did not leave that &lace# 1ventually that &rostitute le"t him# 'e
lamented his loss "or the rest o" his li"e# 'e !as lost and he
could not even go to =ashi any longer# S&iritual &o!ers are li(e
this# They hinder the attainment o" Reality# They thro! you
again into the realm o" $llusion# Don>t give them any res&ect or
interest# These &o!ers are a hindrance to your reaching Me# Do
not be deluded by them# :ou !ill only lose that !hich you have
gained# $ am &ur&osely giving you this use"ul instruction# 3e
&articular in remembering this# These s&iritual &o!ers a&&ear
e%actly at the time o" your reaching and reali5ing Me and they
deceive My devotees# These are but another diversion in the sha&e
o" &leasure# :ou "eel very good !hen you enjoy this &leasure#
?ne !ho
(ee&s on ta(ing &leasures o""ered to them becomes estranged
"rom Me# $llusion (no!s very !ell !here the as&irant !ill be
tra&&ed# 6ride about youth &ride about being educated &ride about
riches &ride about art these are all the mischie" o" the game o"
$llusion aimed at turning the see(er a!ay "rom the correct &ath
and &utting him into the chains o" birth and death# 3e on guard#
There is a story about a &oor man# 'e !or(ed hard as a
construction laborer and could save the sum t!enty &aise or
one "i"th o" a Ru&ee# 'e !as very &u""ed u& by the saving o"
that little sum o" a "i"th o" a Ru&ee# $t ha&&ened that he !as
arrested by the &olice and in court he !as "ined the amount o" one
"i"th o" a Ru&ee# To hear that sentence given to him !as such a
blo! he !as s&eechless# 'is &ride !as gone as soon as that sum
!as ta(en a!ay# Similarly you have some &ride that you are
earning something or gaining something# Give u& that &ride# Give
u& the habit o" being &u""ed u&# 6ride must surely be given u&#
That laborer only got the sum o" a "i"th o" a Ru&ee but even that
&roved bad "or him# $ have told you this so that you !ill come to
(no! the cause o" your being deceived# Don>t become deceived by
Morning, "-12-
*7' he +lorC of Paramatman
$" one is "ully absorbed in the +Glory o" the Su&reme
Sel"+ 6aramatman the individual ,9iva- becomes God ,Shiva-#
?ne must give u& the &ride o" the body and only then does
one become 6aramatman# $" one is &roud o" the &hysical body
Shiva becomes 9iva# This is called regression or do!n"all# The
di""erence is slight but it is o" great im&ortance# ?ne should give
u& the desire "or &ublic recognition# There is nothing that is
im&ossible "or one to achieve# 1""ort must be made in s&iritual
&ractice but it must be +right e""ort#+ ?nly then does one
become the +2ll.&ermeating God+ ,Narayana-# :ou are the o!ner
o" the !orld# Descent means to "all do!n# $" you use a little
discernment you become the o!ner o" the !orld you become
ha&&y and you even obtain all o" the s&iritual &o!ers#
?ne !ho ta(es the medicine named Vitthala ,God- must
observe certain &recautions# The &recaution is to give u& contact
!ith the objective !orld# ?ne must be in constant a!areness o" the
Sel"# :ou should say +$ am not the body $ am the all.&ervading
God# Not a single thing in the objective !orld is use"ul "or me#+
2ll objective things should be considered as trash and thro!n
a!ay# :ou should tell &eo&le +1ven i" all things are real "or you
$ don>t !ant anything even i" it is "ree#+ :ou should treat all
objects o" this !orld as dis&osable# 3e as i" dead in the eyes o" the
!orld# Saints are aslee& to those things "or !hich the &eo&le o" the
!orld are very much a!a(e and concerned about# Moreover the
Saints are a!a(e !here the !orld is aslee&# That means that
the Saints have no taste "or the things that the !orld li(es# That
!hich the Saints give u& the !hole !orld desires and does not
!ant to give u&# This is a "act that is clearly seen# ?ne !ho
slee&s !ith regard to !orldly &ursuits becomes a!a(e in the
s&iritual !orld# 'o!ever in the beginning you have to a&&ly
some e""ort and !ill"ully "orget the objects o" the !orld#
Do not harbor desire "or recognition and honor "rom &eo&le or
!orldly &leasures or sense objects or riches# ;ontinue to sim&ly
give u& everything# The things o" the !orld are desired by !orldly
&eo&le but the Saint does not !ant any thing# 'e does not
even loo( at them# The one !ho has truly renounced everything
does not !ant either late.slee&ing or early a!a(ening# There is no
desire "or either (ingshi& nor any !ish to be a beggar# 1ven the
three gods 3rahma Vishnu and Shiva are a"raid o" such a one
because he does not demand anything in the $llusion# 'e does not
!ant anything# $" there !ere to be anything that !as to be given
he should be given the blessing that there be no need "or anything#
8et the !ish to demand anything "rom the $llusion die# Give u&
all desire and in return everything is received# The true
renunciate or Sadhu does not need sense objects or riches by
!ay o" alms# That is ho! the Sadhu becomes victorious#
There"ore shi"t your attention a!ay "rom this !orld# $n the
beginning it is o(ay to (ee& u& the attitude that you are a Saint or
a !ise man# Vasishtha !as thin(ing o" himsel" as a Saint and a
!ise man !hile Rama and =rishna !ere thin(ing themselves as
Gods and !ere acting as the Su&reme Sel" 6aramatman# This is
the subtle di""erence bet!een the Saint and 6aramatman#
$n the beginning you must have some &ride in your
renunciation# ?ne !ho ado&ts the behavior that he is a Saint and
that he does not !ant anything "rom this !orld is called the +Son
o" the Guru+ a Guru&utra# This is the teaching o" the Guru# The
sentiments that are there in you "rom earlier days should be cut
a!ay# The conce&t that the !orld is real is o" a very lo! stage
it is do!n!ard movement# :ou are de&rived o" your highest
status only because o" that conce&t# Do not )uestion the
statements o" the Saint# $" you do not abide by his teaching you
!ill have to go re&eatedly into the cycle o" births and deaths#
Truly you are the creator o" all the riches that you demand#
:our real status is so high that even the gods 'ari ,Vishnu- and
'ara ,Shiva- !ill obey your orders# :ou !ill become +That+ i"
you hold on to the teaching o" the Saint# The see(ers to !hom this
teaching is to be given should gradually and silently increase
e""orts daily# $" you try to brea( out the ne!s ,see( recognition
"rom others- your situation becomes as di""icult as dealing !ith
the carcass o" an ele&hant# That carcass is not easily removed
"rom the street and the street does not become "ree "rom tra""ic
"or a long time#
The teacher li(es the one !ho "ollo!s his teaching and
understands it# *hat is the meaning o" the statement that the
teacher li(es someone and does not li(e someone elseE The
)uestion is not one o" rich or &oor# The teacher is "ond o" the one
!ho is truly s&iritual# This means that the one !ho holds to the
s&iritual li"e as the highest li"e becomes the closest disci&le or real
devotee# *hen the a!areness o" being a disci&le and a devotee
is constantly on the increase and one ma(es the "irm decision to
value the s&iritual li"e as the highest !ay o" living this is !hat
ma(es a see(er beloved to the Guru# $t is not that the Guru does
not love other disci&les !ho are !ith him but it is best that you are
understanding his teaching# The Guru does not care about the
"inancial &ros&erity or &overty o" the disci&le# 'e loves the great
urge in the disci&le7s mind to!ards the attainment o" the Reality#
The disci&le should study and attain Reality secretly# 'e may gro!
his hair long or not his &hysical a&&earance is not im&ortant# 'e
should steadily (ee& &rogressing )uietly on the &ath on the basis
o" &ersonally e%&eriencing the Truth# This should be done very
&atiently and secretly# $" you as( "or the o&inions o" others you
!ill "ind that they !ill try to &ull you bac(#
Study !ell but be very much on guard# Do not get caught u&
in anyone7s cult# ?nly !hen you sto& trying to catch a dog !ill it
be )uiet# Maya ,$llusion- says to the gods +Give me some alms#
$ am ugly4 *ho !ill acce&t me4 Give me some boon4+ $t !as !ith
this an%iety that $llusion came to the mortal !orld and !hat
ha&&enedE 1ven though she is ugly &eo&le are devoted to her#
They are not ready to let go o" her even though she (ic(s them#
Maya got this e%&erience and she !as very &leased# She !as
succe s"ul beyond her e%&ectations# The "ear that she used to have
&reviously !as automatically li"ted# She &lays as many games as
she li(es# 2ll o" the &eo&le in the !orld are such that they dance
by &utting her on their
heads ,ta(e u& the burden o" $llusion-# Nobody leaves the $llusion
even i" one may be "acing the greatest sorro!# They only love
her more# Though her goods are bad there is only an increase in
the number o" customers# She on her &art is ma(ing all e""orts to
see that not a soul leaves her# :ou must continue your &ractice
very subtly to consider yoursel" to be 3rahman# 1ven i" there is
someone !ho relin)uishes everything she is al!ays trying to (ee&
him !ithin her "ield o" her control by o""ering him many things
such as &o!ers etc# She is al!ays o""ering enticements#
There"ore you should remain alert# Remain unattached# 3e!are
do not "all &rey to the tra&s o" Maya# Those !ho have thus "ar
been liberated have made it their religion not to &ay heed to Maya#
*e cannot give u& our religion# To be one !ith our Real Nature
the Reality is our only religion the one true religion# This is our
day o" observing a "ast the 1(adashi# ?nly "ruit should be ta(en#
:ou should dee&ly enjoy the "ruit that is Truth !hich the Master
has given you# Don>t ta(e any other "ruit# +$ am 3rahman+ is the
"ood o" that "ruit.diet# 1ven i" you eat a lot o" it still you !ill
observe the "ast o" 1(adashi# That is called 1(adashi !hich has
only one &lace the Reality# Don>t leave that &lace !hich is your
o!n Sel".hood# ?ne !ho observes this 1(adashi should go to the
&ilgrimage o" 6andhar&ur# 3ut it is only our body that is that
6andhar&ur# :ou need not buy any rail!ay tic(et# $n this body
the Sel" is the =ing o" 6andhari the God Vitthala himsel"# This
is the true &ilgrimage#
:ou should increase your devotion li(e this and give
satis"action to the heart o" your Master# :ou should get angry i"
somebody calls you !orldly# The true +=no!ledgeable.ones+ the
9nanis are not !orldly# Do they behave li(e !orldly &eo&leE Their
daily li"e becomes s&iritual# 2ll o" this !orld a&&earance is
3rahman# There is only this ?ne !ithout a second# $" you behave
li(e this and increase your devotion you !ill reach the goal# This
is the u&!ard journey# $" you go beyond this $llusion this Maya
then you are saved# ?ther!ise Maya rides u&on you# 1ven the
Vedas have acce&ted de"eat4 $" your desirelessness increases
Maya !ill sim&ly run a!ay and leave you#
She !ill o" course try to attract you but you should &ay no
attention# Remain !ith the "eeling that you are 3rahman# That is
!hat ma(es Maya run a!ay# *hen one al!ays remembers God
!hat can Maya doE 8ive in the understanding o" the +?ne Truth#+
Then you !ill e%&erience that 8a%mi ,"ortune- is the slave to the
one !ho does not care "or her and she !ill ma(e a beggar o"
the one !ho runs a"ter her#
Evening, "-12-
*8' he Self is Free From /orrC
:ou are the Sel" ,2tman- and that is the +1ssence o" 3liss#+
'a&&iness is the nature o" our o!n $nner 3eing# $" your mind is
content then that contentment !ill be &resent in all out!ard
circumstances# 'o!ever !e get deluded !hen !e thin( that !e
get ha&&iness "rom sense objects# This is a mista(e that all are
ma(ing# 'o! can you have sorro! i" you are convinced that
you are not a body but only the Sel"E *hat !ill ha&&enE No
matter !hat you say or do only that !hich is destined to
ha&&en !ill ha&&en# So !hy should !e !orryE 2 man !as
!orrying that his house !as about to colla&se# 2 sage said to
him +*hat are you losing i" the house colla&sesE 'ave trust in
me and do not !orry#+ 'e "ollo!ed the advice o" the sage and
!ithin a "e! days he une%&ectedly received hundreds o"
thousands o" ru&ees# Then he to&&led do!n his old house
himsel" and built a ne! one# The house !as sure to "all and it "ell
but something good came out o" it# 'e built a ne! house# That
!hich is destined to ha&&en !ill surely ha&&en# Don7t !orry "or
1verybody is an%ious about !hat !ill ha&&en in the "uture#
*ill bad things come to everyone in the "utureE 1veryone is
an%ious# Don>t !orry# :our "ather !as !orrying about you
and then he &assed a!ay# 2re you no! dying o" hunger
!ithout himE Don>t !orry in vain4 This is !hat is called
$gnorance# 8et !hatever ha&&ens ha&&en and don>t be an%ious
about anything# 'ave stead"ast conviction that you are the Sel"#
?ne !ho !orries !ill never be ha&&y# ;hildren are ha&&y# *hy
is thisE This is because children do not !orry# ?ne !ho ins&ite o"
having the +=no!ledge o" 3rahman+ !orries !ill not enjoy
inner ha&&iness# ?ne !ho !orries !ill never be ha&&y# ?ne !ho
aims at the +3liss o" 3rahman+ must give u& all an%iety and
!orry# ?ne !ho gives u& an%iety is su&remely ha&&y# There is
only one !ay# ?ne must have the !illingness to renounce# There
should be no desire even i" a (ingdom is given and there
should be no care even i" the !orld is dro!ned# $" an%iety
increases there is only chaos# *hen one calls this entire !orld
"alse ho! can an%iety a""ect himE Don>t "eel the need "or any
thing that is in itsel" "alse# 9ust as there is only gold in the ring
yet !e call gold by the name o" +ring+ similarly the !orld is only
3rahman# There is only 3rahman in this !orld# $t !ill a&&ear to
you as you loo( at it# The sages say that you are not mortal you
are 3rahman# $" you remain con"ident you !ill be !ithout an%iety#
'ave trust and "aith in this#
:ou are !ithout birth and death# *hat does it mean !hen one
says that the body is deadE The elements have returned to their
o!n substance so !ho has diedE ?nly that !hich !as given
some name a"ter birth is !hat is dead# ?nly the name is dead#
:ou never die# :ou are !ithout &arts but at the same time you
are a &art# /rom &article to cosmos "rom cosmos to &article you
are &ermeating everything yet you are still more# :ou "eel
sorro! !hen ta(ing on the sorro! o" others# :ou should not !orry
about others# 8et the body be glori"ied but remain larger and
greater than even the earth# 3e com&lete# The s&ace or s(y
does not move# :ou also do not move# $" you remain !ith this
!isdom you are 3rahman the 2bsolute# The !ord +=arna+ means
the one !ho listens# 8isten to s&iritual teachings but do not (ee&
them con"ined only to the ear# 2ct accordingly# ?nly one !ho
acts !ill bene"it# ?ne !ho &uts into &ractice the teachings o" the
Sadguru !ill attain 3rahman# ?ne must listen to and understand
the science o" li"e and then you !ill be ha&&y# :ou !ill get
e%&erience according to your "aith# $" you meditate on God as
the 8i"e./orce as the 8i"e.1nergy then you !ill be the 8i"e.
1nergy# *e are not !orldly# Discard the conce&t that you are an
individual# $" you actually live as a sage you !ill attain the state o"
3rahman# $" you live as the Sel" you !ill be one !ith the
2lmighty God Narayana#
Evening, #-12-
-9' Meditate &Aon Me
The Sel" is !ithout an%iety# ?nce your ever.changing
"ascination !ith $llusion goes and the mind becomes still you
!ill e%&erience that you are 3rahman# S&iritual &o!ers ,siddhis-
are de&endent u&on a body# They create enthusiasm "or the
$llusion and the mind again starts vibrating# *here there is an
enthusiastic joy "or the sense &leasures there is the urge to!ard
$llusion# 1ven e%traordinary +9oy+ the +;overing o" 3liss+
,2nandamaya- is also only an ins&iration in $llusion# The Sel" is
!hat is common in both joys# $llusion gives &leasure and &leasure
brings in &ain# To be agitated and then become tired is li(e a chain
o" alternating states#
6lease listen no! to ho! and !hen this attitude a&&ears# *hen
your attention increasingly becomes concentrated on the Sel" the
a&&earance o" s&iritual &o!ers is incidental but to use this &o!er
is to lose the one.&ointed concentration# That enticement is only
dece&tion# $t is but the bait o" $llusion# The main &ur&ose o"
s&iritual &o!er is to deceive one and ensnare him in $llusion# There
are "our ty&es or "our classes o" s&iritual &o!ers# ,1- $nborn
&o!er ,2- 6o!er induced by medicine ,F- 6o!er induced by
mantras ,@- 6o!er attained by various yogic &ractices# ?ne (ind
o" &o!er is gained by uni"ying the 6rana ,vital airs or !inds- and
2&ana ,eliminative airs or gases "rom the body-# Some &o!er is
inborn# 2 "ish s!ims in !ater# That is something that is natural
and instinctive "or it# This is called inborn &o!er# Some &o!ers
or "aculties are a!a(ened by drugs# Some are gained by
&er"orming some austerities or rituals by ta(ing u& some &hysical
e""orts# Some &o!ers are attained by re&etition o" mantras# The
)uality o" "ish s!imming in !ater and birds "lying in the air are the
inborn &o!ers# The cuc(oo sings melodiously very naturally# Such
&o!ers are called inborn# 3y use o" medicines the &rotection o"
the &hysical body in various !ays is &ossible# /or e%am&le by
habit o" continuous ingestion &eo&le can tolerate &oison in
increasing )uantity#
The &o!er attained by austerities or ritual is such that one
may undergo some ordeal by "ire ta(e u& the &ractices o"
'athayoga or some may even sit on a dead body and re&eat
certain mantras or &hrases# Some can relieve &eo&le "rom the
&oison o" ser&ents# Some can do voodoo# 'o!ever i" one does
not do anything in this manner but only concentrates on the
Sel" all &o!ers are naturally endo!ed u&on him# The 2&ana Vayu
,Vayu translates as +!ind+- is very &o!er"ul but it is also very
heavy# $t is because o" this that the body is steady and does not "ly
a!ay but it is also so "orce"ul that it can move and thro! a!ay
even a big house# 'o!ever !hen the ;onsciousness is contained
the 2&ana and 6rana ,2&ana is the eliminative !ind and 6rana is
the breath- become uni"ied and &eace &revails# The objects o" the
senses are in the !orld a&&earance and by "ocusing on them the
attention goes out!ard# 3rahman is innermost# 3y "ocusing the
attention o" the mind on 3rahman it becomes introverted and the
6rana and 2&ana become naturally united in that !ay# *hen they
become so united ;onsciousness loses its duality and one
attains 3rahman# ?ne attains the Sel" and gains the "our ty&es
o" 8iberation#
God says +$" a man concentrates on attaining various &o!ers
he does not come to Me# My devotees do not desire s&iritual
&o!ers and $ besto! honor u&on them# $ !orshi& them# 2ll
!orshi& them# The true &ossessor o" all &o!ers is Mysel" and
My devotee is only Me# $ am Mysel" the 72lmighty#7 2ll &o!ers
are My Nature so $ am called +2ll.6o!er"ul#+ *hen $ am
attained by the devotee he becomes one !ith Me# 'e is himsel"
God# 'e has attained the 1ssence the Sel" o" all &o!ers# Then
nothing is !anted by him# 'e is the =ing and the Glory o" the
entire (ingdom is his# Many servants serve him# That (ing is truly
+The Monarch o" 2ll#+ There are many &o!ers many siddhis but
"or their e%istence to become &ossible the Sel" must be there in
them# Nothing can e%ist !ithout the Sel"# So it is the Sel" o" all
&o!ers o" all strengths and all arts that is the devotee !ho
there"ore is God# $ am one !ith +My Devotee#+ There is no other
Sel" e%ce&t Me in any being# This is ?neness !ithout a
second# This is (no!n only by Me or by My devotee# ?thers !ill
not (no! this mystery# *hen a man becomes the o!ner o" all
&o!ers he relin)uishes !orldly !ealth or 8a%mi ,the Goddess
o" 6ros&erity- yet he still becomes the husband o" 8a%mi# ?ne
!ho (ic(s a!ay all s&iritual &o!ers all siddhis becomes the true
+Siddha#+ There is only the +one siddha+ the Sel" +2tmaSiddha#+
This ?ne is the Master by !ay o" his +True Nature+ ,S!aroo&a-#+
Morning, 8-12-
-1' +iBe &A the Addi@tion to Mundane /orldlC "ife
The Master tells you that you are 3rahman# 'o!ever $llusion
is so enticing that even (no!ing that one is 3rahman the as&irant
still thin(s that he is an individual# This is because o" one7s greed
"or objects# Greed is itsel" $llusion# $" greed ends $ lusion also
ends# *hen $llusion ends !hat remains is 3rahman# Such is the
!ay o" $llusion# There"ore do not )uestion the validity o" the
!ords o" a Saint other!ise you !ill be bound to go through
the series o" millions o" births and deaths# $n order that the
intelligence be in tune !ith the Sel" the Grace o" the Master is
necessary# $t is necessary to have one7s intelligence united !ith
the Sel"# This means that +$ 2m 'e+ ,Soham- should be the
conce&t in the mind#
The !orst habit is that o" mundane !orldly li"e# $t is called the
+greatest addiction#+ 3y "orce o" this addiction to !orldly li"e
6aramatman is made to believe that 'e is an individual and is
com&elled to live a !orldly li"e as i" in &rison# 2ll bad habits can
be dro&&ed but the addiction to mundane li"e is the most di""icult
to dro&# The !i"e is dear to her husband only so long as she obeys
him# The mundane !orldly li"e is called the blind dar( li"e# The
greatest enticement o" $llusion is this mundane li"e# 'o!ever great
may be one7s sorro! this addiction cannot be dro&&ed# ?ne is
greatly luc(y i" this addiction is dro&&ed# There is only one &erson
!ho condemns the !orldly li"e and that is the Saint# Nobody
else does that# ?ne does not even thin( o" leaving this earthly li"e
even i" one su""ers utmost di""iculties# 6eo&le try to strengthen
their ties !ith others by s&ea(ing to them res&ect"ully and
congratulating each other over small things# 6eo&le com&ete
!ith each other "or earning more honors and status# $n this
!ay they "eel that they are ha&&y in li"e# They act as i" this is a
res&ectable bad habit# The +God o" Death+ is ha&&y to give you
many (inds o" bodies and various troubles# Give u& the sense o"
+mine#+ =no! that the body is your enemy# Very "e! are those
!ho have truly understood# ?nly those !ho are luc(y
enough to receive the blessings o" the Guru !ho is the Sel" can
esca&e "rom this $llusion by right e""orts# 2ll others are bound to
the treadmill o" li"e in various incarnations and they ma(e houses
o" bodies o" various sha&es and duration#
3lessed is the one !ho is illumined by the teaching o"
the Sadguru in this human incarnation# ?nly !ith this human body
is it &ossible to have the +3liss o" the Sel"+ and 8iberation# The
days o" your li"e are very "e! so get yoursel" "ree !hile you have
the chance# This 8iberation is &ossible only through the teaching o"
the Sadguru# There"ore have "aith in the Guru and do e%actly as
told by 'im# 2ll &eo&le !orshi& the one !ho turns to!ards
s&iritual li"e# 'o!ever those !ho consider themselves as being
very scholarly only raise many various doubts and lead )uite a
!rong !ay o" s&iritual li"e# They only end u& unha&&y and
ma(e others unha&&y as !ell# The man !ho is e%traordinarily
clever is truly o" no use# 'e &uts himsel" and others at a great loss#
'e su""ers because o" his o!n &ride#
The one !ho attains Reality does not su""er "rom any !ants or
desires# +God 2lmighty+ loo(s a"ter his !el"are &ersonally# 8et
such a &erson be blind or lame God himsel" has given a &romise
+$ loo( a"ter the !el"are o" the one !ho meditates on me#+ The
s&iritual &erson !ill never be a slave to anybody# There"ore do
not !orry# Ma(e God your "riend# *ho can give trouble to one
!hom is &rotected by 8ord RamaE There may be as many enemies
as there are stars in the s(y but i" there is the blessing o" the Guru
nobody can touch even a hair# ?ne !ho has "aith in the Guru does
not "ear anyone# *hat need is there "or anything i" the Guru>s
blessing is thereE 1ven i" one7s destiny is the !orst it is the
blessing o" the Guru that ma(es all the di""erence# This is
continuously told by the Vedas and Shrutis very em&hatically#
'ave "aith in the Vedas# ;onceive o" yoursel" only as 3rahman# $"
your intellect is under your o!n control you !ill have success#
=ee& your intellect under control and have "aith in the Guru# $"
you do this you !ill be easily saved# 6ut your trust in the
Sadguru# 'e !ill de"initely save you# 3y remembrance o" the
Sadguru $llusion runs a!ay and virtues are develo&ed# *henever
one such as this tal(s it is the teaching o" the Saints and it comes
so easily#
The things o" this !orld that are cherished by &eo&le
al!ays breed "ear# *hen some action is done a"ter listening to the
o&inions o" !orldly &eo&le it increases many (inds o" "ear# *e get
com&letely e%hausted in trying to maintain those things that
a&&ear in the $llusion as those things are ultimately &erishable#
?n the other hand one becomes "earless by listening to the stories
o" the Saints# That !hich is gained by listening to the Saints
+That+ !hich is attained is not &erishable# S&iritual
accom&lishments are "ull o" ha&&iness# *hen you get
e%&erience in the s&iritual li"e then you !ill (no! the blessing o"
the Sadguru that you have received# 'o! much ha&&ier you !ill
be and you !ill !itness the &itiable condition o" those !ho had
been laughing at you# 3lessed is the one !ho dies !hile
&racticing devotion to 8ord 'ari ,Vishnu-# *ho can describe his
"ortuneE ?nly he (no!s his o!n great "ortune# 'e is 6aramatman
only# :ou !ill just li(e Saint Tu(aram be the God o" the gods# +$
listened to the one Su&reme Truth "rom a Saint and $ became the
"ather o" the "athers o" all# $ became God# ?ther!ise my li"e
!as being !asted#+
$n short &eo&le are li(e don(eys# They never listen because
they are heavily conditioned "rom birth# 'o!ever those !ho do
listen !ill attain Sel".Reali5ation# Ta(e a vo! that you !ill
sacri"ice in the service o" the Sadguru and you !ill never sto&
cherishing the name o" God 'ari# 6aramatman is near him !ho
has unsha(able "aith# $" you !al( along the road o" s&iritual li"e
already e%&lained you !ill be guided and &rotected by
6aramatman Shri Sadguru 3hausaheb Maharaj# $t is 'e only !ho
is &rotecting you#
Those !ho have "aith are getting the &roo"# This is a "act that
is !ell (no!n to devotees# The divine co! ,=amadhenu- !i l
grant all !ishes only to the "aith"ul# God abides by your "aith# $"
you thin( he is !ith )ualities 'e is so# $" you &re"er him to be
"ormless again 'e is# $" you do not !orshi& him there is no curse#
$" you !orshi& him there is no re!ard or s&ecial blessing# ?ne
!ill get e%&erience only
according to one>s "aith# To e%&lain clearly and to clear a!ay
doubt is the job o" the Saints# $t !ill be use"ul to the one !ho !ill
acce&t it# /or the one !ho does not acce&t there is no
com&ulsion by anybody# 1verybody is unto himsel" !hat he
thin(s# God is according to one7s "aith# 2 &erson shaved his
head and o""ered his hair to God# God gave him the birth o" a
bear# $" you o""er yoursel" totally you !ill be the Su&reme Sel"
6aramatman# :ou !ill attain +That#+
Evening, 8-12-
-)' .now hat 2ou Are Paramatman
2ny !or( should be "irst &ro&erly understood and then done#
Then !hen it is &ro&erly done it becomes bene"icial# The
individual or 9iva is o" three )ualities# The "irst is Sattva the
second is Rajas and the third is Tamas# The meaning o" vice is
to have a li(ing "or dirty things# That is Tamas# Rajas means to
have a li(ing "or grandeur and !orldly things and to have a !ish
"or receiving &raise honor etc# 3eing o" the )uality o" Sattva
means to do s&iritual &ractice to &ractice meditation to give in
charity to !orshi& and sing devotional songs ,bhajans and (irtan-
to do "ormal !orshi& ,&uja arati etc#-# *hat is the &ur&ose o" all
thisE *e do this because o" the desire to meet the Guru in the
"uture to be led out o" !orldly li"e# 2s this is very necessary !e
give im&ortance to the Sattva )uality# *hen the Guru meets you
he tells you that +:ou are God#+ Then it is u& to you to develo&
that attitude#
*hen the schoolboy &asses his e%amination and moves to
a higher level he is not e%&ected to sit in the lo!er level class any
longer because he has already &rogressed# :ou are the Su&reme
Sel" 6aramatman yet the state o" reali5ing onesel" as 6aramatman
has yet to be attained# 'o! do you attain itE :ou have to live
according to this goal# /or e%am&le i" you are a la!yer you have
to !in the case by doing everything that is necessary# 'ere the
mind !ill be the judge# $ts judgement is the true judgement#
?ne must be "ully convinced that one is God# 2 mad &erson
!as told by a very !ise man +:ou are not mad# 6eo&le have
!rongly called you mad#+ 'e told the madman this and
accordingly the madman changed in!ardly# 2lthough he !as
having "its o" eccentricity occasionally he tried hard to believe
that he !as !ise and soon his conce&t changed and his madness
disa&&eared# 1ach and every &erson has the right to attain "reedom#
There is no discrimination such as man !oman or child#
'o!ever everyone must do some ty&e o" s&iritual
&ractice ,sadhana-#
?nce there !as a disci&le !ho although he had received
instruction "rom his Guru he had not given u& his "ormer
attitude# 'e had a &eculiar sense o" cleanliness# 'is conce&t !as
such that in order to avoid the touch o" the dirty earth he climbed
u& a tree# 'e lived in the tree dran( only rain!ater and continued
to believe that the earth !as im&ure# *hen his Guru came to (no!
about this he !ent to see him# The Guru sa! that the disci&le
had become very "amous# 6eo&le had built )uite a large round
&lat"orm around the tree and had made a lot o" decorations !ith
all sorts o" &om& and sho!# The disci&le did not li(e to come
do!n because to him the earth !as im&ure# *hen the Guru came
to see him he called to him u& in the tree and said +:ou come
do!n#+ The disci&le said +$ !ill not touch the earth#+ The Guru
as(ed +*here are you sitting at &resentE+ The disci&le said +?n
this tree#+ *ith this the Guru said +The tree is &art o" earth and
you remain on this tree# The tree and the earth are not se&arate#
:ou have se&arated them by your imagination but the tree
cannot be se&arated "rom the earth# The tree is the o""s&ring o"
the earth and there"ore it cannot be se&arated "rom it# $t is in its
entirety a &art o" earth# :ou are smothered by your imagination
and in this !ay you yoursel" have become im&ure# $ gave you a
mantra so that you !ould become &ure in unity !ith the !hole
!orld but you by your imagination are holding on to ideas o"
se&arateness and o" &urity and im&urity# 3ecause o" that you have
become im&ure# :ou are no! un"it "or the reali5ation that there is
nothing other than 3rahman# This is !hy you have no Sel".
=no!ledge and you !ill not be able to reali5e that everything is
only one 2bsolute 3rahman#+ 2s the disci&le listened to this
he understood his "olly and !ith "ear he climbed do!n# Then the
Guru said +$n order to !i&e out your ego you !ill have to live in
the &en o" &igs "or si% months#+
*hen the Guru gives (no!ledge one should leave all "ormer
rituals and do only that s&iritual &ractice !hich is advised by
the Guru# ?ne should be com&letely devoted to the Guru# Do
not !orshi& many gods# *hen you have understood that you are
!hy do you thin( yoursel" to be an individualE $" you are a (ing
and still maintain illusory doubt about it ho! can you (ee& u&
your (ingshi& or (ingdomE 6lease bo! only be"ore the Sadguru
!ith all your heart# :ou should not bo! do!n be"ore other
gods# Their e%istence should not even be se&arately recogni5ed or
con"irmed# 1ven i" scholars !ell versed in the Vedas may be
&resent you should "irst bo! be"ore your Guru because the
Guru has given you the status o" God# *orshi& only your Guru#
;onsider that the Guru is the 2lmighty 8ord o" the universe#
;ome to the understanding that +$ am 3rahman#+ Do not
abandon your godhood and ta(e a ste& do!n# :our godliness
!ill be &roved by your actions# :ou must be sure o" !hat you are#
$" a 'indu declares that he !ants to become a Muslim there are
&eo&le ready to convert him# 2s soon as you say that you are an
individual $llusion is very ha&&y to distract you "rom your real
nature and to (ee& you inside her institution#
Do not lose your godliness by !orshi&ing many gods# 6rove
your s&irituality# 2s already e%&lained earlier and commented
u&on you are the Su&reme Sel" 6aramatman# Do not ste& do!n
"rom that &osition# Do not !orshi& many other gods# This !ill
ma(e you &etty# 1ven i" 3rahma the ;reator meets you you still
!ill not lose your divinity# $n the $hagavad %ita =rishna has
advised +8eave all religions and surrender yoursel" to Me ,the
Sel"- alone#+ Do not indulge in useless activities# $t is useless to
!orshi& many gods# Do not do it# $" others are doing so let them
do it# :ou should only remember the Sel" ,Rama- and let the
!orld go on "ighting# Those !ho !orshi& other gods let them do
so# :ou should become God Rama# :ou are Rama# 6er"orming
many rituals may give you many things but these things only
over&o!er you and subjugate you# The Guru says +$t is you
!hose authority should be obeyed by all#+ :ou must attain the
state o" 6aramatman# $" you &ut be"ore you many lesser gods
ho! can you be 6aramatmanE To remain as the Sel" is to not do
any rituals !ith attachment# :ou may &er"orm many rituals so
long as you are not blessed by the Guru# $" you !orshi& lesser
a"ter that you become &etty# :ou become that !hich you
!orshi&# Do not degrade yoursel" and call yoursel" an individual a
*hom !ill 6aramatman !orshi&E :ou are 6aramatman#
The lesser deities should be a"raid even by seeing you# $"
anyone is &ossessed by a ghost that ghost !ill run a!ay u&on
loo(ing at you# $" you sho! res&ect to a ghost it !ill ride u&on
you# Then !here is your divinityE 2s soon as you become an
individual ta(e it "or granted that the ghost !ill overcome
you# $t !ill even eat you# 3e very care"ul not to trade your status
as God "or that o" an individual# Give u& meaningless rituals# 3e
li(e an em&eror# *hy are you an%ious about the sacredness or
any other conditions o" the bodyE The Sel" is su&remely
benevolent su&remely &ure# *hen can you say that the blessings
o" the Guru have done a great miracleE *hen you (no! that you
are 6aramatman# The lesser deities run a!ay at the sight o" the
+Son o" the Guru+ the one !ho is a truly elevated being# *ine
li)uor and other strong into%icants should not be ta(en because i"
one is under the in"luence there can be great mista(es made#
/alse imagination is just li(e !ine# The lesser gods ca&ture
your su&erstitious imagination and you su""er great loss because
o" "alse imaginings# /alse imaginings causes harm to others and to
yoursel"# This is done only by you# ?nly do one thing# Do not lose
your o!n state o" being 6aramatman# That is most im&ortant above
all# This is the highest devotion#
To remain in our o!n Sel" is the True Religion# There is no
other sadhana and there is no other God# Do not be deceived#
Rituals are meant "or those !ho are bound by doctrines such as the
Vedas# $n daily li"e (ee& u& the "aith that you are 6aramatman# Do
not "orget this# $t is necessary to be very observant in this !ay#
There is some danger that something !hich is incorrect may &ass
as the right &ath and the real &ath o" =no!ledge !ill be lost
sight o"# There"ore do not tread too much on the &ath o" rituals#
This is "utile# :ou may beg "or "illing the belly but do not do
anything that !ill ham&er the &ath o" =no!ledge# There is no
shame "or a man o" !isdom !ho begs "or alms but do not allo!
the !orshi& o" lesser deities to &revail# Never
allo! the mind to "all &rey to bad in"luences# The "aith in
3rahman must be !ell maintained# Thin( be"ore you !orshi&
lesser gods# *hen you yoursel" are the +1""ulgence o" Truth+ o"
!hat use are these &etty little deities to youE *hat !ill they
give youE *ill the ocean as( "or drin(ing !ater "rom the riverE
*hen the Guru declares that you are God !hy do you insist u&on
only being a jivaE This is your o!n "oolishness# Don>t do it any
longer# /re)uently chec( to see !hether you maintain the right
conce&t that you are 6aramatman# This means that you should
al!ays be conscious o" $t# Never "orget it "or a moment# $" you go
by your o!n ;onsciousness ho! much time does it ta(e "or
Sel".Reali5ationE $t is al!ays there# :ou should actually live
li(e that# :ou are that 6aramatman the chariot !hose !heels are
all o" the deities# Don>t ma(e any mista(e about it# 'ave no
doubt# Remain a!a(e to the "act that you are 6aramatman#
They say that i" you do some &articular thing you get merit#
*hy do you !ant meritE True merit is giving u& the state o"
being a jiva# The "ollo!ing o" any religion other than that o" the
Sel" is !hat is called sin# 'o! can the Su&reme Sel" 6aramatman
!hich you are "ollo! the religions o" +others+E 'e is the greatest#
3y virtue o" his inherent greatness 'e is "ully and naturally
+Su&reme 9oy+ ,6aramananda-# $" anyone abuses you by a "oul
!ord you hold on to the memory o" it but you do not even
notice the =no!ledge that it is generously sho!ered u&on you#
That is the sign o" being an individual# 8et a &erson call you that
!hich is most lo!ly but be sure that you are God and see !hat
!onder ta(es &lace# ?nce the inner judge has given the judgement
that you are God that judgement !ill never be changed# That>s all
there is to it# Then you really become 6aramatman# Su&&ose that
the mind is your !i"e and i" she does not obey you !here is your
braveryE 2s( this to yoursel" each hour# +2re you !ith meE 2re
you alert and a!a(eE+ The ans!er must be +:es4+ :ou must
remain a!a(e every moment#
$n order to attain +godliness+ to attain the conscious
a!areness o" being the Sel" you should never do anything "or
!orldly gain that !ill jeo&ardi5e your as&iration "or Sel".
Reali5ation# That act may be
desirable "rom a !orldly &oint o" vie! but anything that
undermines the state o" 3rahman is com&letely undesirable# This
is &ossible only "or one !ho &ractices diligently# *hat !ill be the
accom&lishment o" one !ho does not study hardE To develo& the
sense o" being the Sel" is itsel" merit# To lose that state is !hat
is called sin# *hat do you thin( devotion to the Guru meansE 3y
devotion to the Guru you become the ruler o" all the gods# :ou
are re.gaining yoursel" you are reali5ing your True Nature your
Real 3eing your Real 6o!er# This is devotion to the Guru#
Devotion to the Guru and devotion to God means to reali5e your
o!n Sel" your o!n +;om&leteness#+ 1ven i" !e &ractice but a
little o" devotion to the Guru !e attain Sel". Reali5ation#
*hat has ha&&ened to those !ho have had devotion to their GuruE
They have become 3rahman they have achieved Reality#
Devotion to the Guru must be very one &ointed# ?nly then is
3rahman reali5ed# Some say +$ do service to my Guru# $ do
devotion to my Guru#+ To such a man $ as( +*hat do you
do in this devotionE Do you reali5e your True NatureE Do you
gain !hat is your o!n +True 6ossession+E :ou yoursel" become
the Sel" God ,2tmaram-# This is true devotion to the Sadguru#
The Guru is so &o!er"ul that all o" the lesser deities are a"raid
o" him# Remain as your o!n Sel"# Do not lose your dignity# +$
2m 3rahman+ is your dignity# Never "orget That#
Morning, 9-12-
-*' How to (o SAiritual Pra@ti@e :Sadhana;
?ne may read various scri&tures ,Shastras- and mythological
boo(s ,6uranas- but all o" this is useless !ithout Sel".=no!ledge#
$n this !orld there is really only one &ath o" 8iberation# ?ne
must study the Sel" ,2tman- and understand that all o" the "ive
elements are only one and that the Su&reme Sel"
6aramatman is all. &ervading# ?ne must gain this e%&eriential
$n the beginning meditation should be on the Mantra ,a name
o" God or a statement- that has been given by the Guru# Ne!
as&irants may see di""erent colors such as yello! !hite and blue#
This is o(ay in the beginning but no &articular signi"icance should
be given to any o" these a&&earances# Meditation should be done in
the morning and in the evening !ith a &eace"ul mind# 2"ter getting
u& in the morning and having com&leted the morning toilet etc#
you should ta(e some time to meditate to )uiet the mind# The seat
!here you sit "or meditation should be s&ecial# $" &ossible it
should not be the same &lace that is used "or your usual sitting or
slee&ing# $t7s best that this &lace should only be used "or the
&ractice o" meditation# :ou can sit in the dar( at night or in the
light during the day and your &osture should be natural and
com"ortable# :ou should be rela%ed and there should not be any
tension in the muscles# :ou should not do such things as to hold
the breath etc# 2n easy com"ortable lotus &osition is the best#
Those !ho have gained a better understanding should regularly
concentrate the mind on the Sel" and &eace"ully d!ell on the
real nature o" the 1ssential 3rahman that you are# Try to naturally
enter samadhi the +sel"less Sel"#+
:ou !ill not come to (no! very easily in the !orld about this
great &ath to the +Reali5ation o" 3rahman+ to Sel".Reali5ation# To
serve the Guru is not only to care "or him &hysically you must
regularly do the ty&e o" meditation as &er your instructions# 2t
least once in a !ee( you should try to do meditation "or one hour
more than usual# $" it is not &ossible because o" &overty "or you to
visit the
Guru you can at least do meditation in your home and
concentrate on the Sel" and sing devotional songs ,3hajans- !ith
love "or Guru and God# 0nderstand that it is God 'imsel" !ho is
&er"orming all these things but do not give u& your meditation#
Remember and recite !hat is in the +t!elve abhangas+ ,12
stan5as o" &oetry containing the essence o" the teaching- !ritten
by Tu(aram every night# 8ord Vitthala has himsel" given the
blessing to Saint Tu(aram that !hoever recites these abhangas
regularly !ill gain Sel". =no!ledge#
1ven i" there is death o" somebody in your house do not sto&
your meditation# Meditation should be regular# 1ven i" the !omen
have their monthly &eriod they should meditate# Do not harbor
any doubts# Su&&ose tomorro! you are going to be busy you
should meditate "or a little longer time today but never abandon
it# $" there is so much !or( that you have no time even "or dinner
then it can>t be hel&ed# ;onsider yoursel" e%cused# 1ven then you
should have in your heart a (een yearning "or doing meditation on
God# Do meditation in this !ay and you !ill gain
Sel".=no!ledge automatically#
=ee& u& the memory o" God# Never harm anyone or blame
anyone# *hat is it to you the deeds that they have doneE 2ll !ill
rea& the "ruit o" their deeds# +Dece&tion is nobody>s relative#+ ?ne
!ho harms others su""ers harm himsel"# 6raise the good &oints in
others and don7t critici5e their vices# 3e dea" to gossi&# 3y gossi&
enmity increases and "riendshi& is cut# 6lease remember this# :ou
should daily sing devotional songs o""er "ood to God study and
recite the teaching and then &ut the Gods to slee& and only then
retire to bed# $" you live !ith this desireless devotion God !ill
bless you#
Evening, 9-12-
--' Paramatman is All-PerBading
To "ully reali5e that $ am the all.&ervading com&lete Su&reme
Sel" 6aramatman enables one to attain all o" My 6o!ers# $ am the
+Master o" all 6o!ers#+ $t is because o" Me that everything is
seen# $ am the Vedas the very instrument o" =no!ledge# $ am the
+8iving S&irit+ ;onsciousness the Sel" ,2tman- in all beings# $t
is the Sel" that is the cause o" all movement o" the body#
?ther!ise !hat is the di""erence bet!een a cor&se and a living
manE 2s the s(y is both on the inside and outside o" a &ot $ am
also inside and outside o" all# $ am the underlying su&&ort o" all#
The Sel" is at all times s&read out evenly every!here# 3eing ?ne
and undi""erentiated it is al!ays in e)uilibrium# Not to (no! the
Sel" is the state o" dis&arity or se&arateness# To (no! com&letely
is &arity or unity# Though this is true i" you do not (no! it to be
true it is dis&arity or a sense o" se&arateness that &revails#
*hen one says +$ !as a!a(e+ or +$ !as aslee&+ one
reiterates and &roves that in both states +$ e%isted#+ $t is both the
one !ho says +no+ and the one !ho says +yes#+ $t is the one !ho
says +no+ and at the same time it is only the Sel"# $" the Sel" is
not there !ho can con"irm or denyE $t !as there !hen one said
+$ have seen#+ *hen one understands it is automatically (no!n
that the Sel" has understood# 0nderstanding is &ossible because
the Sel" is there# 'ad the Sel" not been there nothing !ould have
been (no!n# $n dee& slee& there is neither &leasure nor &ain# $t is
the Sel" that is that &leasure and that joy# 1verything !hether it be
eating drin(ing or slee&ing is all only the joy o" the Sel"# $t is
even joy to &ass stools as it gives much relie" and &eace# To have
a sensation that is conducive to us is joy# To scratch is also a joy#
$ am that 6aramatman !hich in its being moving and joy
&ermeates every!here# The !hole !orld is made u& o" the "ive
elements but $ am &ervading and &ermeating all o" these elements
in all &laces#
*hen a see(er reali5es Me to be com&lete in this !ay and by
(no!ing one7s nature becomes That My s&iritual &o!ers ,siddhis-
come in and misguide him# =no! that surely all &o!ers are a
hindrance in the !ay to attaining unity !ith Me# Do not be
deceived by resorting to them# Do not miss your Reality by being
attracted to siddhis# Siddhi means &o!er# *hen there is a sense o"
&ride and de&endence on some thing in the !orld !hen you get
&ossession o" it and use it it is a hindrance# 2ny &ro&erty or
&ossession or any e%&erience that you get is only an a&&earance#
The e%&erience o" "leeting &henomenon !ill never be &ermanent
ho!ever hard you try to ma(e it last# The one !ho ta(es &ride in
accom&lishments or in the objects o" the !orld ta(es a ste&
do!n!ards# Those !ho are still not "ree o" $llusion have a li(ing
"or s&iritual &o!ers# They are !ea( and "orsa(e the Sel"# 6lease
listen to !hat $ am telling you#
?ne !ho is com&letely desireless is not a""ected by these
!orldly seductions# 'e says +?" !hat use are these things to
meE $ am beyond all )ualities# $ am not a &erson# $ have no use "or
&o!ers#+ 'e reali5es that the very nature o" s&iritual &o!ers is
"alse and only he attains the highest state o" +;om&lete
=no!ledge#+ 'e !ho has not le"t behind all ho&es and $llusion
does not attain 3rahman# $ have e%&lained this so that you !ill not
be deceived by the attainment o" s&iritual &o!ers# That is !hy this
subject has been &resented# ?ne !ho is ha&&y in giving u&
everything gets the bliss"ul joy o" one7s o!n 1ssential 3eing#
The Saint has not any !or( to do and has all o" the joy o" +The
8ord o" the Three *orlds#+ This is the joy in renunciation# There
are multitudes o" attachments !hich cause &ain# To give u& all
attachments is 8iberation# To one !ho is truly liberated the
siddhis the s&iritual &o!ers are nothing# 'e is 6aramatman and
+Sel".6o!er"ul#+ 1veryone lives according to one7s o!n
No &ate %iven
-1' Remain in the State of 0rahman
*hat can one do a"ter deathE Nothing can be done# $"
&eo&le have the custom to burn the dead body it has to be
burnt# $" they bury it it must be buried# 2lso (no! that there is
no "i%ed time o" death# *hen one !ill die is not (no!n# There is
no greater "ool than he !ho &ost&ones s&iritual study until
tomorro!# No one called the !ise =ing Dharma a "ool# $t is told
ho! once a brahmin &riest came to as( "or an audience and
=ing Dharma told him to come bac( a"ter eight days# 2t this
&oint 3heema the (ing7s brother did a strange thing# 'e beat
the big drum !hich !as meant to denote great joy# 2s 3heema
beat it !ithout any a&&arent reason =ing Dharma as(ed +*hy did
you sound the drumE+ 3heema said +:ou have told that brahmin
to come bac( a"ter eight days# Do you "eel sure that you !ill
live "or eight daysE+ Dharma said +:ou got the bene"it o" being
in my com&any and you have become !ise but today $ have
become a com&lete "ool#+ $n short there is no certainty o" any
moment and there is no surety o" ho! long !e !ill live# *hatever
you !ant to accom&lish you should do it !hile this body is
moving about# :ou must hasten to do your best as soon as
This is !hy the God o" Death :ama beats the drums o"
victory# =ing Dharma !ho !as !ell (no!n "or his (no!ledge
o" religion !as &roved to be a "ool that day# :our time is also
similarly being !asted and misused# :ou see a la!yer that is
serving in a saloon# *hyE 3ecause he cannot &ut his
(no!ledge to &ro&er use# *hat then is the use o" his education
and learningE ?ne !ho has reali5ed one>s o!n True 3eing should
not behave li(e one !ho is ignorant# 'e must behave according
to his !isdom# :ou must (no! !hat you are and !hat your duty
is and behave accordingly# *e have not come only to "ill our
belly !e have come to emanci&ate the !orld# Saint Tu(aram has
said +*e "rom Vai(untha ,the abode o" God- are here "or this one
&ur&ose#+ The great !ise men have (e&t something le"t over
,6rasad-# *e should &arta(e o" it and liberate ourselves# $t is
the sacred blessed "ood "rom their mouth# 2ctually !hat you
have understood to be "alse has bene"ited you !hile !hat a&&ears
to be true is dangerous "or you# This is the sce&ter o" :ama# The
(ingdom o" :ama the God o" Death is this !orld a&&earance# $"
one enters the em&ire o" Sel".=no!ledge the (ingdom o"
:ama is no more# The one !ho has understood the !orld as
"alse has &ro&erly bene"ited "rom li"e# ?ther!ise the high
and mighty hand o" the Death God is al!ays there# *e !ill
clean the &ath o" =no!ledge because there are !ild "orests "illing
the !hole !orld# 6lease thin( dee&ly about "rom !here you have
come# *hy have you comeE $s it your !or( to have children and
raise a large "amilyE Do you ever give any thought to thisE $" you
do not thin( then !ho !ill liberate you and ho!E
*hen one day your body !ill be ta(en a!ay and burnt
your game is over and you are "inished# :ou have to start a"resh
"rom a ne! birth# :ou have never thought +*hat is this all
aboutE+ /or this the "lame o" the Sel" must be made bright by
true desirelessness# ?nly then !ill s&iritual e""orts be &ossible# $"
you are not truly desireless you !ill never gain =no!ledge# To
relin)uish everything and to be "ed u& !ith $llusion is the sign o"
advancement in s&irituality and !hen this ta(es &lace one
de"initely becomes ha&&y and &eace"ul# 3y discarding $llusion you
attain 3rahman# Merge yoursel" into the reality o" your 3eing# $t
is "or this &ur&ose that !e have come here# 3y being a!are o" this
&ractice continuously and attain Sel".=no!ledge# 2ttain the
+=no!ledge o" 3rahman#+
=ee& e%amining everything in daily li"e# The Guru !ill not
tell you every day so study !ith such earnestness that he can give
you more =no!ledge and be &leased !ith you# 3ehave in your li"e
by ta(ing care not to e%tinguish the inner lam& o" =no!ledge# Do
not !ait and say +$ !ill "inish my "amily duties "irst and then
turn to s&iritual li"e#+ $t is "utile to say that you !ill get the
(ingdom only a"ter your army is destroyed# :ou should obtain the
(ingdom !hile your army is intact# Similarly (ee& on doing
s&iritual &ractice ,sadhana- as long as you are still breathing#
6ay no heed to the
criticism o" other &eo&le# Save your Sel" "rom the cycle o"
endless births# /ree it# 8et go o" ego then you are saved#
The attitude o" &ride is a slayer o" the Sel"# =no! that +$ am
not the son o" $llusion $ am 6aramatman# $ am beyond )ualities#
*hat does insult or &raise have to do !ith meE+ The !orldly
man gets insult and &raise# $ am doubtless "ormless and
com&letely detached# *hat has "amily li"e to do !ith a
detached &ersonE There is no bondage "or the one !ho
understands this# 'e is "ree although he is &hysically living in the
!orld# Do not su""er loss in trying to &rotect the name and "ame o"
your "ather# Remain !ith the +=no!ledge o" 3rahman+ and sto&
!orrying "or the !orldly li"e# Devote yoursel" to God ,Rama- and
become God# Remain as 3rahman#
Evening, 10-12-1934
-3' SerBing at the Feet of the Master
?ne !ho concentrates in devotion !ithout any e%&ectation
does not "eel or see anything e%ce&t God# 'e is united !ith
Reality and attains all o" the s&iritual &o!ers# 'o!ever the one
!ho does not e%&ect anything !ho is one !ith the 8ord
!hose tentacles o" &assion are sna&&ed does not give any value
to these &o!ers# $n the !orld there are "ive elements and the
Sel" ,2tman-# These si% and the ignorant individual ma(e seven
in all# The individual is t!o."old# $t is at times an individual ,9iva-
and at times God ,Shiva-# ?ne !ho clings to the sense o"
+mine+ becomes the individual# *hen one thin(s that
+1verything is mysel" and $ am &ervading every!here+ becomes
God# The individual is subject to evolution# /irst the jiva !as a
very small atom# $n the !ater on the ti& o" a needle there are
thousands o" jivas ,organisms-# The jiva is so minute and even
still it can develo& into a big body because o" its desires# The lion
is more &o!er"ul than the ele&hant but man is most &o!er"ul yet
has more "ear# Man "ears all other creatures and because o" "ear
he has been diminished in si5e# $" there is no "ear he
becomes big but by ignorance he deteriorates and even dies#
$" one becomes one !ith the !orld through the
understanding that the entire !orld is himsel" he becomes
6aramatman# ?ther!ise even i" he is 8ord Shiva himsel" he
becomes a slave# 3eing a slave i" he gets the advice o" the Guru
and becomes !ise he becomes vast# 2ll illusion is due to the
identi"ication !ith the body# 8et go o" the conce&t that you are the
&hysical body# $n this !ay you !ill become vast and you can be
ruler over Time and Death# *hen the "ear o" all creatures is gone
this is called =no!ledge# /ear is there so long as you remain
small# 'o!ever long their lives may be even 3rahma and Shiva
are destined to die# They die a"ter a long &eriod and human beings
die sooner# The gods are also mortal# Man becomes "earless
through the teachings o" the Sadguru# The body is made u& o"
"ive elements# The Sel" is 8i"e.1nergy it is deathless
im&erishable and it has no birth or beginning#
*hen the Sel" loo(s to li"e through the eyes o" $gnorance he
becomes a jiva and su""ers birth and death# 'o!ever
loo(ing through the eyes o" !isdom he automatically !ithout
going through births and deaths becomes 6aramatman in the body#
/ind out ho! you see !hen you loo( at others# $" you loo( !ith
divinity you !ill see God# $" you loo( as a human being you
!ill see a human being# $" you see !ith a conce&t o" +ghost+ you
see a ghost# :ou should care"ully !atch your !ay o" loo(ing at
things# 'o! a "ish slee&s in !ater can be (no!n only i" you
become a "ish# :ou !ill (no! the truth o" the !orld !hen you
yoursel" become the +6reserver+ ,Vishnu-# Today the individual is
made u& o" the elements# That individual !hich is made u& o" "ive
elements should become God Shiva by attaining the state o"
Shiva# Similarly !hen one (no!s the nature o" Vishnu he himsel"
becomes Vishnu# The elemental !ill see only the elements# God
!ill see only God#
The &erson can see only according to the birth that he
ta(es# Give u& the &erishable &etty conce&t o" being an
individual and then by the conce&t o" yoursel" as God you !ill
become God# :ou !ill get the bene"it according to your devotion#
$" you are devoted to !orldly li"e you !ill become !orldly# $"
your devotion is to Shiva you !ill become Shiva# *hen you try
to concentrate $llusion tries hard to &ull you do!n by !ay o"
o""ering s&iritual &o!ers !hich is tantamount to the e%&ansion o"
mundane li"e# 2 dirty thing does not get any dirtier by coming
into contact !ith something dirty because it is already dirty# That
!hich is o" a high )uality !hatever it may be may become
im&ure but ho! can that !hich is already im&ure become
God says +9ivas do not (no! the ha&&iness that is !ith Me
and they become enticed by s&iritual &o!ers#+ 2 &erson
addicted to eating meat le"t that habit "or "our days but as the
desire !as still there he started it again# Money earned in !orldly
business is not use"ul in s&iritual attainment# The value is not the
same# The value o"
s&iritual attainment is much greater# ?ne !ho enters s&iritual
li"e !ith ambition !ill not gain Sel".=no!ledge# ?ne !ho
concentrates on the Sel" !ithout any e%&ectation attains
=no!ledge very easily# $" you stand in "ront o" a mirror !ith your
bac( to it ho! can you see your "aceE :ou !ill see your "ace only
i" you are "acing the mirror# *hen your attention is diverted
to!ards &o!ers ho! can you attain the state o" 6aramatmanE
Do not become a Saint in order to get anything in the !orld# 3e
a Saint only "or the sa(e o" being a Saint# $" devotion is not tainted
by any desire only then can you attain +That#+ *hen a devotee is
united !ith Me he does not care "or &o!ers# ?nly such a devotee
My State# $nner.bliss is &ossible only i" the service to the Guru is
done !ithout any sel"ish intent# ?ne !ho has given over his body
only "or devotion to God and !ho is devoted to the Guru has no
need "or s&iritual &o!ers# The only !ay o" attaining 8iberation is
through +desirelessness#+ That is the only !ay to true 8iberation#
There must not be even an iota o" sel"ishness or any !ish to get
anything# The as&irant must be com&letely desireless# 9ust as a
man has no desire to !ear a !oman>s dress so it is that !hen the
devotee is !ithout desire he attains the state o" 6aramatman#
Morning, 11-12-1934
-5' SerBing the Feet of the Master
3y serving the "eet o" the Master one !ho gives u& all
other &aths and surrenders onesel" com&letely to the Sadguru
becomes the true +2ccom&lished ?ne+ or Siddha# ?ne !ho
has the active element o" the 2lmighty God serves the Master#
Nobody else !ill even thin( o" it# /or this the +6ure Sattva+
)uality is necessary# ?ne !ho has "aith that the Guru is everything
attains the state o" 6aramatman# $" you have this "eeling be sure
that it is a sign o" the desirelessness that brings great inner.bliss#
=no! "or sure that one !ho is a loyal devotee to the "eet o"
the Master gains Sel". =no!ledge# 9ust as a &erson !ho is
unluc(y drives out the sacred co! =amadhenu ,!ish."ul"illing
co!- those !ho are dull o" intellect never gain higher !isdom# 2
&erson !ho is not luc(y su""ers "rom the results o" his o!n
vices and !ould never listen to the Saints# Many have the good
luc( to meet the Sadguru once in a li"etime but only the one !ho
has "aith is saved and u&li"ted# 2s is the "aith so is the result# ?ne
!ho does not li(e the enjoyments o" bodily &leasures easily
becomes a &erson o" Vedic !isdom one !ho is +su&remely
intelligent#+ That is !hat is called +Great /ortune#+ *hat does
such a &erson care "or s&iritual &o!ers !hen he has relin)uished
everythingE ?ne !hose ego is gone does not give any value to
&o!ers and there"ore Devotion 8iberation *ealth and the
6o!ers ,Siddhis- are all at his "eet# ;ommon &eo&le do not
understand this# They are all ma(ing vain e""orts# 2ll &o!ers come
to one !ho e%&ects nothing at all#
2 bull is not em&loyed to guard the cro& because he !ould eat
it u& and !ho !ould &ut a cat in charge o" mil(E The one !ho
has no desire gets the "ruit# ?ne !ho does not have any
e%&ectations or desire gets these &o!ers but he has no need "or
them# They may stay !ith him even though he says no to them#
2ctually the siddhis the &o!ers need &eace and rest# They are
tired a"ter doing all sorts o" hard errands "or the !orld# They
a&&roach a desireless &erson in
order to get some rest !hile they run a!ay "rom a man !ho
is greedy "or &leasures# ?ne !ho is desireless gains Sel".
=no!ledge and becomes 6aramatman in his o!n right# $t is
im&ossible "or one !ho does not have "aith in the Guru to attain
3rahman# The nature o" 3rahman is itsel" li(e this# Sel".
Reali5ation is di""icult to understand# 2ll o" those !ho have
become s&iritually (no!ledgeable have done so only by
surrendering to the Guru# 'o! can one gain s&iritual (no!ledge
!ithout the GuruE ?rdinary school (no!ledge is learned "rom a
schoolteacher !hile !hat is given by the Guru is higher
(no!ledge that relates to 3rahman# To attain the Reality one7s
True Nature the !itness is Sel".e%&erience# There is that
!hich is !itnessed and there must be one !ho is a !itness to it#
The religion born out o" 3rahman is li(e this# There"ore one must
have devotion to the Sadguru#
Those !ho are less intelligent are easily seduced by
siddhis because !ithout even being a!are o" it the mind harbors a
subtle sense o" ego# The "eeling o" sel" im&ortance is very
attractive# 1ven though you may (no! that you are 6aramatman
you still conceive o" yoursel" as an individual and in vain are
!illing to su""er &ain and sorro!# :ou (no! the meaning o" the
term +in vain+ but you don>t reali5e its signi"icance# 3y loo(ing at
the "ive elements in $gnorance you become the individual ,9iva-
and by seeing !ith the +1ye o" =no!ledge+ you become God
,Shiva-# $" you loo( !ith the conce&t that +2ll is 3rahman+ you
become one !ith 6aramatman#
The !ord +=umbha(a+ means not so much a retaining o"
breath as the reali5ation that +$ am "illing the entire universe as
!ater "ills the earthen &ot or (umbha#+ To (no! the !orld as it is
is the e%halation or +Recha(a+ and the oneness o" +me+ !ith
+the !orld+ is the ta(ing in o" the breath or +6oora(#+ The !ord
Sh!asa means breath and Vish!asa or trust means to have
sorro!# This means that sorro! is "elt so long as you thin( that is
it you !ho is breathing# ?ne !hose sense o" duality is gone is the
+Son o" the Guru+ ,Guru&utra-# *hen one lives as the si%th
element the Sel" beyond the "ive elements one becomes God
!ho is omni&resent# Then !hat
one sees is no longer &eo&le or 9ana but one sees all as the +?ne
God+ or the +controller in all &eo&le+ 9anardan# $" you loo( in this
!ay you become God other!ise you live as a limited individual#
God never even &uts a glance to!ards the &erson !ho e%&ects
&o!ers# Giving u& all desires is the main means "or true
8iberation# To be !ithout any e%&ectation !hatsoever is the
highest state# Total /reedom the +Sayujya State+ clings to the
"eet o" one !ho is desireless li(e a lum& o" clay# 1%&ectation is
desire# To be !ithout e%&ectation is itsel" the state o"
desirelessness# /aith in the Sadguru is the highest good "ortune#
There is a story o" a cobbler named 3asanna# The cobbler once
made shoes "or the Guru out o" his o!n s(in# *hen the (ing heard
about this he demanded to have a &air "or himsel"# *hen the
cobbler did not abide by this re)uest the (ing "orced him to
&rovide the shoes# 'o!ever !hen the (ing !ore the shoes his
body began to have a burning sensation# The (ing begged to be
"orgiven# *hen the Guru told the (ing to ta(e a di& in the
!ater in the bathroom o" the cobbler the burning sensation !as
alleviated# God does not tolerate com&ulsion made on the devotee
o" the Guru# The Guru said that he himsel" !as also not "it to
!ear those shoes because it increases &ride and that they should be
o""ered to his Guru Shri Sadguru 8inga.9angam Maharaj# Then
through his desirelessness and relin)uishing o" &ride that devotee
o" the Guru reali5ed his True Nature# Such is the "aith in the Guru#
$" there is com&lete "aith in the Guru you can even raise someone
!ho is dead by &utting a little earth on him#
$ tell you on oath that it is the Guru !ho gives the "ruit that is
in your o!n heart# 'e (no!s !hatever you do# $t is 'e himsel"
!ho gives the correct "ruit# The Guru7s duty is only to give
advice# To have devotion and "aith and to study is the job o" the
devotee# :ou have to study# Do not give u& devotion even i"
any number o" calamities "all u&on you# 'o! can a devotee and a
non.devotee ever agree !ith each otherE Those !ho have no
devotion !ill only "ight# 2 devotee !ill have to "ace tremendous
antagonism and must sustain severe criticism and su""ering# $n
this lies the s&irituality o" devotion#
Such a one is God in the ma(ing# 6aramatman is !aiting "or
him# The meaning o" the centrally im&ortant &art o" the
0&anishads is +'ave no e%&ectation#+ That is the greatest mystery#
1(nath Maharaj says that by the blessing o" his Guru 9anardan
S!ami he attained that state# *ith inner &eace he became
+Desireless+ and attained +$nner 9oy#+
Evening, 11-12-
-7' he Fire of .nowledge
*hen the mind and objects o" the senses have "riction and
start to )uarrel the "ire!ood is (indled !hich burns the
"orest o" $gnorance and destroys it# ?ne !ho ma(es "riends !ith
and acce&ts the Sadguru receives the +3lessing o" the Guru#+ ?ne
!hose $gnorance is destroyed by the "ire o" the blessing o" the
Guru attains Sel".=no!ledge# *hen one becomes stirred because
o" God>s Grace and becomes resolute in attitude then ho!
much longer can he indulge in mundane li"eE 'e gets so "ed u&
!ith the !orld that the beasts o" the !orld the jac(als dogs and
tigers o" lust anger greed etc# start running a!ay because the
jungle o" !orldly li"e is on "ire and the "orest o" $gnorance is
burning u&#
*hen one gives u& the attachments o" a""ection and
&ossessions all diseases and calamities run a!ay# The ties o"
a""ection and the sense o" belonging are the thorns o" li"e# *ith
Sel".=no!ledge these thorns o" "alsehood begin burning# The
&ython o" enticement is incinerated# 1ven the death that is Time
!hich means the advancing o" moments starts burning and gets
burned do!n# The tiger o" egoism cannot "ind any!here to run
a!ay# The "orce o" the +/ire o" =no!ledge+ is very "lammable# $t
burns do!n everything in the $llusion and then itsel" becomes
e%tinguished a"ter it e%hausts its o!n burning &o!er# Such is the
greatness o" the /ire o" =no!ledge#
Morning, 12-12-1934
-8' "iBe A@@ording to Self-.nowledge
2ll o" the 2ir ,*ind- and +vital.energy+ or 6rana both
inner and outer are one# $t is &art o" the body# The s(y is only one#
$ts luminance is one both inner and outer# $" you !ill not ta(e in
the outer air you cannot live# :ou may say +it is mine+ but i" you
do not acce&t it "rom others you can>t live !ithout it# 2ll o" this
creation is yours# :ou are all# The "ive elements and one Sel" are
the same "or all# :ou have to ta(e "rom it and release in it# *hen
you !rite on the sur"ace o" !ater only the "irst letter is !ritten
a"ter!ards it does not remain !hile you go on to !rite the
second letter# Such is the se)uence in creation the !orld
a&&earance# This is all undivided 3rahman s&read out
e)ually every!here# $" you gain some (no!ledge it can be
ta(en !ith you to any "ar o"" &laces !here you go#
:ou !al( simultaneously through the 2ir ,*ind element-
the S(y ,S&ace element- and on the 1arth# :ou cannot live by
touching only one element leaving aside another# They are all
together "orming one body# The "ive elements ma(e one
+0niversal 3ody#+ The "ive elements are made u& o" the one
3rahman and the "ive elements are one !ith the Sel"# 2ll things
are one !ith +This#+ $" 8ord Gana&ati ,Ganesha- rides u&on the
mouse the 8ord is greater and i" the mouse rides on Gana&ati
then the mouse is greater# The entire !orld is li(e this# The
business o" this !orld its very "unction is li(e this# $" you are
Gana&ati himsel" you are living in the +$nner 1%istence+ the
essential &art o" your being# 3e Gana&ati and &ut into &ractice
!hat you have learned#
2 small boy !as told to &ass stools only !hen going over to
the toilet# 'e !ent there and de"ecated but he did not remove his
trousers nor did he ta(e su""icient !ater to clean himsel"# 'e
!as as(ed !hy he did this# 'e said +$ did !hat !as told to me# $
did not do !hat !as not told#+ :ou are doing li(e this# 'o! can
someone tell you everythingE :ou must understand "or yoursel"# 2
child !ho reads
everyday !ho studies everyday gives a )uic( re&ly# 'e can re&ly
li(e this because he is continuously studying# ?ne should study
li(e this# :ou listen then you go home and do many other things
but "orget the teaching# 'o! can you understand "ully in this !ayE
That is !hy everyday you have to be told again# *hat is taught
is not retained# The study should be "ully imbibed# 8i"e itsel" all
atoms all molecules and the Sel" !hich is subtler than subtle
+2ll this am $#+ 1arth *ater /ire *ind and S(y are ?ne# There
is no belo! no above no bac( no "ront# 2ll names and "orms are
all "alse# 1le&hant horse !hateverD all is $llusion# *hat is is one
+6ure S&irit+ the Sel"# Name and "orm are all dece&tion#
The +River o" =no!ledge+ is dro!ned in name and "orm# 2ll
(no!ledge is li(e a river but the river has become &etty little
and insigni"icant because o" name and "orm# The great vastness
that is the Sel" is beyond name and "orm# 3y name and "orm it is
as i" the river is dro!ned in the boat# 1le&hant horse and
mountains are all dro!ned in that !ater but even a s&arro! cannot
)uench its thirst there# 3rahman in the "orm o" a s&arro! cannot
)uench its thirst# Do not be deceived by the illusory ego o" name
and "orm# Remain as you are# The mouse should not ride u&on
Gana&ati# Gana&ati !as seated on a !ooden seat# The mouse
climbed on his bac( and stole a!ay the 8addoo ,a s!eet edible
treat- "rom his hand# 'e said +1veryday Gana&ati rides u&on me
but today $ am sitting on his body and eating his 8addoo#+
*hen Gana&ati rides on the mouse he gets all o" the &o!er but i"
the mouse sits on the body o" Gana&ati the mouse ta(es a!ay all
o" the &o!er# $" you conceive o" yoursel" as a &etty little
creature you !ill thin( o" ma(ing more and more demands#
:ou are certain to "eel li(e as(ing "or this and that# $" you
conceive and reali5e that you are the ancient al!ays.e%isting
+Deathless S&irit+ then your urge to demand anything
diminishes# :ou no longer !ant to be a beggar# There is more and
more &eace contentment and health# 2utomatically you start
getting !hat is su""icient and am&le to meet your needs and there
is &eace and contentment#
There"ore ta(e the vo! that you yoursel" are 3rahman that is
the +inner e%&eriencer+ o" all e%&eriences# *ho is the o!ner o" the
"ieldE $s it o!ned by the (ing or the "armerE :ou have to &ay
levy some &ercentage to the (ing# 'e is the o!ner# 1verything
inner and outer belongs only to the (ing4 :ou are but a villager#
:ou may live in the village that is your right but all the
authority vests in the (ing# *hose authority should be
recogni5edE 2ccording to custom a husband should not utter his
!i"e>s name and the !i"e should not utter the name o" her
husband because there is a belie" that i" you give de"inite name
to that !hich has no name or "orm then some s&iritual merit is
lost# The main &oint in this is to recogni5e that 3rahman has no
name or "orm#
/ancy clothes are meant "or &eo&le !ho ta(e &ride in their
a&&earance# *hat im&ortance do they have "or meE The motive
to &ut on nice clothes is to a&&ear &resentable to others or to
indicate that you have many &ossessions# That is all &ride# $" the
clothes are "ine you have to ta(e care but i" they are
ordinary there is no &roblem o" !here to sit# ?ne can sit
any!here# $" one ta(es their clothes and (ee&s them outside one
need not be an%ious about their loss# *hat is yours is only !hat
you have eaten and &ut into your stomach# $n short nothing
outside is yours# ?uter things are "or &eo&le# 2ll greed is
needless# :ou su""er only because o" ego# Give u& the ego# 2
rich man is made ha&&y by the idea that he is rich# ?nly greed
is &revailing in him and nothing else# :ou should have the
attitude that +1verything in the !orld belongs to me+ and give
u& greed "or anything# *ill your glory be reduced i" you !ere to
say that something is +not mine+E The body is able to move about
and that is your only need# 2ll else may be there or not !hat do
you loseE
Rama and =rishna !ere se&arate but the mantra +Rama(rishna
'ari+ is "ormed by uni"ying both# 3oth Rama and =rishna are
gone# Dro& the o!nershi& and greed o" +Rama(rishna 'ari#+
The !ealth o" the Son o" the Guru all belongs to the Guru# *ind
*ater 8ight Night and Day are all "or him only# 1verything is
his so !here is there any shortageE The one !ho "eeds the
creatures inside a roc(
and the one !ho gives "ood to birds living on the highest mountain
&ea( is only +'e+ giving all !ith +'is 6o!er#+ ?n every grain is
inscribed the name o" the consumer# 'e is all# The "ood and 'e
are not t!o# 'e is the tiger and 'e is the horse# 2s 'e is the "orm
'e is also the name#
1ven though you call all the limbs o" your body by di""erent
names you call all o" that as +$#+ Similarly be one !ith all things
and all animals# 3e your Sel"# 3e your o!n True Sel"# 2re the S(y
*ater and other elements ta(ing on any attributes such as
sitting or slee&ingE They are every!here at all times# Do not (ee&
unity only as a mental thing &ut it into &ractice and behave
accordingly# 2s 2rjuna acted u&on !hat he had heard and learned
he ac)uired the highest s(ills# $" you live your reali5ation in your
daily li"e only then do you become +=no!ledgeable+ a 9nani#
Evening, 12-12-
19' he +reatness of the Sadguru4 and ,2ou Are hat,
The greatness o" the +True Master+ the Sadguru is
beyond measure# ?ne !hose "aith in the Guru diminishes a"ter he
attains =no!ledge does not get the joy o" the +'ighest 3liss#+ The
diminishing o" "aith in the Guru is the cause o" "ailure# ?ne
should not even drin( !ater !ithout "irst o""ering it to the Guru#
2ll actions and things to be enjoyed should be o""ered to the
Guru and only then !hatever is le"t over should be ta(en# The
!ord +2re+ in the great statement +:ou 2re That+ ,Tat Tvam
2si- is only &ossible to be achieved by the Grace o" the Guru#
The service to the Sadguru is the highest# That devotion allo!s you
to reach the state that has no e)ual in the !orld# 2t the time o"
reaching +That+ there is a change in the intellect and an illusory
thought enters the mind that as(s +*hat im&ortance has the
GuruE+ Never abandon your devotion to the Guru# $t is only by
having dee& "aith in the Guru that you are going to achieve
reali5ation and see everything ha&&ening according to your !ish#
:ou must actually "eel and e%&erience the meaning o" the !ord
+2re+ ,2si-# Recogni5e yoursel" as 3rahman and arrive at "inal
contentment# Sel".=no!ledge is "elt to be di""icult to attain only
because devotion is lac(ing# Devotion to 3rahman !ith )uality and
"orm ,saguna devotion- in the sha&e o" the Guru is very
di""icult# The devotee su""ers loss even i" there is the slightest
la5iness in his e""orts# 8a5iness must not be allo!ed in relation to
one7s devotion#
To give u& all religions has s&ecial meaning# $t means that you
should give u& all o" your habits that "eed your body.
consciousness# This !ill ensure your success in s&iritual
underta(ings# To (ill the =auravas ,"rom the 3hagavad Gita-
means to (ill the identi"ication !ith the &hysical body# To +"ight+
is !hat is called religion# That is the &ath o" duty ,dharma-# *e
have to "ight in order to destroy $gnorance and gain Sel".
=no!ledge# That is called one7s natural duty ,S!adharma-#
There"ore you have to do your duty to act and i" you don>t do
your duty destiny !ill "orce some action and you !ill
e%&erience a do!n."all# ?ne7s +duty+ ,dharma- has to be
"ollo!ed and the "ight must be "ought# Do as $ tell you# :ou have
am&le (no!ledge but your "aith is lac(ing# $ncrease the intensity
o" your "aith# $ncrease your "aith in the Sadguru#
:ou must have conviction about the +2bsolute+ nature o"
3rahman# There is nothing other than 3rahman# God is according
to your "eeling# The di""erence in your "eeling is according only to
your "aith# Those !ho !ish to become God should "ollo! the &ath
o" devotion# *hen your loyalty is &roven the state o" 3rahman is
yours# The veil o" countless days has to be removed# $" devotion
becomes !ea( a"ter gaining Sel".=no!ledge then that =no!ledge
is not "ruit"ul# 3y devotion to God you !ill be "amous and
in"luential in the !orld# 'e does not need anything# *here is
the shortage in 'is "aithE 1ven though =rishna !as a &rince he
served his Guru and did a lot o" hard !or(# 'is e""orts resulted
in his earning more riches than his Guru the !ealth o"
+Divinity#+ 1veryone gets the status as he deserves# The result o"
real "aith is de"inite and inevitable#
Morning, 19-9-
11' (nCaneshwari
The Sadguru can be com&ared to the hot Sun# Trouble starts as
soon as the Sun has risen# $n dee& slee& the (ing and the
beggar enjoy the same ha&&iness# *hen the +Sun o" =no!ledge+
has risen there is no longer day or night# 2s this !orld a&&earance
is a crude earthly dream it a&&ears to be true# *hen the +8ight o"
=no!ledge+ s&reads the illusory a&&earance o" the !orld
dissolves# This understanding is the da!n o" the +Golden Day+ o"
=no!ledge# The birds ,9ivas- get the eyes in the "orm o" the Sel"
,2tman-# The "ear in the minds o" those !ho are travelers on the
&ath o" Sel".=no!ledge is gone# *hen the light o" the Sel"
s&reads the dar(ness o" mundane li"e is destroyed and then
comes an a&&earance o" the s&iritual &o!ers !hich is nothing
but a mirage#
*hen you understand that you are 'e that is noon time
!hen the Sun is at the 5enith# $llusion is a night that &er&etuates
the dream o" the e%istence o" the !hole !orld# *hen that night o"
$llusion disa&&ears then the dream o" +$+ also dissolves# Then the
+Great 1%&erience+ is "ully reali5ed and is our o!n &lace# The
Sadguru is the Sun that destroys both the rising and setting# That
Sun has arisen# To +see+ means to see the !orld# That is $llusion
!hen the Sel" is not (no!n# There is a "alse conce&t o" something
that is called +$llusion+ in Vedanta !hich the Sadguru has !i&ed
out# The greatness o" the Guru is such that $ have only to &raise
'im by using his o!n !ords# *hat else can $ doE
The Sadguru is beyond both day and night# *ho can see
'imE 'e is +The Master o" 8ight+ but he himsel" has no light# 8et
there be salutations to 'im again and again# The &raises o" 'im
are li(e demoting 'im# $t is as redundant as i" !e !ere to call a
(ing a rich &erson# No such limited &raise is &ossible "or the
Sadguru# 'o! can one enumerate all that 'e has givenE $t is so
vast that !ords "all short# *e cannot say item by item +?h
8ord you have given this you have given that etc#+ The more
!e &raise 'im it amounts to
having not &raised 'im at all# The Vedanta is the greatest "ind#
8uc(y is one !ho really studies it# That !hich can be
&er"ormed by the body is art and that !hich is achieved by mind
is =no!ledge or Vidya# The "ourteenth ty&e o" Vidya is the
+=no!ledge o" 3rahman+ 3rahmavidya# The &o!er by !hich that
=no!ledge increases cannot be measured and the Vedas are the
!ritings !hich have been !ritten a"ter e%&eriencing this
=no!ledge# *herever the see(er has been able to go inside he
has described that e%&erience#
Evening, 19-9-
1)' +od is Permeating the /orld
Saint 1(nath bo!s to his Guru 9anardan and says +The
"eeling that there is !orldly e%istence !as dro!ned !hen $
gained Sel". =no!ledge#+ $t is not that he does not see the !orld
but rather that he reali5es the im&ortance o" the Guru !ho
(no!s that there is neither +you+ nor +$#+ So long as +$+ is
there all other things are there# *hat remains !hen +$+ is notE
'o! can God be accommodated !here you are occu&ying the
s&aceE There is &ro&riety in salutations so long as you are there#
*hen +$+ and +you+ are both gone there is only the Sel"# ?ne
remains se&arate so long as he does not reali5e the =no!ledge o"
the unity o" all things#
Gana&ati ,Ganesha- has only one tus(# This means that he
is alone by himsel"# Things are numerous in a&&earance but all is
one unity# ;olors are many but they come out o" one color only#
The master o" all colors is the +8ord o" ;olors+ Ranganath but he
is colorless !here he is# 2ll multi&licity starts "rom Gana&ati#
;ounting begins !ith him# 1verything is contained in the belly o"
the ?ne# 2s $ have come a!ay as $ am estranged $ am called an
individual a jiva# $" a"ter coming into the human
(ingdom !e &rove our +humanness+ only
then does one become God Narayana# ?ur intellect is not "or
earning bread but "or Sel".Reali5ation# The sign o" having used
the intellect is that you have become Narayana# This de&ends on
the &erson em&loying the intellect# $ntellect is an untamed
horse# ?ne has to brea( this horse# This horse in the human
body ma(es it &ossible "or you to attain the state o" 6aramatman
but you must use it "or this &ur&ose#
Gana&ati is also called the destroyer o" calamities or
troubles# 'is "our arms denote the "our ideal achievements o"
Religion *ealth Desire and 8iberation# ?h 8ord Gana&ati
:ou are the source that gives light to those things that give light#
The judgement about true or "alse is given by you only# :our
vision sees all as 3rahman# ?ne !ho understands you
becomes the +Voice o"
3rahman#+ 'e becomes ha&&y in the 3liss o" 3rahman# The belt o"
the ser&ent around your belly denotes !isdom# $t is called the
+*isdom 3elt#+ ?ne !ho (no!s you does not see calamities at all#
:ou &ull near you the devotee !hom you li(e and i" there is
one !ho has no e%&ectation o" anything you give him the highest
ha&&iness you give him "rom your o!n hand the s!eet delight
o" 9oy# The +subtlest &lace+ is your abode# The mouse at your
"eet is very tiny# *hen one gets the glim&se o" the small mouse
he should not loo( at the moon# 8oo(ing at the moon means that
ho&e and desire should not increase# Gana&ati !ho is "ormless has
become the +Doer o" 2ll Things#+
Saras!ati means intellect# She discriminates bet!een 1ssence
and the non.essential# There"ore she is Saras!ati# She
&rovo(es and activates the sense organs and is thus called
Saras!ati# She understands hersel" by her o!n light# $t is her voice
that s&ea(s the Truth and she says that such s&eech is good# $t is
because o" her that Truth can be e%&ressed in !ords# *ho is it that
is called a +Saint+E ?ne !ho is the embodiment o" Sel".3liss and
!ho gives satis"action to those !ho are in trouble is called a
+Saint#+ 2ll o" the Saints are bliss"ul by nature# Those !ho are the
&lay"ul +9oy o" S&iritual *isdom+ are called Saints# The Saints
give rest to God !ithin themselves# The ha&&iness the rest has
no other &lace e%ce&t !ith the Saints# They are the +?cean o"
;om&assion#+ The Saints do not see any thing lac(ing in &eo&le#
The Saints are the very limbs o" the 2bsolute# ;ontentment
resides in the "eet o" the Saints# ?ne !ho serves the Saints gets
satis"action and rest# Death never visits you !ithout ma(ing you
"eel sorry "or your mista(es# :our ne%t breath may be your last
breath# ?ne is al!ays a!are o" !hat errors one has made in li"e
!hen death is imminent# The individual does not die !ithout
remembering his mista(es# +8o!er your head and &ut it at the
"eet o" the Saints#+ ?ne !ho has "ear has an%iety about death#
Those !hom the Saints bless become 3rahman# There is no
necessity o" doing any hard !or( o" ac)uiring the
+/our 2chievements+ ,6urusharth . Religion
*ealth Desire and
8iberation-# The one !ho emanci&ates all is 6aramatman# 'e
illumines his o!n intellect and gives "ull identi"ication !ith
Reality# /or this "aith is necessary and then there is 8ight
every!here# 'o!ever individuals ta(e the &ath o" doubt and are
deceived# Those !ho harbor doubt !ill not get the "ruit o"
reali5ation# 1ven by "aith in an idol it has occurred that one
has had the reali5ation o" 3rahman# $" you bo! do!n to a
Saint only once !ith "ull "aith he !ill ma(e you just li(e
himsel"# :ou may !orshi& him by seeing him touching his "eet
tal(ing to him and listening to !hat he says by o""ering him
even a lea" a "lo!er a &iece o" "ruit or only !ater# Saints are
not a""ected by "orm or de"ormities or by !orldly behavior#
2 Saint is not a""ected by enjoyment o" objects or by the
relin)uishing o" everything# $" you say someone is &uri"ied
today it !ill mean that yesterday he !as im&ure#
The Saints do not boast o" their eccentricity or their
=no!ledge# They live in natural sim&licity# They live as both the
=no!ledge and $gnorance o" Sel"hood and they envelo&e both#
The love o" the 2bsolute is "ully absorbed in him and the sense
o" a!e is gone# The !hole li"e is one# The !orldly li"e and
s&iritual li"e are one# Memory is gone together !ith "orget"ulness#
The sense o" +$+ is gone and the &ride o" discarding the sense o"
+$+ is gone# *hen it !as not e%isting !hat !as there to discard
and !hat is it that has come aboutE The dream and the
!a(e"ulness are gone# 1cstasy has become delighted in itsel"#
The seen has gone together !ith the sense o" seeing# The sense o"
being the !itness is also gone# =no!ledge has gone along !ith
$gnorance# The recognition o" being a +(no!er+ is also gone# 2ll
(no!ledge has gone li(e a dream# *isdom has been "ully
absorbed but it !as al!ays there# $t has not come "rom outside# $
bo! be"ore those !ho are !ise in this manner# ?ne must have such
humility other!ise the li"e is !asted in vain# *e should bo! to
the Sadguru# 3y 'is grace !e are able to be +2ll.*itnessing+ and
!e have slain death !ithout actually (illing# 'e is one !hose
!hole body has become beauti"ul !ho is beyond body.
consciousness though
embodied and in !hom there is no sign o" having ta(en
anything# 'e is one !ho has no doubt# 'e has become com&letely
*hen !e lovingly try to become devotees !e gain
+Godliness#+ The duality o" the one !ho devotes onesel" and
one !ho receives the devotion is gone# +No.mind+ has gone to
+no.mind#+ $t does not touch the mind# The one to !hom !e bo!
has become ourselves# The observer that !hich is observed and
the act o" seeing ,the observation- are one and all the distinctions
have died# No! !ho is God and !ho is the devoteeE Nothing
is le"t# God has lost his identity as God and is no! totally
&ermeating in the !orld !ithout a se&arate sense o" godliness# The
duality o" God and devotee has been eliminated# No!
immeasurable +Total /reedom+ is a servant to him# The bliss o"
that state cannot be told# S&eech has no &lace there# The sages
Narada Shu(a and many others have become ecstatic because o"
this bliss# The river.!ater and the sea!ater have become one
!hile the joy o" being +united+ is e%treme#
?nly one !ho e%&eriences the sense o" the loss o" duality can
(no! it "or onesel"# 'e is the +=ing o" :ogis+ and the +Sun o"
;onsciousness+ in the human mind# This is the story o" 8iberation#
?ne !ho !ishes to listen must &ut his "oot do!n on the head o"
the mind# :ou must (ee& it in chec( and veri"y i" !hat is
described is actually &art o" our ;onsciousness# 8ord =rishna
!ho is se&arate "rom $llusion "rom birth has liberated even his
enemies# 'e has done e%traordinary "eats in his incarnation# 3eing
himsel" the +Totality+ he &il"ered things and he !as celibate
though he !as married and had children# 2ll this is very
!onder"ul# *ho can &raise 'imE *ho can describe his greatnessE
1*' he Sadguru is the +od of All +ods
The Sadguru is the God o" all gods# Since he ma(es us God he
is the God o" gods# *hen a &oor man is made rich he values it
more# There is no im&ortance in ma(ing a rich man richer# The
+0niversal Sel"+ that d!ells in the universe has a&&eared in a
body so that you can call him yours# 0nless you have com&lete
trust in the Sadguru you cannot be as the 0niversal Sel"# ?ne !ho
has "aith becomes the 0niversal Sel"# ?nly !hen that 0niversal
Sel" actually becomes mani"est in the universe does 'e truly
become the 0niversal Sel"# The body itsel" cannot be called
"aith"ul# The teaching o" Vedanta is &rimarily &ractical# The one
that is "elt even a"ter death and the one that is beyond the "our
bodies is this God the Sadguru# 'e has been degraded by those
!ho are not "aith"ul and not devoted# This God is +all.&o!er"ul+
and blesses you by your trust in 'im# ?ne !ho comes to the "eet o"
the Sadguru receives the sight o" 'im his +darshan#+ The devotee
must be able to hold "ast to the "eet o" the Guru# 8ord =rishna
says that only !hen the tri&le as&ects o" ;onsciousness ,the seen
the seer and act o" seeing- the sense o" +me+ as !ell as even
the =no!ledge o" +$ 2m That+ are all dissolved does the devotee
merge in 'im#
?ne7s &arents are related only to the &hysical body# The
Sadguru is the mother o" the very essence o" your 3eing# $n that
sense the "atherhood is !ithin you# 0n"ortunate is the one !ho
does not o""er devotion to such a Sadguru# $ !ill tell you the sign#
Ta(e it "rom me that one !ho is not a devotee is already gul&ed
do!n by $llusion in great sorro!# 8ord Shiva is sitting in
meditation in the cemetery# 8ord 3rahma became his son !ith a
ho&e to receive =no!ledge# 3enevolent is the Sadguru !ho gives
such =no!ledge to you# ?nly i" one has accumulated great
s&iritual merit does the Sadguru then meet him# Saint 1(nath
says +?h my mother and my "ather :ou !ho are the giver o"
Sel".3liss have come to my house# $ have no!
"ul"illed my li"e# 2dvise me in the religion o" 3hag!at and ma(e
me "ree "rom action as !ell as inaction#+
$llusion is so strong that 'ari ,Vishnu- and 'ara ,Shiva- are
still a"raid o" her# This Maya is o" three."old )ualities ,the three
Gunas-# /or e%am&le the Sun does not have any intention yet
by its rising the entire !orld becomes active# *hen you "eel
that something is there although there is nothing that is
$llusion# *hat is there in Reality that says +$+E This is the
imagined individual# The body does not only contain that !hich
says +$+ there is blood "lesh semen and all the other material#
'o!ever the entity that is saying +$+ is not really there#
$n the 2bsolute Reality there is no +other+ nor is there
any doubt or any alternatives# Then arises the original as&iration
that is called the +?riginal $llusion+ Moolamaya# /rom this
there a&&ears the 3liss that is in the "orm o" the tri&le as&ect o"
1%istence ;onsciousness and 3liss ,Sat;hit2nanda-# Then
that +?ne+ sees onesel" eats onesel" drin(s onesel" and starts
!ishing to get Sel". 3liss and then begins getting it according to
imagination# 2ll o" the "our +streams+ o" beings are created by
imagination# The three gunas the three !orlds and the "ive
elements are all created by 'im# 'e !as many but 'e thought
himsel" to be ?ne and (ne! that only# $n the original &ristine
+6ure 2ge+ 'e !as alone# 8i(e in dreams one sees the
a&&earance o" many but one is al!ays only alone#
That !hich is not moving is S(y or S&ace ,2(ash- and
that !hich started moving is *ind ,2ir-# Ne%t a"ter the *ind
comes /ire ,8ight- then *ater and then the 1arth# *ind is that
!hich moves# The +/ormless S&irit+ is called 6urusha and
!hen it moves it is called *ind# The "ive elements are called
6ra(riti ,Mani"estation-# 6urusha is alone as 'e is# 6ra(riti
ho!ever is a mi%ed a""air# That is called 'arimaya or the &o!er
o" 'ari or +God as $llusion#+ ?nly 'e is Sel".(no!ing# ?ne !ho
does not (no! $llusion or Maya is the +1ssence o"
;onsciousness+ and +8i"e+ is his attribute# 2ll others are dead#
The "ive elements are &rimordial# 2ll other is later
mani"estation# $n every element is the sel" same +$#+ That same
s&irit is in the cosmos# $t is called +Shiva#+ *hen that enters the
body 'e becomes +9iva#+ *hat !e see in slee& is called dream#
The dream o" God is called the !orld# ?ur !a(ing consciousness
is the dream o" Shiva# $n the same !ay that !ith (no!ledge one
(no!s that the dream is his o!n thought !hen one gains Sel".
=no!ledge his li"e becomes an $llusion# That is Maya# *hile
s&ea(ing a man tal(s because o" the &o!er o" the Sel" but the
mista(e is made !hen he thin(s himsel" to be only the body and it
is he !ho is tal(ing#
*hen 3rahman becomes articulate the sound ?M becomes
mani"est# 2 L 0 L M are its vo!els# God here has become
a &risoner# 'e has come do!n "rom his original state#+ The 9iva is
himsel" Shiva but the allurement o" Maya is there# 2lthough you
are Shiva she ma(es you conceive o" yoursel" as a body# That is
her &o!er# She increases the "orget"ulness o" the Sel" and the
longing a"ter sensual &leasures# The thin(ing about sense objects is
called mind# The cleverness o" ego is called intellect# The same
sense o" +$+ !hen it thin(s that it is the Sel" becomes 3rahman#
The "acets o" the subtle body ,mind intellect thin(ing and ego-
all become one !ith the singular sound o" ?M# The ten."old
)ualities o" the ten sense organs are really li"eless# $t is only
because God Narayana is in all o" these that they are able to
"unction# This means that Narayana is the only +?ne !ho (no!s#+
The sense organs are gross# 'e conducts all o" their activities#
Morning, 1#-9-
1-' he 0odC is %ot ,#,
?nly +?ne+ illuminates the mind the intellect and all organs
o" the senses and their objects# $t is only a "alse notion that
he is +someone#+ $" you maintain an idea that you are a +body+ it
seems that the body does everything the eating drin(ing etc# This
is called $gnorance# The illusory conce&t that +$ am the body+
creates the individual ,9iva- and the sense that +$ am not the
body+ ma(es you God ,Shiva-# The belie" that the objects o" the
senses are "ull o" &leasure is only a mista(en conce&t# The sense
organs become agitated to ta(e hold o" objects# The !orld o" the
body is measured# $t is only three and a hal" arm>s length ,the
length o" the body-# 2ll activities are only "or sa(e o" the body# $ts
enjoyments and its attachments are received only by it# $t has given
a!ay its true +Glory+ in "avor o" the sense organs and no! it is
very di""icult to get bac( to it# The sense organs are addicted
running out o" control chasing a"ter imagined enjoyment# That is
the !onder4 That is !hat is called &leasure4 6leasure merely
indicates the stimulation o" sensory nerves#
There is a game o" madness and it !as decided that you
must (ee& on &laying this game o" !in or lose &leasure or &ain
and you must (ee& e%&eriencing it# :ou call it &leasure but it is
really nothing but a &lay o" imagination# :ou call it &leasure but it
must be (illed# There is real ha&&iness in (illing the enjoyment but
&eo&le (ee& u& the imagination !hich is really only su""ering# $"
you have (illed the enjoyment that is good# 'o!ever the (iller
o" the enjoyment also must die# ?bjects are imaginary and the
enjoyment o" them is also imaginary# 1njoyment is only a thought
or "eeling that you li(e# :ou get enjoyment !hen everything ta(es
&lace according to your ho&es# God ,Shiva- is !ithout any
The objects o" each sense organ are di""erent# 2ll ten o"
them &ull you in ten directions# :ama the God o" Death rides
u&on the +3u""alo o" $gnorance+ and attac(s you# $gnorance is
!hat carries one to the realm o" death# The enticement o" the
senses and being
ensnared by &leasure is nothing but attachment to the body#
1verything ha&&ens in the grand scheme o" things but the
individual says +7$7 have done everything#+ 2lthough he is the
Sel" he says that he is the body and bears the burden o" merit and
sins# This is the disease o" body identi"ication called the ego# $t7s
li(e the dog that is !al(ing belo! a moving cart and says that
he is the one !ho is driving the cart# Similarly the individual
ta(es u& "alse &ride and claims to do everything# 'e ta(es no rest
at any time# $t is li(e he is having an uncontrollable sei5ure o" body
There !as a la! in the to!n o" blind &eo&le that said i"
anybody comes !ho can see !ith his eyes they !ould ta(e out his
eyeballs# ?ne must esca&e "rom there !ith su""icient cunning#
$llusion (no!s that i" anybody reali5es the Sel" she !ould be
de"amed so she ma(es e""orts in the o&&osite direction o"
=no!ledge# 3ecause you are attached to the body and sense
&leasures the cycle o" birth and death is continuous# $t is only
!hen you see that &leasure is sorro! that you come to real
ha&&iness# 2ction done !ith e%&ectation o" "ruit is very
detrimental# The desire "or "ruits or results is !hat com&els the
Sel" that is beyond birth to ta(e birth# There"ore do not harbor
desire "or any results# Maya harasses the jiva by im&osing u&on
him the mirage o" body identi"ication but alas the individual
does not get "ed u&# The jiva ta(es birth in various bodies and
su""ers all o" his o!n accord# The jiva that is blind"olding the
eyes o" Sel".hood is !andering all over#
11' he CC@le of MaCa
The sun is stationary but &eo&le say em&hatically that it
is moving# Similarly the individual the jiva ta(es the round o"
births in many various animal "orms only because o" the &lay o"
$llusion# 'e su""ers because he has "orgotten himsel" and he
&luc(s both the "ruits o" birth and death# The Sel" !ho is "ree
and com&lete has become enslaved because o" its identi"ication
!ith body# ?ver time he has ta(en the &oison o" bondage by
thin(ing that there is ha&&iness in objects# 2 chemical &oison
(ills only in one li"etime but the &oison o" the sense objects
multi&lies and &roves to be a (iller "or many li"etimes# Sorro!
overla&s sorro!# The jiva is thro!n into the bottomless &it o"
desires and sorro!s and !hile he is there su""ering the great
!ave o" destruction !ashes over the body and then again there is
There are t!o &aths in human li"e# ?ne is the &ath o"
liberation the second is the &ath o" rebirth# $t is rare that one
comes u&on the &ath o" liberation# *ithout true +Devotion to
God+ even one !ith =no!ledge does not become "ree# The
greatest devotion is +Devotion to the Guru#+ The devotees o" the
Guru "ind that their di""iculties become o&&ortunities# $llusion is
really very strange and a!e.ins&iring# Those !ho are sim&le go
beyond her but those !ho say that they !ill esca&e through their
intellect are deceived# The $llusion o" God 'ari ,Vishnu- is really
unsur&assable# $t is actually a "alse thing but it is very strong and
very tenacious "or one !ho is attached to the body# Some are
thin(ing that they should be "ree o" this !orldly li"e but the mind
is not under control# Those !ho have understood that the Guru is
himsel" 6aramatman are able to go beyond $llusion very easily#
*hat is the remedy "or $llusionE ?nly one !hose intellect is
clear and !ho recogni5es that the $llusion and 3rahman are
distinctly se&arate as i" seen in a mirror alone can tell you the
remedy# /or such &eo&le to cross over $llusion is as easy as
!al(ing on a straight "oot&ath# $n order to do this the
attraction to!ards sense objects must be totally gone#
?ne !ho (no!s !hat is &ermanent and !hat is im&ermanent
is an enlightened &erson# The &leasure you get "rom e&hemeral
things is actually &ain# The one !ho does not !ant sense
objects is already "ree# Those !ho "eel very ecstatic "rom the
enjoyment o" sense objects are only having an animal body# They
earn and &ile u& money until death only to leave everything "or
their !i"e and children at the end# 3y collecting and accumulating
a mountain o" merits and sins the jiva has started on a journey#
?nly one !hose attachment to the !orldly li"e is gone and !ho
&uts "aith in the Guru and understands the true s&iritual &ath is the
real s&iritual authority# 'e invariably achieves +True Glory#+
The Guru !ho dis&els the ego in his disci&les and gives
the (no!ledge about desirelessness is the real Sadguru# The one
!ho is established as 3rahman !ho is !ell.versed in !ords and
!ho is not a"ter "ame or money is truly a great Guru# 'e sees all as
3rahman and does not &ut any burden on his disci&les to su&&ort
him# 'e does not relin)uish sense objects nor does he relish them#
'e is indi""erent as to !hether his body is being carried on a
&lat"orm or is !al(ing on a rough road# The clever &undits do not
understand this sign o" a good Guru# The (no!ledgeable scholars
are &roud o" being &hiloso&hers and belonging to the great
tradition o" (no!ledge# $nstead o" being merged into the Reality
their minds become very rigid and strong !ith &ride# They do
not see that their li"e is being lost as they continue to
increase their learning# $nstead o" being in com&lete &eace
their ego is running ram&ant# 6eace is the sign o" the Sadguru#
The truly learned men do not loo( at any ha&&enings in the
outer !orld as i" they are real# They have no residue o" "eeling that
outer things are real or that one day they !ill be use"ul# 0nless
one "eels that !orldly a&&earances are not true one>s attention
!ill turn to!ards them# $t is only !hen one "eels that the objective
!orld is true and that today or some other day it !ill be use"ul to
onesel" or to others that one is attracted to the !orld a&&earance#
The one !ho
reali5es the 1ssence and does not have any conce&t that objective
things !ill be use"ul today or at any time is the real 9nani !ho is
truly bene"icial# The 9nani does not loo( at objects and say that
they are real# 'e is retired "rom them# 'e is al!ays &eace"ul
!ithout any cause# *ithout devotion to the Sadguru you !ill not
achieve such +S&iritual 6eace#+
The Guru grants +'is ?!n State+ to the devotee# Such is
the great "ruit o" devotion to the Guru# ?ne should have such a
one &ointed decisionD +8et death stri(e but $ !ill de"initely see
God# 8et the body "all $ !ill achieve my goal#+ ?ne !ho has such
strong determination surely gets all the su&&ort o" the Sadguru#
Such &eo&le become liberated !ithout delay# ?ne !ho is ready
to &ut do!n his li"e "or the sa(e o" the !ords o" the Sadguru
!ho does not disobey the orders o" the Guru and !ho is
convinced that the Guru is 6aramatman is himsel" +God
2lmighty#+ This is !hy you should have com&lete "aith in the
Sadguru# Truly 'e is God#
Morning, 20-9-
13' he %ine Fa@eted (eBotion ? %aBaBidha 0haFti
The "irst ty&e o" Devotion is +8istening+ or Shravana#
Devotion ,3ha(ti- is the mother o" =no!ledge ,9nana-#
*ithout Devotion there is no =no!ledge# Devotion is the
highest &ath# $" you cannot do it in actions then do it mentally#
8isten to ho! to do !orshi&# 8isten to all o" the &aths e%&lained by
the GuruD the +6ath o" =no!ledge+ ,9nana- the +6ath o"
Desirelessness+ ,Vairagya- the +6ath o" S&iritual 6ractice+
,Sadhana- and the +6ath o" /inal Truth+ ,Siddhanta-# /ind out the
essence o" them all#
The second ty&e o" Devotion is +Singing God7s 6raises+ or
+=irtan 3ha(ti+ ,=irtana 3hajana-# =irtan is singing in &raise o"
the God !ho is embodied# Do the (irtan that you have learned by
heart recogni5e the many im&ortant re"erences and understand
the meaning o" them all# The story o" God 8ord 'ari should be
told in (irtan not "or any other &ur&ose other than because you
"eel ha&&y to do so# The entire !orld is your "ield "or &ro&agating
the greatness o" the Sel" ,2tmanD God-# The +=irtan Devotion+
&uri"ies all#
The third ty&e o" Devotion is +Remembrance o"
God#+ Remember the Sadguru# This should be done all o" the
time morning noon and evening# Remember +$ am 3rahman+ +$
am Shiva+ +$ am 'e#+ The remembering should be as constant as
the cloc( that tic(s# The heart in !hich Devotion to God is
constant is the moving living tem&le# 2ll can become liberated
by the name o" Rama# 8ord Mahadev ,Shiva- himsel" esca&ed
"rom the sense objects through re&etition o" the sacred name o"
The "ourth ty&e o" Devotion is +Service to the Guru#+
The Guru>s "eet should be !orshi&ed# Serve the Guru in order to
be released "rom birth and death# $t is the Sadguru !ho
sho!s the Reality# That !hich is not seen by the eyes and
!hich is not a&&arent is achieved because o" the blessing o" the
Guru# Such states o" consciousness as non.attachment
surrender being beyond the body being beyond the mind
and being in a natural state o"
com&lete indi""erence are all attained only by the blessing o" the
Guru# The names are di""erent but the state is ?ne# $" one o"
these states is attained all are attained# Non.attachment is to give
u& the sense o" +mine+ as !ell as name and "orm# There is nobody
else ca&able o" "orgiving such as the Guru !ho is motherly# $" you
totally de&end on the Guru you !ill attain God# The devotee
should serve at the "eet o" the Guru# Veri"ication o" !hat !e learn
should be three"old the con"irmation through the teaching o" the
Guru con"irmation through the teaching o" the scri&tures and
veri"ication through one7s o!n e%&erience# The attainment o" the
+=no!ledge o" 3rahman+ is de&endent u&on onesel" but !ithout
the Sadguru you !ill not get real contentment# 3y study only you
!ill not get that !hich is learned through the !ords o" the
Guru# That !hich is unattainable becomes &ossible to attain only
by the +Grace o" the Guru#+ The attainment o" the 2bsolute
Reality 6arabrahman is not &ossible !ithout the com&any o"
Saints# This is the sign o" the "ourth ty&e o" Devotion#
The "i"th ty&e o" Devotion is +*orshi&+ ,2rchan-# The various
Gods are really Gurus !ho have e%isted in the &ast# 2ll o"
the tem&les are o" these Gods# 'o! can !e build a tem&le to 'im
!ho is greater than the !orldE The +Man o" =no!ledge+ ,9nani-
the !ise man is God# The body o" the !ise man the "orm that he
bears as his body is itsel" an image o" =no!ledge an idol o"
!isdom# 'e is divine !isdom incarnate# That is the +=no!ledge+
&ossessed by the Sadguru yet the Sadguru is di""erent "rom these#
So long as you have not met the Sadguru you can only
!orshi& the &ast Gurus the ancient men o" !isdom# 'o!ever
!hen one does meet 'im +Devotion to the Sadguru+ should be
done !ith one7s &hysical body s&eech and mind# Devotion to the
Sadguru is the highest action !e can do unto our Sel"# This is the
best action that !e can do "or our o!n !el"are the action that
ma(es all achievement and contentment &ossible# 2ll other actions
only become useless and &erish#
The si%th ty&e o" Devotion is +To 3o! Do!n+
,Vandanam-# ?ne should bo! do!n to God and to the
Sadguru# 3y bo!ing
do!n blemishes in our character go a!ay blessings are given
and the Guru is &leased# 3y bo!ing you gain humility and
ha&&iness and by this ha&&iness you achieve a state !here
there is no animosity only 3liss#
The seventh ty&e o" Devotion is +The 6ath o" Service+
,Dasyam-# ?ne should al!ays be available at the door o" God or
the Guru# ?ne should rebuild dila&idated tem&les reconstruct
!ater tan(s and tem&les and al!ays increase the glory o" God#
The meaning o" being al!ays at the door o" the Guru or God is to
be al!ays concentrating on the Sel" ,2tman- !ithin the a!areness
that +$ 2m#+ The attention to the +$ 2m+ the sense o" our
e%istence is the door o" the Guru the door o" God# The inner side
is the &lace o" the Guru the &lace o" God# ?ur a!areness our
attention is the &ath o" entering into the tem&le o" that God# *e
have to enter the inner recesses by this door# 3y constant Sel".
a!areness you can go to the state !here the Guru e%ists# *e
should rebuild old dila&idated tem&les# This means the bodies o"
all &eo&le# *e have to try by various means to ma(e healthy
and strong the bodies o" devotees that are harassed and troubled by
various calamities and di""iculties "or !hich !e should give
verbal advice or actually hel& them# *e should reconstruct
!ater tan(s# The !ater tan(s o" mind are bro(en by adverse
ha&&enings and re&eated shoc(s as there is a lot o" dirt
accumulated in them because o" !rong thin(ing as !ell as a
lot o" !eeds and moss in these tan(s# *e should remove all o"
this dirt and clean the tan( !ater# The !alls around this mind
tan( should be strong and built to last and !e should so arrange
it that the !ater o" this tan( !ill be al!ays use"ul to others# *e
should li(e !hat the Sadguru li(es# The Sadguru li(es that !e
should (ee& a!ay "rom sense objects that !e should be content
!ithout enjoyment through the sense organs and that !e should
remain constantly in the immortal and bliss"ul state o" the Sel"#
*e should give u& an%iety about "amily li"e and recite stories
about the greatness o" God as !ell as sing his &raises in (irtan# *e
should not have any disli(e "or lesser more menial ty&es o"
!or(# *e should even be content to !or( as a slave "or 'im# *e
should do little jobs !ith enjoyment and enthusiasm so that !e
lose the &ride o" our body# *e should &er"orm service !ith
&leasure# $" !e cannot &hysically do these things !e should
mentally thin( along these lines#
The eighth ty&e o" Devotion is +/riendshi& !ith
God+ ,Sa(hyam-# *e should be "riendly !ith God# The Sel"
,2tman- is the Sadguru# *e should bind ourselves to the Sadguru
by our dee& love# 2s there is service in this !orldly li"e so in
s&iritual li"e there is the Nine"old Devotion# *e should try to do
ne! things all the time# *hile o""ering devotion !e should do
some novel things using our imagination# This gives our mind
ha&&iness and ne! energy and joy# *e should act in such a !ay
that the Sadguru !ill be ha&&y# *e should behave in that "ashion
!hich is loved by God# ?nly then is there "riendshi& and a""ection#
2s soon as things ha&&en according to our li(ing there is
s&ontaneous "riendliness# *e should li(e !hat the Sadguru li(es#
*e should &raise the Sadguru# *e may even have to be aloo"
"rom all in order to be "riendly !ith God# ?ne !ho acts !ith
such a "eeling that God is his +Real 8i"e./orce+ is ca&able to
become his +True Devotee#+ The Sadguru is the 8i"e./orce# 'e is
the Su&reme Sel"# This is called the +Devotion o" /riendshi&#+ $n
'indu mythology there !as a house built out o" lac)uer and
other "lammable things called 8a(shagriha# The meaning o"
8a(sha is s&iritually some!hat di""erent# God in the "orm o"
8ord =rishna could bring out the 6andava "amily "rom the
8a(shagriha through a tunnel# 8a(shagriha can be said to be our
attention to objects# *e are tied to objects and !e !ill "ree
ourselves only by "ocusing our attention on and remembering
the 8ord# ,8a(shya . object o" attentionD remembering that +$+ am
+$+#- Remembering that +!e are+ is called 8a(shya# *e start "rom
the state o" not (no!ing anything and by listening and &aying
attention to our mother and "ather and also listening to many
things !hich are told by many other &eo&le !e are "illed u& !ith
ideas that !e have heard and our attention is conditioned by that
listening# =auravas means individuals the 9ivas !ho have turned
their bac( on the Sel" the 2tman# 3y their
conce&tual imagination the object o" attention is jailed in the
house o" their attention# Desires are going to burn these
individuals by (indling the "uel o" objects# 3y &utting our !hole
attention to remembering the Sadguru and by remembering the
name o" God !e "ree ourselves "rom this "lammable house o"
objects !hich brings only the "lames o" sorro!# Those !ho "ree
themselves o" this enjoy total ha&&iness# ?thers by "ailing to
choose the right thing remain in the same "lammable house and
su""er "rom burns again and again# This is the o&&ortunity "or
you to "ree yourselves# $" you !orry about yoursel" !hat necessity
has the Guru to !orry about youE Give u& your !orry and ta(e
care o" your Guru# Then the Sadguru !ill surely ta(e care o" you#
The Sadguru is the Su&reme Sel" 6aramatman# 'e is !ithout any
"orm or blemish# ?ur "aith is so o"ten lost as soon as something
ha&&ens !hich is not desirable to us but !e should never !orry#
8et God do !hat he li(es# :ou say that you are not su&erior to
God but your mind does not "eel li(e that# :ou should behave in
accordance !ith 'is !ill and never be sorry# $" a man &uts his
trust in the Sadguru it is the Sadguru !hose heart su""ers even i"
the man is but slightly hurt or i" but even a hair on his head is
touched# The Sadguru is al!ays ta(ing the side o" the destitute#
'e !ill never rest be"ore giving you the highest &lace !hich
is not "allible# Those !hom you thin( to be yours !ill
accom&any you u& to the cemetery# They !ill lament loudly
u&on your death but God !ill never let do!n those !ho have
surrendered themselves to 'im# There"ore you should have
"riendshi& !ith God#
The ninth ty&e o" Devotion is +Sel".Surrender+# $" you "eel
that 2ll is 3rahman then you must have the conviction that you
are also 3rahman# The state o" non.duality comes naturally# *hen
you get the mantra "rom the Guru you are a Royal =ing# ?ut o"
"ive only one succeeds# Goddess 8a%mi came to &ut a mar(
,Tila(- on the "orehead o" "ive men but "our o" them said that they
have not !ashed their "aces# They then rushed o"" to !ash their
"aces# The "i"th man ho!ever stood !here he !as# 8a%mi &ut the
mar( on his "orehead and he became rich# The very inaction o" the
"aith"ul devotee became
the act o" 3rahman# This is !hat is called the +State o" 6urity#+
S&iritual &ractice should be intense# This means that !e should
leave o"" all !rong thin(ing and our Devotion should be all
consuming# To hold dear to our heart the image o" our Sadguru at
all times is the &ractice and that is this State o" 6urity# +That+
!hich is al!ays clean al!ays sacred and al!ays &ure is the most
&o!er"ul indestructible and deathless True Nature ,S!aroo&a- o"
the Sadguru# Not to "orget this is itsel" s&iritual &ractice#
Evening, 20-9-
15' "et &s 0ow (own to the Mother Veda :Shruti;
The Veda is the +Mother o" 2ll#+ 9ust as a mother gives shelter
to all so does this mother called Veda give shelter "or all# 'e !ho
has not ta(en re"uge in this mother is surely sorro!"ul ho!ever
strong he may be other!ise# ?ne7s ordinary mother is eager to
marry her sons to some !oman and thus &uts them to the
treadmill o" "amily li"e# 'o!ever this +Veda.Mother+ is not li(e
that at all# Marriage is really a calamity that &uts man into
bondage# 'e !ho is ta(ing shelter !ith this Mother.Veda is "ree
and becomes the 6rimordial Sel"# ?nly a Sadguru thro!s o&en the
great storehouse o" the Vedas and gives "reely the +;ream o"
=no!ledge+ to all# The Sadguru trans"orms the miserable li"e into
a thing o" joy# Saint Tu(aram based his allegory on this "act !hen
he said that +The Golden Sun has risen !hich &arta(es o"
The Sadguru has the &o!er to besto! Total /reedom and +The
2bsolute+ on his disci&le# The com&assion o" the Sadguru is itsel"
the vast s(y# The Sadguru is the "erry across the ocean o" li"e# 'e
is the anchor that ties his devotees to Reality# The Sadguru is the
controller o" Time that does not s&are even the +Three Gods+
,3rahma Vishnu and Shiva-# 'e himsel" is the Reality the
su&&ort beyond this !orld that is the home o" contentment# ?ne
!ho surrenders himsel" to such a Sadguru loses all sense o"
se&arateness# :ou should bo! to 'im by being beyond body.
consciousness# This !orldly li"e is an e%tended dream in !hich
&eo&le are babbling their !ay through $llusion# They thin( +$
have become a "ish in the dream and my !i"e has become another
"ish+ !hile this dream "ish is really only a lum& o" "lesh that is
uttering +$+ again and again# The li"e !ithin the dream is ta(en by
him to be real# Such a one has become the "ather o" the dream
character the jiva# 'e does not serve anybody e%ce&t !i"e#
*orldly &eo&le thin( that the Saints are nothing but calamities
in their li"e# 'o!ever it is by having a glim&se o" Saints and
listening to them that mundane interests are bro(en and the
con"idence in active
"amily li"e dro&s a!ay# There"ore those !ho are traditionally
attached to "amily li"e !ho are slaves to $llusion s&ea( out
vehemently against the Saints#
$n the dream !hich is "ull o" $gnorance a man says everything
belongs to him but such men !ho say so are really li(e monsters#
Those !ho sim&ly enjoy the objects o" senses are merely human
beings !hile the one !ho is e%treme in relin)uishing
everything is li(e God 2lmighty# To tal( !ithout (no!ing
anything is called an over"lo! o" tal(# *hen the +Sun o"
=no!ledge+ sets the universe is "illed by the dar(ness o"
$gnorance and even the star o" &iety is not visible# This con"used
mind does not see !ho he himsel" is# 'e has "orgotten com&letely#
The ego !ho is a (ing on the throne o" body. consciousness has
had a dream# 'e !as stranded in a dense "orest got tired and
became very sorro!"ul# There he married a "emale# 'e used to cut
!ood and sell it to earn his living# 'e !ould eat the meat o"
various beasts and lived very miserably# Suddenly he a!o(e due
to e%treme su""ering# Similarly you are e%&eriencing this dream#
This !orld is not real# That (ing ruled there "or seventeen years#
The "ive sense organs the "ive active organs the mind the
intellect and "ive li"e "orces ,&ranas- ma(e u& seventeen# These
are his seventeen years# The ignorant individual the jiva has to
su""er due to these# :ou are aslee& you are not a!a(e# :ou are
born in it and you die in this slee&# $n slee& you !ander
inde"initely# $nstead o" reali5ing your o!n greatness you have
become a su""erer# There"ore you must gain the =no!ledge o"
your o!n Sel"# This +S&iritual =no!ledge+ is the greatest science#
$t is called 2dhyatma.Vidya#
*hat is e%isting "rom the beginningE *ho is there "rom the
"irstE +/rom the 3eginning+ and +The /irst+ means be"ore you
e%&erience something# +The /irst+ is !ho !e are# To (no! !hat it
is ho! it is and !hat its nature is means to +=no!+ to have
+0nderstanding#+ *hen that +0nderstanding+ becomes "i%ed and
de"inite it is called S&iritual =no!ledge or 2dhyatma.Vidya#
?nly the listener !ho listens !ith all the senses turned into one is
really !orthy o" this S&iritual =no!ledge# 'e can understand
all o" this !hile others
should not even o&en this volume as they !ill not understand the
meaning# ?nly one !ho says +8et all else be lost# $ don7t care# $
!ish only to "ollo! the s&iritual &ath+ can bene"it "rom this &ath#
?nly such a one is considered to be truly s&iritual# 8ord
=rishna says +?ne !ho is totally concerned about Me gets all
that is Mine !ith all My Glory# The !hole !orld all the
objects are My 2rmy#+ The devotees o" God choose only God#
6aramatman is attained by his devotees !ithout any discrimination
bet!een men or !omen# The yogi !ho !al(s on My &ath is
surely met by Me# That devotee becomes ?ne !ith the
Su&reme Sel" 6aramatman and is merged into the 2bsolute#
*hat is the duty o" the as&irantE ?ne has to "ollo! the
instructions o" the Guru and by doing s&iritual &ractice
,Sadhana- one is merged into God# $t is useless to do any degree
o" &ractice i" you (ee& "aith in your "amily li"e# /aith in
=no!ledge is !hat is necessary there# $t does not matter !hat
occu&ation one is in# ?nly one !ho has "aith in =no!ledge can
reach the state o" 6aramatman# Man receives according to his
earnest yearning# ?ne !ho has "aith in =no!ledge gets ins&ired
!hen hearing about devotion and such a &erson thin(s about
devotion all the time# ?nly he gives u& the attachment to the
body# 'e does not care !hether he has the body or loses it# 2 salt
crystal becomes sea !hen it meets the sea# ?ne !hose "aith is in
=no!ledge may even do a !rong thing still he is merged into Me#
'is actions do not a""ect him# *hen Saint ;ho(hamela !as driven
out o" 6andhar&ur many &eo&le began to "all sic( but !hen he
!as brought bac( to the tem&le all &eo&le became healthy# God
li(es devotion the &hysical actions do not matter so much# The
bad actions o" My devotees are also good deeds "or Me# $n My
devotee7s case !hether actions are good or bad all becomes
merged into God# 2ctions only bind one !ho is &roud# The actions
o" a Saint do not bind him# The !ord &o!er vested in a devotee o"
the Sadguru is so great that he can do anything because the Guru7s
blessing is !ith him# 'e is the greatest in the !orld# 1ven the God
o" Death "ears the devotee o" the Guru#
The !isdom o" 3rahman is o" no use to a man !ho
al!ays blames the Guru# That man must be avoided# 2s long as
there is no brilliant +8ight o" the Sel"+ there !ill be bad
actions and good actions# *hen there is the 8ight o" the Sel" in
that 8ight all actions are aus&icious# Religion means attainment o"
+0nity !ith Me+ unity !ith God 2lmighty# That is right behavior#
$" there is unity !ith God you may even do something !hich
others normally des&ise as sin4 Stories are told o" ho! 6ralhad
disobeyed his "ather Vibheeshana le"t his brother and 3harat
des&ised his mother all to be only !ith God# *hen you meet the
0niversal God all actions are good# *hen the Sun rises the
dar(ness is gone# My devotee attains a state o" being !here s&ace
and time do not e%ist# 2 great yogi is one !ho gives u& the
identi"ication !ith the body# Great is the one !ho is +?ne !ith
the Sel"+ and has conviction that he is the Sel"#
1ven i" a lot o" +s&iritual (no!ledge+ is &oured u&on a !orldly
&erson it is o" no use to him# ;alamities are there in the lives o"
my devotee only to u&hold and liberate him# $" a man becomes
&roud o" his body and does not &ay heed to my teaching he is
bound to go in a do!n!ard &ath# 1ven though you are deathless
in essence i" you do not listen to me you !ill su""er# 1ven
though you are beyond birth and death you !ill have to die again
and again i" you are attached to your body# +?h 2rjuna $ !ill give
you the 7/ruit o" $mmortality7 i" $ am &leased !ith you# Neither
birth nor death !ill turn their attention to!ards you#+ There are
t!o birdsD one gives birth and death and the other gives
17' /ho is +od<
The disci&le as(ed the Master +*ho is GodE+ 'is ans!er !as
+The 8i"e.1nergy or ;haitanya is God#+ The 8i"e.1nergy is your
3eing or 1%istence# Gods o" clay and stone are manu"actured or
made u& gods# The gods created by imagination die !hen the great
cosmic cycle the =al&a ends# ;haitanya is the base or the root o"
all the incarnations o" Vishnu such as Rama and =rishna
or incarnations o" the Mother 6ra(riti such as 2mbi(a or
Saras!ati# Vishnu is the 8i"e.1nergy# That 8i"e./orce is God#
8ord Shiva told 6arvati that the 8i"e./orce that moves everything
is God# That is inherent in all# That is God !hich is the 6ure
;haitanya# The ?ne !ho recogni5es him is also called God# The
Sage :adnyaval(ya !as as(ed by his disci&le +*ho is GodE+
'e said to the disci&le +:ou are God#+ Thin( about this "act that
you are God#
T!o disci&les one God and one a demon !ent to a Guru# The
Guru advised them +:ou 2re That#+ The demon !ent home and
continued his meat eating# The "irst disci&le !ho !as God started
thin(ing +'o! am $ GodE 'e !ent to his Guru again and said
+6lease sho! me ho! $ am God#+ The Guru said +God is that
!hich activates the body# The body is not God# The 8i"e.
1nergy is God and that is you yoursel"#+ *hat is the di""erence
bet!een the dead and the livingE There is 8i"e.1nergy moving in
the living and not in the dead# That is the di""erence# There are
seven main "actors that ma(e a body such as bones muscles
blood etc# These are all called Dhatu or essential elements o" the
body# This is the &hysical body# 2ll these run the mill called the
body and the &roduct o" this mill is nothing but shit# $ am not
the &hysical body# $ am not the subtle body# This body is
constantly &unishable !hich means that everyday the body is
receiving &unishment# The individual the jiva is al!ays su""ering
&unishment# *ho is it that should be called a mon(E ?ne !ho
gives u& e%ternal things and calls himsel" a renunciate ,Sanyasi-E
No sim&ly giving u& e%ternal things does not ma(e you a
*hen $ am not the mind and $ am not my intellect the actions
done by the mind and intellect !hether good or bad are also not
mine# ?ne !ho (no!s this is liberated#
The +mind+ means to say or assert something# Not to say
anything means the relin)uishing o" the mind# *hen the mind is
relin)uished everything is "orgotten and +nothing+ remains# That
nothingness is the causal body ,=arana.deha-# This is the +Night
o" $gnorance#+ 3eyond this is the (ingdom o" Mahadeva# $" !e
study this "orget"ulness dee&ly !e can e%&erience that there is this
nothing that is called the causal body# *hen all is "orgotten and
this nothing remains then you must also give u& that very nothing#
*hen all is gone all is thro!n aside !hat remains is you
yoursel"# This ;onsciousness is 3rahman# 'e is the (no!er o" the
three !orldsD the !a(ing state the dream state and the dee& slee&
state# The !a(ing state is the !orld o" 3rahma called Satya.lo(a
the dream state is the !orld o" Vishnu called Vai(untha.lo(a and
the dee& slee& state is the !orld o" Shiva called =ailasa.lo(a#
6aramatman is beyond all o" these#
$n the dream state there is an entity !ho dreams !ho is
someone other than the character in the dream# The dream
comes and goes the dee& slee& comes and goes and even the
!a(ing state comes and goes# =no!ledge o" things comes and
goes and =no!ledge itsel" comes and then goes a!ay# 1very
thing that comes goes a!ay yet you remain# That !hich is
changeless and eternal is +:ou#+ :ou !itness all o" these states#
2ny taste that comes is sure to go# 2ny &leasure enjoyed has
gone# :ou may understand anything but that !hich you
understand does not remain# $t is all in the $llusion and thereby
mortal# 2 child is born and i" it dies !e dis&ose o" the body# *e
do so because the child is dead and gone# So to (no! the child
its greatness its enjoyment the care given to it is all mortal# $t is
in the realm o" death $llusion# 2nything that is o" this realm
!hatever is enjoyed !hatever is e%&erienced even
=no!ledge is not immortal# $t is all dead# They say that men !ho
are "ull o" =no!ledge enjoy the nectar immortality but all o"
e%&erience together !ith the (no!ledge o" Vai(untha and
=ailasa is dead as they are not immortal# ?nly the +Man o" Sel".
=no!ledge+ the 9nani enjoys the +Nectar o" $mmortality#+
2 child is born# *e see it but it only a&&ears "or a short
time then it is dead thereby becoming useless# ?nly the 9nanis
&arta(e o" nectar# :ou should also &arta(e o" nectar# The Guru is
the Sel" !ho is in all beings# *hen you say so and e%&erience it
your duty is over# 'e is in all# That !hich is deathless is 'e# *e
should reali5e that 'e is immortal and !e should be devoted to
'im only# ?nly 'e is trust!orthy# *e should have trust in 'im
only# 'e is in all 'e is &rior to all and 'e is there !hen all is
gone# To reali5e this is the true !orshi& o" God# To (no! the
subtle &rinci&le is called Sel". =no!ledge and he !ho (no!s this
is called +?ne !ith Sel". =no!ledge+ a 9nani# 2ll e%&eriencing
is only God Shri 'ari ,Vishnu-# To !orshi& 'im as being in
everything all the time is called +True *orshi&#+
The 8ord o" the three !orlds is d!elling in everything# The
Su&reme Sel" 6aramatman is al!ays there in his &ristine
+?riginal 3eing#+ Do not say +That !hich is !ithin me is God
but God is not in you#+ 'e is in all creatures# Recogni5e this
and behave !ith a sense o" ?neness !ith all# 'e !as &rior to all
creatures and !hen there !as some movement in 'im 'e
became the *ind# 2ll bodies !ere created a"ter!ards# The Sel"
,2tman- is God and you are that 2tman# Meditate on this#
18' Formless 0rahman
9ust as the S&ace is "ormless 3rahman is also "ormless# S&ace
has no sha&e and no )ualities nothing# 'o!ever it is
conceivable there"ore it e%ists# Similarly 3rahman is li(e s&ace#
*hile !e are aslee& !e are not a!are o" anything but still !e
e%ist# The s&ace is em&ty li(e that# Then comes ;onsciousness
and !ith it comes the )uality o" +(no!ing#+ That ;onsciousness
is the 6rimal $llusion Moola.Maya# $t is the very beginning# This
;onsciousness is called God $sh!ara# *ith this ;onsciousness
the state o" +(no!ing+ comes# *ith this +(no!ing+ there arises
the duality o" 6urusha and 6ra(riti ,6ure ;onsciousness !ithout
objects and ;onsciousness a&&earing as mani"estation-# 6ra(riti is
the &rimordial action the "irst +=ruti#+ That is also called Shiva.
Sha(ti !hich means the male. "emale &rinci&les uni"ied# This
state is also called the +$llusion !ith 2ttributes+ or $llusion !ith
the three Gunas ,GunaMaya-# Vishnu is ;onsciousness# 3rahma is
the middle as&ect ,creation- and then there is Shiva ,destruction-#
To be a!a(e is a natural &henomenon# :ou are hal".a!a(e
!hile aslee& and then !hen you a!a(en you are "ully a!a(e#
*hen you are a!a(e you create your o!n !orld# That &o!er is
inherent in you# :ou can create hundreds o" such !orlds# The
original ;onsciousness is called the e)uilibrium o" all three gunas
and it is also called the +Mahat 6rinci&le#+ *hen you do not (no!
yoursel" and you try to (no! others that is the state o" the causal
body# $gnorance or Tamoguna is its )uality# $t is also called
2(ash ,the s&ace "rom !hich the !orld a&&ears-# That !hich
describes it is called the mind# That !hich thin(s about it is called
the intellect# To be &roud o" it is called +ego+ or 2han(ar#
The &rimary urge or movement that arises in 3rahman is God#
That itsel" is !hat is called God and it is the 6rimal $llusion
,MoolaMaya-# The 6rimal $llusion !hich is the subtle elements
and the state o" disturbed e)uilibrium o" the Gunas is a state o"
*hen it becomes a movement it is called the *ind element
,Vayu-# There are "ive oceans# The "ive elements 1arth *ater
/ire ,8ight- 2ir ,*ind- and S(y ,S&ace- are these oceans#
;onsciousness ,Mahat- is the si%th ocean and the +8i"e.1nergy+
or ;haitanya is the seventh ocean# So it is said that there are seven
That !hich is a&&arent is destructible# *hat you thin( it to be
it is not in reality# $t is not !hat you conceive and you cannot
conceive it as it really is# :ou should see it as it is naturally in
itsel"# Then you !ill not see it !ith your desire# :our inner sight
the +Vision o" the Sel"+ is that Shiva.Sha(ti the )uality o" Shiva
or +Su&reme 3enevolence#+ /rom this +Sel".Vision+ the creation
o" the universe ta(es &lace# $n that creation desire is o" no use to
you because you e%ist "irst and the loo(ing at objects comes
a"ter!ards# Don>t "orget that this entire creation is !ithin your o!n
:ou may sho! a house by touching it !ith your "inger
but actually there is only earth there that you call by the
name o" +house#+ 1ven though you (no! that it is earth you
call it house# :ou see earth and call it your house but i" it is to
be eaten you !ill say it is earth and you !ill not eat it# 2 house
is to live in but not to eat# Similarly this !orld is only to be
seen and there is nothing in it to be entangled in through your
attraction to it# This creation is no doubt earth but you cannot
sho! an entire road in a &ac(age o" only
<C grams or so# +Road+ is only a name# *hat it is is only earth#
$" you try to bring the road you !ill bring only <C grams o" earth#
The name is road but i" you !ant to "etch it you !ill have to
"etch a hand"ul o" earth#
:our "ace is also the same# :ou can not &rove that it is a "aceE
That is !hy it is said that the !orld is made only o" earth#
1verything rises out o" the earth sets bac( into the earth and is
eventually covered u& by earth# $n ancient legend 3hasmasura !as
given a boon that !hatever he &ut his hand u&on !ould become
ashes# 2shes means earth# *hen he &ut his hand on his o!n head
he also became earth# 'e !as only earth "rom the beginning#
1verything in this !orld is only earth in essence# To see that
everything becomes earth
is to see !ith the eye o" intelligence# *hen you go dee&er you
see that earth is engul"ed in !ind and !ind becomes di""used in
the s(y ,S&ace-# The s&ace is the 8i"e.1nergy# The name and
"orm are all only imagined# The essence is this 8i"e.1nergy or
;haitanya only# See ho! !hen the earth and !ater are mi%ed
they create a third article !hich is called clay# *hen "lo!ers and
a string are !oven together !e get a garland# The sha&e changes
and the name changes but still all are only earth# 2n earthen
&ot !hen bro(en is called shards or &ieces# 2ll o" you are
8i"e.1nergy not bodies# Man !oman daughter son all are
only that ;haitanya# 2ll have come about "rom the ?ne#
The original "igure is +one+ ,1-# ?ne by one the numbers start
increasing# 2lthough the numbers may increase in"initely the
&rimary number is only one !hich remains a"ter all the gro!th
eventually is destroyed# So only one is there and there is no
second# To see that there is +?ne+ is =no!ledge to see that there
are many is $gnorance# The !ind the !aters everything the
Goddess 1arth the 8ord o" *aters the 8ord o" /ire everything is
the one Narayana# $n everything d!ells only one 8i"e.1nergy# The
mind and intellect are only ;haitanya and there is no +$+ !ho
assumes a se&arate e%istence# ?nly that should be ta(en out# *e do
not understand it but !e must understand that this +$+ is "alse#
+That+ !ho (no!s that +$ am the 8i"e.1nergy+ is Shiva# *hen
you conceive that !hat you call +me+ as only the body you are a
small creature a jiva and that s&ells the e%&ansion o" mundane
The teachers in $llusion !ho themselves are ignorant have
taught us +$ 2m#+ This !orld e%&erience is limited by that
boundary# 3ecause o" this teaching this +$+ must become a dog or
cat# Through this !orldly teaching desire is increased and the
individual sets u& a household and !hen he dies !ith this body
he !ants another body# Thus again he gets the "amily li"e#
3ecause o" desire he gets bodies in succession and he gets birth
in a body according to his desire# $" you see through a microsco&e
you !ill see that the !orld is "ull o" minute germs# 2 "amily
man has more !orries and becomes more
a"raid# 'e is a"raid even o" an ant# 'e tries to save himsel" "rom
the nuisance o" ants# 6lease tell me !hat is in this body that dies#
The "ive elements never die#
Su&&ose one is born and a name is given to him but he dies
a"ter only 12 days# 'e is gone# 'e dies but &eo&le still record
his name even though the bearer o" that name is gone# ,$t is an
$ndian custom to name a baby 12 days a"ter birth#- *e cannot
meet him as he !as but an imagination# *hen &eo&le give a name
to a child they thin( a lot# This is all conce&tual thin(ing# They
give a name that comes to the sur"ace o" their mind# Nobody can
say !hy but all are very (een about name and "ame# 1veryone is
an%ious that they should not be de"amed or that their "ame should
not be reduced# *e try very hard to ta(e care o" these things# 2ll
o" this &ride is only about that !hich is "alse# To ta(e !hat is seen
as true is $gnorance# To understand that all that is seen is "alse is
=no!ledge# To classi"y into di""erent grou&s is $gnorance and to
see everything as ?ne is =no!ledge# This means that to loo(
!ith the Guru>s &oint o" vie! is =no!ledge# 2ll is o" the nature
o" 3rahman#
*hat is "alseE Name and "orm are "alse# The +Vision o"
=no!ledge+ is seeing !ith +understanding#+ ?ne !ho e%amines
everything is +a man o" discernment+ a =ing# 'e e%amines
everything# 'e observes all observation# 'e observes the
+observer+ !ho is observing# 'e also observes the moment o"
observation# ?bservation goes to the "inal border and one
reali5es the e%act moment or the origination o" observation#
The one !ho reali5es is the true +observer+ the King ,6ari(shit-#
?ne must e%amine everything# 3y e%amining you come to (no!#
*here there is no e%amination there is $gnorance# This $gnorance
is the thoughtlessness called 2vidya# ;orrect thought is !isdom
or +Good =no!ledge+ ,Suvidya-# To see and (no! +as it is+ is to
s&ea( Truth# 6eo&le s&ea( o" something else !hile Reality is
)uite di""erent and they become &roud saying that they are
s&ea(ing Truth# 2ll o" the !orldly tal( is only cunning s&eech and
?nly men o" +Su&reme =no!ledge+ ,Vijnana- can s&ea(
the Truth# $t is very di""icult to s&ea( Truth# ?nly God can
digest +Truth"ul+ s&eech# To behave according to !hat is actually
inside is &ossible only "or God# 6eo&le s&ea( "alsely s!earing
they are s&ea(ing Truth# 2ll o" that is dece&tive# Mother "ather
children all are God Rama# $" you say +dog+ it is dog i" you
say +God+ it is God# The Sel" is all beings# *hat is meant by
the vision o" the +1ntire 0niverse+E To +?ne 3eing+ are attached
all sha&es# 2ll "aces an endless number o" "aces and endless
hands and all their activities are vested in +?ne 3eing#+ 2rjuna
sa! this !hen 8ord =rishna revealed his true "ace# The &ride
o" the body is the demon Nara(asura# To (ill it is di""icult as
!ell as easy# There is no death# Nothing in this !orld is ever
totally destroyed# $" it !ere !here !ould it goE That !hich is
not "rom !here does it comeE $n the great battle o" the
3hagavad Gita out o" all the 6andavas only 2bhimanyu died#
2bhimanyu is &ride# 'o!ever all o" the =auravas !ho !ere o"
evil mind and !ere attached to their body !ere (illed# The +Son o"
the Guru+ ,Guru&utra- (no!s that +2ll is ?ne+ !ithout a second#
39' here is !nlC !ne /ithout a Se@ond
The Sel" ,2tman- is ?ne alone# 'e is &rior to all only
?ne totally +com&lete#+ $" anything else !ere to come "rom
!here !ould it comeE $t could only come by destroying the ?ne#
There is no &lace "or a second thing to enter# The one Sel" is
"ully +Totally 1%isting#+ No +second+ is &ossible# The Su&reme
Sel" 6aramatman says that 'e is every!here "ully# There is only
one +2uthority#+ $" any other !ere even to slightly enter 'is
&o!er !ould be reduced to that e%tent# No second has ever been
able to enter# $" it is "elt that some other has entered this is only
delusion# $t is only a doubt# $n the totality o" doubtlessness doubt
is the second thing# That doubt multi&lies and becomes a mind "ull
o" doubts and the $llusion o" the !orld a&&ears# 3y remembering
the Sel" the vision o" 6aramatman is con"irmed doubt is removed
and the oneness o" 1%istence is &roved# There is only ?ne /orm
?ne State and ?ne 6o!er that e%ists eternally# *hen you are
sure that there is only ?ne then there is no +second#+
$n all the three times o" the day the morning at noon and in
the evening the Sun is the same# There are three times o" day
but the Sun is only one# Really day and night have no reality#
The Sun says +$ do not (no! either morning or evening# :ou do
not (no! me as $ am there"ore you are measuring me#+ *here are
the seven daysE *here do they goE The Sun does not (no! any
day as Monday etc# :our imagination has decided all these things#
The Sun (no!s neither east nor !est# 2s !e have become small
!e are e%&eriencing this# There is not even a tiny s&ace that
is !ithout Me# 2ll is ;onsciousness# The occu&ant and that
!hich is occu&ied are not di""erent just as the earth and !all
are not di""erent# The +8i"e. 1nergy+ is called $nner.Mind#
There is no &o!er other than it that can say anything# Mind
intellect consciousness ego ,elements o" the $nner.Mind- are all
the &lay o" my +True Nature#+
?ne man came "or dinner and said +*e are seventeen &eo&le#+
'o!ever he !as only one &erson# ,< &ranas < sense organs
organs o" actions 1 mind 1 intellect all together ma(e 1G#-
Nobody e%ce&t a Saint recogni5es Me# 2 clever scholar does
not recogni5e Me# 2ll is Mysel" ?ne and only ?ne# The organs
o" the senses have to do their jobs as a natural activity# $t is their
very nature# ?nce a brother.in.la! o" a (ing !as a!arded
&unishment to slee& "or 2G days# 2"ter < days he says +:ou may
even hang me but $ don>t !ant this &unishment# Nobody !ould
li(e to have a mind !ithout any activity# ?nly a Saint can do it#
To be !ithout activity is not the nature o" mind# The mind
only remains )uiet in the vicinity o" Reality# The mind can get
the +9oy o" /reedom+ only in the vicinity o" Reality# 2s long as
there are "alse notions in the mind or the ho&e o" ha&&iness the
mind su""ers a re&etition o" sorro!# 1ven the mind that is &ut
under control through 'athayoga becomes victim o" sentimentality
at the time o" brea(ing the trance o" samadhi# The Saints !ho have
reali5ed the Sel" through the +6ath o" Devotion+ (no! the nature
o" the rising o" mind itsel" and there"ore their mind is al!ays in a
ha&&y state# 0nless you (no! the &rimary cause o" ho! the mind
comes into being it is not &ossible either to control the mind or
ma(e it stay ha&&y# To (no! this is a mysterious thing# :ou !ill
not be able to get hold o" the mind i" you try to "ind it# Mind and
3rahman are one# 3oth are o" the nature o" the 8i"e.1nergy
;haitanya# *e have to go along !ith the mind to understand it
and !e have to turn it as !e !ant# $" you are adamant !ith the
mind it becomes doubly arrogant# Saints harness the mind !ith
subtlety# 3e devoted to that 8i"e.1nergy ;haitanya# *hy are
you so arrogantE This is a saying in 'indi +*orshi& the Guru
!hy have arroganceE+ 8i"e itsel" is only 'e#+ The mind is an
a&&earance on Mysel"# $t is not mind# $t is Mysel" only# $" you
use the !ord +second+ that is also only "ull o" =no!ledge#
The s&ea(er and the thing about !hich he s&ea(s is only
Mysel"# *ho is there se&arate "rom Me !ho s&ea(sE God has
created the Vedas# The Veda means +to s&ea(#+ The s&ea(er o" the
Vedas is Me# Vedanta means +the end o" (no!ing#+ Veda means
to (no!# The 6ranava or ?m(ar !hich (no!s the Vedas is only
Me mysel"# The
re&ly and the res&onse as !ell as the +?+ ,origin o" ?m- is given
by Me alone# $ am the s&eech o" the &rimordial s&eech#
*hen 6aigamber !as as(ed +*here is 2llahE+ 'e said +'e is#+
This means that 'e is ?m# The entity that gives res&onse is 2llah
alone# *e are not somebody se&arate "rom God ,'ari-# God is
?ne# There are no t!o things# 3y 'is s&eech the !ord the
universe "unctions# $t is 'is !ord !hich is obeyed# ?m is
&ermeating in the !hole !orld# The "irst syllable o" ?m is 2#
*ithout "irst uttering 2 no s&eech is &ossible# 2L0LM
together are called the three syllables# ?m is three syllables !ith a
hal" syllable !hich is God# These three syllables together !ith God
are the base o" the !orld# The three !orlds are created "rom this#
/rom the three !orlds innumerable universes came into
e%istence# There"ore the &rimordial ?m is mysel"# $ am the
subject o" all s&eech# To see !ith the eyes is mysel" and at the
same time !hat is recogni5ed is =no!ledge# *ithout Me the
eyes are but a lum& o" "lesh# Vision means ;onsciousness !hich
is the moving 8i"e.1nergy !hich is Me# There is no other seer
than Me in the three !orlds#
The three !orlds are the !a(ing state the dream state and the
dee& slee& state# $ am the Master o" the three !orlds# $ am
the (no!er o" &ain in the stomach# $ (no! all# The art o" seeing is
Me# $ am the receiver o" bad names# The cause or origin is (no!n
by Me only# ?ne !ho understands is a!are and that is Mysel"#
$ am the light that is given by the eye because ;onsciousne s is
there# $t is My o!n +3eing#+ The tongue !ithout Me is just li(e
a sole o" a boot# *hat does it (no!E $ am the ?ne !ho enjoys the
smelling and that !hich is smelled is also only Me and $ am the
one !ho recogni5es the smell# $t is $ !ho has the (no!ledge o" all
things# Nobody e%ce&t Me (no!s a thing# 3ondage is because o"
Me and to (no! Me is "reedom# Not to (no! Me is the only
bondage# 2ny structure devoid o" Me is only a hide an em&ty
shell# $ am the taste# *ho else e%ce&t Me (no!s !hat it is to be
the (no!er o" tasteE $ am the enjoyer and the creator o" all the
senses# $ am +The 6o!er o" 2ction+ and $ am +The 6o!er o"
Matter#+ $ am +The 6o!er o" =no!ledge#+ *hen $
am +The Totality+ ho! can the lum& o" "lesh called the body be
se&arate "rom meE /rom !here !ould it comeE 2ll is ?ne#
Then !hat is it that can be called as +other+E *hat is other than
MeE The breath o" all is ?ne#
?nly &eo&le !ho are con"used thin( that the body is
se&arate "rom God# ?ne has to die every day# 1veryday some
heavy matter goes out o" the body# 1veryday some ne! matter
is &ut into it# Double o" that !hich goes out goes into the body#
?ne becomes &roud o" that !hich is +dead+ ,the body- thin(ing
that it is +true#+ Such a one does not recogni5e that !hich does not
die# These "ive elements are li(e !aves o" !ater in a single
ocean# 2ctually there is nothing se&arate "rom Me# 2ll o" the
animate and inanimate creation is only Me# Di""erent names are
given only "or convenience o" "unctioning in the society# $t is
not necessary to behave as an eccentric !hen you become
+=no!ledgeable+ ,a 9nani-# There is only one +0niversal Sel"+
one 2tman#
*hat are you studyingE $t is enough that you have an
understanding o" non.duality ,2dvaita-# $s there any other
!ithout the ?neE *hen you (ne! your mother !hat is the
necessity o" shouting her nameE *hen mind is imbibed !ith the
discernment that there is +only ?ne+ nothing else remains to be
done# /or the one !ho reali5es that he is every!here no "urther
s&iritual &ractice ,sadhana- is necessary# /or one !ho (no!s Me
the Sel" his e""orts are ended# $ told my dear devotees that the
Sel" is all that +$ am in 2ll+ but $ told the others to do some
sadhana and $ told them to gro! long hair on their head# $ did
not give +My =no!ledge+ to them# This is +My ?!n
=no!ledge#+ $ have removed the sense o" se&arateness in the
minds o" +My Devotees+ but "or sages and yogis $ &rescribed
certain regimens o" &ractice# $ gave their body a li"etime o" a
thousand years but $ gave +My =no!ledge+ only to +My
Devotees#+ My =no!ledge the =no!ledge about +My True
Nature+ ,S!aroo&a- is di""icult to attain# 0nless one is devoid o"
all sense o" ego all desire and all &ride it is not reali5ed#
Evening, 24-9-
31' he Main (o@trine of Vedanta
2ll is 3rahman# To have the conce&t that +$ am somebody+ is
the imagined being# That !hich is !ithout conce&t is 3rahman#
;once&t is the individual the 9iva and 9iva is the ego
$gnorance# There are t!o &rinci&les in Vedanta# These are Reality
or +3rahman+ and $llusion or +Maya#+ Maya means +that
!hich is not#+ 3rahman is +That !hich is#+ Maya is a "alsehood
a hy&ocrite# That !hich is not a "alsehood is 3rahman# Maya is
counter"eit it is tric(ery# *here there is no tric(ery there is no
"alsehood# *hen the !ord Maya is used it means hy&ocrisy and
"alsehood a dece&tion# That !hich is hy&ocrisy can never be
Truth# Maya is "alse and 3rahman is Truth# $t is not hy&ocrisy#
*hatever has an a&&earance !hatever is &erceived is "alse# $"
it has any name or any "orm it is not true it is not durable# $" it
has an a&&earance it !ill not last it is not &ermanent#
?nly 3rahman is True and there"ore it !ill not honor that
!hich is "alse# That !hich is "alse ma(es much dance and sho!
but the Truth !hich is 3rahman ma(es objection to it# The "alse is
not res&ected even a little bit and there"ore it does not endure# $t is
not &ermitted to remain long# $t is very short.lived# *hatever is a
ma(e. believe hy&ocrisy ho!ever great may be its "orce or its
boldness it cannot be &roved true be"ore 3rahman# $t is not
su&&orted or res&ected by 3rahman so it automatically dro&s
a!ay and becomes invisible# That !hich has disa&&eared !as
"alse and because it !as "alse it has become invisible# $t should
be called and is called as Maya# Maya is a derogatory !ord#
$t is a contem&tuous term# 3rahman is True# No &rete%t can be
use"ul about it# Truth has no re&lica# *e cannot have a "a(e
&retension about that o" !hich there is no re&lica# 'o! can truth
have a &arallel or similar thingE That !hich can be imitated is
not Truth# Truth is un)uali"ied absolute and !ithout any image#
To be &roud o" any (ind o" high )uality "a(e image is totally
useless# 3rahman considers Maya very des&icable# 2ny
"alsehood that is &roud o" itsel" is to be des&ised#
3rahman is com&letely !ithout &ride# There"ore any little
&ride in any e%&erience in any achievement is !orthless# $t may
even be &ride in a great good deed that the doer "eels he has
done but 3rahman does not touch it and does not res&ect it# This
is the +Real =no!ledge+ o" our True Nature that is called
+Sel".=no!ledge#+ There is nobody such as +$+ to be discovered#
3y searching and eliminating all the elements and &rinci&les in
nature and in man there is no +$+ "ound remaining at all# The
Sel" is there and the body may be there but the third &erson this
+$+ is not there# $t is Maya !ho says +$+ and +me#+ The +me+
is the &roduct o" some disturbance in Maya# *hen this third
&erson is dro&&ed out then the see(er or as&irant and that !hich
is achieved the ideal and his e""orts are all eliminated# Then
6aramatman is alone# So long as the ego.sense is not gone +Sel".
=no!ledge+ is im&ossible# *hen the +me+ is gone the conce&t o"
being a see(er the sense o" doing something and the idea o"
something to be attained are also gone# 6aramatman is uncovered
!ithout doing anything about it# $" you e%amine all o" your
thoughts you !ill "ind there is no +$+ at all#
There are "ive elements and the si%th is the Sel" ,2tman-# The
"ive elements are themselves the sense organs in the body and Sel"
is the si%th# There is no +$+ to be "ound any!here in any o" this#
*hen ?neness is understood through ?neness everything is
3rahman# *hen this +$+ or lac( thereo" is recogni5ed its "unction
ends# ?nly that !hich is the creator o" the !orld remains# *hat
remains !hen the +$+ and the +you+ are eliminatedE That !hich
remains !hich survives this &rocess o" elimination is +3eing#+
That !hich +is#+ *hen that !hich +is+ has gone and that !hich
+is not+ is also gone and something !hich is not a thing remains
there is no necessity o" declaring !hat +is#+ $t is +itsel"+ there#
*hen you (no! !hat is +not+ then !hatever +is+ is# *hat is
the necessity to declare as non. e%isting that !hich is not
thereE $t is naturally not there4 This is called sel".surrender
,2tma.Nivedan-# The sense o" +$+ is o""ered to God he digested it
and it became God himsel" and mani"estation dissolved#
Mani"estation is called +6ra(ruti+,6ra(riti- the diverse
creation# *hen it is dissolved only God remains# There !as one#
'e &roduced second# Second means the other# 'e s!allo!ed !hat
!as &roduced# Then only ?ne remained# The 6ra(riti the
se&arate creation is !i&ed out# /rom !here did $ the third entity.
!hich is $llusion comeE *hen it is not e%isting ho! did it
interveneE This God is called +/ive /aced#+ The "ive elements are
his "ive "aces# Naturally all o" these "ive elements are uni"ied in
the one Sel"# $t is all ?ne# +God is "ive "aced+ says Saint
Dnyanoba# *here is there a +me+ as an entityE $t is +not#+ $t
is li(e going out to search "or dar(ness by holding a light in our
hand# $" you search dar(ness !ith a lantern in your hand you !ill
not "ind it# *hen the +Sun o" =no!ledge+ rises the dar(ness the
&roud ego the $gnorance !ill not be seen# *here is the
+ser&ent+ in the ser&entE *here is the +don(ey+ in don(eyE 2ll is
the Sel"# $n the beginning and in the end there is only the Sel"# 'e
is 2tman# +$+ and +you+ are not there#
*hen the state o" Sel".=no!ledge is attained your o!n dinner
is an o""ering to God your !al(ing is ma(ing sacred rounds
,6rada(shina- around God>s image# To s&ea( is to &raise 'im and
to slee& is his samadhi# To be seated in a casual re&ose is his
+unbro(en samadhi#+ To +3e+ naturally to +1%ist+ is 3rahman that
has become mani"est# That is 3rahman in human "orm !hich has
become visible# There is nothing else e%ce&t +$t#+ That is ho! it is
said that the Saints are 3rahman e%&ressed in mani"est "orm# The
bundle e%ists because you have tied it# *e have to loosen this
bundle by thin(ing then there !ill be no bundle# The lac( o"
discrimination is the se&arateness that is the bundle the 9iva# *hen
the lac( o" discrimination is gone there is no duality# Then there is
only 3rahman# The bundle !as &ut together by accumulating
various things# *hile analy5ing and si"ting these things the
bundle does not remain# The one !ho !as carrying the load o" the
bundle becomes stri&&ed o" attributes#
*hen +$+ has gone !ho is there to do any s&iritual &ractice
,sadhana-E *ho !ill do meditationE The greatness o" the Saints
is that they have given the blessing "or me to say that $ mysel" am
God# $t is very di""icult "or others to acce&t the salutations o" a
&erson o"
+Real =no!ledge#+ 'e is God in &erson the 2lmighty# $t is
e%traordinarily hard to be the reci&ients o" salutations "rom 'im#
The sin or merit heaven and hell do not e""ect 'im# 'e is sel".
evident# 'e is undivided and unhindered in his straightness# 'e
does not su""er Saturn>s bad &eriod ,in Vedic astrology a &eriod
o" seven years o" di""iculties-#1ven the sin o" one
!ho remembers the +=no!ledgeable ?ne+ ,9nani- is
!i&ed clean# 3y his touch a &erson goes beyond birth and death#
God says +My &resence loo(ing u&on me is itsel" good deed and
aus&icious time#+ The 9nani does not su""er de"amation because he
is not an individual# 'e is une%&ressed and beyond all )ualities
and all "orms# :ogis and munis had in them a sense o" &ride o"
their being yogis ,&er"ormers o" various austerities and yoga
&ostures or vo!s o" silence-# 8ord =rishna also told them that
their status !as very high because they !ere not able to lose their
identi"ication !ith their &hysical body# They !ere &roudly
sho!ing o"" their hair and beards# 'e said +:ou may have a
li"etime o" billions o" years#+ They had strange notions o" sins in
eating and drin(ing# 8ord =rishna ho!ever remained &ure even
though doing all sorts o" things because 'e !as a!are o" himsel"
as the highest 6aramatman#
?ne !ho brea(s the ties o" the body !ill be 6aramatman and
the li"e is "ul"illed# :ou should continue on !ith your
contem&lation# Do not hold to any conce&ts# Do not sim&ly believe
in the conce&t that i" 3rahman is every!here $ !ill be saved# 1ven
!hen all o" this is 3rahman do not hold on to any conce&ts#
3rahman is !ithout conce&ts# *ith this +understanding+ you
!ill be liberated# Those !ho harbor doubts "ail# Those !ho are
the devotees o" the Guru attain the state o" 3rahman# /irst you
have to listen to s&iritual sermons then comes service to the
Guru then comes Sel". Reali5ation and then the attainment o" the
state o" 3rahman# Those !ho are sim&le souls are the ones !ho
have unsha(able "aith and trust# *hen you surrender your sel"
the only &ure thing that remains is 3rahman# Do not allo! the
demon o" ego !hich is hell#
*hen you reali5e that you are 6aramatman then you are
3rahman including your body# The "ormer mundane li"e is
destroyed# God has no destiny# Do not (ee& believing in destiny#
:our conce&ts deceive you# Do not "all &rey to doubt# Maya says
+$ have tethered many big beasts#+ The see(ers sadhus and yogis
are these beasts tethered by Maya# The Su&reme Sel" 8ord
=rishna became and remained as 6arabrahman# ?thers only
identi"ied themselves as se&arate egos# The mirror says +There is
nobody in me#+ The man !ho loo(s into the mirror says +$ am in
the mirror#+ The +=no!ledgeable ?nes+ (no! all o" these
things# Some elements came together and that became a body#
2"ter understanding this it is im&ortant to live according to this
=no!ledge# $t demands s(ill# /irst =no!ledge ,9nana- is
necessary in order to gain Sel".=no!ledge# This Sel".
=no!ledge or +!isdom+ then destroys the =no!ledge# ?ne
should also thro! out all that has ha&&ened# The Master =ey to
!hat is being said here is that one !hose conce&tual entity is gone
is the 9nani# The $llusion is gone the elements are gone and
=no!ledge is also gone# ?nly +Su&reme =no!ledge+ ,Vijnana- or
3rahman remains# *hen one house is em&tied all houses are
The transcendent 3rahman !hich is beyond )ualities is
not a""ected by anything# $t is al!ays undisturbed# *hen !e use
discrimination the unessential goes o"" and only +6ure 1ssence+
remains# ?nly 3rahman !hich is beyond even the Sattva )uality
remains# The sense o" +$+ !as only imagined# ?ne !hose sense o"
+$+ is !i&ed out by the blessings o" the Guru remains not as a
&erson but as 6aramatman# The outcome is de&endent u&on your
determination# *hatever you conceive is !hat you e%&erience#
*hile loo(ing at God one becomes God# 6aramatman has the
&o!er to do to undo and then to do something else# 'e is
transcendent to all# 'e can do anything 'e !ills# There is no
bondage "or 'im !ho is "ree "rom all actions# 'ave no &ride in
or identi"ication !ith (arma# 2 &erson !as deceiving himsel" and
calling himsel" as some &articular entity but once the sense o"
+me+ goes then +$+ +*ho am $E+ and
+$ 2m That+ also all go a!ay# Then even i" one d!ells in a body
he is "ree o" the body beyond the body# ?nly 6aramatman $s#
Evening, 2!-9-3!
3)' +od is "ife-EnergC :ChaitanCa;
The real God is Sat.;hit.2nanda ,3eing ;onsciousness and
3liss-# The ;onsciousness in the body is God# $t is that
;onsciousness !hich &rotects the body "rom accident "rom a
horse or a ser&ent etc# that is God# This has become evident# *e
must (no! !hat !e are# $n this body that !hich says +$+ is not
really anyone# 2ll o" this is only misunderstanding and con"usion#
*e have assumed conce&tually that !e are a body but i" you
ta(e a search throughout the body there is neither +you+ nor +$+ in
it# The sense o" +you+ and +me+ is not there in +That#+ *e see
all o" the "ive elements but these are all created "rom the 8i"e.
1nergy ;haitanya# 2ll is only that 8i"e.1nergy# ?ne !ho has
understood that only +?ne Thing+ is real is liberated "rom birth
and death# 3eard moustache and hair on the head are all only
hair# Name "orm sha&e etc# are all "alse# ?nce you (no! this
8i"e.1nergy all is "ul"illed# $n all the innumerable "orms God
is the only ?ne every!here# 3y analysis o" the "ive elements you
are sho!n !hat this 8i"e.1nergy is# 3y e%&laining the meaning o"
the great statement +:ou 2re That+ you have been told that you
are 3rahman# $n +?riginal 3eing+ the ego ,2han(ar- is the *ind#
Surrendering to the Guru should be !ithout any attachment#
This must be e%&lained# +*ithout attachment+ here means
!ithout being intimidated !ithout any other &erson7s &ersonal
greatness e%ercising any (ind o" &ressure or anything or anyone
else &utting &ressure on us# That is it cannot be that that &erson
does not actively use it even though some &ressure e%ists# $t must
be that the &ressure does not e%ist# There is not a single bit o"
&ressure u&on our o!n True 3eing# There"ore neither no! nor
anytime in the "uture is there anything or anybody !hich &uts any
&ressure u&on or com&etes !ith our True 3eing "or im&ortance#
*e should be convinced about this# *hat &revents us or &ressures
us at all times and every!here in various "orms is our o!n
con"usion or misunderstanding# There is no other
distortion at all# The surrender should be li(e this !ithout
any attachment#
3y ta(ing a thought"ul loo( at things ,vichara- the sense
o" se&arateness disa&&ears and !hen even thought goes there
remains only ;haitanya# Then only a natural disinterestedness
,Nivritti- remains# *hen the s&ea(er disa&&ears that state is
called unmani or the +no.mind+ state# *hen there is no accused
!ho is there to &ay the "ineE Nobody calls his belly as a toilet# /or
!hom is the &ast (arma and destiny in e""ectE *hy should one
!ho is the (ing &ay any &enaltyE *ho can "ine the one !ho is the
(ingE 'o! can the inanimate &hysical body have any &ast (armaE
The body is 3rahman and the Sel" ,2tman- is 3rahman# 3y
+2bsolute =no!ledge+ or Vidnyana =no!ledge ,9nana- has been
nulli"ied# The meditator disa&&eared !ith the meditation# The
+me+ the entity !ho meditates has become e%tinct along !ith the
meditation# The +me+ !hich is the cause o" !orldly li"e has gone
!ith that li"e#
That li"e !hich has disa&&eared has come !ith all its glory
again but it has no! become 3rahman# 2ll a&&earances are
nothing but 3rahman# The one !ho dies is dead because he !as a
+non.entity#+ The one +!ho !as not+ has died# No sin remains on
the "ace o" the earth# That !hich has no bondage !as having
bondage and that bondage is no more# God does not have any
bondage or "reedom# Those !ho are servants o" the Guru !ho is
the liberator o" the do!ntrodden also liberate others# They do not
remain servants they remain as 3rahman#
3*' Con@eiBe of 0rahman 0eCond Con@eAtion
6arabrahman is non.dual and !e are +That#+ $t cannot be
meditated u&on true but does that mean that !e should give u&
meditationE Meditation is not there because !e are holding on to
it# ?n the contrary it is natural# The "irst study is the study o" the
Sel" or 2tman# 3ut no! !hat $ tell is the study o" the Su&reme
Sel" 6aramatman# ?ne7s natural state is 6aramesh!ara# The &rimal
urge or movement in That is the 8i"e.1nergy !hich is God#
;onsciousness is the 8i"e.1nergy o" God# That !hich remains
!ithout +(no!ing+ !ithout being +conscious+ is the Su&reme
Sel" 6aramatman 6aramesh!ara#
To come do!n into this !orld o" visibility is the ta(ing o"
+$ncarnation+ or 2vatar ,2vatar means to come do!n-# This is
2vatar# *hen !e thin( about the &ermanent and the im&ermanent
the mind comes to a stage o" e)uilibrium# *hen you (no!
6aramatman you become something else# 6aramatman is devoid
o" (no!ingness# ,To +be+ or +not to be+ is al!ays a )uestion# $"
!e try to become or be it al!ays bring in obstacles# Not
becoming anything is (ey in the accuracy o" our e""ort#- Don7t
even try to remember !hat 6aramatman is# 'ave absolutely no
thought o" +becoming+ anything and (ee& nothing in memory#
1ven meditation on the 2bsolute brings in duality# Do not "all
&rey to doubt# Do not be a&&rehensive# 8eave all $llusion#
6aramatman can never be tarnished or stained nor does it become
ne! by any e""ort that you ma(e# 6eo&le !ithout discriminative
intelligence get involved in !orldly li"e# There"ore you must
utili5e the &o!er o" discrimination# *hat you call the individual
,9iva- is actually God ,Shiva-# *hen that !hich is created by
imagination has gone !hat remains is only 6aramatman# 8eave o""
even the sense that +'e $s#+ *hen this sense o" +you+ loo(ing at
it goes it is only +'e+ !hich remains# Remain !ith your Sel" as
you are# 3e very natural# $t is una""ected by the three"old Time
,&ast &resent and "uture-# *hen all the &ast &resent
and "uture go a!ay that !hich remains at the end is your
Sel" 6aramatman#
*hen you begin to loo( the three as&ects that are the
observer the act o" observation and the object that is being
observed come into being# *hen you try to "ind out +That+ !here
cause does not have any &lace and nothing similar e%ists you
lose it instead o" "inding it# +That+ !hich should be observed
!hich is to be remembered and !hich is to be !orshi&&ed is your
Sel"# +:ou 2re That#+ 'o!ever !hen you go about trying to "ind
it it becomes something +other#+ $t is not &ossible "or you to "orget
your Sel"# The "act that +you e%ist+ is your o!n direct e%&erience#
*ho else can convince you that you e%istE /irst you must
e%ist# ?nly then is en)uiry &ossible# $" you are not there !ho
!ill conduct a searchE :ou are there !ithout saying that you
are# $t is necessary to understand that it is not de&endent on
your senses to con"irm that you e%ist# There is no doubt about the
truth or "alsehood in that because it is the state o" 3eing# This is
you# +That+ !hich is not tangible to the senses !hich cannot be
a&&roached is the Truth# That is the Sat or +3eing.ness+
beyond the e""ects o" the three as&ects o" time#
'o! can one &ractice that !hich isE *hat is there to thin(
about the 1%istence !hich is already thereE $t is called the
sel".evident state !ithout any e""ort being involved# The Sel" is
+sel".evident#+ :ou cannot distort it by t!isting it this !ay or
that# :ou cannot "orget your Sel" even i" you try# That !hich you
"eel that you are "orgetting is not you# $t is the +other#+ $t is only
the "orgetting o" that !hich has been remembered# *hatever is
remembered is destined to be "orgotten# *hatever is "orgettable is
other than the Sel"# Remembering and "orgetting ha&&en about
something else# $t is not you# 2s you are not the object o" memory
you are also not the object o" "orgetting# These things
remembering and "orgetting only ta(e &lace in ;onsciousness#
:ou are !ithout these# $n you there is no damage !hatsoever as
+This+ cannot be damaged anytime by anybody#
*hen you came to me !hat have $ done a"ter allE $ have just
removed the $llusion# $ removed the $llusion o" a ser&ent# The ro&e
a&&eared as a ser&ent and there !as "ear# $ convinced you that it
is not a ser&ent but only a ro&e# The ro&e had never become
the ser&ent# :ou !ere only con"used# No! the ser&ent is
"orgotten# To "orget it is itsel" the remembrance o" Reality# /irst
you have to gain =no!ledge and then leave the =no!ledge# $t is
enough to (no! this true +$#+ :ou have recogni5ed that is all#
*hy must you (no! again and againE $t is &ermeating
every!here# $t is li(e gold that is &ermeating the ornaments# $" you
try to meet it it esca&es# This is the noble story o" s&eechlessness#
$t cannot be achieved by any (ind o" means# $" you try to lose it
you cannot# $t cannot be lost# $t cannot be thro!n a!ay i" you try#
$t is al!ays e%isting# $t eludes you i" you try to see it and it is
there even i" you do not see it# To try to ac)uire it becomes a
handica&# $t is reali5ed !ithout the &rocess o" understanding# $t is
devoid o" thought and !ithout "ocus o" e""ort any!here# The +me+
that !as trying to understand it is dead#
3rahman is not a subject o" meditation# *hile you eat and
drin( it is 'e all the time# This is the only thoughtlessness#
The mind is "alse so ho! can the vast 3rahman be understood by
itE ?ne !ho says that he (no!s 3rahman has not truly gone to that
region at all# 3rahman cannot be (no!n by mental attitude or the
mind# *ho can (no! that !hich is the "ather o" all things the root
o" all creationE $" you try to mentally "ollo! it you !ill only be
con"used# Trying to describe it even the Vedas have remained
silent ,saying only Neti Neti-# ?nly the Sadguru can tell o" that
!hich cannot be described# $t is not "or me to tac(le it# *ho can
describe the indescribableE
2ll imagination is &rojected according to the ego the sense
o" +$#+ *e have to leave that &ath o" ego altogether# ?nly then can
you reach 6aramatman# Sna& your doubts in the com&any o"
Saints# ;om&are the Saint and yoursel"# Reduce and "inally
com&letely remove the ego# 8earn and "ind out ho! this can be
done# :our !ords should be (e&t aligned !ith his !ords the
understanding o" !hich should be aligned !ith his lessons# The
"orm should be (e&t
in &ro%imity !ith his "orm and your virtue should be li(e his
virtue# :our )ualities and actions should be com&ared !ith the
)ualities o" the Saint# Then !e should see !hat is better in him#
*e should chec( to see i" that !hich is better or best in him is
also in us# Then !ith his hel& !ith the &o!er o" discernment and
!isdom in him !e should loo( into our short.comings# 3y
com&aring our )ualities !e should (ee& !hat is best# *e should
eliminate "rom our character that !hich is !orst# $n such a !ay
all doubt should be !i&ed out totally# 2ll o" this investigation and
observation belongs to the +inner region#+ This is the relationshi&
among (no!ing not (no!ing and Su&reme =no!ledge# The one
!ho aligns himsel" along these lines becomes one o" +Direct
The sense o" ego is di""icult to get rid o"# ?nly the teaching o"
the Sadguru can do it# Devotion is destroyed by an egotistic
attitude# 3y the ego the Sel" !hich is sel".evident is shrouded#
3ecause o" ego many have roamed around na(ed many have
ta(en a to&sy.turvy a&&roach to yoga many have gone hidden
in the mountains and many have enshrouded themselves !ith
long beards and tresses ,dreadloc(s- hardened by neglect# 2ll o"
this so.called s&irituality is based on ego# ?ne cannot say !hat
havoc ego !ill &lay# 3ecause o" ego there is no s&iritual li"e# ?n
the contrary it is damaged# $n God ;onsciousness ego cannot be
tolerated# The devotee o" the Sadguru dro&s ego# 'o! is ego to be
dro&&edE $t is dro&&ed by being a!are o" it# $t is only by
understanding that it is going to be dro&&ed# *hen you (no! the
Reality you can be rid o" ego# *e have to be 3rahman and then
!e can have direct e%&erience#
3e ha&&y in non.attachment# The one !ho &uts in s&iritual
e""ort !ithout &ride is truly !orthy o" &raise# God says +Rama
=rishna and the li(e are my !orshi&&ers# The sages Narada
Sana(a and others !ere all &raising Me# $ am the God o" all# 2ll
the Saints !ho have lived u& to no! !ere doing my !orshi&
,6uja-# They !ere !orshi&&ing Me !ho is "ormless "la!less
"ully joyous beyond sentiments beyond all )ualities !ithout any
residue com&lete 2tmaram 6aramatman# $ am God the enjoyer
o" all the !or(s and
o""erings given by them# ?nly your o!n mind is res&onsible "or
your bondage and liberation# There is no hindrance to you "rom
*e have to e%&erience 3rahman by being 3rahman# The
e%&erience should be !ithout +me+ the e%&eriencer# ?nly then
is that e%&erience &ossible# There should not be any +$.
consciousness+ at all# :ou should not be a!are that you as +ego+
are e%&eriencing 3rahman# So many tried to be e%&eriencers o"
3rahman but they did not enjoy its Glory# ?nly 8ord =rishna
could enjoy it# *e should be the doer but !ithout the sense that
!e are doing# The actions should be !ithout the sense o" +$+ as
doer# The state o" being aloo" should be correctly understood#
?nly then does one become 6aramatman#
Evening, 2#-9-3!
3-' Self Purifi@ation
:ou cannot describe contentment or that !hich you call
ha&&iness# *hen a mute man eats sugar he cannot describe its
s!eetness# 8isten !ith e%treme eagerness# $t cannot be
understood and cannot be (no!n even i" it is e%&lained# $t cannot
be imagined# *ords cannot communicate it# The Su&reme Sel"
6aramatman is absolutely hidden# $t can be understood only
through being near Saints by being in their com&any# That
ha&&iness o" 6aramatman that contentment is very dee&# $" the
e%&erience is to be told about by any sign or indication it is
unutterable# $t cannot be described# 'and or "acial symbolic signs
are only the )ualities o" those limbs and they are there"ore
limited and inade)uate# 1ven the dee&est &o!er o" s&eech
!hich is called the +6ara+ s&eech or the original energy cannot
sho! it by any indication as it is indescribable# $t cannot be (no!n
!ithout the hel& o" the Sadguru# ?nly one !ho searches onesel"
can receive the blessings o" the Sadguru#
*hat is the e%&erience o" the one !ho receives the blessing
o" the SadguruE That one e%&eriences that he himsel" is
6aramatman# That is the result o" one7s Sel".search# *hen you
understand that you are nothing then !hat remains is only one
3rahman# This is called the +Natural State o" Samadhi+ or Sahaja
Samadhi# $" he !al(s and tal(s it is called +Sairat Samadhi+ this is
a state o" seemingly insane activities but a resting in inner
contentment# 'e is com&letely ha&&y !ithout doubt# 6eo&le thin(
that he behaves abnormally but he is not a!are that he is
behaving at all# The contention o" some is that 6aramatman is
!itness to all but those !ho (no! the Reality the Siddhas say
that +!itnessing all+ is but a state o" mind and the Reality is
devoid o" any such state or hy&othetical &osition# 6aramatman is
beyond all the "our bodies and beyond the "our sheaths o"
consciousness ,mind intellect thin(ing and +$+ or ego-# *hen
you reali5e that !hat you &erceive is not an objective thing or any
material but that all is 3rahman the com&le% o" +$+ the ego !ill
vanish# *hen the notion o" +$+ is dro&&ed then the idea o"
+you+ also dro&s a!ay# The disa&&earance o" +$+ is the sign o"
reali5ation# +That+ !hich is is# $t is neither the individual ,9iva-
nor God ,Shiva-# That duality does not a&&ear there# *e also
cannot say that there is nothing# +That+ is the indescribable 3liss#
The s&eech the !ord is all illusory# The !ord conveys the
meaning but it disa&&ears as soon as the meaning is understood#
The !ord ends# 2"ter giving the message the !ord goes a!ay# $n
3rahman the !ord is "alse# ?nly its meaning should be ta(en# The
!ord is di""erent "rom !hat is seen and !hat is beyond it is
3rahman the Reality# +6ure 1%&erience+ is inca&able o" being
&ointed at# Sel".e%&erience is !ithout the "actor o" giving any
attention to it# To give attention to it is a )uality# *hen you try
to loo( at it the +other+ comes into being# The nature o" attention
is such that automatically very naturally there is some &roduction
by it# To be ca&able o" &roducing is its s&ecialty# $t is its nature its
inherent )uality !hich cannot be destroyed by anything# ?nly by
the +=no!ledge o" Reality+ does it disa&&ear# $t is said that s(y is
"iltered through a strainer and thus the core o" the 8i"e.1nergy
;haitanya is obtained but that is also imagination# The +rule o"
e%&erience+ is that it is not &ossible !ithout duality# 1%&eriencing
means duality# The mother o" e%&erience is the daughter o" a
barren !oman !ho is the original $llusion or Maya !hich is a
conce&t o" imagination# This +$llusion+ this imagination is a
vehemently uttered bad !ord# This is (no!n only by those !ho
(no! their o!n Sel"# *here there is the &henomenon o"
e%&erience there is duality# There"ore in the +True 1%istence o"
Reality+ there is no &lace "or e%&erience# $n the !a(e o" Sel".
Reali5ation duality shies a!ay#
The sun is the cause o" day and night# *ithout the sun
you cannot say +This is day+ or +This is night#+ 1%&erience and
re&orting e%&erience to others are only !ithin the "ield o" $llusion#
'ad it been the case that $ am one thing and 3rahman is
something other then it !ould have been &ossible to tell
somebody about the e%&erience# See the !onder o" this# 'e !ho
!as not born !as slee&ing# $n the dream he sa! another
dream# $n it he achieved =no!ledge by the
blessings o" the Guru and then he disa&&eared# *hen there !as
nothing !hat remained !as his +Natural 1ssential 1%istence#+
'e !as a!a(ened !hile he !as discussing !hat +=no!ledge+
means# $" you can catch the meaning o" this you !ill also have
similar contentment# There is unity !ithout the intervention o"
s&eech# The entity sa! a dream !ithin a dream and he became
a!a(e by having arisen "rom slee&#
Since you have not gras&ed this e%&lanation $ !ill tell you
again# :ou are the one !ithout birth# $t is your delusion that you
are born# $t is your "eeling# The dream !ithin the dream is your
thin(ing about !hat is 1ssential and !hat is non.essential and
!hen you reali5e that you are the Sel" 2tman then you have this
e%&erience# :ou "elt that the !orld is illusory# :ou "elt that you
are a!a(e and that it is your !a(ing state# :ou "elt that you have
obtained +e%&erience+ but still your con"usion your illusion is
&ersisting as it !as# :ou are yet tal(ing about things in the
dream# *hen there is true a!a(ening all the sense o" +being+
disa&&ears# 1ven the sense that you are the Sel" also dissolves#
That is called +=no!ledge 3eyond *ords#+ No! have you
understood !hat is beyond !ordsE *hat remainsE ?nly 3rahman
remains# The bondage that !as "alse is cut# The ocean o" !orldly
li"e is &roved to be a mirage#
Since childhood !hen some a!areness o" this li"e da!ned the
"ear o" death !as im&osingly menacing# 2s the vast e%&erience o"
the universe !as be"ore our eyes there !as a constantly
increasing ho&e to achieve and &ossess something very great
some (ind o" &ro&erty# $t !as "elt that $ must have an
e%traordinary &ossession in the &resent and also "or the "uture#
/or "uture births also it !as thought correct to have some great
&ossession# So a very strong desire !as harassing me relentlessly#
There !as a "irm conviction that this !orld is real and that the
ne%t !orld that $ am going to enter is also real# No! all that has
&roved to be "utile and $ reali5ed that this seemingly real
!orld is only a mirage# There"ore not a single thing is to be
&ossessed and accumulated by me# The !orldly e%istence
seemed to be an ocean but it &roved that there !as not even a
o" !ater# No! it is all right# The $llusion is dissolved# The one !ho
!as !ithout birth !as liberated "rom birth and death# The man
thought that he had become a tiger but !hen he !as sho!n a real
tiger his illusion o" being a tiger !as gone# 'e !ho !as not a
"amily man !as being &ossessed by a ghost o" "amily li"e# That
ailment !as removed and he !as released# 'e !as al!ays non.
dual but the "alse duality !as bro(en# 'e !as engrossed in the
!orld o" &eo&le and then he !as brought to his o!n
+2loneness#+ 'e !as a!a(e and then he !as a!a(ened# 'e
!as deathless and !as made deathless# The "ear that he had
harbored in his mind !as removed#
'e !hose very nature is !isdom and 'e !ho is the Sel" !as
made the Sel"# The +Nectar o" $mmortality+ ,2mrut- !as given the
)uality o" +Deathlessness#+ ?ne !ho does not die is the +Deathless
Sel"#+ ?ne !ho cannot die is the $mmortal Nectar# 1ven then he
!as obsessed !ith the idea that he is mortal but that obsession
also !as destroyed# 'e !as made immortal# No! he !ill never
die# ?ne !ho is "ree !as given "reedom# There is no necessity o"
having ho&e that $ !ill be "ree because there is no trace o"
bondage# 'e !as already united but he !as given unity# 'e !as
"eeling that he !as thro!n out and there"ore he !as hanging
!hich made him a"raid# $n that &lace !here he !as banished to
he became convinced that he is not se&arated or estranged
that he is originally s&read out every!here all.&ervading
essentially ?ne alone# 2"ter many days he met himsel"# The
division o" the undivided !as gone# 2ll the s&iritual &ractices bore
God !hose real &lace is in the +Shrine Room+ the inner
sanctum o" the tem&le !as &ro&erly &laced there only# 'e !as
having a dream that he !as !andering in a "orest but no! he is
convinced that he is &ro&erly in the Shrine Room !here he
belongs# That !hich he !as running a"ter although it !as al!ays
near him he no! has# 'e !as sorro!"ul because o" a very bad
dream# 2lthough he !as a 3rahmin o" the highest caste he had
become a so.called untouchable# That is no! gone and he has
regained his )uality o" being a 3rahmin a
+=no!er o" 3rahman#+ 'e is convinced that nothing has
ever ha&&ened#
Evening, 28-9-193!
31' Formless &nGualified 0rahman
$n the Vedas it is said that ;onsciousness or 6rajnana is
3rahman# That !hich is ;onsciousness is 3rahman# The +me+ the
holder o" the name +me+ is $llusion# That !hich is there !ithout
any e""ort is 3rahman ;onsciousness or +6rajnana 3rahman#+
That e%&erience o" 3eing !ithout s&ea(ing about it is 3rahman#
$n it i" there is a conce&t that +$ am somebody+ it is an
imagined ghost# ?nly that should be called +me+ and should be
dro&&ed# *hen that is gone the job is over# $t is not necessary to
set out to see !hat 3rahman is# The a!areness that +only $t is+ is
su""icient# That is 3rahman# 'o!ever in order to +(no! $t+
some other "actor is created by the mind# $n order to (no! the
intellect must create something se&arate# The intellect in order to
+(no!+ imagines a duality but !hatever is imagined is not
+That#+ The mind and intellect are li(e a continuous "lo! o" a
do!n!ard stream "rom That# *hen the stream comes out o" That it
cannot (no! the original reservoir "rom !hich it is oo5ing# This is
!hy as&irants ,sadha(as- try to contain the mind and intellect so
that the lea(age should be sto&&ed# 3y e%am&le there is a very
large tan( that is "ull o" !ater and a small hole is there# *ater is
streaming through the hole# The "lo! o" !ater coming do!n
cannot loo( bac( through the hole and (no! the content o" the
!ater in the tan(# 2s soon as the "lo! starts it "orgets that it is
&art o" the accumulated !ater in the tan(# *hen it is out o" the
tan( everything about the tan( is "orgotten#
This is !hy you should control the mind and intellect# Do not
allo! it to "lo!# :ou should sto& its nature o" aimlessly "lo!ing
do!n!ard into $llusion# This is being em&hatically told to you#
The mind and intellect cannot understand this# *hen you dro& all
attachment all is 3rahman# :ou should leave aside the meaning o"
!hat the mind says# :ou should not "ollo! !hat the mind says#
Do not be attached to !hat the mind says# Mind is a thing that has
"allen do!n# Mind inter&rets according to its !him and su""ers
due to the
mi%ture o" ha&&iness and su""ering !hile it "lo!s# :ou should
leave the mind and its inter&retations# 'o! do you leave itE 6eo&le
leave their homes tear a!ay their clothes and try to be mon(s
but even a"ter doing that their attachments are not dro&&ed# *hen
one continues to &ossess that !hich one has decided to dro&
ho! can one become a mon(E 'e is not 3rahman# ?ne !ho
reali5es in one day has the straight &ath o" the "light o" the eagle
,the birds !ay- and one !ho reali5es a"ter many days is on the
slo! &ath o" an ant ,the ant7s !ay-# *hen all attachment is
dro&&ed !hat remains is 3rahman#
*hat is our attachment that is to be dro&&edE This means that
!hen you see only +Me+ the sense o" +my+ and +mine+ is to be
dro&&ed# +$+ means the sense o" +me#+ $t is the sense o" this
se&arate +me+ that is the state o" the individual the 9iva# *hen
you say +$ don7t e%ist+ the individual is "inished# *hen you have
actually seen that you are not there is no necessity o" a means
and an end# *hen the individual ,9iva- is gone only God ,Shiva-
remains# The meaning o" the end o" the jiva is the ending o" +me#+
:ou have seen that you are not e%istent# There is a con"irmed
reali5ation that "rom to& to bottom in the !hole body that +you+
are not there# 1ven a"ter this conviction there is still the
e%&eriencing o" a body and o" ;onsciousness# No! this
e%&erience is o" the nature o" a gentle touch# $t is but a slight
touch "or 6ure ;onsciousness Shiva# This means that
;onsciousness touches or animates the covering that is the body#
This is a sim&le sensation that is most natural# The )uality o"
6ure ;onsciousness is !hat is called Shiva# That !hich is only an
imagination !ithout the base o" actual e%&erience or observation
is called $gnorance# The misunderstanding about that !hich is born
as the body as +me+ is the essence o" the state o" the jiva !hich
is $gnorance# This is !rong (no!ledge# *hen the "act is one
thing and you thin( it to be something else that is !rong
(no!ledge# $gnorance means +not (no!ing#+ *hen you +(no!+
!hen you understand it is =no!ledge# The gaining o"
=no!ledge ta(es a!ay the $gnorance and +Su&reme
=no!ledge+ or Vijnana ta(es a!ay that =no!ledge#
2"ter this you do not have to study# :ou are sim&ly 6ure
3rahman# +That+ is an o&en e%&erience# 3read that is already
ba(ed need not be ba(ed again and you do not boil rice that has
already been boiled#
The !ord S!ayambhu becomes Shambhu ,Shiva- by a
slight change in &ronunciation# That ?ne !ho is Shambhu is
S!ayambhu the sel".e%istent ?ne# 1ven i" the body is cleansed
by ta(ing a bath the Sel" is not cleansed by that &rocess#
3rahman is already &ure# *hy are you trying to bathe itE 2
tiger !as advised that he should "irst ta(e a bath and then (ill
animals# 'e "ollo!ed the advice and began to die o" hunger# 2
sage told him +:ou did not "ollo! your
7o!n religion7 ,natural behavior- and there"ore you are going
hungry#+ $" this 3rahman does many unnecessary and !rong
things everything goes !rong# So do not do anything# $t is told o"
ho! Shiva le"t his abode on Mount =ailasa and !ent to the
cemetery !here he attained Sel".Reali5ation# :ou are 6aramatman
enjoy your o!n glory# ?thers are going to be &ure by sim&ly
loo(ing at you# :ou !ill "ind that things !ill ha&&en as you say#
Remain !here you are# Do not clean toilets !hen you are a
(ing# Remain !ith yoursel" "ully a!are o" your 3eing# :ou are
the unattached sel".e%istent 6aramatman# $t is "or you to increase
your &o!er# The &o!er o" this =no!ledge ,Vidya- is such that one
can create a ne! universe# This =no!ledge !as used by (ings#
The royal teachers in the &ast !ere not im&arting this to others#
Those teachers !ere a&&ointed to the (ings alone and they !ere
de&endent on the (ings# The real Saint does not care about this#
This +=no!ledge o" :oga+ ,=no!ledge o" oneness- is great# 8ord
=rishna enjoyed its glory# No doubt it is a great thing to attain the
state o" 3rahman but it is still greater to enjoy it# 3ut alas nobody
enjoys it# *hat is the necessity o" the means !hen the goal is
achievedE :ou are the &rimordial everlasting 3rahman4 Dro&
the idea o" an imagined &erson# :ou e%ist !ithout being
imagined# Those !ho under!ent tremendous trouble and even
"aced death in the name o" s&iritual e""orts did not die a"ter
dro&&ing the +me#+ 'o!ever &eo&le die
every day in vain doing much hard !or( in their li"e but do not
enjoy the glory and the majesty o" 3rahman#
?ne !hose &ride is gone is automatically 3rahman# This is
samadhi !ithout a ri&&le o" thought# This is also called unbro(en
unhindered samadhi# 1ither !ith )ualities or !ithout )ualities
there is only 3rahman# There is nothing else# The man !as
unnecessarily holding on to some "alse conce&t# 3rahman is the
same every!here "or both the (ing and the &au&er to the !oman
or the man# $t is not true that a brahmin>s ,&riest7s- 3rahman is &ure
and a shudra>s ,laborer7s- 3rahman is im&ure# 2ll o" the sadhus
saints sages mon(s that have ever been and even the Vedas sing
in &raise to :ou only# The entire !orld !orshi&s only :ou#
Mahadev ,Shiva- Vishnu and all o" the other gods come to
!orshi& :ou and are merged in :ou# They have no other &lace#
/or all there is only one &lace o" rest# To all the resting.&lace is
6aramatman your S!aroo&a ,True NatureD literal translation o"
S!aroo&a is +True /orm+-# 3rahma Vishnu and all the gods
&raise only this God# The entirety o" mani"estation 6ra(riti is the
servant o" this God# She is trying hard to (ee& him in good mood#
2ll glory is in God# The 2lmighty God is 'e# 2ll the "ame all the
greatness and all the &o!er vests in God# There"ore the Vedas
shout at the to& o" their voice that they are &uri"ied by having a
glim&se o" a Saint# 2ll glory goes to God ,Shiva- and
&overty comes to the individual ,9iva-#
There is only ?neness "or the Guru and his disci&le# There is
no di""erence there# +There is only ?ne and no other+ is the
great statement o" the Vedas# 0nless you &ostulate the &rimary
&remise ,discernment o" the 1ssence and non.essential- the latter
"inal statement ,only 3rahman e%ists- is not evident# /irst !e have
to recogni5e !hat is "alse and "rom that !e have to "ind out
!hat is true# /or this &ur&ose the )uali"ication or de"initions o"
"ourteen 3rahmans have been told ,this is e%&lained in detail in the
boo( &asbodh o" Samartha Ramdas-# The essence o" the "ive
elements is called the +all.&ervading 3rahman#+ To be the !itness
is a )uality only a "acet o" 3rahman# $t is all )uali"ied 3rahman#
The statement
"rom scri&tures is +That !hich is &ermanent is 3rahman that
!hich is im&ermanent is $llusion ,Maya-#+ The +2ll.6ervading
3rahman+ is im&ermanent# The +*itnessing 3rahman+ is also
im&ermanent# Kuali"ied 3rahman is im&ermanent# The 8i"e.
1nergy or +;haitanya 3rahman+ is also not &ermanent#
*hatever has a +name+ has no base# $t is "alse# 2ll names
are "alse# Various names are used to indicate the
+2ttributeless 3rahman+ ,Nirguna 3rahman-# $n 3rahman there is
no bliss there"ore bliss is also "alse# $denti"ication !ith 3rahman
is also a "alse name# +$ndescribable+ is a !ord used to indicate it
but that is also "alse# The rule is that !e have not to s&ea(
about +$t+ at all# The !ord +unmana+ ,no.mind- is used to
indicate That in !hich mind is not# *orry is merged and mind
is dissolved# The entity that !as saying +$+ !as the mind#
*hen the structure ,the mind- that is on the +thing itsel"+
,3rahman- is gone !hat remains is the +Natural State#+ 'e
remains as 'e al!ays is# The mani"est Sel" ,2tman- the Vedanta
and the "ormless Sel" ,Shivatman- have remained ?ne# Those
!ho e%&erience "or themselves (no! this#
33' Seeing the Self-RealitC
*hat is it that is called the Sel" the RealityE That !hich is not
&erceived is Reality# That !hich (no!s all things is 3rahman#
That !hich "unctions !ith the hel& o" intellect is the individual
consciousness the 9iva# 'e understands through intellect#
3rahman is indestructible# Truth is its Reality# ?n that all other
things a&&ear# The +Reali5ed ?ne+ the 9nani loo(s u&on Reality#
*hatever is a&&ears on the Reality and all that a&&ears
disa&&ears# $ts nature is to disa&&ear# The 9nani7s e%istence is not
an a&&earance# $t does not a&&ear and there"ore it does not
deteriorate# $t !ill not diminish# This is understood by one>s o!n
intuition# No e""ort is necessary to understand this# The Reality
your +True Nature+ ,S!aroo&a- is natural# $t is unbrea(able and
indestructible# The entire universe a&&ears on +That#+ That is
called 3rahman# The Sun is sometimes called by the names
Di!a(ar or 3has(ar# The Sun is also called SuryaNarayan#
3rilliance godliness day.ma(er and the +divine )uality+ ,8ight-
are his nature# 8ight means that !hich enlightens all# 8ight means
that intellect !hich (no!s#
*ho is GodE God is 'e !ho sees all# The Sun is greater than
the material thing that is illumined but because our eye (no!s the
Sun the eye is greater than the Sun and the mind (no!s the eye#
*ho (no!s the mindE The intellect (no!s the mind but 'e !ho
(no!s the intellect is not (no!n by anybody# 'e is sel".luminous#
The eye does not (no! itsel"# The Sun does not (no! itsel"# The
Sel" is the 2tman that (no!s others and (no!s himsel"# That is
!hy a &erson !ho is aslee& !a(es u& by himsel"# ?ther!ise
!ho is going to a!a(en himE The Sel" is al!ays a!a(e#
There is no necessity o" another to a!a(en him# 'e is the sel".
luminous God !ho lends +divinity+ to God and brilliance to the
Sun# The Sel" is the one !ho &ro&erly &laces everyone in his right
&lace and gets the !or( done# 'e is not illuminated by any
other# 1verything is illuminated or &erceived only by the Sel"#
To (no! him once is enough# To try to
(no! him again is sheer "oolishness# $t is not &ossible "or the eye
to (no! itsel"# *ho else !ill venture to (no! that GodE ?ne
!ho thin(s that the a&&arent is real insults 6aramatman and one
!ho so insults 6aramatman becomes miserable as he thin(s that
!hat is a&&arent is God# 'e thin(s that 6aramatman is the dar(ness
o" $gnorance and becomes a devotee o" and !orshi&s all that
a&&ears to the senses#
To "orget the Reality is the original sin# Therea"ter !e "unction
!ithin the "ield o" the a&&arent the (no!n and sho! o""#
The mista(e is "orgetting Reality "rom the beginning# $n this !ay
the individual res&ects that !hich a&&ears and su""ers many
calamities# The Sel" is as 'e is al!ays brilliant# $t is on 'im that
all a&&earances are recogni5ed and on 'im that they are
&erceived# 2s it is 'e !ho (no!s others 'e is al!ays e%isting
al!ays there# 'e is beyond all a&&earances# 'e !ho (no!s all is
the greatest# 'e is the controller o" all objects that a&&ear# That
!hich is seen are objects and being objects by nature means that
they are &erishable# The objects o" the senses are &roduced by
the sense.objects themselves# This is the mischievous nature o"
these objects# ?ne !ho acce&ts them as real becomes miserable# $"
you &ersist in "ollo!ing the objects o" the senses you !ill surely
be miserable because you !ill only see that !hich is +seen#+ $" you
see !ith the eye o" +inner e%&erience+ 'e the Sel" is every!here
inside and out#
Nobody has been able to sho! u& to no! just !hat +the
observer+ is# 9ust as the s(y or s&ace is in each and every thing
'e is also all.&ervading &ermeating everything# $t is only 'e !ho
is in everything in this !orld# 2ll di""erences are due to ego# See
!hat a strange thing has ha&&ened4 God is sacri"iced be"ore the
goat# $n this it is the ego that sees the di""erence# The di""erence
means se&arateness is seen# *here only one e%ists t!o are seen
instead# To sho! that there are t!o is the creation o" di""erence
!here one is made the o!ner and the other his slave# 'o!ever
there !as some tric( in this# 'e by !hose &o!er e%&erience
ta(es &lace the totality o" the universe is e%&erienced and
!ho is the essence o" the
e%&erience o" this cosmos !as made the slave !hile the ego
is actually not e%isting# $t became an imagined entity and the
+true e%&eriencer+ !as threatened !ith the &ossibility that he !ill
die# 'e !as made to &ay the &enalty# Thus he !as made a
sca&egoat# The "alse entity had become +God+ but his godhood
!as cut a!ay by the advice o" the Sadguru# This +God+ !as
sacri"iced be"ore the goat ,duality !as dis&elled- and the +True
God+ !as restored to 'is godhood# 'e is the sel".e%istent God#
This !as the !onder seen#
The demon is the bu""alo bull on !hom the God o"
Death :ama rides# 2ll those !ho hold on to their &hysical body
as +$+ are the bull bu""aloes# :ama rides on them# :ama means
&unishment :ama means sorro! :ama means death and
death means "ear# There is de"inite "ear and &unishment "or
those !ho hold on to bodily egoism# 1ven the entity !hich says
that +$ am God $ am 3rahman+ is the same ego# *hen
6aramatman says +$ am+ or +$ have e%&erience+ or +$ have
become Reality+ this is also all ego# The ego the sense o" +$+
undergoes change o" outer "orm# This energy is the desire to enjoy#
$t is so s(ill"ul at this that it tries to deceive even God# $t changes
its "orm its )uality very s!i"tly and very s(ill"ully but does not
deviate "rom its desire its lust to enjoy# The ego very easily
deceives even the so.called +Great 6ious Sages#+ $t enslaves
even the various hosts o" gods by ins&iring desires in them# $t
only becomes subservient to those !ho remain in their +True
3eing+ ever alert against any distraction# This cannot be
understood e%ce&t by minute subtle observation# *hile the urge or
energy o" the ego is based on conce&t and imagination the Reality
has no aim be"ore it# The imagination cannot measure the
immensity o" Reality# This means that the conce&t o" +$+ cannot
(no! the nature o" Reality# $t cannot (no! !hat is its length
breadth ho! much it is !here "rom and !here are the states it
&ervades etc# The sense o" +$+ is al!ays incom&lete limited and
turned do!n!ard# So long as it is turned do!n!ards it goes on
e%&anding but !hen it turns u&!ards and ventures to gras& the
immeasurable it is dissolved automatically and there"ore cannot
measure the end o" the endless#
The "our stages o" s&eech 6ara 6ashyanti Madhyama and
Vai(hari are all destroyed in the Reality# *ho should s&ea( thereE
*ho should tell anything thereE $" it is s&o(en about then it is not
Reality# To say that +$ am 3rahman+ is not being 3rahman# $t is as
it is !ithout tal(ing# $t is but it does not s&ea( !hich means it
e%ists be"ore the utterance o" any s&eech# $t is &rior to any
e%&erience that ta(es sha&e !hich means that it is there be"ore
a!areness o" the e%&eriencing o" the body and &ersists even in the
a!areness o" the body# $t started tal(ing and utili5ing other sense
organs because there !as e%&erience o" the body but even then it
is the same# *hen the body !ill be no more and only some !ords
may remain and a"ter!ards !hen even those !ords come to an
end it is still there as it !as# The body came and it is gone but
there is no addition or subtraction in the Reality# The ego sense
!hich e%&eriences the limited body is the only thing that seems to
be !rong in the Reality# *hen this is understood everything is
made right# Reality is there even i" $ say it is not# $t does not
change# 1ven though many things may be said about it it is as it is#
$t remains al!ays as it is# The nature o" 3rahman does not change#
The Reality !hich is does not change# $t is al!ays only +That+
!hatever you may say about it# $" you use bad !ords they are all
only names o" 8ord Shiva#
6eerless !ithout an e)ual !ithout a second means only ?ne#
$t is +That+ !hich is s&read out evenly every!here# *e are That
not anything other# $" you (iss a dog you (iss only 3rahman# The
dog is also 3rahman# To remain li(e Shiva as Shiva is samadhi
and he !ho maintains 3rahman.hood is truly !ise# 'o! can one
call the toilet as 3rahmanE 'o! can one call one7s !i"e as
3rahmanE This )uestion arises only through a (ind o" ego
identity# $" you see it by &hysical eyes it is $llusion !hich
means the ignorance as to the +True Nature+ o" it# $" you see
!ith the +inner sight+ it is 3rahman# To &luc( Tulsi leaves ,2
sacred basil &lant in $ndia- is considered a sin but to o""er Tulsi
leaves is aus&icious4 *hatever the scri&tures may say to the truly
!ise it has no meaning# $n short one !ho does not (no! onesel"
is a great sinner# The Sel" is naturally as it is# The
)uality o" +being the Sel"+ is not the &ossession o" the Sel"#
This means that the sense o" +Me+ is not the Sel"# The sense o"
+this+ and +$+ as se&arate things is not correct# That there is
?ne alone is correct# There is not any other there"ore !e should
not use +me#+ +6ure 6erce&tion+ or that !hich is e%&erienced
!ithout any e""ort is correct but to say so im&lies an +object+ and
+$+ !ho e%&eriences it# This is to be avoided#
That the Sel" is alone is the sign o" detachment#
2ttachment means in com&any !ith something +other#+
0nattached means no com&any no other# ;om&any means +other#+
$t im&lies duality# ;om&anion means together# 0nattached means it
is not !ith +other#+ The Sel" is ?ne alone and is unattached# This
is the sign o" e%&erience# ?ne !ho (no!s that he has (no!n or
understood something and (no!ingly remains as he is is the one
!ho has understood# ?ne !ho has understood is satis"ied and
becomes silent# ?ne !ho has rightly understood is clear he has no
com&laint no! and there is no "urther tal(# *hen !e have no
com&laint !hat is the necessity to s&ea(E 'e !ho has a
com&laint !ill surely tal(# ?ne !hose com&laint is gone
remains )uiet# 2bsence o" tal( indicates +greatness#+ There is
no reason le"t "or tal(ing# +$ (no! it+ is a !rong statement as the
need "or !ords disa&&ears# *hile describing 3rahman all
adjectives are accom&anied !ith +non+ as a &re"i%#
The tongue o" one !ho s&ea(s is said to be s&lit# $t is
obvious that no tal( is &ossible !ith a tongue that is s&lit# This
saying is used to indicate that it is not really &ossible to utter any
!ord to describe !hat is com&lete# $t is said +The tongue o"
the holy ser&ent on !hom 8ord Vishnu is reclining !as s&lit+
because Reality cannot be described# *ords cannot e%&ress
Reality# The tongue remains useless# The Vedas have sto&&ed
trying to describe it by saying +Neti Neti+ ,Not this Not this-# The
!ord Shruti ,Veda- means +=no!ledge !hich is acce&ted a"ter
hearing#+ 2"ter listening one decided +This is so+ and acce&ted it
as true# 3ut this is not the =no!ledge born out o" actual
e%&erience# 2 logical conclusion is not Sel".=no!ledge nor
+Direct Reali5ation#+ That =no!ledge !hich the Vedas &ostulate is
believed to be so and it is conjectured that it may be so but
to sim&ly trust in this conce&t is not Sel".=no!ledge#
*hat is Sel".=no!ledgeE To reali5e by our !hole being
to actually "eel it !ithin us as our Sel" is the +=no!ledge o" the
Sel"#+ +Not other+ means that state that has no e%&erience o"
+other#+ Sel". =no!ledge is not (no!ledge o" anything +other#+
The state the nature the enjoyment o" Reality is the Sel"# That
is the Reality o" Sel".=no!ledge# *hat is the &oint in (ee&ing
u& your adamant attitude !hen you have Reali5edE Samartha
Ramdas says +$ am "alse# 1verything mine is "alse# $ have no
&lace no status#+ 1verything is dece&tive# Mani"estation 6ra(riti
s&ea(s and that is dece&tive# The /ormless 6urusha is also
dece&tive# 'e is also discarded in Reality# 6ra(riti and 6urusha are
arti"icial "alse# They are "utile# They are not real# 1ven their names
are "alse# *here nothing remains to say +$ have (no!n+ is "alse#
:ou may be +(no!ing+ there is nothing !rong in it but do not
say +$ am no! having nothing remaining+ because the +$+ is still a
35' EFnathi 0hagwat
Videhi 9ana(a ,9ana(a !as an ancient (ingD Videhi means he
!as !ithout a body !hile having a body- as(ed +*hat is this
Maya !hich is so "earsomeE 6lease tell ho! !e can be "ree o"
this#+ 2t that time the Sage 2ntari(sha said +:our )uestion is
"utile because you are as(ing about that !hich is not# That !hich
is not has made all the !orld mad# 2ll this is $llusion# The entire
!orld is merged in this $llusion# The time sign o" Jodiac and
name o" the son o" a barren !oman is "utile to as( about#+
Similarly you are as(ing this# $llusion is li(e that# $s it &ossible
to crush the head o" your shado!E The daughter.in.la! o" a
barren !oman has delivered a son# The !i"e o" 3heeshma ,!ho
never married- is having breast mil(# The !ind is being &ut into a
mill and &ulveri5ed# The grandchildren o" a eunuch !ent to hide in
the house o" the sun# Those !ho ta(e these things to be true
consider $llusion as real# $llusion means that !hatever
activities !e do !hatever !e e%&erience all active ha&&enings
and even !e ourselves are meaningless# To &rove that all
e%&erience in duality is "alse is the meaning o" the !ord Maya#
*hat Maya is is told by the Vedas and the Guru# $t is u& to
you to acce&t or not to acce&t !hat is told# $n short Maya means
+That !hich is not e%isting#+ Maya !hich says +$+ is a very great
$llusion# Not to understand is Maya# Maya sim&ly means
$gnorance or misunderstanding# Misunderstanding leads to
misleading results# :ou li(e to "eed the body because you say
that +$ am the body#+ 2ccordingly Maya a&&ears to be real but is
only $gnorance# *hat else is MayaE The individual or jiva !ho
is a mon(ey is not ready to dro& his limited e%istence as jiva
unless he is subjected to some great u&heaval or change# ?nly a"ter
su""ering great misery and calamity does he "eel that all is "alse#
Then he (no!s that there is no ha&&iness as such in !orldly
things# 'e then comes to (no! !hat Maya is# Maya hersel"
says that she does not e%istent at any time# Maya means !rong
The cause o" Maya is delusion and by the !ater o" delusion
the tree o" Maya gro!s# /oolishness is its branches and
sense. enjoyments are its "ruits# 3rahman and 3hrama have a very
small di""erence in s&elling# $t is 3ra or 3hra# 3hrama is
$llusion# 6eo&le say +$ reali5ed the Sel"+ or +$ did not reali5e
3rahman#+ $t is only on the +Reality+ o" 3rahman that all o"
these innumerable o""s&ring have been born# ?bjects o" the
senses are tied li(e ro&e by desire !hich has its youth in the sense
o" +$#+ 6earls "rom the !aters o" a mirage are ta(en to (nit nets to
ensnare# Maya has given birth to ego her "irstborn son# +Mine+
and +attachment+ are her other children# +Moha+ or the
identi"ication !ith the body is the son.in.la! resident in her o!n
home# The son.in.la! is one !ho goes +!aya+ or useless#
*hat is the meaning in all o" this a"ter allE $t means that +all
o" this+ is "alse# Maya !ears the bangles o" determination and
doubt# The ego the jiva is dancing to the tune o" the jingling o"
the bangles# The son.in.la! is given the mind as a do!ry# She has
e%&anded solely on the base o" the three )ualities ,Gunas-# This
"alse Maya7s nature is such that she a""ects the ignorant# 'o! can
!e say that she is actually e%istingE *ith the +inner.vision+ o"
=no!ledge she is not there at all# 'o! can !e say that she isE
*e cannot say that she is# $n order to go beyond this Maya many
have let their hair gro! and undergone many austerities# They
(no! the 6ancha(shari Mantra !hich sho!s that Maya is such
that !e should not as( any )uestion about her# She is
indescribable# *e should not use !ords to describe her as she is
not even "it "or that# She !as not there in the &ast nor !ill she be
there a"ter!ards# To thin( that this !orld is real is Maya#
The Vedas !ere as(ed !hat is MayaE They remained silent#
*hat can !e tell about the beginning o" the river in the
mirageE $ts beginning is in the $gnorance o" the "ools and her end
is in =no!ledge# She a&&ears because !e conceive o" something#
*e hear our o!n "ootste&s and loo( to see !ho is "ollo!ing us#
*hatever a man thin(s and imagines is !hat is true "or him# 'e is
con"used and he is a"raid there# 2ll o" this is the &lay o" the
imagination# The original imagination is called the +6rimal
$llusion+ or Moola.Maya#
*hen man "orgot Reality the conce&t o" Maya arose# Then man
thought it to be true# Maya means +me#+ The !rong conce&t about
ourselves here is the great error nothing else# *hen a little &iece
o" cotton is &laced under a lens and the sun7s rays &ass
through the lens the cotton burns# $n +6ure 3rahman+ the +me+ is
not# $n the chains o" ego the !orldly li"e starts# This +me+ is
something o" the neuter gender# The conce&t creates a ghost out o"
nothing and by conce&t only it disa&&ears# *e construct by our
imagination try to digest it and !hen !e cannot do so !e
are a"raid# There is no !orldly li"e in the body nor is it in the
Sel"# Desire and body identi"ication create the "eeling that the
!orld e%ists#
$n a dream the short &eriod o" "ive minutes may contain a
&rolonged &eriod o" li"e# *hen one is in dee& slee& neither
the !a(ing li"e nor the dream li"e are &resent# There one enjoys a
certain bliss# $n that there is the Sel" but the body is not
there but the subtle ego is still there# 3irth and death are also
"alse# 2s soon as the Sel" is "orgotten the +me+ comes into being
and that ma(es us see and e%&erience birth and death# The
entanglement in !orldly li"e ma(es li"e e%tremely di""icult and it
has become very hard to go beyond it# ?ne !ho becomes
something is deceived by Maya# The lust "or enjoyment o" sense.
objects becomes &o!er"ul in the individual and by that Maya>s
energy and strength are increased# They say that the image o"
Gana&ati ,Ganesha- should not be touched !ithout "irst ta(ing a
bath# 3ut !ho sees that the little son o" the &otter !as &assing
urine in the clay be"ore it !as used "or the ma(ing o" the idolE $n
short as soon as the jiva has limbs arms and legs they are bound
to gro!# 'o!ever !hen they are not there or are bro(en "rom
the beginning ho! can one brea( themE 'o! can there be any
2nother e%am&le is there o" a man !ho gives one &aise ,&ai.seD
a "raction o" a ru&ee- in charity !ith a ho&e that he !ill get
one hundred &aise in the "uture# This is sheer ignorance# Maya is o"
this nature# To "ind it out and use some means to discard it is li(e
an activity o" a ghost# $t is dissolved only by the teaching and
advice o"
the Sadguru# $s the activity in the dream true or "alseE *ill it ever
be &ossible to "ind out ho! and !hen the dream too( &laceE 'o!
can one en)uire about that !hich is "alseE There !as a to!n that
!as never built# To !hom should one as( !hy the to!n !as not
builtE $t is senseless to ma(e such en)uiries# :ou must understand
that Maya is only imagination# 1verything that a&&ears is "alse#
2ll is dreamli(e# $t is very hard to go beyond this Maya "or those
!ho ta(e her to be true# Many &eo&le say +2ll this ha&&ened+
or +$ said all this and then $ !as a!a(ened#+ *hile one utters +$
am+ re&eatedly they say that +$ have done everything#+ *hile $
!as calling mysel" as either +ha&&y+ or +unha&&y+ $ am no!
a!a(e by the blessing o" Sadguru# Say +$ am liberated and it is
by the grace o" the Guru that this =no!ledge arose#+ ?ther!ise
one thin(s that Maya is true and real and becomes caught in the
cycle o" births and deaths#
To say +$ am my body+ means birth through a !omb but to
say that +$ am 3rahman+ is to be !ithout that &rocess at all# ?ne
!ho says this is the +Son o" the Guru#+ To have the sense o" +$+ in
3rahman is to be the individual a jiva# 3ut !hen +$+ is nothing
then all is 3rahman# *e should see !hat is the structure o" the
+$#+ $" +$+ does not have any structure or sha&e it is automatically
&roved to be "alse# *hen it does not have its o!n structure ho!
can !e &rove its e%istenceE There"ore any statement to be made
should be made a"ter !e observe the structure o" the +$#+ *hen
+$+ is gone the !hole !orld is gone because the entire !orld
together !ith the +$+ is $llusion it is "alse# There"ore there is the
saying +*hen !e die the !hole !orld is dro!ned into
nothingness#+ ?ne !ho has dro&&ed the sense o" +$+ becomes the
real +=no!er o" 3rahman#+
37' 0rahman is AttriDuteless and MaCa has
6ure 3rahman is e%&erienced as 6ure ;onsciousness# $t is
called Nirguna or the +2ttributeless 2bsolute#+ $llusion ,Maya- is
!ithin it !ith attributes and is visible# *hat should be called
Maya and !hat should be called 3rahmanE $ !ill tell you# $t is
only the mind that thin(s about 3rahman and Maya# Not to ma(e
any statement in the mind is 3rahman and to ma(e a statement is
Maya# To be identi"ied !ith 3rahman is a thought# To imagine
anything +other+ is also a thought# That !hich is natural is
attributeless# 1ven i" you say +$ am not+ it is a conce&t as the
basis o" your statement# $s it the case that it !ill be 3rahman only
i" you declare it as such and not other!iseE No4 1ven !ithout any
statement about it it is there# $t sim&ly is as it is# *hether you say
so or not it sim&ly is as it is#
To (no! that +This+ is 3rahman and +that+ is Maya is called
the "ourth body or +Turya State+ !hich is also called the +all.
seeing+ state# Turya means to (no! all but !hen +all+ is non.
e%istent !hat is there to be (no!nE Right thought is 3rahman and
Maya is "alse thought imagination# The +*itness+ the +8i"e.
/orce+ the +6o!er+ are all only im&ositions on 3rahman# The
)uality o" !itnessing comes !ithout any cause# *hyE 3ecause
there is contradiction in duality the )uality o" observer comes into
being# The +6o!er o" ;haitanya+ the 8i"e.1nergy is also a "alse
im&osition# The s&ace !ithin the &ot the s&ace in the room and
the s&ace outside are names that are unnecessarily used# 2s Maya
is "elt to be real all these innumerable sha&es and names have
come into use#
$n dee& slee& there is no time and no s&ace# The !a(ing state is
but a long dream# 2s long as the $llusion a&&ears real the
!itnessing seems true# Mind is !itness to all but i" it has nothing
to say it becomes +no.mind+ or +beyond mind#+ Mind no! has no
com&laint and it has no desire "or anything more# 3y reali5ation
o" our o!n 3eing desire becomes )uiet# ?nly by this reali5ation is
the mind &eace"ul# That means it has nothing to say# The desiring
mind is no
more# $t is +no.mind+ or unmani# These are all scienti"ic terms#
This !orld is $llusion# 2ll the !ords and la!s e%ist only in
$llusion# *hen there is duality everything is there# *hen duality
goes everything goes# 2ll the la!s science rules everything is
gone# $t is li(e a thing !ithout any o!ner that is con"iscated by the
government and is then o!ned by the government# The
government is all.&o!er"ul# $n this $llusion you are your
&ossessions# 2 moneylender lost ten thousand ru&ees# 'e became
&oorer by that much as his !ealth !as lessened to that e%tent#
The &rincess !as married to a &au&er and she became a &au&er#
'ad she been married to a &rince she !ould have become a
)ueen# 2 &iece o" sandal!ood !as given to a cobbler and it
!as used daily to beat the hide o" animals# ?ne !ho (ee&s the
com&any o" the great becomes a great man himsel"# Then he is
the o!ner o" this entire !orld# *hen mind disa&&ears the
=no!ledge contained at the level o" the "ourth body ,$ 2m- the
Turya State disa&&ears and the duality o" the individual and God
,9iva and Shiva- also disa&&ears# Duality and non.duality are both
$n short it is but a matter o" conce&t or your attitude that
there is either duality or non.duality# *ho is there to say that
there is non. dualityE This is !here the &roblem o" $llusion and
3rahman is solved# *hen $ say that +$ am not+ then the
connection o" $llusion to 3rahman is bro(en# $t is the mind that
conceives o" $llusion and 3rahman# *hen mind is no more
everything is just 3rahman# There is a saying that !hen a s!an
le"t "or a journey a cro! became the 6rime Minister# *hen the
s!an again became the 6rime Minister then all the religions
!ere &rotected# Religion means natural "unction# ?ur o!n religion
is bene"icial another>s religion is "earsome# *hat e%ists devoid o"
any imagination is &ure 3rahman !hich is e%&erienced by the
+=no!ledgeable ?nes+ the 9nanis# *hen 3rahman is understood
there is no +other thing+ remaining to be (no!n# *hen one sets out
to (no! 3rahman the ;onsciousness &lunges into +nothingness#+
$n the mind one doubts +nothingness+ because one cannot
e%&erience it# +'o! can e%&erience ta(e &lace !ithout being there
as the e%&eriencerE+ $t is necessary to !i&e out
se&arateness be"ore e%&eriencing 3rahman# ;an the Sun ever meet
himsel"E $" there is se&arateness 3rahman cannot be e%&erienced#
*ith no se&arateness then all is 3rahman# $" anyone
e%&eriences +all+ ho! can he do so e%ce&t by becoming the
1%&erience means the +other+ enters ;onsciousness# The
+other+ means something else# *e have to (no! !hat that other is#
The im&rint o" that !hich is e%cluding onesel" is to be "i%ed in
;onsciousness# *hen the +other+ is understood it im&lies that
!e also understand !hat !e are# Reali5ation is to understand#
*hat elseE To say that +$ agree+ that +$ am convinced about
reali5ation+ is $llusion# The very nature o" the Sel" is
reali5ation# 3ecause 'e is there there is reali5ation# $" 'e is not
there is no reali5ation# $" it is conceived that the e%&eriencer is
other than the Sel" that conce&t should be immediately burnt
other!ise it !ill decay and smell# :ou must understand
6aramatman as not being the body and that it is +That+ !hich
reali5es# :ou have to merge in its unity and see "rom there# That is
the correct !ay o" seeing# Those !ho say that they have (no!n
'im are "ar "rom 'im# That is the &u55le "or solving !hich the
Sadguru is necessary#
$ tell you !ith decisive certainty that i" you see as a se&arate
observer you !ill "all into nothingness the dar(ness o" $gnorance#
$" one considers that +void+ to be 3rahman and then returns ta(e it
"rom me that that void can never be 3rahman# The void or
nothingness is the )uality o" a &articular state o"
;onsciousness# 3rahman is beyond that# 3ecause the observer has
not gained anything the observer should be observed and then
e%&erience 3rahman as 3rahman# So be That and stay as Sel"
!hich is +sel". evident#+ The Saints say that you are the Sel" so
!ho is it that says you are the mindE 3y !hose !ord did you
understandE To have "aith in the seer>s advice is itsel" the
e%&erience# $t is the natural urge o" the mind that it should (no!
'im but in that e""ort the mind becomes blind because the mind
has no ca&acity to (no! 'im# *e are ourselves that thing !hich
!e have tried to have e%&erience# 'o! can the "lo!ers enjoy
their o!n "ragranceE *hen identi"ication !ith
the body ceases one is 3rahman# ?ne7s sel" is actually al!ays only
3rahman# *hen this is understood =no!ledge has done its
job# Thus the &ortion o" &asbodh on =no!ledge is com&leted#
Master of Self-Realization
Volume 2
Prefa@e to Master of Self-Realization - Volume )
Written by Shri Nisargadatta Maharaj
This is the second &art o" the boo( 2dhyatma
:ogesh!ar# The "irst &art o" this boo( !as &ublished earlier on
o" November 1AB1 at 3age!adi# That !hich is !ritten here in
the second &art is =no!ledge but it is also called
+Scienti"ic =no!ledge#+ The &ublisher and some other Guru.
3rothers o" mine !ere urging me to !rite a &re"ace to this boo(#
'o!ever to venture to do so is di""icult because the subject o"
this boo( is e%traordinary dee& vast and in a !ay endless#
*hen !e call this =no!ledge as +S&iritual =no!ledge+ or
Vijnana the !ords that !e intend to use are better le"t
uns&o(en# $gnorance means +no (no!ledge+ or absence o"
=no!ledge !hile =no!ledge im&lies that there is a!areness o"
$gnorance# That !hich is +(no!n+ is $gnorance and as it has no
e%istence as such it disa&&eared# The =no!ledge !hich (no!s
that +This is not That+ has nothing more to be (no!n and has
there"ore becomes mute# 8ord Vitthala stands erect on this
bric( and 'e stands very still# The ca&acity o" (no!ing !as not
mentioned there# 2s s&eech did not get any object to be described
by !ords the s&eech !as sto&&ed# 'ere that s&eech made
Vai(untha its abode !hich is the +'ighest 'eaven#+ =no!ledge
together !ith s&eech became still# 3y the +6o!er o" the Sel"+
the =no!ledge remained !ithout any object in the Sel" only#
*hen !e say that =no!ledge must have something to be
+(no!n+ it is $gnorance that is the +(no!n+ and there"ore the
term +=no!ledge+ became a&&licable to it# No! as there is not
any other object it remained !ith itsel" !ithout "ocus on any
object# So the "unction o" (no!ing is gone# The sense that +$ 2m
That+ is also not "unctioning# 'e !ho sa! that +=no!ledge+ has
no &lace actually lost his &o!er o" seeing and then sa!# Thus
the 8i"e.1nergy ,;haitanya- the +S&iritual =no!ledge+ has no
status# The Vijnana is the +6o!er+ !hich has &erceived all o" this#
*hen =no!ledge loses
its )uality o" (no!ing because o" +S&iritual 6erce&tion+ that
is Vijnana# $t is &ristine 8i"e.1nergy only and it undergoes a
natural trans"ormation !here it has no conce&t !hatsoever !hich
ma(es "or a!areness o" onesel" as the "ive elements or God or
3rahman# No! that Vijnana is !itness to the =no!ledge that has
lost its duality# $t is also !itness to egolessness and the
a&&earance o" "orms li(e !aves on !ater# So !e de"ine this as
+Vijnana#+ $n Vijnana there is neither a doer nor an enjoyer nor
a &rovocative agent "or either# There is only natural 3eing
!hich is +Sel".=no!abilty#+ $t has no sense o" being any +thing+
that is a mi%ture o" the "ive elements or any "orm any names any
sha&es or a devotee or an 2vatar or any active &rinci&le# ?nly
that ;haitanya the +6o!er+ !hich transcends all states is Vijnana#
3lessed are those !ho !ere luc(y enough to listen to the
discourses !hich !ere li(e sho!ers o" nectar "rom the mouth o"
the Sadguru Shri Siddharamesh!ar Maharaj !ho !as the
embodiment o" this Su&reme =no!ledge Vijnana# 1)ually blessed
!ill be those !ho !ill read and listen to these discourses and !ill
become li(e the $mmortal Nectar itsel"# They !ill never have "ear
o" death nor !ill they die# Those !ho devote themselves to the
Sadguru as i" he is the most aus&icious embodiment o" the
2bsolute 3rahman may receive this sacred =no!ledge and
reali5e that they are not the body but that they are that 8i"e.
1nergy !hich moves the body# Gradually then again !hile being
increasingly a!are o" this s&iritual Sel".1%istence there is the
unnameable a!areness o" this 6ure 2!areness# *hen the
understanding &ermeates the !hole ;onscious 1%istence
the s&iritual as&ect o" li"e also loses its e%istence in the
+Totality o" 0nderstanding#+ 2n e%am&le is not much !arranted
here but it cannot remain une%&ressed and there"ore the e%am&le
o" a &erson !ho dines is alluded to# *hen a &erson ta(es "ood and
it is digested the various articles o" "ood are mingled in his system
o" the &hysical body and he becomes satis"ied and gets nutrition
and strength# Similarly the s&iritual as&ect o" the ;onsciousness is
mingled into the +*holeness o" 0nderstanding+ by giving
&eace nourishment and
contentment# There"ore that !hich is called the Science o"
Sel". =no!ledge the Reality !hich is 6aramatman the 2bsolute
6arabrahman remains una""ected as a &ermanent natural
transcendent state !hich has an endless +;om&assionate
Saint Dnyanesh!ar said +The ocean o" all ha&&iness is the
husband o" Ra(humadevi ,Ra(humadevi is the !i"e o" Vitthala-
!ho is our "ather#+ Thus even !hen the creative "orces o" the
universe are ta(ing &lace this body o"
scienti"ic understanding remains una""ected#
2lthough it has multidimensional "orces "ull o" action it remains
beyond all )ualities# $t is inactive and unchanging as a Reality
com&lete !ith the very +1ssence o" Nature#+ $t is a +/ullness
o" 3liss+ beyond measure# 3y reading these discourses "ull o"
Su&reme =no!ledge those !ho are ignorant !ill have !isdom
and !ill reach the +'ighest State+ by dee& devotion to the
Sadguru# $t is my humble &rayer to all the &eo&le o" the !orld !ho
are themselves li(e Gods that they !ill &lease read and learn this
No! $ !ill end my &re"aceI Dear readers un(no!ingly you
are originally only 3rahman# There"ore !e re)uest you on our
&ersonal e%&erience and conviction that although you are
3rahman today !ithout being a!are o" it you may (no!ingly be
3rahman by having direct =no!ledge through reading this boo(#
My salutations4
Nisargadatta 2shram Vanmali 3huvan
=het!adi 1Cth 8ane Mumbai @ 2shaddha Vadya 11 sha(e
/riday 2G.G.1AB2#
38' "isten to the Signs of .nowledge
Sel".=no!ledge is +Real =no!ledge#+ There are t!o ty&es o"
=no!ledge# ?ne is True =no!ledge ,Vidya- !hich is o" the
Sel" and the other is "alse (no!ledge !hich is o" the nature o"
$gnorance ,2vidya-# *e should dro& the "alse (no!ledge and
recogni5e the True =no!ledge# *hen the sense o" +me+ and
+mine+ both go com&letely that is called True =no!ledge#
*hen the mind and intellect jum& beyond the senses logical
thought becomes out o" &lace# This is the mystery "or !hich the
mind and intellect are not re)uired in order to understand# $t is o"
the nature o" Sel".e%&erience# The Sel" is sel".evident# 'e (no!s
other things and o" course 'e (no!s himsel"#
*hat does it mean !hen !e say 'e (no!s himsel"E $t means
'e is already there# ?nly the one !ho is already there can (no!
+other#+ 'o! can one !ho is not e%istent (no! any other
thingE 9ust as !hen a man does not e%ist ho! !ill he !ho is not
there (no! !hether anyone comes or leaves or be able to tell
about itE *ho is there !ho says 77$ do not (no!E+ This is the
"act !ith the Sel"# *e may !ell say that one is con"used but is
it not true that he is there and only then he can be con"usedE So
it is &roved that be"ore any con"usion the state o" +non.
con"usion+ or clarity !as there# 2ctually there is no e%istence
to anything else e%ce&t the Sel"# Those !ho are the +Sons o" the
Guru+ ,Guru&utras- need d!ell no "urther on this &oint#
There is the term +$ 2m+ ,Soham-# +$ 2m+ is continuously
being re&eated day and night# *ithout s&ea(ing a !ord it is a
constant a!areness# The !ord +ja&a+ in Sans(rit has one meaning
as +re&etition+ but it has another meaning in Marathi !hich is +to
ta(e care o"+ or to &rotect or nurture# This is all automatic# $n all
the bodies o" all creatures the re&etition o" the soundless
sound +Soham+ and +'amsa+ is continuous !ith the breathing# 3y
understanding this a man is "ree o" all bondage# $n all creatures
a!areness o" +$ 2m+ is constant# The music o" the term +$ 2m+ is
going on day and night# /irst it !as the individual or 9iva and
then it became Shiva# Then both disa&&eared and the term +$
2m+ remained as +2m.ness#+ No one gets an e%&erience that +$ am
not#+ To say that +$ am not+ is to say +$ 2m#+ 2 student !rote a
note to his teacher +$ am not &resent today#+ The teacher smiled
!hen he read it# 'e thought +This student !rites by his o!n
hand that he is not &resent#+ 2 man said +$ have no mouth $ do
not s&ea(# $ cannot s&ea(#+ 'e !as only able to say this by
s&ea(ing# The e%&erience o" 3eing is beyond the origination o"
s&eech ,6ara s&eech- !ithout needing mention# The !orld o"
=no!ledge is the vision o" +understanding#+ 'o! can one (no!
+$ am dead+E The truth is +$ !ill not die# $ am not dead#+ 2t the
time o" death the dirt is gone and !hat remains is &ure# 8et one
thin( that the death o" the dirt has ha&&ened# The body is dirt#
The intellect attached to body is dirt# 'ave no attachment to the
dirt# $" one is detached !ho diedE 'o! did he dieE
To try to (no! is $gnorance# 1yes are there but they cannot see
themselves# *hen the Sel" is conscious o" himsel" by his o!n
sense it is Sel".luminance# $t is o" the nature o" Sel".e%&erience#
?ne !ho tries to (no! is in $gnorance# The Sel" is not an object o"
(no!ledge as it is 'e !ho (no!s all things# 2ll things are
objects o" +'is =no!ledge#+ *hatever there is to be (no!n
is (no!n by 'im# *hatever is (no!n is called the object# That
!hich cannot be (no!n by any objects remains objectless# 'e is
&residing over all# 'e is the "irst and &rimordial eye# 'e is that
eye !hich sees all !hich nobody or nothing in the !orld can shut#
'e is al!ays a!a(e# 'e does not "orget# 'e is the Sun !ho (no!s
all# The Sun is called Surya in Sans(rit !hich also has the
meaning that +'e is endless limitless and all.&ervading#+
=no!ledge is there !ithout thought# $t is "ully &ervading
every!here !hether thoughts are &resent or not# $t (no!s the
emergence o" thought and i" thought is not there =no!ledge
$t is "oolish to try to see the Sun !ith the light "rom a torch
,"lashlight-# $t is similarly "oolish to try to see the +Sun o"
=no!ledge+ !ith the torch o" the mind and intellect#
That =no!ledge is +6ure S&otless =no!ledge#+ The
=no!ledge that !itnesses the !orld is called +mundane
(no!ledge#+ 3ut that is not +True =no!ledge+ it is not Reality# $t
is thought or the "ocus o" attention ,Vrutti#- 2ll &eo&le say that
one day !e !ill have to die but nobody (no!s !hat +dying+ is#
:ou should die once in such a !ay that you !ill not have to die
again# The =no!ledge that is the "ourth body the +Turya State+
,Sat;hit2nanda- is not +6ure =no!ledge#+ $t means that +you+
remain# The Turya State is a!are that +you+ and 3rahman are t!o
se&arate things# Turya indicates duality# Turya ends it is not
&ermanent but 3rahman does not end# Turya is Time and Time
im&lies ending# To end is the nature o" Time# 3rahman has no
end# 3rahman alone is real# This is the +6ure =no!ledge#+ The
Mahava(ya is the +Great Statement+ the +0ltimate Statement#+ $t
has a good meaning and it is truly great in itsel"# The great
statement +2ham 3rahmasmi+ means +$ 2m 3rahman#+ $ts
utterance itsel" is very high but you have to &ursue its meaning
its e%&erience# Mere re&etition o" +$ 2m 3rahman+ does not
brea( the s&ell o" $llusion# The meaning o" the statement is not
gras&ed by any other means e%ce&t through the teaching o" the
?ne !ho does not thin( at all is but a beast# 'e does not care
to become ac)uainted !ith and understand the li"e that he is
living so he is the "ool# $t is useless i" a man &er"orms great "eats
o" bravery in the !orld but does not (no! himsel"# $t is just li(e a
blind man going "or a tour around the !orld# *hen one (no!s "irst
hand his o!n li"e and gets e%&erience in it only then has he
"ruit"ully used his li"e# To meditate on the great s&iritual
statement +$ 2m 3rahman+ is an indication o" !isdom# To gain
?nesel" by ?nesel" is li(e deducting one "rom one# *hat remains
in the e)uation +one minus one+ is the Su&reme Sel" 6aramatman
!ho is !ithout name and "orm# *e have to die com&letely and yet
remain !ithout dying# This is a rare state o" !isdom# $t is +Real
=no!ledge+ !hen one meets +?ne7s Sel"#+ 2ll
ties ,bondages- are bro(en suddenly# /inally !hen !e thin( very
(eenly about it it is revealed that this e%&erience comes into being
o" its o!n accord# $n Vedanta to (no! that the root o" all the
moving and unmoving creation is ?ne is called +2bsolute
=no!ledge#+ There all the various arguments are gone#
*hen !e search into ourselves there is omniscience# *e meet
ourselves through "ine &erce&tive thin(ing# ?nce you have
gained real insight everything is only 3rahman even though you
may call it by any other name# Then you may call a sna(e as a
sna(e and a scor&ion as a scor&ion but you (no! that it is only
3rahman# *hen the observer gets +True 1%&erience+ the job is
over# *hen both the +"ield o" (no!ledge+ and +the (no!er o" the
"ield+ are gone only the Su&reme Reality the +6arama 6urusha+
remains# $t is e%&eriencing !ithout the e%&eriencer or the observer#
:ou may &erceive that the out!ard "ocus is turning bac( into
itsel"# The evident meaning and the hidden meaning are both
gone# 1ven the slight notion o" saying +$ am someone+ or
+something+ is also gone# 2 lam& in a &ainting does not dis&el the
dar(ness# /or that a real lam& must be lit# *hen the notion that +$
2m+ is gone the com&lete !ithdra!al into +?nesel"+ is !hat
remains# The notion that +$ am a limited being+ is a conce&t a
limited notion# $t is but the narro! conce&tual "ocus o"
;onsciousness# +$ 2m+ is a conce&tual state# *hen it is
dro&&ed only 3rahman the +2bsolute+ remains#
Evening, 3'10'3!
59' #n Praise of the +uru who is ShiBa
1%&osition "rom "E(nathi $hag)at"
*ith &alms &ressed together the disci&le bo!s be"ore the
Master !ho is the "orm o" Shiva# 2"ter so bo!ing he says to the
Guru +:ou besto! u&on the one !ho bo!s to you the status o"
Shiva#+ That status !hich you give is +:our ?!n 3eing#+ :ou do
not allo! the se&arate entity as an individual ,jiva- to remain
so ho! can the identi"ication !ith the &hysical body remainE
:ou do not disturb one7s li"e but you acce&t one7s service to you#
This means that the disci&le is a&&arently just li(e others in the
&hysical body# The living moving &rinci&le in the disci&le is as
normal as that o" everyone but you change the +$nner
;onsciousness+ into the vastness o" Shiva# :ou give your
devotee the high state o" the Sel" that is beyond the body yet
someho! the &hysical body still serves you#
The great demon o" doubt is that !hich thin(s that one is an
individual although one is truly 3rahman# 3y (illing this demon o"
doubt you carry this dead body# *hen the !rong notion that one is
the jiva goes out you carry his body and you give the status o"
3rahman to that body# Then as Vishnu the all.&ermeating
God holds together the body and o&erates through it you reside
in the body as 9anardana# No! 1(nath has run a!ay# There is no
one !ho is the o!ner named 1(nath !ho is in this body# There is
only the Guru the Master !ho is 9anardan# The sound o" the
conch is evident because o" the one !ho blo!s it# *hen this body
is able to s&ea( it is because you ma(e it do so# This body is
moving and doing its activities because o" you# 2ll actions are
&ossible because o" you and !hatever !as +mine+ has gone along
!ith +me#+
No! all actions are done by you# The sense o" ego !hich !as
in the body has gone and is no! re&laced by you# No! the
+=ingdom o" the 9iva+ is gone and you Shiva are the ruler# $t is
by your &rana that the body7s &rana !or(s# The eyes that see out
are your eyes and
it is your nose that ta(es in the "ragrance# :ou are the &erceiver
o" the nose and the eyes# The ears listen as you !ant to listen#
The tongue ta(es the taste by your !ill and the inte lect
understands by your 6o!er# *hatever the mind says is by your
6o!er# *ithout you the mind is unable to say anything#
Discrimination and +selective (no!ledge+ ,si"ting the 1ssence
"rom the non.essential- are &ossible by your !ill# S&eech is your
adornment# 0nderstanding is &ossible because o" you# 3eing
a!a(e or having dreams ha&&en by your 6o!er# 1ven dee& slee&
is e%&erienced because o" you# *hatever things are enjoyed are
because o" you# :ou are here calling yoursel" +me#+ 3y your
grace &eo&le recogni5e this body as 1(nath# That name is
yours no!# $nstead o" calling you 9anardan they call you 1(nath
but it is only you !ho acts not 1(nath# 3y ta(ing u& the name
1(nath you have become the director#
$t is you !ho gives li"e to everything in this !orld# :ou are
+The 8i"e o" the *orld#+ :ou ma(e &ossible all actions# :ou
are such a great Sadguru 9anardan# Salutations to you !ith your
o!n 6o!er4 2rati lam&s are o""ered to the Sun but the light o"
the lam& is given by the Sun# To !orshi& Shiva is to become
Shiva# That is 'is !orshi&# $n this !ay it is you !ho directs the
body# *hen the house burns all the &ieces o" !ood and dung.
ca(es become "ire along !ith it# Similarly by the "ire o"
=no!ledge the +me+ !ith a body has become =no!ledge# That
means +$+ became non.e%isting and no! only you remain as
=no!ledge# 3y your 6o!er you are continuing the boo( o" li"e#
Slee&ing eating ta(ing meals everything is &ossible only because
o" you# :our &urity is never blemished# 2us&icious and
inaus&icious are all one in you 8ord Rama# *ho is it that says
you are the doer o" allE *hat name should be given to youE $t is
you !ho says so it is you !ho is a!are o" +2!areness#+ :ou are
Shri Siddharamesh!ar Maharaj7s commentaryI
*hen your belie" is that you are other than the Sel"
duality comes into e%istence you have to be care"ul about
attentiveness and
inattentiveness# *hen actually only +6ure 1%&erience+ is
there ma(ing unnecessary e""orts in the mind bring into being the
trinity o" the observer the observed and the act o" observation#
*hen you have eaten a s!eet !hy ma(e the distinction and say
+'e+ has eatenE :ou must be very clear to say +$ am 3rahman+
and +$ enjoy all &leasures#+ This means that 3rahman enjoys
3rahman# 2"ter having (no!n the !orld and a"ter e%&eriencing
+you+ are still there but you are a nonentity# To "eel this is
essential# $t is the Guru alone !ho resides in the body#
51' 0e Alert /ithin
'o!ever scholarly or learned you may be in the !orld it is all
an out!ard sho!# :our ;onsciousness should be un!avering "rom
!ithin# 2 man !ho has earned great "ame in the !orld is !asting
his li"e i" he is not "ree and a!a(e inside# ?ne !ho has missed the
+?ne God+ has thro!n a!ay his li"e# *hat is the use o" being
"amous in &ublic li"eE *hen one has no Sel".=no!ledge one is
ignorant o" the Sel"# $" you are a devotee o" God the &lace !here
you are no! and a"ter death is +God7s *orld#+ $" you are only
(een on !orldly things you !ill come bac( to the !orld# *hen
you are devoted to the Sel" you remain in the Sel" one !ith
'im# The &ur&ose o" telling all o" this is that you have to burn o""
all unnecessary garbage and be one !ith the +*holeness o" the
2bsolute#+ $" you have dissolved the desires o" the body and the
elements ma(ing u& the body are merged into the vast elements o"
the universe then you are "ree !hile still having your outer body
,9ivanmu(ta-# That is itsel" +/reedom#+ 2 man !ho constantly
thin(s about !omen ta(es the ne%t birth as a !oman# 2s you thin(
and meditate you become that thing# ?ne !hose attention is
al!ays "or the !orldly things has to come again and again into
this !orld#
$n other creatures this +=no!ledge+ is absent# ?nly
human beings have this =no!ledge and there"ore it is only easy
in human li"e to do such meditation# $t is not true that by
com&lete saturation in multi&le &leasures that you eventually
become desireless# No4 The desires !ill never die this !ay they
only increase# The desires o" one !ho has no chance o"
enjoyment are already very much increased# 2ll !ill
occasionally say that they are disgusted !ith li"e but this is
because they cannot "ind the solution to their &roblems# That
is "rustration not real +desirelessness#+ :ou cannot get the dream
ho! you !ant it# The dream e%&erience is caused by some
continuous craving# 2 brahmin had to ta(e birth in a cobbler7s
home because o" his desire# 2s you &ut your energy into any
&articular "eeling you get
it# $" you concentrate on 3rahman !hich is attributeless
,Nirguna- you !ill e%&erience that# There the attributes or
)ualities ,Gunas- end# $t is !hen the gunas ,and desires- constantly
re&eat themselves and became multi&lied that they ta(e the "orm
the o" universe# This is the +?riginal $llusion+ MoolaMaya the
+$llusion 6roducing ;onsciousness#+
3y meditation on +That !hich is !ithout 2ttributes+ ,Nirguna
3rahman- !e achieve the dissolution o" attributes ,Gunas-# $n this
!ay you can become singularly ?ne# $t is a rule that a renunciate
,Sanyasi- has to remove his hair and shave his head# This means
that the &ride o" attributes should be removed# $t symboli5es that
any overgro!th should be removed "rom the Sel"# *hat !as there
originally seems to have become something other# The +other+
must be removed and that +?riginal 3eing+ should remain# The
+?riginal State+ had no )ualities such as Sattva Rajas or Tamas#
Then one o" these gunas a&&eared# The nature o" that guna is
the &o!er o" imagination# 1mbracing that guna the Sel" mistoo(
it to be his o!n nature and "orgot his +?riginal Nature#+ That is
!here con"usion too( over# The Sel" has to be very alert there#
'e must reali5e that the &o!er o" imagination is not his +True
Nature+ and that 'e is !ithout duality# 'e has no )ualities# 'e is
+;om&letely /ree 3eing#+
The "inal "ruit o" all o" this is only to recogni5e the +?ne
God#+ To recogni5e God is to thin( about !hat you are# Thin(ing
is only !ithin the "ield o" $llusion so !hat is the meaning o"
thisE $t means to thin( that +$ am nothing+ and the Sel"
&revails# This at least should be understood# To (no! the
Truth is called Right =no!ledge# To (no! Truth is
=no!ledge# *hen the "irm conviction that +$ 2m That+ ,Soham- is
"i%ed !e (no! that !e are nothing# *hatever is is only 3rahman#
No! !hy "ight over logicE The Sel" is in its +right &lace#+
*ithout the Sel" can anyone even say his o!n nameE Does the
child say that a certain name should be given to himE :ou may
give any name to that !hich cannot be described# *hat !as to
ha&&en has already ha&&ened it has come into being and then the
name !as given through imagination# The name !as given
!hatever the mind chose# $t !as only "or social convenience that
the name !as given by using a certain !ord# The name *adhi is
given to a girl !ho comes to serve "ood# *adhi means one !ho
serves "ood# Similarly the name Shende means last and that name
is given to one !ho is the last# The names are sim&ly coming out
o" imagination# Sometimes they !ere ade)uately denoting the
)ualities o" the &erson and sometimes these names !ere not
su""icient so surnames ,lastnames- !ere given# They are added
because the "irst names !ere not ade)uate#
The Sel" is !here it is# There is no sense o" the body to it#
The "ive elements are in their &laces# The body is not there# *e are
not there# The body is a bogus "orm# No one has ever really had a
real body# 3rahman also has no real body# None can get a real
body# Nobody is real because o" the body# *hatever the "orm the
body is "alse# 1verything is really !ithout "orm# 1veryone should
loo( at onesel" and achieve !hat is to be achieved# ?ne !ho says
that the body is real is a great sinner# 'e is li(e a murderer o" a
3rahmin ,a (no!er o" 3rahman-# God is "ormless# No! no "urther
conjectures &lease# The Sel" in itsel" is already accom&lished#
*hat "urther s&iritual &ractice ,Sadhana- does he needE ?nce
the head is com&letely shaved ho! can it be shaved againE
Should the head itsel" be cutE 'o! can the one !ho is "ree have
bondageE S&iritual &ractice has "or its &ur&ose "or us to "ind our
Sel"# *hen it is "ound !hat is the use o" the sadhanaE $" a &otter
becomes (ing !ould he still ta(e care o" don(eysE *hy should he
bother to &re&are the clayE 2ll the various ty&es o" e""ort and
s&iritual &ractices are the results o" our o!n a&titudes# *hen one
is beyond these !hy should he bother about themE
?ne !ho is a sinner should do good deeds# $" you thin(
something evil is done do some good deeds# This is a
mental attitude# /or the one !ho has renounced !hy should he
"all bac( into moods o" the mindE *hat is there to be
achieved through various &racticesE *hat "ruit is to be gained by
observing rules o" conductE *hen one has onesel" become That
!hich !as the aim o"
sadhana and That is e%&erienced !ithin and dee&ly imbibed
then you may remain a devotee o" the Guru because o" your love
"or him# 'o!ever that devotion should be !ithout desire# :ou
are already one !ith 3rahman# $n order to (ee& in memory !hat
the Guru has done "or you sing in &raise o" him# *e are +That#+
The body belongs to the "ive elements# The individual is really
only 3rahman# Thin( dee&ly over just !ho you are and !here you
really are# *ithout intentional thin(ing !hat do you "eel that you
areE *hen you thin( you come to see that you are nothing# *hat
is is the Sel"# The verb +is+ denotes natural 3eing# $" you say you
are an individual or jiva you e%&erience jiva# The Sel" is really
God 8a%mi.Narayana# 6ermeating everyone or +Narayana+ is its
nature and +Great /ortune+ or +8a%mi+ is its )uality# 'e is
Radha.=rishna# The Sel" is !hatever you may call it# $" you say
$llusion it is $llusion#
The +*holeness o" the Sel"+ is +2ll+ and the one !ho is really
a !ise &erson searches to "ind out !ho he is# Man e%amines
everything but cannot recogni5e himsel"# ?ne !ho cannot
recogni5e himsel" cannot have reali5ation# *hen the intention
to say +$ 2m+ is dro&&ed then there is +no thing#+ *hat
remains is 3rahman !hich is truly !hat you are# To be
convinced o" this is very dee& and is called the +Reali5ation
o" S&irituality+ and the +Science o" S&irituality#+ $t is not the
case that !e are se&arate "rom the body and "rom God# The "ruit is
not se&arate and !e are not se&arate# *e are the "ruit# The aim is
the /inal Reality !hich is one !ith us# ?ne became the "ruit !hile
he !as trying to get it# 2 man !hile !orrying about his &overty
has became (ing so !hy should he no! !orry any more about
&overtyE *e are already That !hich the see(er and the Master
!ere so busy doing sadhana to achieve#
$t is to meet +?nesel"+ that all the &aths are laid do!n# No!
!e are That# This is &roved# This is reali5ed# No! there is no
)uestion o" doing something or not doing anything# Those !ho
!ere a"raid o" the orders o" the (ing have themselves become
(ings# /ear has disa&&eared along !ith &overty# *hat study o" the
Vedas should the Vedas doE 'o! can a &lace o" &ilgrimage go to
itsel"E *hat +God+
should be met by GodE *hat +Nectar or $mmortality+ should the
nectar drin(E *hich +immeasurable+ should be !orshi&&ed by the
immeasurableE *hat +)ualitylessness+ should be the object o"
devotion "or the )ualitylessE *hich +Reality+ should enjoy
RealityE 'o! can +6ure 0ntainted 3rahman+ e%&erience itsel"E
'o! can the +object o" meditation+ meditate u&on itsel"E *hen
you reali5e yoursel" everything is beyond !ords# The
indescribable +&lunging into 3rahman+ is no! &roved#
5)' he (ouDting homas
The +Sadhu+ has become the Reality# *ho should !e call
a Sadhu ,a Saint-E ?nly 'e !ho has become Reality# There are
statements to the e""ect that +?ne has become Reality+ that +*e
are 3rahman+ that +2ll is 3rahman+ etc# To say or conceive
that one has become somebody and that someone is trans"orming
somebody else is nothing but the ego7s game# ?ur being +good+
or being +bad+ is a (ind o" bondage that com&els us to remain in
the body# 2ctually there is nothing but 3rahman# 2s it is
com&letely im&ossible "or a rabbit to have horns it is also not
&ossible "or anything other than 3rahman to e%ist# There"ore it
can rightly be said that doubt has been banished beyond the
universe# The doubt is itsel" the nature o" the individual the jiva#
That jiva is gone and !ith it doubt is gone# The main doubt
&ertains to +*ho am $E+ or +*ho should $ beE+ *hen $ am
convinced o" !ho $ am and ho! $ am then the doubt disa&&ears# $t
goes beyond the universe#
$n Reality doubt is non.e%istent# This doubt is in a !ay =ing
Dhrutarashtra and his sons ,"rom the 'indu e&ic Mahabharata- the
=auravas ,the "amily !ho !as "ighting against 2rjuna7s "amily the
6andavas-# This Dhrutarashtra ,doubt- is an image "ormed by
mental &rojection# $n the 6uranas it is also called Mayasur# ?ne
!ho understands that this Mayasur or doubt is a non.entity is a
Saint# 'e is 6aramatman# The Vedas have been telling the same
thing all along# ?ne !ho reali5es this "act becomes a Siddha ,an
+2ccom&lished ?ne+-# The e%am&le used is that the Saint is li(e
sugar# $t does not matter ho! it is (e&t either vertically
hori5ontally or u&right# *hatever its &osition may be it is still
only sugar# Similarly a Saint may be in any situation but he is still
a Saint# 'e is neither "resh nor stale neither &ure nor im&ure# That
!hich is &ure cannot become im&ure# The Saint is that +6ure
Reality#+ The )uality o" the tongue or stomach is not changed by
!hatever taste the "ood may have or !hether it may be stale or
already tasted by others# Similarly !hen
the entirety o" e%istence is loo(ed u&on by a Saint he does not
discriminate as to !hether anything is aus&icious or not# 6eo&le
thin( that it is aus&icious "or the bride to &ut her right "oot "irst
!hile entering the home# Such conce&ts are su&erstitious and
only breed doubt# The doubt o" the Saint is totally vanished "rom
the universe# ?ne !hose decision is stead"ast is a Siddha a
Master# 2 ghost is not there in the dar(ness but i" a "oolish
&erson believes it there !hat can be doneE
The guru&utras !ho have attained =no!ledge are accustomed
to getting e%&erience according to their determination or "aith# To
reach conviction about anything is &ossible in t!o !ays# ?ne is
total devotion to the Guru and the other is through intense
austerities or ascetic &ractices# These austere &ractices must be
"irmly "i%ed in &ur&ose# This is clearly stated in the Vedanta# $"
even once the understanding is im&arted by the Guru one7s
;onsciousness is trans"ormed it is 3rahman# The Saint is one !ith
the 2bsolute# ?ne !hose doubt is gone is the Saint# There must be
"aith in the teaching o" the Guru# *hen one has no Sel".
=no!ledge and does not (no! !ho one is one must try to
concentrate the mind !ith all o" one7s determination# *hen !e
thin( that the Guru7s teaching is not true it is by that doubt that
!e remain as a jiva# *hat is there "inally i" it is not 3rahmanE
Somebody should &rove it# Do not raise doubt !ithout some
base# $n the beginning there is naturally a certain attitude o"
doubt in the see(er7s mind but gradually it disa&&ears# 2 Saint
has no doubt# ?ne !ho (no!s that he is 3rahman !hose
conviction is unsha(able is truly the Saint#
The &ath o" rituals and actions ,&ath o" (arma- is "ull o" all
(inds o" doubts# Su&&ose a brahmin ,someone o" the &riest caste-
bathes in a river and then &roceeds to!ards his home# $" someone
says that an untouchable has touched the !ater immediately that
bath is useless4 Many &eo&le insist that a mantra must be in
Sans(rit# They say that i" it is not in Sans(rit it is not true or not
&ro&er# 2ll o" this is because o" the tendency to doubt# 'ouse"lies
sit on dirty things and then they "ly to!ards good "ood and sit on
that# Doubt ma(es the "ood useless#
$t is only a doubt but the overly care"ul ritualist thro!s a!ay
the "ood# $t is very di""icult to &er"orm any ritual !herein there
is no "ault because there are so many !ho !ill create misgivings
in your mind# $t is almost im&ossible to esca&e "rom it#
There must be renunciation o" (arma# ?ne must reali5e that he
is not the doer the actor# This is very necessary# The sense that is
created in our mind that actions create results and that !e have to
su""er those results is a very &o!er"ul &oison# 2ctually !e are
not the doers# The seeds o" rebirth are there in the results o" action#
That "ruit !hich has no seed is not a "ruit# *here action
,doershi&- is the "ruit is and "ruit invariably contains the seed#
This chain is going on unbro(en# There"ore !ith great
attentiveness you must renounce the conce&t o" being the doer o"
actions# There should not be even an iota o" the sense that +$ am
the doer+ +$ have done+ +$ do+ etc#
$n the !a(e o" action the conce&t o" doershi& arises and in the
!a(e o" that doubt arises# *ithout devotion to the Sadguru
renunciation o" action !ill not be understood# *ithout that
understanding you !ill not be able to dro& action ,(arma-
altogether# The story o" the disci&le !ho le"t the ground and sat
in a tree to try to esca&e the dirt has already been told# The &ath
o" action and ritualistic &er"ormances is "ull o" the &it"alls o"
doubt# =no!ledge ho!ever is !ithout doubt# 2 Saint !as once
sitting in the vicinity o" shit# 6eo&le laughed at him# 'e said
+2ll right then (ee& me in a &lace !here there is no shit# The
shit is also in the intestines# *here then is there a &lace "or meE+
There is nothing sacred e%ce&t =no!ledge# =no!ledge is &ure and
sacred# ?thers !ant to com&el you to give something in charity or
to do sacri"ices in the "ire "or the "ruit that you may receive some
com"ort# 2ll o" this is only "or a sense o" &uri"ication o" mind#
Through the "alse gradually the True is discovered#
To have Sel".=no!ledge is the highest achievement o" all# 2ll
o" the di""icult labors o" sel"ishness then dro& a!ay# $n other
countries they do not even (no! !hat the real "ul"illment o"
having human birth is# 2ll that they aim "or is to be born li(e any
other animal and
do hard !or( continuously until the time o" death# $t is true that
the advice is given to &eo&le to &er"orm religious rituals and
ceremonies because through these the real &ath to "reedom is
gradually discovered# The ocean is vast but it is also "ull o"
internal disturbances that are continuous day and night# The Saint
has no doubt# That (no!ledge !here doubt is lur(ing is "alse
(no!ledge# Desirelessness or asceticism !ith a doubt"ul mind is
o" very &oor )uality# Devotion !ith doubt in the mind is "alse#
*here you are one !ith 3rahman and continue to sing
devotional songs that is real# ?ne !ith 3rahman means to be
!ithout doubt# There is no doubt about !hat one is and !hat
one7s nature is# That devotion !here there is a devotee !ho is
e%isting se&arately is duality# There is no unity in that ty&e o"
3rahman is ?ne there"ore !hen you are 3rahman you are
doubtless and that devotion is real# $" there is some doubt
about God that God is "alse because you yoursel" are God#
$" doubt &revails then you have not become God# *hen there is
doubt it is li(e this# The "eeling o" doubt ma(es everything "utile#
Great is the caliber o" total conviction# 3lessed is he !ho has
com&lete "aith# 3lessed is he !ho thin(s that there is a God and
!ho has total trust in that God# There is a great di""erence bet!een
a "aith"ul devotee o" God and another &erson# The li"e o" another
&erson and the li"e o" a devotee are not similar# The intelligence
o" a devotee and the talent o" an ordinary &erson are not the same#
The li"e o" a devotee o" God is com&letely de&endent on God7s
!ill and !hatever his destiny may be the devotee is content !ith
it# Really the "amily li"e o" a devotee is just a namesa(e#
1verything is already settled a"ter the devotee and God have a
&er"ect mutual understanding# $t does not matter at all !hether the
li"e o" a devotee is ideal or disturbed according to earthly
standards# 2 &erson !ho denies that his "amily li"e should be
com&arable !ith the lives o" other &eo&le is not yet !orthy o"
the trust in God#
+Divine Trust+ is very di""erent "rom &etty cunning so a
devotee o" God should have total "aith in God# 3lessed is this
(ind o" "aith#
The habit o" doubting everything is useless# *ithout decisive
"aith s&iritual li"e has no meaning# The most im&ortant thing is
that you must have "aith in yoursel"# $ as(ed the mind +*hy are
you not leavingE+ The mind said +*hen !as $ thereE $t is your
mind that is against you# The di""iculty o" the &roblem is !ithin
you# 6ractically it is li(e a castle that has to be con)uered# $ as(
you !ere you bornE *henE *hen did you lose your chastityE
Did these things really ha&&enE That !hich has no birth !hen
and ho! !as he born and !hen and ho! !as he s&oiledE This
commentary has the sole &ur&ose to change your earthly attitude#
:our boo( learning is o" no use here# =ee& "aith# 3e 3rahman and
e%&erience $t# Do not get lost in doubt once you are convinced# Do
not destroy yoursel"# Not to doubt a"ter being convinced is called
sim&le belie"# ;on"irm !hat you e%&erience and (ee& "irm "aith#
Really blind "aith is nothing other than this strong conviction#
1veryone should have trust in a Saint !ho has reali5ed
3rahman and get their o!n emanci&ation# The individual !ho is
a non.entity is al!ays imagining things that are not e%isting# *e
cannot even be certain about our &arents as to !hether they are
really our &arents or i" someone else is# The man !ho has slain
the demon o" doubt has gained the entire !isdom o" the Vedas# To
+=no!+ is the +Vedic Religion#+
5*' he State of Vi@torC
2ny com&leted !or( is not !orth its name i" you are not sure
o" yoursel"# The entire !orld is s!e&t a!ay by the cu rent o"
doubt# Sureness or conviction means to sure about being the
Sel"# ?ne must be sure o" !hat one is# ?ther!ise everything is
useless# *e are the Sel" but !ithout being de"inite about it !hat is
the use o" tal(ing about itE *e must be sure in our mind and then
!e may do !hatever !e !ant# $" the disci&le7s heart is very &ure
!ith res&ect to one7s Master only then !ill "urther study be use"ul#
$t is that con"idence in the Guru that is going to give one the "ruit
o" s&iritual e""orts# 2ll other tal( is nonsense# ?" course !e "eel
that !ithout being certain everything is a travesty# 3ut !hat is the
&oint in s&ea(ing about itE There !ill be no bene"it in such tal(#
*here there is =no!ledge !ithout any doubt there is true
contentment# This +contentment+ is not de&endent on anything#
This contentment is not the &roduct o" any rituals or actions that
one has done# ;ontentment that is de&endent on such things is not
real contentment# $nde&endent contentment is &ossible only by
Sel".Reali5ation# *hen you are convinced about being
3rahman that itsel" is contentment#
;ontentment is an indication o" the achievement o" Reality#
The absence o" doubt should be (no!n as the indication o"
The listener as(s to be told !hat is the sign o" conviction and
the Guru tells him to "ind out !ho is the one +2bsolute
2lmighty+ and to be sure about it# God is that 6o!er by !hich
this !orld has come into being# :ou have no! in you that by
!hich the !hole !orld moves and you are using it no!# 3y that
only you are e%&eriencing yoursel" and the !orld# See !hat you
have4 The !orld +is+ because o" it# 3y that 6o!er this !orld is
"ed and nourished# 3y that the sun the moon the stars and the
"ive elements ,1arth *ater /ire *ind and S(y- are made# 2ll o"
this is ha&&ening !ithout any trouble and !ithout a lot o" hard
!or( to construct or destroy# Such +6o!er+ ,;haitanya- is !ithin
you# $t is by this 6o!er that you are getting the
e%&erience o" the !orld# 'o!ever as long as you are not
convinced about it your mind is not at rest# The gods made o"
co&&er and brass are not gods# *hat do the various incarnations
o" gods ,2vatars- in the mythological boo(s such as 3rahma
Vishnu and Mahadev ,Shiva- meanE *hat is the e%tent o" their
godlinessE ?nly so long as the 6o!er enlivens them are they
*hat is the sign o" a devotee ,a bha(ta-E 'e has to
recogni5e God# 'e must reali5e !ho God is# *hat are !eE *e are
nothing# 3y leaving the attachment to the body you should remain
only +That+ 3rahman# *here the +me+ is there is bondage# *hen
+me+ disa&&ears bondage goes a!ay# *hom should !e call a
devoteeE ?ne !ho is searching himsel" and is "inding out himsel"
is the devotee# *e in!ardly search our Sel" and by its s&eech !e
meditate on God# *e are engrossed in our sel".search and by
s&o(en !ords !e are busy meditating on God# *hen !e "ind the
Sel" !e eliminate everything else and select that !hich !e are#
*e become convinced about our Sel" and !e are sure# Sure
about !hatE 2bout Reality# 'ere com&lete certainty !as
&ossible because o" the s&o(en !ord# Thus the grand moment o"
+God.Reali5ation+ has come4 The ocean is as it is# ?nly the !ave
arises and disa&&ears# *hat is "reedomE To (no! one7s Sel" is
"reedom ,liberation-# The elements are born through the
elements but they are also born "rom the 8i"e.1nergy ;haitanya#
3oth the &ersuasion and the discrimination a&&roaches are
contained !ithin this 8i"e.1nergy# The &rimary a&&roach
contains the discrimination and elimination method ,si"ting the
unessential "rom the 1ssence-# This is stated in order to &rove that
all that has an a&&earance is "alse# $n the +Siddhanta+ the "inal
statement or "inal conclusion it is said +2ll is 3rahman#+ The "our
basic states o" consciousness ,manas buddhi chitta and aham-
the three states ,!a(ing dreaming and dee& slee&- the three
)ualities ,Rajas Tamas Sattva- and ten organs o" the senses ,and
the various things and the various !ays in !hich the things are
enjoyed or e%&erienced- all ta(en together are nothing but the
;haitanya !hich is 9nana or
=no!ledge# That same +?ne =no!ledge+ is e%&erienced as
the entire !orld at the time o" +(no!ing#+ The
=no!ledge is e%&erienced and beyond this you cannot
e%&erience or renounce it nor can you arrange to arti"icially nulli"y
it# 2t the time o" (no!ing that e%&erience is &ossible only
because o" the sel".e%istent ;haitanya# 3y very (een minute
observation there is certainty and de"inite conviction# This is
called Siddhanta or +/inal Truth#+ Then very serenely there is
certainty about God# There is the reali5ation that there is only
?ne and nothing else# 'o!ever by the insistent attachment to the
&hysical body that &eace and contentment is destroyed# /or this
you should say +Tell me !ho $ am4+ The demon o" doubt should
be as(ed +Tell me !ho $ am4+ 'o!ever then he (ee&s )uiet
because ho! can he sho! anything other than 3rahmanE
*e should not deviate "rom the con"idence about our +True
Nature#+ The +body.consciousness+ brings in something else# $t
only increases doubt and misgivings and it tries to bring you
do!n# Do not "all# The gods and various deities are all $llusion#
They are our o!n imagination# Don7t harbor "alse ideas or "alse
doubts# The story o" =ing Nala o" the city o" Nishadha tells us that
he did not !ash his "eet a"ter ans!ering nature7s call o" urination#
'e entered his house and because o" this "ault evil or =ali
entered his body and mind# $n this story +the "eet+ mean the base
or the root that should be cleansed# ?ne must e%amine !hat is at
the root o" all things# ?bserve it# $" you see clearly to the root and
!i&e out doubt then there is only basic &urity "undamental clarity#
That !hich is basically clean is strong# Then there is surety
certainty and no &lace "or doubt# 2s long as the "undamental
cleanliness is not there evil or doubt !ill surely enter#
1verything is "ull o" doubt and it is the tendency o" the mind to
turn to!ards body.consciousness# There"ore it is said that the
as&irants should not deviate "rom the Sel"#
The body has a &articular sha&e according to its state
,childhood youth old age etc#-# $t cannot hold on to its sha&e o"
its o!n accord# $t has the sha&e because o" the miraculous &o!er
o" the 8i"e.1nergy ;haitanya# ;onsciousness although it is
in the body has no
&articular "orm or sha&e# ;onsciousness has as its natural )uality to
ma(e us "eel or sense something# That )uality is called +;haitanya
as =no!ledge#+ That 8i"e.1nergy as =no!ledge assumes that it
is this or that body and "unctions accordingly at the time o"
identi"ying !ith some "orm# *ithout thin(ing o" its being the Sel"
the ;onsciousness considers as true !hatever is seen or
!hatever a&&ears as e%isting and "unctions !ith that con"usion#
2ctually !hether it !ields a body or not it is +8i"e+ !ithout
bounds or any &articular "orm# $t is "la!less but it assumes
that it has a "orm or rather that it is itsel" the "orm o" the body
!hich is a "oolish blunder# *ith the conce&t o" being a body held
very strongly it demands outer &ro&erty and &ossessions that it
thin(s to be suitable "or it# Thus because it becomes ignorant o"
its Reality it becomes enamoured !ith the body that is &erishable#
$t gives the body e%traordinary im&ortance and unnecessarily
su""ers lots o" sorro!#
The body "orm is not our ?riginal 1%istence# $t is but a
momentary un!anted state# $" you very care"ully loo( at it you can
burn the net o" desires and longings !ithout "ire# The Saints tell
you +Do not be enticed by body.consciousness# :ou do not need
anything#+ There"ore the as&irant should not deviate "rom being
the Sel"# :ou should never allo! your contentment to be disturbed#
:our Sel".con"idence should be that strong# *hat day or time is
aus&icious or other!ise "or +That+ !hich is 3rahmanE The Sel"
is the &o!er that is above time# *hat is a bad time "or $tE $t is the
+merit+ in the +meritorious time+ itsel"# 2nything called +bad
time+ has nothing to do !ith it# The Sel" is the +God o" Gods+
!ho gives the +3est+ to all# 3ody.consciousness ma(es you "orget
the discernment o" &ure reason# There"ore you must be very alert#
1ven !hen you slee& on your bed you must thin( that you are
3rahman the God o" the Gods and have &eace# Never "orget the
brilliant truth that you are "ormless clean &ure and stainless# :ou
must be steady in that contentment !hich remains unmoved by
anything# Does the God Vitthala lose being 3rahman because
Ru(mini ,This re"ers to the uni"ication o" the male and "emale
&rinci&les the "ormless and
mani"estation- is near himE 3oth o" them are &ure "ormless
sacred 8i"e.1nergy only through and through# Remain as
Vitthala# =ee& u& the conce&t that you are the Sel" 2tman#
'ere the !ord 2tman means +/ormless
;onsciousness+ ;haitanya# The constant
conviction that you are this Su&reme Sel" is liberation or
"reedom# /reedom is al!ays e%isting and does not need to be
cultivated# 3eing the Sel" is being "ree#
:ou should never "orget that you are the Sel"# $ tell you this
but this !ill not be im&rinted on your mind e%ce&t i" you
(ee& the com&any o" Saints# Surrender yoursel" to the Saints# $"
you are out!ardly agreeing and being alert but secretly are
having doubt !hat good !ill all your agreement bringE 8isten
no! to one great &rinci&leI ?ne !ho has absolutely no doubt
is the Siddha the Master# There is the story o" Visoba =hechara
!ho sle&t !ith his "eet on the stone Shiva.8ingam# *hen as(ed
about it he said +$s there any &lace !here Shiva is notE 2ll
this earth is a Shiva.8ingam# My "eet are also Shiva# They are
not anything else# This entire !orld is Shiva#+ This must never be
"orgotten# This determination should not "alter#
$n the stage o" Siddha it !as not the one "ormerly named
+Namya+ !ho became Saint Namdev that visited the Sage
Visoba and !as enlightened about the all.&ervading God#
There is no +other+ there# There is nothing li(e the +second+ or
another# The second is not there# The +other+ is not relevant there#
?ne !ho has understood this is the Siddha# ?ne !ho has doubt is
still a see(er an as&irant# There is no shortage o" sin and merit
in the !orld# ?nce you identi"y !ith the body the ocean o" sin
and merit is "illed# 2ll o" these things are told in the Vedas#
The Vedas teach us ho! to &er"orm actions !hile !e thin( !e
are a &hysical body# *hen man7s intelligence sur&asses the limit
o" the body the Vedas cannot give any instructions to the one
!ho is a bha(ta a devotee# *hen one is beyond his &hysical body
beyond the &erce&tible !hat can be said about himE *hat are his
signsE Signs are only "acets or )ualities# The
Sel" is devoid o" any sha&e# *hen !e reali5e that !e are the Sel"
ho! can !e describe its )ualities or lac( o" )ualitiesE
?ne !ho understands himsel" as the Sel" is beyond sin or
merit and has transcended the boundaries o" visible "orms# 'e is
+Victorious#+ That is his victory.day ,Vijaya.Dashamee-# That day
is the +Golden Day#+ $t is the day o" drin(ing $mmortal Nectar#
3irth and death are gone# The state o" being an individual a +9iva+
is gone# The Vedas themselves have &ut their o!n boundary# *hen
you have crossed then you are !ithout doubt the Sel" and not the
body# The +me+ !ho !as in the body has become Shiva# 'e is
victorious# 'e is no! the Master !ith the +2bsolute 6o!er o"
3rahman+ the 6o!er o" the Sel" the Reality o" 'imsel"# The
Su&reme Sel" Rama has resumed +'is =ingdom#+ That attainment
is the state o" +Victory#+
5-' %on-(ual 0rahman EEAlained
Non.dual 3rahman is not something other than onesel"# There
is nothing +other#+ There is no need to imagine# *e +are+
!ithout imagining# 1veryone e%&eriences onesel" !ithout
imagining anything# That !hich is and that !hich a&&ears is
all only 3rahman# The listeners have said that by this teaching
they are satis"ied# :et the listener still raises a )uestion# +3y this
e%&lanation $ have become one !ith the 2bsolute# No! $ !ill
remain in that 3rahman# $ "eel that any thought about "amily and
!orldly li"e should not enter my mind# $ become 3rahman !hile $
am listening# 'o!ever again $ remember things about my home
and it so ha&&ens that the jiva becomes a!are o" the "amily# Thus
there is con"usion and the mind !anders# 6lease tell me !hat $
should do# $ "eel that !e should have no memory o" those things
or rather that !e should not have this body# So long as $
remember mysel" having a body $ cannot agree that $ have
become 3rahman# 'o! can one !ho is 3rahman come bac( into
"amily li"eE 1ither there should be 3rahman or one should lead the
"amily li"e# 6lease tell me ho! to reconcile this# 1ven desire
and anger still &revail# *hat should be doneE+
This listener contends that he should lie do!n leisurely !hen
3rahman is reali5ed# The Guru as(s +*hen those !ho have
reali5ed become still li(e a stone have the other Saints li(e Vyasa
or Shu(a gone to !asteE :ou say that Shu(a and *amadeva are
liberated but others have "ailed# 'o! can you say only t!o are
"reeE Then the Guru o" Shu(a should also be considered not to
have destroyed $llusion# $" only t!o have crossed beyond then
!hy are the Vedas and scri&tures still there to be "ollo!edE So all
o" this is not the case# Many Rishis such as Vyasa :adnyaval(ya
etc# all !ere emanci&ated# ?ne !ho says that only t!o have
become "ree is stu&id#+ *hen (no!ingly someone says "oolish
things he is a !ise "ool# /or e%am&le your neighbor may be
!ise but does it "ollo! that all others are stu&idE The truly !ise
&erson !ill not agree to it# No! i" you say
that only t!o are liberated then !here is the &o!er o" the VedasE
$s it "alse !hat the Sage has said about the Vedas that even i" only
one !ord o" the Veda is understood that man is a meritorious
oneE $" any other third as&irant !ill not be "ree !ho !ill res&ect
the VedasE :ou thin( that only one !ho becomes hard li(e
!ood is liberated and even i" !e agree !ith your o&inion ho! is
it that the Sage Shu(a has not become still li(e a log o" !ood or a
stoneE 'e gave instructions to =ing 6ari(shit# $" he has taught
6ari(shit ho! can you say that Shu(a became li(e a stoneE 'ad
he become a stone he could not have e%&lained the Vedas#
$" one "alls li(e a log o" !ood as soon as he reali5es
3rahman !ho !ould be there a"ter!ards to sho! the !ay to
liberationE *ho !ould im&art =no!ledge to others and !ho
could have even taught that man in the "irst &laceE $" he lies li(e a
!ooden log !ho !ould teach othersE 2ll =no!ledge !ould have
been lost# *hile e%&laining one has to tal( about all things either
&ermanent or &erishable# There"ore it !ould not do being
sanely a!are one moment and being motionless the ne%t# That
man !ould also be in bondage# That is !hy !ithout "alling li(e a
log o" !ood in samadhi !e should have the +=no!ledge o"
3rahman+ !hile !e are a!a(e and active in s&ea(ing etc#
3rahman is sel".e%istent !ithout imagining# 'o!ever then i"
everything is 3rahman your imagination is also 3rahman and
!orldly li"e is 3rahman# *here did this so.called +!orldly li"e+
meet youE *here is it and !hen is itE 2ll is 3rahman# :ou are also
not outside o" 3rahman# *here is se&arate e%istence o" the
mundane li"e as suchE The very nature o" the reali5ation o"
3rahman is li(e this#
'o! can one set out to "ind out the dar(ness by ta(ing a
lighted torch in handE 1%tinguish the torch then the dar(ness is
near you# The one !ho searches is himsel" 3rahman# $" !ithout
(no!ing onesel" one !anders all over the earth one !ill not meet
3rahman even a"ter eons o" time# ?n the other hand i" the see(er
(no!s that he himsel" is 3rahman then it is the nearest thing
to him and !herever he may go he is alone# 3rahman is "illing
every s&ace# 'e !ill e%&erience that there is nothing e%ce&t
3rahman every!here#
The torch means the sight that sees# $" it is itsel" 3rahman
!hatever it loo(s at is automatically only 3rahman# Moreover i"
that sight the &o!er o" seeing is ignorant then !hatever it sees is
$gnorance the $llusion that is seen# 1verything is already !ithout
any entanglement# 2 man may lie do!n a"ter a!a(ening "rom his
slee& yet he is still by all considerations a!a(e# ?nce you reali5e
3rahman even i" you try to "orget it you !ill not "orget it# ?n the
contrary you !ill be dee&ly a!are o" it in unity#
There is a story in !hich a man gave the mantra o" Shiva to an
as&irant to re&eat and !arned him that !hile re&eating that
mantra he should not thin( o" a +mon(ey#+ Then !hat ha&&enedE
That man al!ays thought o" a mon(ey !hile re&eating that
mantra o" Shiva# Not only this but even in dream he sa! the
mon(ey# 'e got into an illusion and sa! a mon(ey in everything
his !i"e his children other &eo&le and even his house# There"ore
it can be said that !hat is &rohibited comes "oremost in the
mind# *hat is e%&ected to be "orgotten is t!ice remembered#
To "orget is very di "icult# So long as you have the body there is
involvement# 'o! can you avoid itE :ou collect things "or
enjoying# :ou have accumulated things by your o!n desires
and no! you "eel it a!(!ard# :ou are destroying your
contentment# 6lease remember a sim&le "act# 2s a rule no one
does anything "or anybody "or no reason# $n short do not ho&e to
get rid o" your involvements in the "uture and to be "ree
a"ter!ards# This !ill not ha&&en# 1verything including the
"amily li"e is 3rahman# 'o! can you say that there is 3rahman
in dee& slee& and there is no 3rahman in your !a(ing stateE The
li"e led !ith the conce&t that you are your body that you are an
individual is dangerously destructive# 'o!ever !hen you are
3rahman in each and every active moment then li"e itsel" is
3rahman and there is only 3liss# ?nly i" you live !ith the
identi"ication !ith the &hysical body is it harm"ul#
51' %araCana PlaCs in All Forms
1verything is 8i"e.1nergy and nothing but 8i"e.1nergy#
*hen the 8i"e.1nergy ;haitanya e%&resses itsel" it becomes
+*ind+ ,Vayu-# *e say salutations to the *ind God salutations to
the /ire God salutations to the *ater God or salutations to the
1arth God# *hen ;haitanya e%&resses itsel" !e give it many
names# That !hich is the outcome o" something is essentially o"
the nature o" that thing# That !hich is mani"estation o" 8i"e.
1nergy is only 8i"e.1nergy# *i"e and children are all only the
8i"e.1nergy but !e call them $llusion or Maya# $t is conce&tual
and there"ore it is called Maya# $t is also called the individual or
9iva# This means that all o" this $llusion is "alse# *ithin that "alse
there is some good and some bad# 6eo&le even say that a golden
ornament is good or bad# This habit o" calling things as good or
bad becomes a&&licable even to the +3asic Thing#+ The 8i"e.
1nergy is the basic thing so it is called by various names#
?ne !oman is called daughter !i"e !i"e o" the brother.in.la!
sister o" husband !i"e o" brother sister aunt maternal aunt
&aternal aunt grandmother great grandmother etc# etc### So
!hat is all o" thisE ?nly one thing called by many names#
God ta(es many "orms and the one !ho (no!s this "act is
called an as&irant# Golden images o" God =handoba and a golden
image o" a &ig are e)ual !hen the gold is considered as their
&rice &er gram is the same# The &rice is related to the basic
metal and the value is given to the basic metal# The real
!orth is related to the original thing# That thing is made to
assume various "orms and the !hole game is going on# $t is a
"un# $t is an amusement# $t is a &lay o" imagination indulged in in
idle time# $t is &lay"ul attitude an idea o" "un# There is no
consideration !hether there is &ro"it or loss good or undesirable#
$t is just merriment o" ;onsciousness# There is no need to "eel
sorry or ha&&y about it# $t is just a joy"ul mood o" ;onsciousness#
'o!ever one !ho ta(es this seriously as true "alls into an ocean
o" sorro!s# The things and the numbers are symbolic
emotional conce&ts# 2ny &articular thing &erson or scene has no
reality but the one !ho ta(es it to be real is a "ool# Really he is
totally mad# Such madness is destroyed by being in the com&any
o" Saints# Then one "ully enjoys 3rahman# *hat does this meanE $t
means that one remains in the state that is at the base o" all
e%&erience yet is !ithout change#
The goldsmith !as interested in the &rice o" gold# 'e !as not
interested !hether the image !as o" a god or a &ig# This is the
&oint o" vie! o" a !ise man# $llusion means the changing o" the
"orm o" things# ?ne !ho sees the singular ;onsciousness in every
being is a Saint# This is the $llusion o" Ghatot(ach# Ghat means
sha&e and ut(at means the best or true# *hen a thing that
a&&ears is ta(en as true or real that is $llusion# 'ere Ghat is our
body# The thin(ing that +*e are our body it is my o!n being# $
am as $ a&&ear bodily+ is our illusion# That is Maya# The
use"ulness o" my body the salient "eatures o" my body and the
conce&t that this body is use"ul to me is $llusion# The conce&t
that +$n the "uture $ am going to be bene"ited by this body and
"or that "uture $ am going to do hard !or( and $ !ant to enjoy all
the &leasures+ and the one !ho does everything !ith this idea
is entangled in the Ghatot(acha Maya ,the $llusion o" the body as
being true-# 2ll o" this $llusion has arisen "rom Ghata our body#
$n the ancient stories 8ord =rishna said to his devotees +Do
not ta(e anything ne!# The old things that you have are true#+
'ere old means that !hich is the "irst or original thing !hich is
the ?ne abiding in all# That is 3rahman# Stay !ith +That#+
Ghatotot(ach told the &eo&le to ta(e ne! clothes and ne!
ornaments and give him their old clothes and old ornaments#
6eo&le too( beauti"ul ne! clothes and ornaments !ith
greediness and gave him all their old clothes and ornaments#
2"ter!ards it so ha&&ened that miraculously those !ho too( ne!
things su""ered in various !ays# Their hands and "eet !ere
&ain"ully constricted many became mad and many lost their
memory# $n some cases the clothes around their bodies became
invisible and they became na(ed# 'ead dressings disa&&eared
lost their u&&er garments hal" the ornaments disa&&eared and
some being na(ed began to hide themselves and run here
and there see(ing cover# Thus all those &eo&le !ere shamed#
*hen those &eo&le !ere e%changing their clothes "or ne!
ones 8ord =rishna !as giving a !arning "rom some distance
himsel" being invisible that +The &eo&le should not acce&t the
ne! clothes that are all the jugglery o" Ghatot(acha#+ 'e !arned
them that they should not give a!ay their o!n things and that
Ghatot(acha !as deceiving them &utting his evil s&ell over them#
'o!ever the &eo&le did not listen to his advice and !ere thus
Really the +oldest thing+ is our o!n 3eing !hich is the Sel"
that is &rior to any ne! e%&erience# That is the gold that should not
be given u&# 1ither old or ne! everything is no doubt only the
8i"e. 1nergy but do not be deceived by the ne! because o" its
ne!ness# That !hich is "ormed is &erishable# 8ord Shiva told the
demon 3hasmasura to bring to him some ashes daily# The meaning
o" this is that Shiva li(es everything !hen it is burnt and turned
into sacred 8i"e.1nergy# The entire !orld that is seen goes into the
+Great God+ Mahadev ,Shiva- in the end# No! modern science
believes that 2ir is the origin o" all li"e# They have not searched
beyond that# There is 3rahman beyond but science cannot
a&&roach "urther through chemistry# *hen t!o come together
some third thing is "ormed# *hen a car&enter and the !ood come
together a chair is made# No! this &o!er o" man is called 3ajigari
the &o!er o" creating ne! things# The creative &o!er that the
demons &ractice is called *odumbari and the &o!er o" God to
create this !orld is called the +;reative 6o!er#+ ?ne !ho de"eats
all o" the three is called a +=no!er o" 3rahman#+
2ll o" the &o!er to construct or create ne! things is in a !ay
the &o!er o" mesmerism# $t is an art to create delusion be"ore
&eo&le>s eyes# The one !ho ta(es these created "orms as real and
&ermanent is a "ool# 'e is bound to be born and to die again and
again# ?ne !ho does not get enchanted by all the three ty&es o"
creation is just li(e +2lmighty God#+ ?ne !ho (no!s the three
&rocesses o" creation
goes beyond them and sits on the throne o" 6aramatman# 3ha7va
means an ocean !hich has been created and you are "ish in that
ocean# 3y avoiding the bait you should go beyond the ocean# $"
the "ish thin(s that he is ocean then he is ocean# 'e is made o"
!ater# ?ne !ho (no!s that everything that is seen has come into
e%istence "rom 6aramatman is "ree o" this $llusion# To (no!
and to understandthisis +Right =no!ledge#+ *hen
=ing 9ana(a understood this Right =no!ledge he !as
*hen one meets a !ise man one should as( him the right
)uestions and learn# Then that one is a clever &erson because he
gets his o!n !el"are by as(ing the right )uestions# =ing 9ana(a
as(ed +6lease e%&lain to me !hat is 3rahman !ho is called
3rahman Vasudeva 6aramatman Narayana etc#+ That "rom
!hich all this has been created is called 3rahman# The !ord
6adartha in Sans(rit has a s&ecial meaning# 6ada means the term
or the !ord and 2rtha means the meaning the signi"icance o" the
term# 2ll o" these that 9ana(a !as as(ing about relate to 3rahman#
That is the 2rtha the meaning o" the term# 2s there !as not a
single !ord giving us the meaning o" the +6rimordial Thing+ it
!as called 3rahman and man !as content !ith this one !ord
+3rahman+ !hich com&letes !hatever !as intended to be told# The
terms =rishna 3hagavan Vishnu etc# are all the names o" this
+?ne Thing#+
No! listen to the nature o" this +?ne Thing#+ That !hich is
com&letely "illing everything in the universe as the base o"
all is called Narayana# The Rishis ,Sages- !ho are !ell versed in
the Vedas called it Narayana# The Sage 6i&&alayan says +?h
=ing the &rimordial cause o" this universe is Narayana# *hen
'e is non. e%istent the universe dissolves and 'e !ho e%ists
moves and is "ull o" joy !ithin the body is Narayana# 'e !ho
creates the body and remains in it !ithout being a""ected by it is
Narayana#+ 'o! !as this !orld createdE $ !ill tell you# 'e !ho
slee&s 'e !ho dreams 'e !ho sees things in the dream and
(no!s the !orld that is seen is Narayana# 2s soon as Narayana
became s&ace there 'e !as a!a(e and the !orld came into
e%istence# *hether it be "or a short
duration or "or a &rolonged time Narayana is the e%&erience o"
the !a(ing state# That e%&erience does not ha&&en because it is
!ished "or or because it is not !ished "or# $t does not disa&&ear
because it is not !anted and it does not ha&&en in any !ay
de&ending on the desire o" the e%&eriencer# The !orld comes into
being and disa&&ears as a natural &henomenon# =no! that the
e%&eriencer o" all o" this is Narayana# The one !ho says that the
dream is "alse is Narayana# The one !ho says that the dream is
"ictitious the one !ho (no!s the a!areness in the !a(ing state
and the one !ho is "ully a!are o" the bliss o" dee& slee& is only
That !hich recogni5es all states and all e%&eriences is also
called the Su&reme Sel" 6aramatman# 'e is the +'ighest
3rilliance o" ;onsciousness+ the +Su&reme
/ormless 3eingness+ ,6arama.
6urusha- all.&ervading Narayana# No! listen to the easy !ay
o" reali5ing the state o" 3rahman# See That !hich is total That
!hich is !hole# That 6aramatman is in the +?m+ sound !hich
is in you# That by !hose &o!er the mind and the
intellect !or( is 6aramatman# This Narayana is shining li(e
a star !ithin you# Narayana is the 8i"e in all beings# 'e is the
mover o" all beings# 'e is a!a(e in dee& slee& as !ell as in
samadhi# 'e is called the +8ord o" the *orld+ ,9agadeesh!ar or
9agadisha-# 'e !ho sees this !orld is the +8ord o" the *orld#+
'e is the 6rimordial 8ord ,2dhi.$sha-# $" 'e did not e%ist the
vacant s&ace in the nose !ould not be able to smell any
"ragrance# 'e by !hose &o!er you say +$ 2m+ is
Narayana# 'e !ho &rotects us is God Narayana# Narayana is the
doer o" all actions#
53' he /orld as .nowledge
The !orld is three"old meaning three &lanes o" !orlds or
three !orlds# They are the !a(ing state the dream state and the
dee& slee& state# The dee& slee& state is called 6aataal#
Narayana is 'e !ho d!ells !ithin everything# There is nothing
at "irst in the dream state# 'o! many &eo&le are thereE The one
!ho dreams and the one !ho (no!s the dream are one# The
dream !hich comes into e%istence disa&&ears and dee& slee&
also comes and goes but the one !ho dreams and slee&s does not
disa&&ear# 'e is the ruler o" the three !orlds# 'e is !itness to all#
'e is 6aramatman the Su&reme Sel"# 'e !ho (no!s all o" the
three states o" the body is that 6aramatman# 'e by !hose &o!er
the mind the intellect the &ranas and the sense organs "unction is
Narayana# $" you say that 'e is de&endent on the sense organs it
is not true# 'e is =ing# 'e is God !ho is not de&endent on the
sense organs# $" you try to (no! 'im you !ill be deceived# 'e is
there !ithout being (no!n by anybody# $" you assume that
you are a certain being a &articular entity and try to (no!
him you !ill not be able to do so# Do not try to (no! him# 'e is
+The =no!er#+
*ithout trying to (no! him 'e is there# That is ho! ?neness
is actual# That ?neness !as already there# $t is only re.established#
The +Man o" =no!ledge+ ,the 9nani- cannot be +a (no!er+ or +an
observer+ and try to (no! or observe him# =no!ledge is (no!n
by =no!ledge itsel"# $t is to be silently understood# $t is by
itsel"# $t is li(e one7s Sel" loo(ing at one7s Sel" in a mirror# Reality
is to be seen in the mirror o" =no!ledge# The ca&acity o" the
tongue to taste ha&&ens only by tasting# The +3oo( o"
=no!ledge+ is li(e a mirror# ;onsciousness is only ?ne# 'o! can
the ?ne ;onsciousness (no! anything +other+E *e have to
understand it by learning it through the Guru7s &ersonal teaching to
us# $n our heart the ?ne !ho (no!s everything and everyone is
6aramatman# That !hich is !ithout
assuming any state is 3rahman# To assume any state is to introduce
+second+ or +other+#
*ater in a &ond rises in the "ountain in a gush to!ards the
s(y and it sees the s(y but !hen it "alls do!n it is again
thoroughly mi%ed !ith !ater in the &ond# There is truth !hen the
!ater (no!s that it is only !ater in the &ond# That should be
reali5ed# The +Son o" the Guru+ the Guru&utra (no!s this# ?thers
sit only !ondering# $" you try to (no! it you !ill lose your "aculty
o" (no!ing# :ou cannot meet the Reality through the &rocess o"
objective sensory (no!ledge# ?nly con"usion is created by those
!ho insist on trying to (no! it by e%&eriencing# 8eave this
a&&roach# 8eave your e""orts to bring Reality to the level o"
e%&eriencing# 8eave (no!ing and not (no!ing# 3oth are just
conce&ts your attitudes# *hen both are le"t o"" only +1%istence+
!hich is the &ure state o" 3eing remains# ?nly then does
understanding arise# +That+ is our Sel"# 'o! can That be
(no!nE :ou are coming daily and as(ing me to tell you ho! you
can catch yourselves and $ have agreed to do so# $ (no! that you
are not lost# $ (no! it very clearly and there"ore !ill su&&ly you
!ith your o!n address# The Sel"7s nature is to +3e#+ :ou may not
!ant him but 'e is# 'e !ill de"initely 3e even i" you do not
!ant him# 'e is the Su&reme Sel" 6aramatman#
$t is the mind that imagines the +2bode o" God+
,Vai(untha-# The mind imagines +$ am Vishnu#+ 'o!ever the
mind cannot imagine anything about the Sel"# That mind !hich
imagines the three !orlds cannot imagine the Sel"# $" it tries to
imagine about the Sel" it ends# The eyes cannot see themselves#
They can only see others# The &ot !hich measures one liter or
t!o liters can measure hundreds o" (iloliters but it cannot measure
itsel"# Similarly the mind cannot measure the Sel"# 'o! can the
s&eech understand that !hich is not (no!able by the mind and
intellectE The Sel" cannot be (no!n by !earing a loincloth and
sitting in meditation "or thousands o" years# $t is 'e the Sel" !ho
(no!s the loincloth# *e should (no! the !ay to understand 'im#
The +True Master+ the Sadguru (no!s the !ay# $" you try to tie
the s(y u& in a &iece o" cloth all the "our corners o"
the cloth !ill remain em&ty# The body "unctions because o"
the &o!er o" the vital energies ,or breaths- the 6rana# That 6rana
also cannot (no! 'im# S&eech cannot (no! 'im# 'e is the mind
o" the mind the intellect o" the intellect the (no!ledge o" the
(no!ledge# 'e is the eye o" the eyes o" all#
;onsciousness is itsel" o" the nature o" =no!ledge# $t is in
itsel" the body o" the 0niverse# $t is the 8i"e in all living beings#
$t is the 8i"e o" all# 6hysical bodies are li(e leather dolls or
&u&&ets# $t is 'e !ho lives in them and &lays all o" the games#
The eyes are blamed in vain "or seeing things# $t is only 'e !ho
sees everything# The sense organs are in vain called the organs
o" &erce&tion# $t is 'e !ho (no!s# The imagined individual the
jiva in vain says that he e%ists# The individual is eating the
remnants o" "ood !hich is really being eaten by the Sel"# The true
o!ner eats but the jiva says that he is eating# The individual is
thus eating secondhand "ood# This jiva !ho is a dog o" doubt
bar(s in vain#
$s anyone7s body a burden to one7s sel"E Similarly the Saint
!ho has Sel".=no!ledge has become one !ith the !orld# The
universe is his body# 'e is +unity+ by his very nature# *hat burden
!ill 'e "eelE 3ecause the entire universe is one unit one com&lete
!hole the +Totality o" =no!ledge+ the universe and the nature
o" =no!ledge are one# The universe !ithout =no!ledge and
=no!ledge !ithout the universe is not &ossible# The universe is
=no!ledge through and through# The entire universe is contained
!ithin =no!ledge# =no!ledge means 3rahman and a&&earance
means +the universe#+ There"ore !e say +3rahman is true and the
!orld is $llusion#+
55' EBi@t ,Me, from the House
That !hich gives light to all o" the sense organs that !hich
gives li"e to them that !hich enjoys the senses conveyed by
them and to !hom all the sense organs and their objects are
subservient is the Sel"# 2lthough 'e receives the im&ressions
"rom the sense organs 'e remains aloo" "rom them# Smell is the
object o" the nose but the nose is not controlled by the smell
smell is controlled by nose# Similarly the Sel" is the controller
o" all the sense organs# ?bjects have less value !hile the Sel"
has more value and is the o!ner# +?!ner+ is a !ord that denotes
+to be o" more value#+ 'e is su&erior to all objects# 'e is su&erior
to all e%&eriences that ta(e &lace# That su&eriority is indicated by
the !ord +o!ner#+ To say that +2ll things are o" lesser value than
the o!ner+ means that all the material and all the &ro&erty
involved in that !hich is e%&erienced is o!ned by 'im# 'e is the
enjoyer o" all the &ro&erty# 'e has &o!er over all the objects
o" senses# 2ll the material is in 'is &ossession# 'e does not
become (no!able to the senses# 'e is the director o" the senses#
'e is su&erior to them#
The objects and the sense organs cannot (no! the Sel"# ?bjects
are the things to be e%&erienced# The e%&eriencer is the enjoyer o"
these# 'e (no!s the objects# The objects do not (no! him# 'o!
can the mind reach !here the intellect cannot reachE 'o! can any
o" the sense organs (no! 'imE The "our s&eeches do not (no!
'im# The vital breaths or +li"e energies+ ,6ranas- do not (no!
'im# *hen the sense organs cannot (no! 'im ho! can organs o"
action such as hands and "eet (no! 'imE The magni"ying glass
does not contain the Sun in it but !hen the Sun7s rays &ass
through the glass a very hot s&ot is created that can burn any
article that is there on the other side# The !aves do not contain the
!hole ocean the ocean contains the !aves# Similarly it is not
&ossible to (no! 3rahman !ith the hel& o" senses# The sense
organs do not (no! 3rahman it is 3rahman that e%&eriences the
senses# $t may so ha&&en that a banana tree !ill
be created "rom a banana "ruit or that salt !ill &roduce an ocean
,these things are im&ossible- but the sense organs !ill not (no!
$" the sense organs cannot (no! 3rahman it is natural to thin(
that ignorant sim&le.minded &eo&le !ill not (no! 3rahman# This
is not so# $" you thin( so $ have something more to tell you# $n
order to teach the so.called +sim&le.minded+ about S&iritual
=no!ledge the sacred !ord ?m ,20M- has come "or!ard#
This !ord indicates 3rahman and then disa&&ears# ?ther!ise
&eo&le !ill not (no! 3rahman# The !ord is heard and the action
o" hearing is done by the ears# The !ord !hich is heard by the
ears reaches inside !here the living +?m+ is vibrant# That living
!ord is +(no!ing+ the art o" recogni5ing# =no!ledge is the
action o" (no!ing# $t is its natural )uality# The senses have
&erce&tion about any outer thing and this art o" (no!ing is the
inherent )uality o" ;onsciousness# The e%&lanation o" 3rahman is
the descri&tion o" the Sel" !hich is the =no!ledge o" our o!n
Sel" our nature and the "unction o" ;onsciousness in li"e# The
sense organs do not (no! it# That ca&acity to (no! uses the sense
organs to (no! outer things# $ts main )uality is +to (no!#+ That is
!hy it is called +3rahman !ith 2ttributes+ or Saguna 3rahman#
*hen that (no!ing )uality is not there it is naturally
+3rahman !ithout 2ttributes+ or Nirguna 3rahman# No s&ecial
action is re)uired "or that# Thus the Saints are teaching us that
the Sel" cannot be understood by the sense organs# The Sel" is God
!ho (no!s the sense organs and controls them# 'e &rovides the
6o!er that gives them the ability to &erceive the sense objects#
The Saint is there"ore called the one !ho has con)uered the sense
organs ,9itendriya-#
2 man sees another man sitting nearby# 'e does not (no! that
man by name but he correctly &oints to that man !ith his "inger#
*hen that man is &ointed out by the !ord +that+ the !ord vanishes
because its "unction is over# Similarly the !ord tells us that this
and this and this is not 3rahman# 3rahman is beyond any
a&&earance or object that has a name# This is just li(e a man
!ho !anted to tell
about a !rist!atch but could not remember its name so he said
+That round thing that is tied to the !rist#+ So by describing it by
using some s(ill"ul means o" e%&lanation the !ord then
vanishes# That is !hy the Masters have made a statement that
i" you understand one !ord you !ill become God# 3y the Guru7s
advice in a certain "e! !ords !e can come to understand God# $t
logically "ollo!s that !ords ma(e the meeting !ith God &ossible#
The !ord is itsel" very great# $t is by !ord that !e (no! the &ast
and the &resent# $t is by the !ord that Rama and =rishna and other
great Masters are (no!n to us# $t is in certain !ords that 8ord
=rishna taught his disci&le 2rjuna#
The li"e as a human being is !orth its name because !e
understand the !ord# 3y the !ord human birth has become great#
*ords ma(e one God# =no!ledge o" the Vedas is conveyed
by !ords# *e can have a dialogue !ith Shu(a and Vyasa# The
author o" a boo( actually tal(s !ith us# Tal( is &ossible by !ords#
The boo(s contain only !ritten !ords# *e can say that the +!ord+
has underta(en the job o" im&arting =no!ledge# The !ord discards
as $llusion many things and lastly ma(es itsel" useless and mute#
The +me+ and the !ord both disa&&ear# 'ere +me+ means the ego
or &ride# The !ord reaches that &lace "rom !here it arose and then
it is mute# $t is the !ord that has ta(en an oath to teach us Reality
3rahman# The "ly dies in the "ood and ma(es the man vomit
the "ood# Similarly but )uite in a good !ay the Vedas (ee& only
one reserved !ord and discard everything else# They say that
3rahman is not !hatever you say about it ,NetiD Not this-#
*hat remains is 3rahman# So saying the Vedas have also
become silent#
The scientists o" meta&hysics say that 3rahman is that !hich
cannot be directly described# ?ne !ho understands the &remise by
s(ill"ul e%&lanation is the +Son o" the Guru+ ,Guru&utra-# 'e is the
son o" the Master# *hen +you+ disa&&ear That !hich remains is
3rahman# 8i(e a cobra that sits on a hea& o" gold coins so is the
+$+ sitting on 3rahman# ?nly !hen the cobra is (illed can you ta(e
the money# Similarly as soon as you (ill the +me+ 3rahman is
there# The
man !ho (no!s +That+ !hich cannot be described by !ords is
himsel" 3rahman# +That+ !hich remains a"ter discarding
everything is +ever.&resent#+ *hen 3hasmasur &ut his hand on his
o!n head he !as turned to ashes# *hat then remained !as only
?ne !ho is Mahadev ,Shiva-# 'e !ho !as not died# 2 house
!as not occu&ied by any tenant and a notice !as a""i%ed to the
door to vacate the &lace !ithin three days# There !as actually no
one occu&ying the house# The house !as vacant# Similar is the
stu&idity in the case o" this +$#+ *hen the e%istence o" the +me+ is
denied by the !ord !hat remains is 3rahman# $n !ords the
deities li(e to be hidden# *e give them godhood by our !ord# 2ll
o" creation is the business o" !ords# The !hole !orld is created
by !ord# The !ord the sound is the )uality o" the s(y and the
!orld is annihilated by the !ord#
'e !hom the s&eech cannot com&el to s&ea( ma(es the
s&eech s&ea( out 'e by !hose &o!er the eyes see but !hom
the eyes cannot see and 'e !ho (no!s all but !ho cannot be
(no!n by all has no second to (no! 'im# That !hich is Sel".
(no!ing has no +other+ to (no! him# There e%ists nobody e%ce&t
'im# There is the smell and the act o" smelling but by removing
the middle "actor the smeller ,+$+- !hat remains is 6aramatman#
$" the three "actors o" the observer the observed and the action o"
observation are "ormed 'e cannot be understood# $" one is
naturally silent it is 'e# *ithout 'im everything else is "utile#
The organs o" action and the organs o" senses are all "unctioning
but !ithout 'im they are dead# +That+ !ithout !hom they are
dead is God# Do not +(no!+ or &erceive any other +thing#+
8eave aside your (no!ing it# Then !hat isE ?nly 'e is# ?ne !ho
e%ists !ithout recogni5ing any +thing+ objective ,or other- is
'imsel" in his o!n Majesty his o!n Glory# 'e does everything
and 'e no doubt e%ists but the +me+ should vacate the &lace#
*hen the individual the 9iva dies one remains as Shiva only#
$n Marathi +2aji+ means one !ho is today and +Maaji+ means
!ho is and has been "rom the &ast one !ho is Sel".e%isting# $" you
insist to call the jiva as only jiva it is your o!n !ish# 'o!ever
one thing is
sure it is because you e%ist that you can e%&erience anything that
you are doing# 1%&erience is &ossible because o"
;onsciousness# There"ore +you+ means ;onsciousness and
;onsciousness is =no!ledge# This means that you are in essence
+=no!ledge#+ =no!ledge is called 3rahman# :ou are +That+ you
are 3rahman#
Evening, 11-10-
57' he AAAearan@e of the /orld
*ords give the +=no!ledge o" 3rahman+ but it is only !hen
everything that is to be told is "inished that the =no!ledge
o" 3rahman ta(es &lace# 2"ter the !ord ends reali5ation ha&&ens
and the !ord remains silent# The Veda is the (ing o" all scri&tures
and even 'e has remained mute# *hen the Veda said about
3rahman +Not this Not this+ ,Neti Neti- other sciences !ere
at a loss "or !hat to say# They could not "ind any sign or
indication o" !hat 3rahman is# The sciences or scri&tures
,Shastras- are the &roduct o" the Vedas and as the Vedas become
silent in contact !ith 3rahman other scri&tures cannot give a
glim&se o" 3rahman# ?ther scri&tures are intended only to
describe !hile the Vedas tried to sho! it directly# ?ne !ho
is set on marrying intends only to marry# 'e is one.&ointed
about it# That is the main aim "or him in li"e# Sugar is s!eet and
only i" you eat it do you (no! the s!eetness# There is no need o"
em&loying the scri&tures to describe s!eetness# This entire !orld
is ?ne# $t is "illed by only +?ne Thing+ and nothing else# To
understand this to get its e%&erience is the most im&ortant thing
to be achieved# There is no other a&&earance o" anything but the
?ne every!here# *ith this e%&erience the (not o" the ego is
loosened the hidden bondage to the body is slac(ened and all
s&iritual &o!ers are one#
The "ruit or merit o" !orshi&&ing the image o" 8ord Gana&ati
is the same even though the image may be small or big# *hat is
the signi"icance o" a bigger imageE $t is only more )uantity o"
earth# The earth is the image o" Gana&ati and the image is
nothing but earth# The di""erence is in the sentiment or one7s
"eeling about it# $t is "or mental satis"action that !e im&ose the
image o" God on a &articular sha&e and color o" earth# *e !ant to
derive the joy "rom the image# The !hole thing is only mental
imagery# The earth does not become Gana&ati and Gana&ati does
not become the earth# The !orshi& is the &roduct o" the
sentiment o" our mind as it is a &rojection o" the
mind and is not &ermanent# The Saints thin( about !hat is
&ermanent and there"ore they do not "all "or any emotional
involvement# They are convinced about the 2bsolute the
+$m&erishable#+ $ntending to convey the truth that all o"
mani"estation is 3rahman the Sage 6i&&alayan says +?ne !ho
understands that he and 3rahman are one "unctions li(e others
but all o" his actions his "eelings and behavior is nothing but
3rahman# 8i(e Shu(a or 3rahmadev his slee& is samadhi it is
called 3rahman Samadhi#+
There !as a "alse conce&tual man !ho did not e%ist but !as
only imagined# 'e !as !or(ing and then he !as nulli"ied being
&roved to be unreal a non.entity# The !hole li"e o" one !ho has
reali5ed the "alseness o" +$+ becomes 3rahman# 'is uncleanness is
clean !ater s&rin(led on 8ord Shiva according to the Vedas# The
(no!er o" 3rahman is 3rahman himsel"# 'e !hose &ride is gone
and !ho has the understanding o" 3rahman is the Greatest God
Mahadeva# $t is a great sin to give trouble to a devotee o" the
Guru# ?ne should not harass a devotee o" the Guru# *ho else
other than Shiva is he !hose ego has gone and !ho has achieved
the vision o" all.&ervading 3rahmanE 2ll o" the actions o" a
+Man o" Sel".=no!ledge+ the 9nani are the very li"e o" God#
'is body and his "amily li"e is the house o" Shiva# 'is s&eech is
o" great value the great mantra# 'is !i"e is 0ma ,6aravati- and
his son is Gana&ati ,Ganesha the god o" meditation and remover
o" obstacles- the Son o" the Guru# To !orshi& him is more
meritorious than doing &uja to thousands o" images o" Gana&ati#
Good and bad are not di""erent in 3rahman# To him hell and the
&ortal o" heaven are the same# To him Shiva is omni&resent in
the lingam symbol and in an insect in mud# 'is glance "ull o"
com&assion is the direct blessing o" Shiva#
$llusion Maya is non.e%istent but she has created actions
,(arma- "or all the !orld# She conceived 6aramatman as having a
body and Shiva !as thus ridiculed by her# She created both
=no!ledge and $gnorance and e%&anded the activities o" the
!orld# She created man and !oman and introduced the chain
o" births a"ter births# She
created the "orget"ulness in Shiva7s consciousness and made him a
don(ey or a &ig# She created a multitude o" "orms "or the
"ormless# 9ust as there are only threads in all the clothes li(e
&ants a shirt a ca& and so on but many "orms and sha&es are
created "rom that thread such is the strange game o" Maya# 6eo&le
have a conce&t that a !oman !ho is standing in a lotus "lo!er is
the Goddess o" *ealth +8a%mi+ and a !oman standing under a
tree is the o&&osite an evil s&irit# She has thus introduced
various imaginary beings and the !orld at large is so "ormed# ?n
the day o" Di!ali ,Di!ali is a 'indu holiday !here &eo&le light
lam&s "or 8a%mi- &eo&le &re&are images o" 8ord =rishna go&is
etc out o" co!dung and actually !orshi& them !ith "lo!ers# See
ho! this Maya ma(es the individual the jiva to bo! be"ore even
the co!dung# $n =rishna7s image made o" dung !hat else is there
e%ce&t dungE $t is all ma(e.believe all "alse# The truth is that all is
3rahman but "ools ma(e this "alsehood o" Maya a&&ear to be true#
The individual sings the same song that !as once sung !hen
&utting the child in the cradle and doing the naming ceremony#
The jiva is caught in the chain o" birth and death by holding
tight to the name and the "orm and says +$ $+ every
moment# This has caused the chain o" unending births and deaths#
$n the one 3rahman many sha&es and "orms have been created
and it is being said +This is li(e this+ and +That is
something di""erent# That belongs to the other etc#+ $n the game o"
chess the Kueen the =night the =ing etc# are all made o"
!ood# 2ll are sim&ly !ood# :et even in the game there is
unnecessary argument# The more clever that &eo&le are the more
they "ight# Similarly there has been a "alse a&&earance o" many
in the ?ne that is 3rahman# This is $llusion# This is mesmerism#
This $llusion is a game o" hide and see(# $t is a &lay a cunning
game o" emotional imagination# ?ne !ho (no!s her !ill discard
her immediately# $" the game o" chess or any other game !ill be
&roved true then the !orld !ill also be &roved true# The !orld
is not true# $t is an a&&earance in ;onsciousness o" illusory things
that are going to disa&&ear# The entire a&&arent !orld
&henomenon is not real# 1vening 12.1C.F<
58' 0e >uiet "iFe +od
3rahman is the Sel" the 2tman and +2tman+ means our Sel"
alone# The ten e%&eriences o" the ten sense organs are not
ten di""erent individuals# They are all the single action o" the one
Sel"# There is a story o" the various organs going on stri(e not
!illing to do their !or(# The Sel" is the =ing and it is "or him that
all organs !or(# 'e alone is the greatest# 3ody.identi"ication is the
nature o" the individual the jiva# 1ven the sense that +$ am
3rahman+ is also dissolved in the case o" one !ho has become
3rahman# +That+ is the state !here there is no +$+ and there is no
+you#+ $t is neither e%isting nor not e%isting# $t is something
beyond both# The &ride that +$ am the Sel"+ is also not in the Sel"#
There is no such thing as +is+ and +is not#+ The !ave o" sea!ater
is only sea but instead o" being se&arate it sim&ly has to be )uiet#
The e%&lanation o" +it is not a thing+ is that all that has an
a&&earance is not it# 2ll di""erences are &erceived in relation to
$llusion# $n relation to Truth there are no degrees li(e bad best
medium in"erior etc# 2 9nani !as as(ed +*ho are youE+ That
man (e&t )uiet because Reality cannot be described# 'e only
said +*e are told by the Vedas to be silent#+ The Sage 6i&&alayan
said +$ !ill describe !hat Maya is# She is not and that is !hat $
!ill describe# $ !ill tell ho! many shi&s !ere dro!ned in the !ater
o" the mirage#+
There is something in us that gives res&onse to a call by saying
+?#+ That is +?m#+ The three syllables 2 L 0 L M ma(e u&
that ?M# Sattva Rajas and Tamas are res&ectively related to these
three syllables# ?m is the &o!er o" +(no!ing+ !hich is
;onsciousness the +Mahat+ &rinci&le# $t is also called the +6o!er
o" 2ction+ and the +6o!er o" Matter#+ To say +$ 2m+ is
3rahman but i" you mean +$ am the body+ then you are not
3rahman you are but an individual a jiva# The treasure !hich is
!ithin us is beyond any value# $t is 3rahman# $t is +godliness+
itsel"# $" it ta(es &ride in the &hysical body then its &er"ection is
diminished and it su""ers great sorro!# 'o!ever i" it dro&s the
&etty &ride o" the body it is God# *e never
"orget that !e are but !e never say +$ 2m#+ The e%&erience o"
our being in e%istence is there !ithout saying anything about it# $t
is just as it is and that is 3rahman# *hile coming into this !orld
the jiva comes crying# 2ll come crying and only "or crying# The
only aim o" being born is to cry# ;rying is the destiny o" one !ho
ta(es the birth# 1veryone is going "or!ard crying# Nobody loo(s
bac(# $" one !ould loo( bac( ,to one7s source- there !ould not be
any cause "or crying# That !hich is very natural is 3rahman#
*hat study are you doingE 2ll study is nothing but crying# 8et
everything that is be as it is# Do not say anything and it is so# The
Shruti ,the Vedas- says that you are nothing# Then !hy are you
"orce"ully calling yoursel" as somebodyE
*e must be silent just li(e a dead man# To be silent li(e God
is to be God# 3rahman is silence# ?ur conce&ts are our enemies#
'o!ever great and rich your achievements may be in the end
you !ill be insigni"icant# 2ll o" your achievements are o" no
use in the end as you !ill die !ith a conce&t that you are a &etty
individual# :ou cannot gain real greatness as an individual#
*hatever you have gained is going to be destroyed either in "ront
o" you or a"ter!ards and you !ill die as a &etty jiva# There"ore
you actually get nothing# 1ven though a jiva is really a &art o"
God even a god dies as an insigni"icant jiva re&aying the
debts o" his actions every moment !ith "ear in his heart and
!ithout the reali5ation o" his godliness# 2ll o" his riches &rove to
be useless# *hatever ha&&ens is $llusion and !hat is as it is
!ithout becoming anything is 3rahman# 2gain and again &eo&le
"all &rey to the great $llusion trying to do something or become
somebody# *hatever you may become it is becoming something
+other+ and other is al!ays &etty# Silence is the )uality o" the
great men# *hatever you give a name to means a coming do!n
"rom the Reality so do not try to become anybody#
There is no higher authority than 3rahman# Do not touch
anything +other#+ 2s soon as you touch ,ta(e it to be true- it
is s&oiled and you are stained# 3ecause you utter a !ord saying
that +:es $ am such and such+ 3rahman is called an individual#
*hatever you call yoursel" it is that name you !ill be called by
by the &eo&le#
:ou may call yoursel" anybody but to do so is to "all do!n to
come do!n# $t is only gold !hich is called by the name o" a
bracelet# 3y giving em&hasis on the name you have "orgotten the
original thing# Gold has never become an ornament# $t is al!ays
only gold# 3y the name the original thing goes behind a curtain# $t
is covered !ith the label# The original thing becomes invisible#
The name is used and the original thing becomes ecli&sed# $t is as
i" it !ere out o" sight and some!here else# 3y &ride o" the name
it becomes im&ortant and its em&ire s&reads# The original thing
remains covered# The $llusion is li(e this# There is no hair on the
tongue# To say that there is hair on the tongue is $llusion# The
objects o" the senses give the "ruits that are &ain and &leasure#
The individual thin(s that objects are real and thus su""ers &ain and
&leasure# Though he is the Sel" by the "orce o" lust and desires he
becomes a small individual#
The &o!er o" +=no!ledge+ o" +2ction+ and o" +Matter+
are one in the !holeness o" 3rahman# This means that they !ere
only 3rahman "rom the beginning# The "ive elements are all
only 3rahman# 2ll together there is only ?ne alone# $n this body
also it is only 'e !ho is there# 1verything is 'e# 3rahman is the
only ?ne# $" a jac("ruit is made o" sugar all o" its &arts li(e the
s(in the &ieces o" the "ruit and the bean are all sim&ly sugar#
Similarly that !hich is called +this !orld+ in its numerous
"orms is only 3rahman# The "orm o" the body gro!s by the
&o!er o" 3rahman# $t is only 3rahman# 8i(e a doll that is made
o" cloth is com&letely only cloth similarly the body is all only the
sel".&o!er"ul 3rahman# $t is in all o" mani"estation and it is
natural# $t is not disturbed at all by any a&&earances and never has
it been corru&ted# Ghee ,clari"ied butter- !hen it is both solid and
li)uid is al!ays only ghee# $gnorant &eo&le thin( them to be
di""erent# To the !ise ghee is the same be it either solid or li)uid#
To understand one7s uncorru&ted e%istence li(e this is to (no!
3rahman# 3rahman remains &ure and un&olluted by any thing# $"
there is a currency note o" one thousand ru&ees and i" there are
one thousand coins o" one ru&ee each its value does not change#
The sha&e and "orm is a distortion o" the underlying value# To
solid is a distortion o" the ghee# The solid "orm is a cumulative
result a &rocess o" storage#
The +3asic 1%istence+ is 3rahman only# The man !ho says
that 3rahman has undergone some change is stu&id# 3rahman has
no &arents it cannot be e%hausted and it cannot increase#
+2theism+ and +Theism+ have no &lace in it# $t is al!ays as it is#
?nly !hat is created has gro!th and modi"ication# 3rahman has
no gro!th no modi"ication# $" you ta(e a bath in the !ater o"
the river the river does not lose any thing# $ts !ater returns
bac( into the same river# The states o" childhood youth and old.
age are only e%&erienced by the body# 3rahman does not become a
child a youth or gro! old# ?ne is neither man nor !oman#
2lthough in the body one7s 1%istence is di""erent "rom the states
o" the body# =no! that you are 6aramatman# 3ut remember !ell
that it is 'e !ho is there not +you#+ *hen this is con"irmed
then the goal is reached#
Evening, 13-10-3!
79' 0rahman is AlwaCs AwaFe
The Sel" is al!ays o" the nature o" 3liss in !hich there is
never any sic(ness# The Sel" is al!ays sa"e never brea(ing and
nothing can go a!ay "rom it# 2ll material things are li(ely to be
damaged or increased# *hen you e%&erience any material thing
being damaged you thin( that you have sustained this
damage# The individual imagines that he himsel" is someho!
damaged# The Sel" has no things in it# There is nothing in it that
can be damaged or !ill decay# $t is !ithout any dirt# This means
that there are no material articles in it# That is !hy it is called
clean and as there is no dirt it is indestructible# To decay is
the )uality o" dirt# $t is bound to decay and be destroyed and to
return bac( to the earth# 'o!ever the stainless Sel" is
indestructible# 2lthough 'e is in the body and the sense
organs 'e is not a""ected by them# The Sel" has neither birth nor
death# Death can only be s&o(en about in relation to the body# The
Sel" is never corru&ted and is !ithout &arts# $t is not &ut
together !ith various &arts or the sum o" any &arts# $" you !ant to
(no! !ho 'e is this Sel" is 'e !ho lives in your body and
!ho (no!s the body#
*hen !e say that (no!ledge is tem&orary !e mean that the
(no!ledge in the mind is tem&orary# The s&eech ends but
;onsciousness remains# 'ad a man not been a!are o" himsel" he
!ould not have returned home !hen he had gone out "or
some !or(# The desires &ertaining to the sense organs eventually
die but the essential nature o"
=no!ledge ;onsciousness remains# ;hildhood
youth old age etc# are the states o" the body# These are natural
&hases "or every material thing# 3y the medium o" the vital energy
or 6rana these states are understood !hen they come# 'o!ever
the 6rana itsel" does not become young or old# $ts )uality o"
energy remains the same# *hen 6rana has no change in its state
ho! can the Sel" !ho is the +6rana o" the 6rana+ the +8i"e.
1nergy o" the vital energy+ have these statesE
1ggs the combination o" heat and moisture live birth and
seeds are the "our sources o" creation o" all beings# $n all beings
6rana "unctions only by the +6o!er o" the Sel"#+ The states li(e
childhood etc# do not have any e""ect on the 6rana so then ho!
can they a""ect the Sel"E The individual by his o!n !rong
conce&t binds himsel"# $n desire there is bondage# $ !ill e%&lain#
*hatever you !ant is at a certain &lace# $" you !ant it you have
to go there !here it is located# :ou have to !ait there until you
get !hat you !ant and sometimes the desire is "ul"illed# Then
!hen you get !hat you !ant and it cannot be carried a!ay
"rom that location you have to remain there# ?nly there can you
enjoy that object or use it# *hen it cannot come !ith us !here !e
go !e have to live near that object because !e are needy# This is
the bondage because o" desire# $" you do not !ish to be bound
you have to give u& your desire# ?nly then can you leave it#
*here there is desire there is detention !hich means having
residence living there ,in the !orld-# Desire entails being in
the vicinity o" the object# *hen desire dies detention de&arts# 3y
giving u& desire +8iberation+ is certain# 'o!ever to harbor desire
is itsel" bondage# *hen all the desires are dro&&ed "orever one
becomes the Reality !hile the individual !ith all its desires
holding him tight goes do!n!ard to!ards destruction#
The Sel" is untouched by all )ualities or modi"ications# $t is
said by some that in the !a(ing state the Sel" is limited by the
limits o" that state# 'o!ever i" this !ere the case 'e !ould not
have the (no!ledge o" the dream state and !ould stay tied to one
state only# 'e !ould have continued to eat only either s!eet
or only bitter things but 'e is not li(e that# This means 'e is
una""ected although in the body# $n the dream state 'e "unctions
only by mind !ithout the hel& o" a &hysical body or sense
organs# *hen 'e goes beyond the dream in dee& slee& 'e
remains alone !ithout any sheath or body# There is no ri&&le o"
any (ind# :ou may say +*here is the Sel"E There is nothing
there+ but this is not really the case# *ho is it that can say that he
!as ha&&ily aslee&E *ho is it that ans!ers to the call given to him
by the name !hich is given to the bodyE This !ould
not be &ossible !ithout the Sel"# The dee& slee& and !a(ing
states are o" the &hysical body only and not o" the Sel"# 'e being
a !itness o" all the three states cannot be +nothing#+ 'e is the
Su&reme Sel" 6aramatman# :ou may as( ho! is it that !hen 'e
a!a(es "rom slee& ho! does he remember again all the
environments o" the !a(ing state# 8isten closely to the
e%&lanation# 1nvironmental circumstances are in relation to the
intellect or brain and not the Sel"# $" the intellect is
trans"ormed the !orldly li"e becomes unreal# Then there is no
bondage o" or "reedom "rom anything#
*orldly li"e e%ists because you say so# :ou conceive it as so#
$t is real only because o" your conce&ts# $" you say +$ have
dro&&ed it+ then the !orldly li"e and any bondage is gone
totally destroyed# $" you increase it it increases and i" you
destroy it it is destroyed# Mind is the source o" !orldly li"e as !ell
as s&iritual li"e# *hile going to slee& you remove your outer
garments and !hen you !a(e u& you again &ut them on# $n dee&
slee& you are not a!are o" the body covering on the Sel"# *hen
you !a(e u& you see and by your attention you remember
everything# To one !hose ignorance and egoism is gone it is all
only 3rahman even the !a(ing state# The individual gets
dissolved and becomes 6aramatman# Then there is no desire o"
any sort# There is no simile to be used# The meaning o" simile
in this case is something that is used in order to sho! that the
=no!ledge o" the nature o" +Truth+ is li(e something else# There
is nothing e)ual to it or anything similar to it that can be sho!n#
Nor is there any !ord that can be used to describe That state or its
meaning "ully and ade)uately# There is no "orm object or !ords
!hich can com&are to That state# There"ore That state is called
beyond simile or it is said that no simile is available to e%&lain it#
/or +$t+ there are no other things# The entire !orld is only
6arabrahman or 6aramatman#
*hen Sel".=no!ledge is evident there is only ha&&iness itsel"
ha&&y to be# 3liss itsel" revels in bliss# ?ne !ho !ill be a sel"less
devotee !ill have this e%&erience !hen $llusion is discarded# This
is !hy devotion should be continuous# ?ne should never
"orget to
devote onesel"# There should be no "orget"ulness# *hen some
other object or achievement becomes attractive to the individual
and he thin(s about that object he "orgets his devotion to God#
There"ore Saints insist on incessant devotion# *hen the devotee
discards desire "or money children material riches and "ame in
society and indulges totally in the devotion to God the dirt on
;onsciousness is cleaned and it becomes one !ith God abiding in
its True Nature ,S!aroo&a-# *hen the love and devotion "or God
increases the sayings o" the Vedas are subservient to the devotee#
That !hich the Vedas have declared to be the +'ighest Truth+ is
uttered by him very naturally# $t is then that 1%istence is
e%&erienced as +?ne Total *hole#+ This is the devotion o" the
highest degree# This devotion liberates everyone including !omen
men the lo!ly and &riests ,brahmins- !ithout any discrimination#
'o!ever i" the mind is not clear there !ill be no light o" the
Sel"# ?ne !ho has unbiased devotion reaches Reality# The veil
over his eyes disa&&ears# The Sun and the multitude o" things are
seen all at once# *hen one dro&s all &ride and the mind
becomes "ree o" doubt everything is seen as 3rahman#
=ing 9ana(a as(ed +'o! is one to carry out one7s duties a"ter
reali5ation and ho! is the bondage o" action or (arma
bro(enE 'o! does one remain "ree "rom any stains even !hile
doing one7s dutyE 3y !hat remedy are the ties o" (arma
bro(en or loosenedE 'o! can one achieve the state o"
inaction although &er"orming actions and ho! can one meet the
Su&reme 3eing GodE 6lease tell !hy is it that the Sage Sana(a
and others did not give ans!ers to the )uestions o" childrenE+
These )uestions are di""icult to ans!er# The Sage 2!irhotra
Narayana said at that timeD +The &roblem o" action !rong
action and non.action is not an ordinary one# The la!ma(ers !ho
thought about these matters !ere tired and great sages !ere at a
loss ho! to e%&lain these things# Millions o" seers have
e%hausted their brains and in the end )uarreled amongst
themselves out o" &ride# $t !as not easy even "or 3rahma the
;reator and others to give &ro&er divisions and analysis o"
actions# 2ction is at the root o" the Veda
and the Veda is Narayana only#+ $t is at this &oint that the Vedas
(ee& )uiet# 2ction non.action and !rong action are in a !ay
all the same# 8i(e in the case o" sugar !here you have a so"t a
!hite and a bro!n sugar +sugar+ is the same# Similarly action is
one yet the one !ho is attached to action "inds various
di""erences# $n action non. action is inherent# $n !rong action
again inherent are action and non.action# $" any action is started
it is called action or (arma# To di""erentiate bet!een good and
bad is vi(arma !hich means !rong action# The disa&&earance o"
action is non.action or a(arma !hich means that the action is as i"
it had not ta(en &lace# The one !ho (no!s that the non.doer is the
true doer has become a sage# 'e has attained +actionlessness#+ ?h
=ing i" you come to reali5e that the actor and the one !ho causes
action is only one in this body only then you !ill be actionless#
The doer !ho e%ists at the beginning o" action is himsel" the
receiver o" its results# ?nly by the blessing o" the Sadguru is the
state o" "reedom "rom action achieved# There are many actions
arising out o" one action and they are called right or !rong
actions# 'o!ever by the teachings o" the Sadguru all actions
,(armas- are cut o""# The song o" action is li(e this#
This )uestion is very big# That is !hy the Sage Sana(a and
others did not im&art this (no!ledge to children !ho !ere not
mature# These di""erences o" action and non.action should not
be told to those !ho are not mature enough to understand#
6aramatman is at all times !ithout any disturbances and !ithout
any im&ediments# $t is &ermanently indestructible and &er"ectly
clean# 3e certain that you are +That#+
Evening, 14-10-
71' +iBe &A (ouDt and (is@rimination
Discrimination means di""erentiation or se&arateness#
This means the absence o" e)uality# $n e)uality there is no sense
o" high and lo! and no distinctions such as dirty or clean#
1)uality is that "eeling !here there is no en)uiry as to ho!
+another+ is# 3y removing the doubt o" ine)uality !e must (no!
that 3rahman is ?ne in all things# 1ven in res&ecting all as
3rahman !e should &rostrate be"ore them# 3y com&letely
disregarding the social eti)uette !e should do this# 8ord =rishna
has clearly told about this s&iritual &ractice ,sadhana-# *e should
vie! everyone including our o!n body as 3rahman# *e should
cultivate this attitude u& to the time that it is im&rinted "irmly on
our heart# *hatever a&&ears to our eyes and !hatever one "eels is
there !ithout actually seeing it including the mentally imagined
conce&ts are all only 3rahman !ithout ma(ing any e""ort# This
should be the conviction o" our +$nner.3eing#+ 1verything is the
8i"e.1nergy ;onsciousness !hich is o" the nature o" =no!ledge#
*hat the mind sees and !hat the eyes see is all only 3rahman#
?ur sadhana should go to this e%tent# *e should be convinced that
the imagined and the unimaginable are only 3rahman# That is the
last chec( as to !hether !e have understood &ro&erly or not#
*hen you are sure that !hat is imagined by the mind and !hat is
beyond the sco&e o" the mind is all 3rahman our o!n Sel" that is
the culmination o" the +Vedic =arma+ ,the actions taught in the
Vedas- and all o" the actions o" our daily li"e#
The sadhana o" the one !ho is convinced that all is 3rahman
has been com&leted# Sadhana must be done so long as 3rahman is
not &roved to onesel"# To one !ho is convinced that !hatever is
e%&erienced in !a(ing consciousness in dream or in dee& slee&
is all only ones o!n Sel" there is no "urther need "or sadhana# :ou
should "eel that the &erson !hom you !ere des&ising u& to this
&oint is also only your Sel" 6aramatman# $" you still "eel enmity
to!ards him you can be sure that your sadhana is not yet
com&lete# ?ne !ho does not
"eel se&arateness is truly &er"ected# 2ll o" the activities that you
do are the activities o" 6aramatman# There is nothing else in the
!orld# :ou should have devotion in such a !ay that you "eel that
your Sel" is in every being# The 8ord says +:ou !ill not have My
vision My e%&erience by any other methods even i" you try
"or eons#+ =no!ing this you should meditate that only
6aramatman is every!here# 8eave your clever logic and all other
ty&es o" mental acrobatics# The one !ho very easily and naturally
sees 3rahman every!here is on the right &ath o" devotion# $ have
told you here the very essence o" the (ey to attaining the state
o" 3rahman# 3y this truly you !ill reali5e your Sel" !hich is the
real !isdom# This should be done !holeheartedly !ith body
s&eech and mind#
The mind is very cunning but the mind cannot touch
6aramatman# $t cannot really even create bondage "or 'im#
6aramatman is al!ays undisturbed and !ithout any blemish# $t is
s&otless meaning that it does not contain any matter# Matter is
&rone to deterioration and destruction#
Matter can never touch 6aramatman# :ou
should not try to do anything !ith the mind such as su&&osing
6aramatman to be junior or senior# 2ll activity belongs only to the
mind# :ou should not misuse your s&eech in uttering malicious
thoughts and it is even !orse to be jealously "ermenting inside#
1veryone has some vice but nobody !ants to reveal their bad side#
They try to conceal it# This is all a matter o" misunderstanding#
2t least try not to bro!beat others# *hy should you e%&ect that
everyone should obey youE 1veryone should have "reedom# $n
short !hy should they act according to your !ishE *hy should
there be such a tyrannyE So do not be li(e that# ;onsider all o"
your actions as e%&ressions o" 6aramatman# $" one "eels that one is
in body s&eech and mind only 6aramatman their e%&erience !ill
be according to that sentiment# 1ven the conce&t that +$ am alone
loo(ing at all beings as i" they are 6aramatman+ should also go
because !hat +other+ is there "or +me+ to seeE $s this entire !orld
6aramatman only because +$+ thin( soE 1ven i" you do not thin(
so the !hole !orld is already only 6aramatman "rom the
beginning# ?ne need not assert it# The
"act that +$ am 6aramatman+ should be very clearly and "irmly
understood# ?nly then is the mind in +That State+ !hich is !ithout
any cause# 3rahman is al!ays e%isting !ithout any cause#
?ne !hose ;onsciousness is "i%ed on the Sel" immediately
understands !hat is said here# 'o!ever "or others !e have to tell
it again and again in various !ays# So !e should &rostrate
ourselves in humility to all beings res&ecting them as
6aramatman# 3y humility !e can have a &lace in everyone7s heart#
3y humility one is al!ays unassuming and remains &ure and
blemish "ree# $n this !ay our unsel"ish li"e can &ermeate all
beings# 'umility is a great virtue# There lies great strength in
being humble# $t re)uires great bravery to remain humble# $n
humility all is 3rahman and even the thought that +$ am
3rahman+ also disa&&ears# *hat else is there e%ce&t
3rahmanE *here the sense o" yours others and mine have been
s!allo!ed u& all similes and com&arisons disa&&ear into one
+0nity#+ Then one is "ed u& !ith trying to even tal( about
3rahman# That is a state !here God and his devotee do not remain
se&arate# 3oth God and devotee are gone#
God created $llusion and "or some time the devotee abided in
it# 2"ter!ards God and the devotee !ere both gone# ?riginally
both !ere not really e%isting at all and accordingly they have
disa&&eared# The +?ne Thing+ !ithout duality is as it is al!ays#
2 Saint is o"ten critici5ed# +*hat (ind o" Saint is heE 'e is not a
Saint#+ 1ven he himsel" says +*hat SaintE 2ll is only $llusion#+
'e is "ully a!are o" the "utility o" giving any name to the
Reality# The as&irant should be very alert and care"ul# 1motions
and &assions !ill arise unbridled and !ill run a"ter the enjoyment
o" sense objects# *e must recogni5e the very subtle desire that is
residual in our ;onsciousness# Desire or the lust "or sense
enjoyments should be as li"eless as "lo!ers once o""ered to a
deity !hich have become !ilted and are then dis&osed o"# This
should not remain only a verbal assertion# $t should be an actuality
in our ;onsciousness# $" there is not a s&ec( or dro& o" desire
in our being desire itsel" dies# *hen the desire dies
+desirelessness+ becomes the e%&ression o" the mind and
contentment is its essence the very nature o" the Sel"# There is
no urge arising to enjoy anything because there is nothing
+other+ as such that is attracting us# $t is only !hen !e s&ea( the
!ord +other+ that the thought o" having something or enjoying
something arises# Something other means something outside o" us
or objective to us and +?nesel"+ means contentment in the Sel"
$n the Sel" the duality o" one thing enjoying the other does
not remain# 2"ter all as the "eeling o" enjoyment is but an
attitude o" mind its dissolution is &ossible by the o&&osite attitude
o" the mind# The Sel" is ?ne sel".e%istent !ithout any
relationshi& o" a dual nature# $t is true that by the
disa&&earance o" the sense o" !orldly li"e all is 3rahman#
'o!ever this is al!ays true even be"ore the sense o" any
disa&&earance o" a !orldly li"e ,belie" in objectivity-# *hose
$llusion is it yours or someone else7sE $t is only you !ho is
misunderstanding# This $llusion harasses the one !ho holds on to
it# This !orldly li"e is there only so long as you treat it as true# $t
ends !hen you are sure o" its "alsehood#
Evening, 1!-10-
7)' aFe Care in SAiritual "ife
*hen the conce&t that the ro&e is a sna(e is gone the ro&e is
as it is# *hen the illusion o" +sna(e+ is gone the ro&e is clearly
only the ro&e !ithout being anything else# Similarly the cause o"
involvement in !orldly li"e is ignorance !hich is ego# *hen that
ego goes 3rahman is already "ully there# Similarly although the
!orld is mista(en to be true one must see it as only 6aramatman#
S&iritual study should be li(e this# :ou may listen !ell to the
!ords o" =no!ledge but it is your emotions and desires that !ill
bring in their e""ects in ;onsciousness# /or e%am&le a (ing is no
doubt 3rahman in the s&iritual sense but !hen he !or(s as a
(ing he must be very alert in his duty and act as a (ing# $n all
a&&earances there is nothing else e%ce&t 3rahman so you should
ma(e e""orts to maintain the conviction that +2ll this is only
The +Son o" the Guru+ ,Guru&utra- can achieve easily and
naturally that !hich many other great &eo&le could not# 'e
becomes +That+ !hich he intends to recogni5e# That immensity
!hich is attained a"ter billions o" incarnations is reali5ed as one7s
o!n nature# *e must never loo( "or bad or good )ualities in
others# *e must dro& all such "rivolous activity# The individual
,jiva- generally thin(s +2ll others are bad and $ alone am
good#+ The jiva has a habit to "ind "ault !ith everyone and
everything# 'o!ever in s&iritual &ractice this )uality does not
lead one to a higher state# ;lose your ears !hen criticism o"
others is going on# The one !ho magni"ies the small virtues o"
others is truly great# $t is better still i" you are a&&reciating
and &raising the man !ho is against you !hile not harboring any
enmity# $t a&&ears to be good to listen to criticism about others#
*hat else is s!eeter than nectar to the individual than bad gossi&
about othersE ?n the other hand to one !ho is !ise not to hear
gossi& about others is s!eeter than nectar# ;are must be ta(en
by the see(er on the s&iritual &ath not to indulge in gossi&# :ou
should never harbor malice "or others in your heart# $" you are
not this &ure you !ill not e%&erience +The 2lmighty+ in all beings#
$n order to be o" the consciousness that +2ll is 3rahman+ there
should never be any trace o" criticism or malice to!ards anybody#
$" you ma(e the distinction that someone belongs to you and
somebody else is not yours you !ill never be a Saint# There"ore
one !ho is !ise should al!ays "eel that all beings are one7s o!n
Sel" that they are not di""erent# The !orld is al!ays (eenly
observing to "ind out !hether the sage is loo(ing at the good and
bad &oints in others# 6eo&le !ill &ur&ose"ully trouble him because
they are testing him# $" you have the "eeling
that everyone including even these
troublema(ers is 6aramatman then everything is all right#
*hen +you+ are not there !ho is blaming !homE $" you (no!
this all riddles are solved# The see(ers !ho !ish to have Sel".
=no!ledge should not read ne!s&a&ers etc# because they
de"initely disturb one7s s&iritual study# $n order to reach the
highest "ul"illment o" li"e it is necessary that our ;onsciousness
should be &ure and one.&ointed# ?nly !hen it is one.&ointed can it
merge into Reality# *hile a&&roaching Reality there should not be
anything other to attract the attention o" our ;onsciousness#
There"ore one should leave aside the ne!s&a&ers and all o" the
other s&ectacle about the !orld7s a""airs# The as&irant should
al!ays be churning over and over the teaching o" the Guru and
meditating on the Su&reme Sel" 6aramatman# *here our o!n
mind7s agitation is not !anted by us !hy should !e thin( o"
inviting more disturbance "rom the a""airs o" the !orldE
*hile meditating on the Sel" the as&irant must be steadily and
de"initely avoiding the indulgence in the sense organs7 demands
and instead turn one7s "ocus in the other direction to!ards
6aramatman# $n short it is "utile to bother about the mundane
a""airs o" the !orld# :ou !ill not get any real bene"it out o" that#
Devotion and singing ,bhajans and (irtan- in &raise o" God is
above all the best activity that one can do to reali5e God# 8ord
=rishna says that 'e himsel" has become God because o" this
sadhana# +$ have become God o" all because $ have been united
!ith the reali5ation that only the ?ne
Sel" 3rahman is residing in all beings# My state o" godliness is
based on this unity !ith all things# ?n the strength o" ?neness $
have remained non.a""ected a non.doer# 1ven though doing
everything "or billions o" years $ have remained a non.doer# 2s a
scul&tor !ho ma(es many earthen images o" 8ord Ganesha
in!ardly (no!s that all o" the images are merely clay $ also
see 3rahman in all created "orms#+ The as&irant !ho (no!s that
all things are great that +2ll are 3rahman+ becomes 6aramatman#
To have the reali5ation o" one7s o!n 3eing the Sel" means to
al!ays remain in that state#
8ord 3rahma has come to me to ta(e re"uge in me because he
decided to emanci&ate billions o" human beings through such all.
&ermeating ;onsciousness# 'o!ever the understanding o" my
True Nature is not &ossible by merely reciting the verses o" the
Vedas# The only !ay to achieve success is that one should be
luc(y enough to meet My devotee# 3y being in the vicinity
both &hysically and mentally o" My devotee the see(er !ill
(no! Me# Someone may say that he !ill o" his o!n !ish &er"orm
a very strenuous sadhana and reali5e 6aramatman# 'o!ever he
!ill not be success"ul# *hy is this soE This is the most sacred
secret# 0ltimate succe s !ill be attained only through (ee&ing
the com&any o" the Saints# ?ther!ise the see(er !ill miss the
mar( and thin( that his imagination is 3rahman#
Evening, 1"-10-
7*' Atman and Paramatman
*e should not "eel sad !hen something ha&&ens !hich is not
li(ed by us# $" all is God then !here and !hat is the di""erenceE
*e should (no! this "ully# To (no! that +2ll is God+ is the
real devotion !ith the mind# 2 man may belong to a lo! caste the
so. called +untouchable class+ or be very evil in his behavior but
in his +?riginal State+ he is still God# There is only God in
him# God means that !e ourselves are only the Su&reme Sel"
6aramatman# *e are that "oundation on !hich all e%&erience ta(es
&lace# 6aramatman does not get dissolved# 2ll e%&eriences have a
beginning and ending# That ;onsciousness !hich is the subtle
a!areness o" the beginning and ending o" e%&eriences is called
the Sel" or 2tman and that bac(ground on !hich all e%&erience
ta(es &lace is called 6aramatman# That !hich remains a"ter
e%&erience is over is the Su&reme Sel" 6aramatman !hich e%ists
be"ore the e%&erience begins and a"ter the e%&erience has ended#
That +root o" all+ is not destructible#
The ser&ent and scor&ion are the same# 1ven in them our very
o!n e%istence &ulsates# *hen !e have this "eeling it is called
+God ;onsciousness#+ ?ne !ho (no!s that all creatures are
God !ill never use harsh !ords to others# Nobody insults anyone
!hom they love but they !ill )uic(ly s&ea( harsh !ords to
others# This is the habit o" the ego that believes itsel" to be
the individual the jiva# *hen !e understand that all things all
beings are 6aramatman !e should not say anything about
anybody# +*hat do $ care about himE $ don7t care4+ 2ll is the
Sel" 6aramatman only# 1ven at the cost o" our li"e !e should
never s&ea( about de"ects o" others or hurt anybody by !ord
or deed# *e should act in such a manner as !ill be hel&"ul to
others# $" !e have money or any other asset !e should give so
that it &rovides ha&&iness to others# *e should behave in such
a !ay that others !ill be satis"ied# This is called +&hysical
devotion+ or devotion !ith one7s body#
*e should even be (ind to one !ho does !rong deeds to us
just as the Sage Vasishtha "orgave the Sage Vish!amitra# Those
!ho are still as&irants get angry# 2n as&irant or someone
studying some system o" yoga may not yet have a &ro&er sense o"
sel".control and there"ore desire and anger may still harass such
&eo&le# They may sometimes curse others and &ut them to a lot o"
trouble just as sons o" rich &eo&le doing sadhana have no sel".
control# *e should be able to see God 2lmighty the Su&reme
3eing even in our enemies because that is the sign o"
sel"lessness# ?ne !hose ego has gone is the real Sadhu ,Saint-#
The nature o" &eo&le is to "ind "aults !ith others but the nature o"
a Saint is not to loo( at the bad &oints or !hat is lac(ing in others#
'o! can one !ho is concerned about good and bad )ualities in
others can be a SaintE The Saint is di""erent "rom those &eo&le# $"
he behaves in a di""erent !ay than the &eo&le o" the !orld only
then is he a Saint# The nature o" a bad man is not to see anything
good in others# The Saint or saintly &erson is !ithout any
&articular )ualities or signs# The man !ho is truly great sees the
good in others and he (no!s that that good is the very +8ight
o" God+ that is shining !ithin himsel"#
3e (ind to all and ta(e &ity on all and you !ill "eel no need "or
anything# 6ity "or all beings or com&assion is the best means to
destroy the net o" $llusion# There is no other sin that is greater than
evil gossi&# S&ea( !ell but never s&ea( evil about others# ?ne
!ho blames others !ill never get good "ood to eat# $" you !ant
to get good "ood you should s&ea( good !ords# ?ne !ho tal(s
trash eats trash# The tongue that does not s&ea( s!eetly does
not get s!eet "ood# The scri&tures say that the evil.tongued
&eo&le get the birth o" a &ig that eats shit# The man !ho says good
and true things has the +6o!er o" S&eech+ that is al!ays true#
8ord =rishna says +$ have so ordained that the &ath o"
devotion is very &ure# There is no di""iculty in devotion and
the devotee becomes success"ul# 1ven though there are many
religious and sacred boo(s the &ath o" devotion is greater than all
o" them# The see(er is hel&ed by all and calamities there"ore
never sho! their "aces to him#
'e (no!s that he and all o" the beings all over the !orld
and 6aramatman are one# 9ust as a ser&ent is a"raid o" the
eagle and a man is a"raid o" death li(e!ise calamities are a"raid
o" the devotee# Dear 0ddhava this is my &ath o" devotion
!hich $ have not told even to my mother but no! $ have told it
to you#+
Evening, 1#-10-
7-' !ffer EBerCthing to +od
$" you conceive that every!here there is only God you get the
e%&erience o" 3rahman every!here# +That+ is such a thing that it
is beyond +is+ and +is not#+ ?nce you are certain that you are
man there is no necessity to re&eat +$ am man#+ Similar should be
your conce&t that +$ am 3rahman#+ ?nly then does the see(er
become 6aramatman# *hen he understands that all is
3rahman then desireless devotion automatically remains# To be
!ithout an%iety is the highest sadhana# :ou should (no! that
!hatever ha&&ens is bene"icial and you should not !orry#
Not to "all bac( "rom conviction is the state o" 3rahman# The
actions ,(arma- may be done !ith a desire "or "ruit or may be
!ithout such a desire but (no! that all activities are done by
2tman only# *ith this (no!ledge all actions are naturally
surrendered to God 8ord =rishna# +That devotee !ho is one !ith
Me is really the true devotee#+ 1ven i" our e""orts in everyday
li"e are not success"ul that should also be o""ered to God# *hen
!e &lay 'oli ,'oli is the 'indu "estival o" colors !here &eo&le
&lay"ully &ut colored dyes on each other- and ma(e "un !e should
also o""er that to God# 2 man hid himsel" in a jungle to avoid
a robber and luc(ily he "ound some gold there# Similarly &erha&s
i" by someone7s actions !e get some bene"it !e also should o""er
that to God#
+?ne !ho believes that all actions are done by 6aramatman
becomes one !ith Me+ ,=rishna-# $" a husband sla&s the !i"e or
i" the !i"e sla&s the husband let it be o""ered to God# $" you &ut
on a coat let that action be o""ered to God# $" you &ut on your
shoes o""er that action to God# :ou must be all the time thin(ing
about God# 2ll deeds are done by God in the "orm o"
;onsciousness so you should do all things as i" you are God#
Su&&ose the mil( &ot is to&&led over by someone# :ou should
thin( that it is done by God and let it be o""ered to =rishna# The
as&irant should (no! de"initely that everything is done by
;onsciousness# The &orridge o" bitter
gourd ,!hich has a very bitter taste- should also be o""ered !ith all
sincerity to 'im# 'e !ill li(e it# $" some "lour is !asted o""er it
to God# $n short anything that may ha&&en should not cause you
any sorro!# Something may be good or may be bad but you must
never d!ell on it# :ou may gain some &ro"it or su""er some loss
yet your mind should be content and not sorro!"ul# 3e !ithout
an%iety at all times# The "ood that is eaten by a &erson &laying the
role o" a tiger is not eaten by a real tiger but only by the man !ho
is acting#
*hat is the meaning that something is o""ered to God ,8ord
=rishna-E $t means that everything is restored to the +3asic
1%istence#+ 1ven though something may "all on the ground or
become s&oiled nothing is !asted# 2ll goes to the +?riginal
Reality#+ *here else can it goE *here is there any other
&laceE $n all the bodies the only doer is +;onsciousness+ Rama#
This is all only the doing o" 6aramatman itsel"# To (no! this is the
real +intelligence+ or !isdom# That intelligence in &articular
should be o""ered to God# $t is not good to sho! unsel"ish
devotion in the outer !orld and still (ee& hidden desire
burning inside# Do you thin( that the 8i"e. 1nergy or
;haitanya is only "or you and that it is not in others as !ellE
Some &eo&le are very !ell.read and (no!ledgeable but
because o" their &ride in their (no!ledge they become se&arated
"rom others# /or e%am&le salt can be se&arated "rom !ater but it
can be again mi%ed bac( into the !ater# 'o!ever the &earl !hich
is considered valuable goes a!ay "rom !ater is &ut in the nose.
ring o" a !oman and is "astened there thereby becoming
bound# Many intelligent &eo&le study hard some system o" yoga
and increase their (arma as +do7s+ and +don7ts+ are im&ediments in
their !ay and they are caught in actions# They are over.an%ious
not to commit any !rong action and in that they become very
&roud# =rishna says that his devotional &ath has no bondage# Those
!ho dro& the &ride o" doing actions ,(arma- and remain "ree are
his real devotees# 2ll others by the strength o" +ego ,&ride- o"
(no!ledge#+ "all short o" reali5ation#
*e should discriminate bet!een !hat is sacred and !hat is
not# 2ll actions have the aim o" attaining Sel".=no!ledge# There
are no duties and no actions a"ter you attain Sel".=no!ledge#
*hen +That+ !hich is the "ruit o" all "ruits is attained then all
other activities are not necessary# $n the case o" the Siddha the
actions that are being done are the actions o" the all.&ervading
;haitanya and are one !ith the +0niversal 8i"e.1nergy+ the
0niversal ;onsciousness# *hen action is being done by such an
+2ccom&lished ?ne+ it does not remain as individual action !ith
&articular name and "orm# *hat is the meaning !hen !e say that
no! you should not do any individual action ,(arma-E This means
that the source and substance o" action is only 0niversal
;onsciousness# Then there is no com&ulsion o" doing it or not
doing it# 2ction creates bondage only so long as the conce&t that +$
am an individual+ is &revailing in the mind# *hen you attain Sel".
=no!ledge the action becomes the natural e%&ression o" the
0niversal 8i"e.1nergy and !ith this conviction the sense o"
se&arateness o" the &erson disa&&ears# There"ore the name given
to such actions in "reedom is 3rahma.(arma the +2ction o"
3rahman+ or Nish.(arma#+ 3e +Nish.(arma+ !hich means
that you are no longer bound by any actions#
$" a &erson !ho has &assed the e%amination o" 3arrister
,8a!yer- returns to &rimary school he !ould be a "ool# 8i(e!ise
!hen there is +Reali5ation o" the Sel"+ !ho !ill go !ith ritualistic
&ots and s&oons to &er"orm &uja to an image o" GodE $" he !ill
!ash his o!n "eet that !ill be enough# That is a better &uja# 'o!
can one !orshi& a stone image !hen he has understood the +True
God+E The !i"e o" 0ddhava gave some bananas to her house
servant to &lace them as an o""ering in "ront o" the image o" God
in the house# The servant !ent in the shrine room and ate the
bananas instead o" o""ering them to God# 2t the time o" &uja
0ddhava en)uired about the bananas# 'is !i"e called the maid
and as(ed +*here are the bananas !hich $ gave youE+ She re&lied
+$ "ed him the bananas and 'e ate them#+ *hen as(ed by !hich
mouth did God eat the bananas the servant said +3y my mouth#+
0ddhava intervened and said to his !i"e
+6lease do not say anything against her# 3y constant listening to
!hat !e s&ea( about God she has understood and become
one !ith =rishna#+ $n short !e must understand that one !ho
constantly meditates on God becomes God# Then !hat other God
can one !orshi&E
Most &eo&le harbor &ride in their mind about their &ast
achievements# 'o!ever it is that one !hose doubt has gone !ho
is really &er"orming +sandhya+ ,morning and evening &rayer to
God-# To si& the holy !ater "rom our o&en &alm is really
drin(ing the !hole ocean o" !orldly li"e# +2achaman+ is a
Sans(rit !ord meaning +the ?ne !ho gul&s everything+ and is
ha&&ily enjoying the bliss o" the +Garden o" 'a&&iness#+ The
+Reali5ed ?ne+ is the one !ho really (no!s !hat 2achaman
means# Those &eo&le !ho have great &ride about the devotional
activities that they have done in the &ast and !hich they
continue to do are &rey to the $llusion and only su""er loss#
Those !ho are blessed become my +true devotees#+ $ become the
direct &erce&tion o" Truth in their intelligence and $ bring
them into Me# $ give My devotee that intelligence# 'e no longer
has anything to do !ith east or !est4 *hyE 3ecause he is beyond
the eight directions and is not concerned !ith any &articular time#
2ll conce&ts o" sin and merit are destroyed in My devotee# 'e has
understood !hat is re)uired to be understood# No! he is resting in
Me# /or him all is o" the nature o" 3rahman# $s not his s&eech
!hatever he says also 3rahmanE 'is harsh language seemingly
meaningless babble and all his good deeds are all the s&eech o"
8ord =rishna says +2ll actions are surrendered to me#+ Do not
harbor doubt# Nobody should harbor any doubt# The highest
intelligence is to see all as =rishna and that no other thing
e%ists# That intellect (no!s that it is the highest intellect and only
loyal devotees o" the Sadguru can have this# 2ll others are
caught in the net o" doubt# Those !ho thin( that they are their
bodies are not able to reali5e 6aramatman and they &erish !ith the
end o" the body#
Evening, 18-10-
71' Meditate on the (iBine ree
2ll beings all that !e see and all that !e "eel is only
3rahman in its com&leteness# ?ne !ho (no!s this reali5es that
+2ll is 3rahman#+ 9ust as the banana tree is "ull o" !ater
similarly all o" the "ive elements including the earth are only
8i"e.1nergy ,;haitanya-# 2ll o" the !inds are that ;haitanya and
that ;haitanya is God# The houses are earth and &eo&le are earth#
They eat earth and return bac( into earth in the end# Similarly all
o" this $llusion is in the "orm o" 8i"e. 1nergy# *e may &aint many
&ictures but there is nothing but &aint# =no!ledge ,9nana- means
+Right =no!ledge#+ *hat is Right =no!ledgeE To (no! that
!hich is the +?riginal Thing+ is Right =no!ledge# The creations
born out o" the "ive elements are all a myth# *ith the
dissolution o" the elements !hat remains is only 8i"e.1nergy
;haitanya# The !ise man should (no! !hat is at the root o"
everything# That !hich "unctions !ithin all is ;haitanya# ?ne !ho
(no!s this is in all the elements every!here and in all beings
and he is truly God#
$n all beings it is Me !ho lives and that +Me+ is God# This is
the one +Single Kuality#+ $t is natural +Sel" 3eing+ the True
Religion the Natural State# *hen this )uality disa&&ears !hat
remains is beyond )ualities or attributes ,Nirguna-# This ?ne
Kuality or 1%istence is nothing other than the Su&reme Sel"
6arabrahman# $t is the Great God o" all beings all o" their activities
and "unctions and their Glory# +That+ is +?ne 2lone+ !ithout any
"acets or attributes# $t is original &ermeating every!here
!hole sel".created sel".
luminous 6aramatman# $t is the Su&reme Sel"# ?" all that is
moving it is the 1ssential 8i"e# $t is not &ossible to describe such
a one !ho has reali5ed it and has become the Reality# To
conceive o" this state is the highest achievement o" our
intelligence# That =no!ledge !hich is cogni5ant o" 3rahman
!hich is 2ll is the Su&reme =no!ledge# Nothing "urther remains
to be learned# The as&irants !ho study in such a !ay become
3rahman# They attain this =no!ledge that is the
&innacle o" intelligence and the highest !isdom o" the !isest
&erson# They e%&erience that there is nothing else but that one
+Singular 1%istence#+
To conceive and insist that all o" this a&&earance is a
multi&licity and real is the greatest stu&idity# 3rahman e%ists
even be"ore you became cogni5ant about any a&&earances#
1verything is o" the nature o" 3rahman but &eo&le started to thin(
that the +$+ is something se&arate and started acting !ith the
illusory conce&t that this !orld is real# *hat has ha&&enedE The
mouse is riding u&on 8ord Gana&ati# *hen you bo! be"ore the
8ord Gana&ati says +:ou are doing the right thing but &lease see
this little mista(e and correct it#+ Then it !ill be all right and
that is the end o" $llusion# The sin o" many lives is !i&ed out#
Gana&ati here is the 6rimordial Male 6rinci&le the ?riginal
/ormless 1%istence ,2dhi.6urusha- and in your
misunderstanding instead o" God riding over the mouse the
mouse is riding over him# $t is this mouse that is dictating to you
one thing or another# 2ll the sciences and the Vedas are advising
good things to this mouse ,the ego- but it is not listening# Then
the Sadguru said to his disci&le +My dear there is not any mouse#
The thought that there is a mouse is "alse# This ego is "alse# *hat
is true is this ?riginal /ormless 1%istence 2dhi.6urusha# Dro&
this illusion o" ego#+
*hen you ta(e a vo! o" renunciation ,sanyasa- you get your
head shaved by a barber but that is only an initiation by the barber#
That !ill lead you no!here# 2ction should be ta(en so that the
roots o" the hair !ill never gro! again# 3rahman is not caught in
the hair on your head# The hair !ill gro! bac( again and again#
Doing things o" an out!ard nature to your body !ill not enable
you to reali5e 3rahman# *hat is necessary is the com&any o" a
great Guru# 3y the light that he (indles in your heart by besto!ing
u&on you the sacred mantra your very initiation in the cycle o"
birth and death should vanish together !ith its evil e""ects# 3y
ni&&ing in the bud your initiation in the birth and death cycle
you can arrive at the basic state o" your $nner.Sel"# 8et the hair on
your head remain# The hair o" the tendencies ,sams(aras- inside
you that lead you into the !orld should
be cut o"" !ith the =no!ledge given by the Sadguru# The
renunciation o" the si% vices ,Greed 2nger 'atred Desire
;raving and 6ride- should ta(e &lace# *hat is the need o" getting
your head shaved by a barberE
The meaning o" the +=ey o" =no!ledge+ is that !hen the +$+ is
dro&&ed the nuisance is also gone# The house should be
vacated# That is the only thing to be done# ?nly one thing
should ha&&en# That is that the state o" having no +$+ should be
ado&ted# The all. &ervading omni&resent 3rahman is as it is
only +$+ am not# $ am not and in that egoless state everything is
un)uali"ied 3rahman# +$+ means ego the sense o" being a se&arate
entity# The &ride o" that se&arate e%istence should be renounced#
This is the height o" true !isdom# This sha&e o" the body is going
to &erish one day# 'o!ever it is only due to and !ith hel& o" this
body that one can become the eternal 3rahman !ith the
reali5ation o" the state o" +Sel". ;onsciousness#+
There is no doubt that $llusion is unreal but this body !hich
is so use"ul is created because o" $llusion# Those !ho !ith the
hel& o" this body constantly devote themselves to Me reach
3rahman# See ho! great the gain can be !ith &ro&er use o" the
human body# Those !ho s&end their energy "or !orthless things
and lose this greatest bene"it go to hell "or a very long duration o"
time# *e should not be enticed by !orthless gain thereby losing
the com&lete "ul"illment o" our li"e# *ho !ould be such a "ool to
indulge in those actions by !hich rebirth is destined to be our lotE
$" by doing but one insigni"icant action one could attain 3rahman
then !hy !ould the !ise not do that actionE *ho !ill not gain the
+*ish."ul"illing Tree+ the Divine Tree by giving u& the +7rag+ o"
imaginary conce&tsE ,Note
. $n rural areas o" $ndia villagers hang old clothes on the
!ish. "ul"illing tree =al&ataru in ho&es o" having their !ishes
granted- 'e !ho !ould not do this !ould be a "ool# *ho !ould
give u& the great bene"it o" reali5ing one7s unity !ith God by not
doing the sim&le act o" o""ering all actions to 'imE This advice o"
s&iritual li"e !as given by =rishna to 0ddhava# ,The !ord
0ddhava means +the conviction
becoming "irm#+- This is the &innacle o" all devotion# 'e said
+This =no!ledge o" 3rahman is given by Me li(e a s!eet
morsel !ith all the love o" a mother# This =no!ledge is
unattainable to those !ho go into the com&lications o" the
Shastras ,sciences-# The Sage Gautam by just
!al(ing around ,doing 6rada(shina or
circumambulation- a co! got 2hilya as his !i"e# 2ll o" the
others and the gods are still going around the earth# Vishnu and
3rahman !ent to search "or the "eet and the cro!n o"
Mahadev ,Shiva-# 'o!ever Vishnu could not reach the "eet o"
Mahadeva nor could 3rahma reach his cro!n# Such =no!ledge
,o" Shiva7s greatness- ?h 0ddhava is given by Me to you#+
Those !ho "ollo! the Vedas and other scri&tures are only
entangled in them# They )uarrel in vain !ithout (no!ing the +Real
Thing+ the 2bsolute# Many great &eo&le "ight over the nuances o"
meanings and inter&retations o" various scri&tures ,Shastras-
but even by dissecting them to &ieces they have not arrived at God#
They did not attain the +=no!ledge o" 3rahman+ because it
is not &ossible to describe 3rahman in !ords# The Vedas have
declared +This is not 3rahman+ ,Neti Neti-# 'o! then can one
man describe itE Those !ho describe it have never visited that
to!n# 'o! can they describe the to!n that they have not seenE
?nly those !ho have not reali5ed indulge in &ro"use descri&tions
and endless tal(s# Vedanta scholars e%&ound many arguments
about 3rahman but they have not enjoyed the bliss o" +That#+ This
is the main thing that is lac(ing in their case# $ have given you that
=no!ledge !hich has nothing to do !ith the Vedas and Shastras#
?nly the True Guru ,Sadguru- gives this =no!ledge to !orthy
disci&les by use o" various tric(s and e%am&les# $ have given it to
you !ithout your going to any trouble#
3y attaining this =no!ledge all doubts are burned and
the devotee becomes the 2bsolute 3rahman# This is called the
+=ing o" =no!ledge+ !hich $ have told you# ?ne !ho listens to
it and reads about it is truly the "ortunate one# $t is only the
"ortunate !ho listen and thin( over !hat is being told here and
gain this =no!ledge# $t is no !onder that the !ise !ill be liberated
by learning this =no!ledge
but even the sim&le.minded !ill be emanci&ated# 6eo&le get the
mil( "rom the co! !hich is truly "or the cal"# Similarly by the
devotion o" 0ddhava others are bene"ited# +$ gave out to you
o&enly !hat !as hidden in My heart# :ou have gone to such a land
in !hich even the name o" Death is not (no!n# 1ven the
$mmortal Nectar may &erha&s have an end but you have attained
such a state !here &eo&le have no birth or death because they
have drun( at the "ountain o" this nectar.li(e =no!ledge#+
1(nath !rote the e&ic Sans(rit boo( +3hag!at+ in the Marathi
language and the brahmin &riests began to harass him# They
made him an outcast and then that boo( !as sent to Varanasi
!here some other brahmins &raised this boo( tremendously# Then
those critical brahmins became silent# This boo( the E(nathi
$hag)at is called +The Kuestion and 2ns!er System#+ *hen !e
have ta(en birth in this !orld the only aim be"ore us is to be
unconditionally "ree# 'o!ever very "e! !ho are truly luc(y and
blessed have this aim "ul"illed# ?ne !ho cherishes in his heart
this understanding this =no!ledge becomes 3rahman himsel"#
The listener and the teacher become one#
?nce you gain this =no!ledge it never &erishes# +$ become the
servant o" those !ho teach this =no!ledge to My devotees#+ The
result o" giving out this =no!ledge to others is told by 8ord
=rishna himsel"# +This =no!ledge should be given to those !ho
have surrendered themselves to Me !ith body s&eech and mind#
This =no!ledge should not be taught to one !ho is not a devotee#
This secret should only be told to the devotees !ho have love "or
Me# $ mysel" become the servant to that devotee !ho is e%cellent
in Devotion ,3ha(ti- and in =no!ledge ,9nana-#+
73' he Power /here ,%o .arma, Remains
Those !ho have surrendered to God7s "eet !ith the
&hysical body the s&eech and the mind have become li(e God
and are the Gurus and +Sons o" Gurus+ ,Guru&utras-# They utili5e
that !hich is dear to them by o""ering their body and their
s&eech# $t is very natural that one !ho loves the Saints becomes
endo!ed !ith the virtues o" the Saint# This is the result o"
(ee&ing the com&any o" Saints# *hen one &laces one7s "aith body
s&eech and mind surrendered at the Guru7s "eet one attains the
goal that is desired# /or the mind to be attracted to s&irituality and
be engrossed in it is itsel" honorable# The attitude that is o&&osite
to this is !orldliness# Many !ho came into contact !ith 8ord
=rishna became "ree "or !hatever reason the contact might have
ta(en &lace# 1ven in his li"etime some !ere against him# They
!ere a"ter &leasure obtained through sense objects and !ere
sel"ish# The man !ho is obsessed !ith sense objects desires those
&leasures only# 'e (ee&s com&any o" similar &eo&le !ho only
indulge in sensual &leasures# Such a &erson does not li(e to turn to
the +/ormless State+ and hates those !ho li(e to devote
themselves to being +objectless#+ This hatred has some reason#
Such a man !ho is born and conditioned in circumstances "ull o"
objects "ears that he !ould die i" all things are ta(en a!ay "rom
him and there"ore he continues to be attached to the sense
objects# 'e is a"raid to be !ithout his &reoccu&ation !ith
objects and thus he starts o&&osing and critici5ing those
!hose interest lies in the nameless and "ormless 1%istence#
$" the husband turns to the &ath o" devotion his !i"e hates him#
This is because there comes in her li"e a lac( o" indulgence in
sensual &leasures# 3ecause o" this subconscious o&&osite attitude a
&erson obsessed !ith the enjoyment o" objects thin(s that the
enjoyment e%&erienced through sense organs is the best s!eet
dish that one can have# ?ne !ho believes that ha&&iness can
be "ound in sensual &leasure does not turn to!ards s&irituality
by giving u& this joy#
Desirelessness is the only "ood that hel&s us turn to!ards the
Reality and attain Sel".Reali5ation# $t is natural that one !ho
becomes desireless is hated by his "riends and "amily !ho are
sim&ly !orldly "ocused# Those !ho have sought =no!ledge
have become !ise# Those !ho "or the sa(e o" reaching +Me+
give u& all !ealth the home and everything collected together
!ith body s&eech and mind become one !ith Me# ?nly those
!ho do not li(e anything e%ce&t Sel".=no!ledge can attain it#
Those !ho are My devotees to this degree see only 3rahman
!herever their eyes turn# *hen they thin( even their thin(ing is
3rahman# *hen they see themselves they see 3rahman#
Saint Ramdas told his mother +That ghost !ho is called
3rahman has &ossessed me#+ This is the most mature state
o" s&iritual understanding# *hen a &erson does not li(e anything
else that is called +Right =no!ledge+ ;om&lete =no!ledge#
?ne !ho gives the teaching to My devotees to such &er"ection
that nothing more remains to be taught are so dear to Me that $
am indebted to them# 2lthough $ am the Su&reme Sel"
6aramatman $ am under their obligation# $ cannot be "ree o" that
obligation# Such authority such highest status is only "or the
Saints# They are Sadgurus# 1ven the gods 3rahma Vishnu and
Shiva cannot besto! this high &osition# The &oet *aman
6andit re)uested Vishnu to liberate him "rom the chain o" birth
and death but God said +That is not !ithin my &o!er# $ !ill give
you huge !ealth and high intellect but $ have no "reedom# /or
"reedom you must go the Saints# They !ill be able to hel& you
and you !ill become accom&lished a Siddha# $t is the business o"
the gods to &ut all creatures on the treadmill and revolve them# To
sto& that treadmill and to give liberation is only !ithin the &o!er
o" the Saints# $t is their ca&acity# ?nly they !ill give you Sel".
=no!ledge#+ $t is not &ossible to re&ay the great obligation o"
!hat the Saints do because nothing is e)ual in value to that Sel".
=no!ledge# There is neither any ca&ital nor any valuable thing
to give as &ayment "or it# God says +$ give 7My ?!n /orm7 and
7My 3eing7 to the Saints# 1ven this is not correct as $ do not really
give it
to him as the Saint himsel" attains the state o" 3rahman# $ am in
his &ossession4 2biding by the !ords uttered by a Saint and
obeying them $ give 7My ?!n State o" ;onsciousness7 7My ?!n
Status7 to men to !omen and even untouchables#+
The !ord +=arma+ means to start action and the !ord
+Vi(arma+ means the ending o" =arma# /or this it is necessary to
(no! the stage o" +Nish(arma+ that is bet!een the t!o# ?ne
should (no! ho! one can &er"orm action but remain a non.doer o"
action# Truly one does not act has not acted and !ill not act# To
(no! this and to e%&erience this is inaction or Nish(arma# This
means that there is no doer o" the action# $n this state one remains
a non.doer# To reali5e this is Nish(arma Siddhi# 2ctions &rove to
be im&ediments in the li"e o" the as&irant there"ore by listening
to the teachings o" the Sadguru !e should e%&erience the state
o" +non.doer+ by attaining Sel".=no!ledge# *hen all o" the
things &ertaining to the body disa&&ear something remains that is
im&erishable# $t remains as the non.doer although a great number
o" activities are done# 'o! can 3rahman imagine anything about
itsel" and ho! can it &er"orm any ritualsE ?ne !ho (no!s ho!
this is ta(ing &lace has "inished his sadhana and abides as
3rahman# ?ne !ho teaches this is the +True Master+ the Sadguru#
The ?ne !ho ta(es care o" all is really the non.doer#
*hom does $llusion a""ectE ?nly one !ho holds on to it# She &uts
the individual in bondage by giving the "ood o" sensory
grati"ication# *hen the &erson !ho is accused admits his crime
only then is he &roved guilty# Maya &uts the jiva !ho admits his
crime into bondage and subjects him to endless births# *hat crime
is it that these "ools admitE They admit their slavery to sense
objects# *hat is this slaveryE 1ven though one may have
already enjoyed many &leasures the desire to enjoy them again
and again &ersists# The jiva thin(s that the objects o" the senses
are real and although he may have some understanding he
thin(s that he !ill derive &leasure "rom the sense objects# 1ven
though such &eo&le may have =no!ledge they !orry and as(
+*hat more can $ doE 'o! can $ behave no!E+ :ou harbor
such useless doubts and become slaves to $llusion# 2ctually
there is no )uestion o" ho! to behave or !hat to do# 2ction and
non.action are both irrelevant# *hen the !hole li"e is ?ne !hy
as( ho! to behaveE That )uestion is "inished#
8ord =rishna says +$ am his servant !ho reali5es
this Nish(arma#+ 'e also says +$ have also been taught by the
Sadguru !ho has reali5ed 3rahman# The )uestion is !hy and ho!
does this necessity ariseE $ am 6aramatman the one ;om&lete
3liss the only Reality# There is no sense o" anything being
se&arate "rom Me# My
78i"e7 is one all.&ervading totality s&read out every!here ?neness#
That is !hy it !as necessary even "or Me to go to the Sadguru to
understand the Sel"# Such is the great secret o" the Sel"# $ am the
body o" such a 7Reali5ed ?ne#7 'e is My Sel" My 2tman# The
Sel" o" all the Reali5ed ?nes is ?ne and that is My Sel"# The
Sel" o" the Sadguru and Mysel" are ?ne# There is no doubt about
this# The &hysical actions o" the Saint are my o!n &hysical actions#
$ am called 2vatar# *hyE 3ecause $ (no! 3rahman# ?ther!ise
there !ere and are many children o" co!herds ,Go&is-# $ am
called 2vatar ,an incarnation o" God !ho comes do!n "rom
3rahman- because o" My
7=no!ledge o" 3rahman#7 Similarly the Saint also is actually
7My ?!n Sel"#7 'e is another incarnation o" mine# 'is (no!ledge
has also increased in addition and there"ore the 9nani is greater
than $ just as the coach driver is de"initely su&erior to a man !ho
is only riding a horse# 2s the various sciences in this !orld
develo& "urther S&iritual =no!ledge also &rogresses# Thus those
Reali5ed ?nes !ho have a&&eared in this !orld are very great and
you should (no! them as one !ith Mysel"# $ cannot re&ay the
debt to the one !ho teaches others about the =no!ledge o"
3rahman# 'o! can $ re&ay 'imE $ am constantly attending to
them# $ become a household servant at their home# $t is $ !ho am
living in their houses# $ am the servant o" that man in !hose body
and s&eech S&iritual =no!ledge "inds an e%&ression#+
=rishna said +This dialogue o" ours is called 6ure
=no!ledge# The one !ho ma(es !ic(s o" the ten senses and
mind and in that light reads this 3oo( o" =no!ledge attains
!isdom#+ $llusion treats Sel".=no!ledge as an in"ectious disease
because i" one attains this =no!ledge he gathers many others to
give them =no!ledge# $llusion gets very angry !ith the
Sadguru and Saints but it is ine""ective in their case# The one !ho
holds dear the "eet o" Saints has emanci&ated many o" his
ancestors# 8i(e!ise in the "amily i" a &erson has no devotion to
me the ancestors are angry they curse him and bring
di""iculties in his li"e# 1ven gods li(e 3rahma and others bo!
to the "eet o" the man !ho is in the com&any o" a Sel".
Reali5ed Saint as 'e attains such a high &osition# ?ne !ho
e%amines $llusion is =ing 6ari(shiti# 'e is the one !ho observes
and judges &ro&erly# $" anybody gives even a &ot o" !ater to such a
Saint that man is sure to be released "rom bondage# Not only this
but even the bulloc(s !ho are yo(ed to their cart are ultimately
destined "or liberation because they !ere &hysically use"ul "or the
!or( o" the Saints# 9ust as the light o" one moon is e)ual to that o"
millions o" stars the one !ho is learned and becomes Reali5ed
liberates the entire !orld#
$n the case o" one !ho listens but does not thin( over !hat has
been heard his listening is non.&roductive# Thin(ing and
meditating is necessary a"ter listening# The story may be over but
the meditation should be continued# 2s&irants should constantly
attend to their meditation# Together !ith meditation the singing o"
bhajans ,singing in &raise o" God and Guru- is increased and
devotion o" a very high degree is evident in one7s li"e# This is
called 6arabha(ti !hich means +Su&reme Devotion#+ The
devotees o" the Sadguru attain this Su&reme Devotion#
75' he Seed of .arma
$ am 6ara.3ha(ti the Su&reme Devotion# *hat does this
meanE Devotion is o" t!o (inds# The lo!er and the higher# The
higher devotion means to see onesel" as one is# 3y the higher
devotion the devotee can see Me ,God-# Those !ho are My
devotees have no bondage o" any (ind# Not a single action can
bind My devotees# This is a great secret# This tal( is &rivate and
secret# This is the heart to heart tal( bet!een 6aramatman and
his devotee# ?nly the great devotee and 6aramatman !ill
understand this and nobody else# The =no!ledge that leads to
liberation comes o" its o!n accord to one !ho really !ishes to be
"ree# ?ne !ho desires something gains strength and bravery in
that !or( and becomes &er"ect in it# $n human birth many
&eo&le have many (inds o" desires but it is very rare to have this
good desire "or liberation# ?ne !ho has great "aith and becomes
stead"ast in devotion may even try to discard this =no!ledge o"
attaining "reedom but it does not leave him# This =no!ledge is
the +resting &lace+ "or the one !ho really !ants to listen#
This 6ara.3ha(ti or Su&reme Devotion is so great that by only
listening devotees reali5e Me# 'ave you not gained =no!ledge
by listening to this higher devotionE $" you are given sugar or any
s!eet it is but natural that others !ill also "ind it s!eet# $ have told
you this Secret =no!ledge in its &ure "orm# This is the 3est
=no!ledge o" all the ty&es o" =no!ledge# This =no!ledge is
the 1ssence# $t is the core o" =no!ledge# $t is by this =no!ledge
that the Vedas are considered im&ortant# ?nly the intelligent
3rahmins ,the +=no!ers o" 3rahman+- can have authority "or
this =no!ledge# $ have given this =no!ledge !hich is not given
by Vedic scholars nor the Vedas to others# 3y this =no!ledge
ignorance o" all (inds !ill go and the individual ,9iva- and God
,Shiva- !ill get rest# $ have given you this !isdom !hich is
beyond the mind and intellect# $ have besto!ed all o" +My
*ealth+ u&on you#
*hat $ have told you is no! "ully &resent in your
;onsciousness# 2re you convinced that all is 3rahman as $ have
told youE $s there any doubt still in your mindE $" you have not
"ollo!ed $ !ill tell you again# 2ll o" this !orld a&&earance is only
8i"e.1nergy ;haitanya# 1verything including your body is
3rahman# ?ne !ho is convinced o" this should never have duality
in his mind such as +$+ and +you#+ Really this duality does not
e%ist# *hen +$+ is gone that !hich remains is the state o"
3rahman# There is no duality o" +me+ and +you+ "rom the
beginning# *hatever you see !ith your eyes is a "orm# $t is seen
by you and that is not your Sel"# *hen it is e%&erienced that
something is not your "orm then you become "ormless#
Naturally the notion o" +you+ !ill disa&&ear along !ith the sense
o" +$#+ This sense o" +$+ is the ego but as your "orm is nulli"ied
that ego also disa&&ears# 0nless there is some "orm the ego does
not have any base# *ithout a "orm there is no &lace "or it# No!
you have become "ormless as you !ere originally# There is
nothing that can be tied to the "ormless nor is there any !ay to
bind it# The "ormless al!ays remains "ree "rom bondage# $t has
no bondage# That is !hy it is called unattached and egoless#
No! the meditation the meditator and the object o" meditation
are all gone# $" the meditator is not in e%istence !ho is there to be
meditated u&onE *hen one (no!s this he has no (armic bondage#
2ction is the activity o" $llusion and it belongs to the
individual the jiva# $t is the jiva7s concern to thin( +$ !ill get
bene"it out o" this action+ or +$ !ill get some aus&icious things#+
Good and bad are all &art o" the $llusion# /or a man o" Sel".
=no!ledge there is neither good nor bad# *ho !ill do the !or(
!hen no bene"it is desiredE 2ction is meant "or getting some
bene"it# *ho is the entity that receives the bene"itE That !hich
!as the jiva has gone and he has become 3rahman# The customer
has gone# The o!ner has remained# 'e is !hole total com&lete#
There is nothing !anting in him# 2s long as one is &roud o"
one7s actions he must be considered to not be certain about the
Sel"# 'e still has doubt# =no!ledge !ith doubt is "alse# Since you
are not certain that you are yoursel" God $ have told
you this# *hen all o" the $llusion is basically "alse !hat harm is
there i" there is a multitude o" "alse things in itE *hen everything
is "alse or untrue !here is the truth in itE 2nd !hat is !rong in
the $llusion i" the +$+ is &roved "alseE 3oth heaven and hell
are "alse# $t is all nothing but imagination#
Nothing can be e)ual to Sel".conviction# *hen this Sel".
conviction is truly established that is 6aramatman# Sel".
conviction should not !aver at all it should be unmoved# That is
the 2lmighty God# 0n!avering conviction is God# 3y conviction
"urther conviction is develo&ed and "inally tremendous &o!er is
achieved# Sel".conviction should increase# $" it is !avering it is o"
no use# *hile there is no steady Sel".conviction a huge
meteoric catastro&he is going on !hich is our o!n imagination#
Do not be deterred even i" many such meteors "all# *hatever
ha&&ens let it ha&&en# 2l!ays (ee& on strengthening your Sel".
conviction# $s trying to &rove the unreal $llusion to be real a vo!
o" truthE 3y trying to do so you build it u& and go astray "rom
your o!n +True Nature+ ,S!aroo&a-# There must not be any
intention to &rove true that !hich is not true# The conviction that
you are the Sel" should be made stronger# The "all "rom the
Sel" is the !orst "all o" all# $t is necessary that you should
have very strong conviction that you are the Sel"#
2 great 3rahmin once said +0ntil the Sun acce&ts my
o""ering he !ill not set#+ The story goes li(e thisI $t !as evening#
2 3rahman !ho !as !ell versed in the Vedas and !as a great
ascetic !as aslee&# 2s it !as evening and his !i"e tried to
a!a(en him saying +The sun is about to set the right time o"
&er"orming sandhya ,&rayers- !ill be missed#+ 'e said +8et me
slee& "or some more time# The sun !ill not set so long as $ do not
get u&#+ This !as his actual e%&erience# The body is but our
shado!# :ou should not be &roud o" the body# That is !hy a man
!ho has reali5ed 3rahman has not one iota o" res&ect "or rituals#
2ll rituals are &er"ormed because o" "ear# ?nly those !ho are
a"raid &er"orm various rituals# 8oss is the "ather and the mother
o" "ear# The "ear is that one !ill su""er a loss# $" one is having no
"ear !hy should he &er"orm any actionsE /ear is the reason "or all
?ne !ho is "earless has neither "ear nor (arma# The "earless man
is beyond the body# 'e is "ormless#
=arma is born out o" doubt# Doubt is the seed o" (arma# To be
doubtless means to be seedless# $" roasted rice is so!n it does not
gro!# Similarly (arma does not give any gain or loss to one !ho
is !ise# *hen the Sel" is reali5ed as "ormless and bodiless
God is (no!n to be "ormless# Such a Reali5ed ?ne is himsel"
"ormless# /ormless is his to!n and "ormless is his house# 'e is
his o!n "ood and maintenance# 1verything is the Sel"# This is the
achievement o" Reality that is im&erishable#
Evening, 20-10-3!
77' hose /ho Are /orthC of SAiritual .nowledge
*hat is the sign o" the +Reali5ation o" 3rahman+E The identity
that +$ !as such and such a &erson+ must totally disa&&ear# Then
!e are as !e are and not +somebody#+ Then there is no sorro!#
Sorro! is the "ate o" a man !ho is identi"ied !ith the body# To
one !ho has the sense o" being somebody there are surely
desires and sorro!# *hen 3rahman is reali5ed you do not
remember !hat you are# *hen this advice o" 8ord =rishna !as
heard by 0ddhava his identi"ication as +0ddhava+ !as gone and
he !as one !ith the 3liss o" Reality# 'is s&ea(ing "aculty !as no
more# 2s he reali5ed himsel" his +$+ !as dissolved# The
identi"ication !ith the body !as gone# The sense that
77$ 2m 1verything+ !as also gone# There !as neither +$+ nor
+you#+ The indescribable state a&&eared# There !ho !ould ans!er
the )uestions as(ed by =rishnaE 'e himsel" became the
)uestioner and =rishna and 0ddhava !ere merged# /ullness
remained# S&eech ended# *hen =rishna sa! the condition o"
0ddhava he (ne! that 0ddhava !as com&letely merged in
*hen the disci&le becomes one !ith 3rahman the Guru is
very joy"ul# 9ust as a mother is ha&&y i" her son becomes very rich
the +True Master+ the Sadguru is very ha&&y !hen the disci&le
reali5es 3rahman# ?nly the Guru can (no! !hat a great ha&&iness
he "eels !hen his disci&le e%&eriences 3rahman# 8ord =rishna is
the +;om&leteness o" 'a&&iness#+ The highest joy "or the Sadguru
is that a disci&le should enjoy the +3liss o" 3rahman#+ 'ad this not
been the case the !hole tradition in !hich Gurus give s&iritual
instruction to disci&les might have not continued# $" there is no
understanding ho! can there be any e%&erienceE *ith the disci&le
having the e%&erience the Sadguru is ha&&y# 'e !as ha&&y !ith
the "act that +My 0ddhava has become doubtless#+ 2lthough
0ddhava had reali5ed 3rahman =rishna told him +Do not
teach this to those !ho are not my devotees those !ho are
la5y and those !ho al!ays blame the Guru# This =no!ledge
should not be given even in dream to those !ho li(e
&o&ularity !ho are attached to !orldly activities or !ho have
no "aith in the Vedas Scri&tures ,Shastras- and the Guru# 1ven the
!asted &articles o" the hus( o" this =no!ledge should not be
allo!ed to be seen by heretics# Giving them the grain is out o"
)uestion# Non. devotees should not be allo!ed to touch this
=no!ledge because it only increases their evil thoughts and
evil deeds# Those !ho out!ardly sho! that they are good but
have no res&ect in their heart are called rogues# This =no!ledge
should not be given to one !ho hates the Guru by deed s&eech or
thought nor to one !ho is &roud o" his o!n "amily or one !ho
boasts o" his o!n cleverness# This =no!ledge should not be given
to one !ho does not serve the Guru nor to one !ho is ready to
give money but does not do anything as service to the Guru# Nor
should it given to one !ho has &ride about his "ame and tries to
enhance his o!n snobbishness#
Some &eo&le consider it undesirable to do ordinary small jobs
"or the Guru and thin( that to be in the high mood o" unity
!ith 3rahman is su""icient# Those !ho are deceivers o" the
Guru in humble service never gain anything although they may
listen or read about this =no!ledge o" 3rahman# ?ne !ho does not
do any service to the Guru and instead says that he !ill send
some servant or !ho &romises money and gives "alse ho&e o"
some donation should not be acce&ted as a disci&le# ?ne !ho
says that he !ill get the =no!ledge o" 3rahman by giving
some "ees should not be acce&ted as disci&le# ?ne !ho does not
serve the Guru !hen such occasion arises should be discarded#
?ne !ho does not believe that he !ill attain "reedom through
devotion to the Guru should not be given this teaching# ?ne
!ho does not believe that the Guru is the embodiment o" 3rahman
or is 3rahman itsel" should not be taught# 'e !ill not understand
it any!ay# This teaching should not be given to non.devotees nor
to the one !ho disobeys the good advice given by the Guru# ?ne
!ho thin(s that he is &urer than the Guru or more sacred than the
Guru should not even be treated e)ual to a non. devotee# 'e is o" a
lesser level o" inner li"e than a sim&le &erson !ho is not a devotee
o" the Guru# No =no!ledge should be given to such
&eo&le# ?ne !ho has no love "or me 8ord =rishna !ho is
giving this =no!ledge should not be taught this =no!ledge#
Those !ho have "aith in the Guru have interest in the =no!ledge
o" 3rahman but those !ho are arrogant should not be given this
teaching# This should not be taught to one !ho abuses My
devotees# My devotees are my very li"e and one !ho blames them
should not be given this =no!ledge# 1ven the servant o" My
devotee is res&ectable#
?ne !ho abuses another &erson and then goes to see the Saints
and bo!s be"ore them is not !orthy to receive this
=no!ledge# 2"ter hearing this you might say +Then $ !ill not
"ind any !orthy disci&le#+ The disci&le should be
acutely desireless# That desirelessness
should not be li(e that o" a mad man# Such a man !ho abhors
objects o" senses "or some "our or "ive days and then
suddenly indulges headlong in sense.&leasures is not the
deserving &erson# Someone !ho loses his attitude o"
desirelessness starts "inding "aults !ith others because he
becomes &roud o" his o!n (no!ledge and even indulges in
critici5ing a res&ectable man# *hen intensity o" one7s
desirelessness becomes less the &ride o" (no!ledge increases#
There are t!o states o" mind in this !orld# ?ne is desirelessness
and other is attachment to objects# *hen there is no
thought"ulness there is no "reedom "rom desires and !here
the desirelessness is diminished the lust "or &leasures
increases# ?ne must be e%tremely aloo" "rom material desires so
long as one has not attained the =no!ledge o" 3rahman# ?ne !ho
is such an ascetic is "ully !orthy o" the teaching# Sim&le believers
and "aith"ul souls have many good virtues# ?ne !ho is detached in
mind has no cause "or com&eting !ith anyone# 'e is really the
=ing among yogis#
Evening, 23-10-
78' he SuAerioritC of the Path of (eBotion
There are t!o states o" mind in this !orld# ?ne is
desirelessness and the other is attachment to the objects o" the
senses# 2ttachment im&lies giving more value or having more
o" a li(ing "or sense objects than in the s&iritual li"e# The one
!ho &laces greater value on the s&iritual li"e has no li(ing "or
sense objects# The desire is not there# ?ne should choose
!hether to indulge in sensual &leasures or to "ollo! the s&iritual
&ath# ?ne !ho is (een u&on s&irituality ma(es any e""ort that is
necessary to achieve his goal and becomes united !ith it# ?ne7s
li"e can go in one o" t!o directions that o" desirelessness or that
o" attachment to sense objects# *hen you (no! the sense
objects to be unreal then naturally desirelessness increases# *here
desire increases the &ride o" the &hysical body and sense objects
becomes more im&ortant# $n this !ay one becomes more deluded#
Sometimes one !ill even create hurdles in the &ath o" Sel".
Reali5ation by &utting "or!ard the argument +;an anyone be "ree
in one li"e timeE+ So saying he teaches the same to others also# 'is
desirelessness is gone and he "alls# 'e turns a!ay "rom the
ascending &ath to!ards the do!n!ard &ath# 'o!ever the one
!ho is "ully averse to sense enjoyments is already "ully
surrendered to the Guru# 'e remains "aith"ul# 'e is a gem o" a
man !orthy o" receiving S&iritual =no!ledge and 2uthority#
The desireless man becomes com&letely one !ith his goal# Many
dis)uali"ications !ere described yesterday# ?ne !ho is "ree o"
them is a !orthy disci&le#
The mind has a tendency to be attracted to things that it li(es
and that are similar to it# This is !hy a man launches "riendshi&
!ith &eo&le o" similar nature# The actor li(es actors the
rogue li(es another rouge and the Saint li(es another Saint# 'e
has "riendshi& !ith them# Those !ho are (no!ledgeable and
s&iritually enlightened are the only real 3rahmins the +=no!ers o"
3rahman#+ They have love "or each other# ?ne !ho has
surrendered himsel" to the Guru
loo(s !ith e)uality at all beings (no!ing that they are essentially
3rahman# /or such a &erson devotion and the state o" having no
desire "or sense objects are joined# Devotion means
love# Desirelessness means he does not !ant anything# $n short
one !ho is straight minded "inds everything sim&le and straight
and the one !ho is croo(ed "inds everything croo(ed#
The Guru !ill love the disci&le but as long as the disci&le is
not !holeheartedly "aith"ul he !ill not reali5e 3rahman# ?nly one
!ho is o" a loving nature and devotional attains that =no!ledge#
?ne !ho gives more value to money !i"e and children than doing
service to the Guru does not "ind "reedom )uic(ly# ?ne !ho
thin(s that his home and !i"e are but transient and "alse is
&ractically as good as liberated# The Guru +8ord =rishna+ is the
"ruit that he gets# 'e is truly great !ho thin(s it an honor to be
called the servant o" the Guru !ho does all sorts o" odd jobs#
?ne !ho does not give so much regard to the gods li(e the
creator ,3rahma- as he gives it to his Guru is the truly great
disci&le# The disci&le is also really the Saint# The +=no!ledge o"
3rahman+ is gained only by such a devotee !ho ardently as&ires
to it leaving all !orry o" !hat &eo&le !ill thin( o" him and
never "earing &ublic o&inion# Those !ho are discarded by the
Vedas !ho do not "ollo! the edicts o" devotion given in Vedas
are not !orthy disci&les# There are really the lo! caste &eo&le# :et
those !ho as&ire to be "ree o" birth and death and go to learn at the
"eet o" the Guru attain the =no!ledge o" 3rahman#
The strong desire "or the =no!ledge o" 3rahman is in
itsel" another name "or desirelessness# Those !ith this strong
desire attain the )uality o" desirelessness# ?ne may belong to any
caste even a lo!ly caste but i" he is "aith"ul in "ollo!ing the
teaching given by the Guru as the only !ay and studies
accordingly he should be given s&iritual instruction# Those having
an eye "or earning money and !ho teach only the u&&er class
&eo&le should not be considered as Gurus# They do not have such
a status at all and the teaching given by them is "ruitless#
'o!ever those !ho might teach even the lo!ly stationed &eo&le
only !ith the desire to emanci&ate them should not be
considered blame!orthy# $t is said that !omen should not be
given s&iritual teaching because normally their interest is not
to!ard ascetic li"e but see those great Saints !ho have given such
high teaching to !omen4 The sage =a&lila gave this =no!ledge to
his mother Devahooti# 8ord Shan(ar ,Shiva- gave this =no!ledge
to 6aravati# Narada gave this teaching to the mother o"
6ralhad and 8ord =rishna gave this teaching to the !ives o"
3rahmins !ho !ere doing :adnya rituals near Vrindavan# ?nly
those great Gurus !ho have such a state o" mind !hich sees only
3rahman every!here and to !hom all are e)ual including !omen
and children and !ho sees 6aramatman &ervading all beings ali(e
may give this teaching to !omen#
These instructions may be given to such !omen !ho have no
desires "or mundane sense objects !hose "aith is increased
!ho have great interest in gaining S&iritual =no!ledge and !ho
are (een on devotion to God# The desire "or this =no!ledge
should be im&ortant# ?ne may belong to any caste or may be a
man or !oman# This teaching should be given !here real thirst
"or S&iritual =no!ledge is "ound# $" the teacher is lac(ing !hat
!ill be the &light o" the one !ho receives his teachingE The
teaching should not be given to an un!orthy &erson# $" the teacher
has doubt as to !hether teaching should be given or not he should
not give the teaching# Doubt is a "ault# /ault is !ith you and
non."ault is also !ith you# ?nly !here there is no +objective
thing+ is everything "aultless# 2s there is no matter there is no
sha&e and as there is no sha&e or "orm there are no good or bad
)ualities and because there are no )ualities there is no sco&e "or
any "ault# The Reality has no "ault or even a blemish# $t has no
relationshi& !ith the doubt as to !hat should be done or !hat
should not be done# 2s long as the teacher7s doubts about the
&ro&erness or rightness o" giving advice are not gone he should
not give advice#
The )uestion as to !hether the reali5ed sage should teach
others or not is a "oolish )uestion# 0nless one is com&letely blind
about the Sel" and Reality one !ould not as( this )uestion# The
&roblems o"
sinners and the ignorant are never solved and !ill never be solved#
Those !ho are un!orthy do not &ut into &ractice the =no!ledge
im&arted to them# *hen there is understanding the &ur&ose o" this
=no!ledge is over and the =no!ledge itsel" disa&&ears# *hen
the !orldly li"e is totally dro&&ed !hy bother about !hether
something is &ro&er or notE /or the +8iberated ?ne+ there is no
duty as such remaining to be done# There is no )uestion o" blame
or no blame# 0ddhava as(ed +*hen there are various &aths to
achieve the "our aims Religion /inancial and other achievements
/ul"illment o" Desires and 8iberation ,Dharma 2rtha =ama
and Mo(sha- !hy do you advise only one &athE+ 0&on hearing
this the 8ord said +The &ath o" "light "or a bird de&ends u&on
!here he "lies# Similarly =no!ledge is the only !ay to sna& the
chain o" births and deaths#+ There are "our traditional methods o"
a&&roach to con)uer the individual# They are to a&&eal to
reason ma(es some (ind o" sacri"ice &hysical &unishment and
the cessation o" all relationshi&s ,Sama Dana Danda and 3heda-#
/or those !ho are not on the devotional &ath there are various
&aths o" yoga and rituals# These are activities that are done !ith
the desire to attain !orldly &osition &o!er better conditions
higher entitlement desire to rise higher ste& by ste& and to
sur&ass others# These activities are "ull o" ego and greed and are
associated !ith the &ride o" having achieved certain goals and
the desire to achieve "urther goals# 2ll o" this is rooted in the
"alse ego sense# 3y merely achieving all o" these goals real &eace
is never gained and !ill never be "ully attained as the ego
does not dro& its "ervor its !anton nature# 3eing &ride"ul one
tries hard to attain many illusory achievements !hich are not
actually real# This is the very nature o" the root o" $llusion# ?ne
!ho recogni5es this is the highest man !ho has no need "or these
imagined achievements# 2 man o" !isdom has no need "or the
&reviously mentioned "our aims# $n other &aths o" see(ing many
"aults are ram&ant and the result is s&oiled# ?nly through
devotion to Me are all "our o" li"e7s aims the 6urusharthas
automatically reali5ed# 2@.1C.1AF<
89' 0rahman #s RealitC
+$ "ul"ill all the desires o" those !ho ta(e total re"uge in me#
The "our goals ,religion "inancial achievements "ul"illment o"
desires and liberation- are such that tremendous e""orts are
necessary to attain them but still they are not attained# 1ven a
shado! o" liberation cannot be seen# 8iberation is the conviction
in saying that +$ have gone beyond all (arma $ have no need o"
anything# $ have com&lete &eace in mysel"#+ 'o!ever My
devotees those !ho have the understanding that they are 3rahman
themselves gain all o" the "our goals and the hosts o" gods come
to obey them# The hosts o" gods are in a !ay the highest virtue
and good )ualities o" human beings !hich are imbibed !ith the
s&iritual &o!ers in them# They are themselves the embodiments o"
gods# This is achieved only by one !ho surrenders to Me#
?ne surrenders to that !hich he li(es# Some are slaves to
!orldly li"e and some come to Me# +$ am the "ul"illment o"
desire the liberation the money in "act everything to those !ho
surrender themselves to Me# Those !ho are not My devotees
have attachment to &leasures and sense objects and get rebirth#
'o!ever "or My devotees $ give them liberation even though
they enjoy the things in the !orld# $ give My devotee !hatever is
his !ish and also "ree him "rom bondage# Dear 0ddhava all o" the
"our aims o" your li"e are not se&arate# $ am all o" those "or you#+
So saying =rishna "orgot his identi"y as =rishna and 0ddhava
"orgot that he !as 0ddhava# $t !as )uite a di""erent (ind o"
embrace# 3oth became ;haitanya the 8i"e. 1nergy itsel" and the
objective in their mind to teach and to learn disa&&eared# God and
the devotee became ?ne# The sense o" duality as the teacher and
disci&le !as gone and all sense o" duties and &er"ormance o"
actions !ere lost# The sense o" both se&arateness and non.
se&aration !ere gone# 0nderstanding has gone u&on gaining
$t is $llusion to "eel that +$ have become 3rahman
6aramatman#+ *hen !as there such a time !hen you !ere not
6arabrahmanE So !hy do you say +No! $ remain in That stateE+
$t is not a ne! state achieved by you# The "act is that you are
already 3rahman# :ou may say +3y your teaching the $llusion is
gone but ho! to remain in the state o" 3rahmanE+ :ou cannot
cleverly thin( o" some measures to be ta(en in order to remain
or continue in That state# :ou are naturally +That#+ :ou have
nothing to do to be constantly there# There is no becoming or
not becoming# +$t+ is to be as you are# There is neither
becoming nor non.becoming# *hat is there to becomeE 'o! are
you to becomeE There is no becoming Truth# $" you become
then it is not true# There"ore it is not that you have to become
3rahman it is already so# *hen the state o" the Sel" !as already
!ith us some delusion a""ected us# *hat +ha&&ened+ !as only
$llusion and even i" anything does ha&&en or you e%&erience that
you became something it is only $llusion# $" there is a certain
notion that you have direct +Reali5ation o" 3rahman+ it is only the
delusion o" a con"used mind# This con"usion is only the
enhancement o" the $llusion that is already there# $t is the s&ectacle
the "estival o" $llusion# 1very so.called +Reali5ation o" 3rahman+
is $llusion# 3rahman does not come into e%istence and does not
end# $t is al!ays as it is in its 6ristine 3eing# $t is +That+ !hich is
not &ossible to be e%&erienced se&arately and it cannot be
avoided# $t is al!ays in the &resent as Reality#
'aving le"t all other e""orts the one !ho surrenders to
Me !ithout any desire "or anything has !hat is called +total
surrender#+ The one !ho is undivided in his "aith has !hat is
called +undivided devotion#+ ?nly such a one is the "aith"ul
devotee# $ give him unity !ith Me# $ "ul"ill all o" his "our aims o"
religion money desire and liberation# That +liberation+ is not
relative "reedom but total "reedom# Such a one is a non.doer
although he may be &er"orming his ordained duties in the social
structure# $ ma(e him desireless in this !ay# $ give him such
understanding "rom the inside and $ give him my si%."old riches#
2ll o" the +/our =inds o" 8iberation+ are at
his "eet# ?ne !ho (no!s that he is the Sel" has &lanted the +Tree
/reedom+ in his courtyard# 8uc(y is he !ho &lants such a tree#
8ord =rishna "ul"ills the desires o" his devotee and gives
them the state o" +Sel"hood#+ 8ord =rishna says +?ne !ho
leaves all e""orts aside and surrenders himsel" to Me is given all
that he as&ires "or and $ liberate him#+ The day a man ta(es re"uge
at the "eet o" the Guru that is the day that his do!n!ard "all
sto&s# $ cannot tolerate even a little su""ering o" My devotee#
There"ore $ give mysel" over to him com&letely# $ am the
&rotector o" My devotee# 'is su""ering is tantamount to My
su""ering# 'e is not se&arate "rom Me# 8et My devotee loo( at any
&erson !ith bliss"ul thoughts and $ emanci&ate that &erson as
!ell# 'o! can My o!n devotee su""er any "allE $ cannot
tolerate even the !ords that +My devotee has su""ered#+ 2s $ am
his &rotector $ see that he has no !ants# 'e never "ails to see Me
in +My ?!n State#+ *hatever may be the state o" My devotee $
emanci&ate him# Those !ho are devoted to me by leaving aside the
objects o" &leasure o" the body s&eech and mind in the material
!orld are !ell cared "or by Me# *hat does it mean to leave aside
the body the s&eech and the mindE $t means that even i" nothing
good or &leasing ha&&ens to the mind the devotee has only one
desire# 2nd that i" all o" the things that are ha&&ening are o&&osite
to his li(ing his "aith in the 2lmighty is not disturbed# $ consider
only one such as this to have given u& his body s&eech and mind
to Me# Such is the greatness o" +undivided devotion#+
81' he +reatness of (asDodh
The !ord +Shri+ denotes riches and &lenty# $t &recedes all# The
one !ho desires to regain their original grandeur receives the
blessings o" the Goddess Saras!ati# Saras!ati means intellect the
intellect o" the Sel"# ?ne !ho gets this +intelligence+ is one !hom
Saras!ati is &leased !ith# 'o!ever "or this the Guru is
necessary# ?ne !ho desires to have the blessings o" Saras!ati
should go to a +True Guru+ ,Sadguru- and serve him# *hen the
Guru7s blessings are received Saras!ati dances on the ti& o" the
tongue# Such are the blessings o" the Sadguru# 2ll o" this is
the &rayer and &raise o" Gana&ati and is itsel" the "orm o"
Gana&ati his +Real 3eing#+ $t is both !ith a beginning and
!ithout a beginning# =no!ledge is not merely in"ormation# $t is
discretion also# ?nly one on !hom the Sadguru7s blessings are
besto!ed can s&ea( on the subject o" Sel". Reali5ation# ?nly the
very luc(y are able to receive this 6o!er by the +Grace o" the
Guru#+ These things may be taught by the Guru&utras# ?thers have
no authority or &o!er to s&ea( o" them because these are things
!orthy o" the +lion.hearted#+ *hy is this soE $t is because others
are thin(ing that their identi"ication !ith the body and this !orldly
li"e are all very real#
The identi"ication o" the +Son o" a Guru+ !ith the &hysical
body and the bodily li"e are ta(en to be real by common standards
but s&iritually s&ea(ing they are unreal !hich is a &roven "act#
That is !hy the individual !ho is !ithout the blessings o"
the Guru becomes de&ressed and dejected# 1ven !ith a minor
loss he !ill su""er# 'o!ever the Son o" the Guru has already
turned the body and all its activities to ashes including its natural
"unctioning and activity# 'e has no "ear as to !hether he !ill
su""er a loss or get some bene"it# 'e has burned everything that
can be burnt !ith the +/ire o" *isdom+ that he has received "rom
the Guru and he has become "ree and &ure# There"ore the &o!er
and the authority that the Son o" the Guru has attained and the
&o!er obtained by ordinary &eo&le are
not same# That is ho! a real Saint is di""erent "rom the rascal !ho
deceives others# $t is not &ossible to give out anything !ithout the
e%&ress order given by the Sadguru# Rats have no &o!er to tell tall
stories o" lions nor have they the ca&acity# To say that +$ am
the Sel"+ is li(e the roaring o" a lion#
There are secret things that are sa"ely (e&t !ith the Sadguru# $t
is at the "eet o" the Guru that you can learn !hat true
=no!ledge ,9nana- and Devotion ,3ha(ti- are# $t is "rom the
Sadguru that one can learn the !ay o" devotion# ?nly by the
Grace o" the Guru by the teaching that he gives is it &ossible to
(no! !hat the +Nine Ty&es o" Devotion+ are and ho! to &ractice
them# The boo( Dasbodh !as !ritten !ith the sole &ur&ose that
devotees should reali5e God 2lmighty# $n the dialogue o" the Guru
and disci&le the most essential teaching is given there# Dasbodh
gives us the (no!ledge o" !hat !e are and !hat our real nature is#
$t e%&lains the state o" detachment and !ho the only real God is#
$t tells !hat the 9iva or the individual is and !hat Shiva or God
is# $t sho!s the !ay to 3rahman and "inally to one7s o!n +True
Nature+ ,S!aroo&a-# The boo( also contains instructions on ho! a
"ool can become !ise as !ell as tells the nature o" $llusion and
ho! it arises# The original beginning o" Maya is told there and
it is e%&lained that Maya is our imagination# 2ll doubts on the
&ath are cleared in that great boo(# $" you really !ish to (no!
!hat is taught there in that boo( it is better to go through the te%t
The !ord +Dasha(+ ,;ha&ter- is the name o" the larger
cha&ters in the boo(# There are t!enty Dasha(as in Dasbodh
and each o" them contains ten sub.cha&ters !hich are called
+Samasas+ ,Sub. cha&ters-# The !ord Dasha(a indicates the ten
sense organs and organs o" action# $n the Marathi language !e
can t!ist the !ord Dasha(a to +Dahashat+ !hich means "ear#
+Dhasti+ means "ear or +Daha.2sti+ !hich means a very hot
sensation that is "elt because o" this !orldly li"e# That "ear that
heat should go# ?ne must dro& it# $gnorance should go# *e should
thro! it o""# That is called Dasha(a# The &re"ace or &reamble is
called 0&oddhat !hich means +To
create some interest to (no! !hat is given#+ $t creates the
intention to (no!# $t is said in Dasbodh that the Dasha(as are
bro(en into sub.cha&ters ,Samas- in order to e%&lain the +6ath o"
/reedom#+ Sel". Reali5ation is taught in this boo(# The things
described there can easily be tested and veri"ied in one7s li"e# $t is
said that one !ho out o" jealousy and a !ar&ed vie! says that there
is no truth in this boo( is li(e a man !ho says that he has no nose
even though he does# ?ne !ho says that the boo( contains "oolish
statements is li(e a man !ho calls his "ore"athers "ools# ?ne7s
"ore"athers are great beings such as 3rahma Vishnu Shiva Guru
Dattatreya 8ord =rishna Shri Rama and all the Saints !ho have
a&&eared in this !orld u& to no!# 2s they !ere born in the &ast
they are called ancestors or "ore"athers# Those !ho !ere born in
the &ast have no! rea&&eared# $t is not that some ne! Saints have
come# Those !ho !ere already e%isting are continuously e%isting#
*e have to search that +?riginal 1%istence+ the origin o" all
things# *e have to see +That+ again# 2s they are "rom the &ast
they are called our ancestors#
Dasbodh contains the =no!ledge told in all the Gitas ,Great
s&iritual te%tsD Gita means song- li(e the 3hagvadgita 'ansgita
Shivagita etc# These are the !ords o" God himsel"# ?ne !ho
says that !hat is contained in Dasbodh is "alse is already doomed
a "allen &erson# The God !ho &revails in the !orld in the "orm o"
!isdom is Gana&ati the Su&reme Sel" 6aramatman# The one
!ho has this !isdom is called 3odha !hich is ;onsciousness#
This is =no!ledge or +understanding#+ ?ne !ho reali5es that he
himsel" is +That+ has already "inished !ith all bondage in one
s!ee&# 2ll o" the s&iritual &o!ers come to him simultaneously#
+Dasbodh+ is such a great boo( that it is called the +=ing o"
S&iritual 3oo(s+ ,Grantha Raja-#
Morning, 2!-10-
8)' he ComAanC of the Saint
*hat has ha&&ened out o" $gnorance is gone# No! since there
is understanding you should gain bene"it "rom it# *hen you are
a!are o" !hat is right you should see( the com&any o" the
Saint# :ou should serve him and gradually learn the !isdom that
he has# :ou should learn "rom the Saint his &ur&ose in li"e and his
enlightenment# :ou should do good things "or the Saint and you
should come to (no! his !ay o" thin(ing# Meet him "re)uently
as( your )uestions and clear a!ay your doubts# :ou should ta(e
all necessary troubles "or this# 0se discretion in your o!n li"e as
he does and i" at all you yearn "or com&any you should see( the
com&any o" the Saint and !or( as hard as he !or(s#
There are t!o im&ortant things gained in the com&any o" the
Saint# They are the descri&tion o" the Sel" and the surrendering o"
one7s sel"# The descri&tion o" the Sel" is to come to (no! !hat the
nature o" the Sel" is# Surrendering one7s sel" means to behave as
the Saints behave to s&ea( as the Saints s&ea( and to conduct
your li"e as the Saints do# 8isten to the !ords o" !isdom and &ut
into &ractice !hat you have gras&ed# =no! !hat his strategies
are# :ou should learn as he teaches and understand his nature
!hich means that you understand your o!n nature# 8earn about his
inner thought and his logic# 8earn his s&eech and his objectives
his shre!dness and his !ay o" telling things# 8earn his !ords
their s!eetness (indness and the various nuances o" the !ords
he chooses# 8earn ho! charitable the Saints are and "ollo! their
e%am&le# :ou should learn ho! the Saint utili5es his time and
learn about true renunciation# 8earn about ho! to meditate ho! he
is unattached to anything and ho! he is beyond body.
The $nner.Sel" is +the (no!er#+ Nobody can see the limit o" his
ca&acities# Dialogue !ith one7s Sel" should be constant# This
!ill bring about tremendous 9oy# The more thought"ul that one is
the more content he !ill be# The 2lmighty Su&reme Sel"
creates the !hole !orld yet 'e is not visible# 'e can be (no!n by
thin(ing dee&ly and by being com&assionate# 'e meets you
through constant meditation# :ou get something only !hen you
become very determined about it# ?ne !ho removes !orldly
thoughts and thin(s only about the Sel" !ith strong determination
!ill reali5e and attain That state# 3y constant contact only !ith the
"alse you get only the "alse# ?ne sees or "eels only that !hich the
mind is al!ays thin(ing about# There"ore you should al!ays thin(
about God and tal( only about 'im# The one !ho is determined
about reali5ing 'im is the true devotee# $" determination is not
there one is not a true devotee# The &innacle o" all !orshi& is
!hen God is the devotee and the devotee is God#
This human li"e is very valuable and rare to have so do not
!aste it# Get the best out o" it# /or the one !ho does not do so it
is as i" they !ere committing suicide as i" they are thro!ing a!ay
their li"e# Do not !aste the human body and human li"e that are
so rare to gain# *hen death comes you !ill not be able to breathe
even one more breath# Do not !aste your breath# $t is hel&"ul to
you# Do not !aste your time in useless loose tal(# Devote yoursel"
and surrender yoursel" in this !ay# Thin( dee&ly and &atiently
and behave !ith great discretion# ?ne !ho does not thin(
&ro&erly !astes his li"e and destroys himsel" by thoughtlessness#
Many have &erished through evil com&any# They have ta(en a "all#
3y "rivolous "oolishness the blo! o" destruction "ell and that man
!as destroyed# *hat can !e say about one !ho does not bene"it
himsel" by this human incarnationE ?ne !ho does not (no! the
im&ortance o" anything !hose mind is not interested in Sel".
study and !ho does not study is a "oolish &erson indeed# 'e is
one !ho blames others and has no consistency in his s&eech and
thought# 'e has no good "uture in the herea"ter# :ou should
concentrate your mind !ith all e""ort and do s&iritual &ractice
,sadhana- "orcing yoursel" i" need be# 2s( the Saint !here you are
mista(en# Dro& all vices and develo& virtues#
$t is through the test o" actual li"e that one learns and becomes
!ise# :ou should s&ea( !ith care"ul discretion# $t is no good
!hatever you "eel !ithout cautious discrimination# :our !hole li"e
is !asted i" you s&end it only in tal(ing about !orldly things#
Thin( !ell about ho! you !ant to use your li"e# Really nobody is
essentially evil# 2ll enmity is due to +mis.understanding#+ 2ll
)uarrel is nothing but misunderstanding# $t is best not to tal( about
anybody# $" you tal( at all get your doubts and misunderstanding
cleared# :ou are endo!ed !ith s&eech mind and intellect so use
discretion in your s&eech# 3e very care"ul about !hat you say
about others# :our tongue is li(e a s&ade4 :ou should not hit
anybody !ith it# Remove all your bias and all distortion "rom your
mind# ?nly then !ill you be "ree# 2s one ma(es the e""ort one gets
the result accordingly# The "ruit o" e""ort is certain# 0&asana is
e""ort or the constant &ractice o" any action the holding in mind a
certain goal# The result is o" the same nature as the e""ort#
Recogni5e !hat correct e""ort is# $n !hatever !ay that you thin(
about others you !ill get the result accordingly# Never thin(
evil things about others#
The (no!ledge o" a musical combination o" tunes a Raga is
li(e !hat is in your mind# =no!ledge o" the beat is your actual
behavior# To come to the "re)uent &lacement o" your singing is the
Dhru&ad and is e)ual to constantly coming bac( to your original
intention# *hen that is achieved the see(er enjoys the "ul"illment
o" 3liss# :ou should reali5e the un!orldliness o" your Sel"# 3e
a!are o" it by +Sel". observation#+
Evening, 2!-10-
8*' ParaDrahman is %on-Per@eAtiDle
6arabrahman is not &erce&tible by the senses but it e%ists#
+That+ !hich is not &erce&tible is 6arabrahman# That is Real
!hich e%ists but is not visible# $" one says that it does not e%ist
even that &erson !ho says so is himsel" only 6arabrahman# $" there
is a "orm its body or sha&e is (no!able and it can be (no!n
&erceived and understood# 'o!ever the sha&e or "orm o" the
Sel" !hich is 'e himsel" has no sha&e or "orm at all and is not
&erce&tible# ?ne ends the en)uiry by saying that it is un(no!able
but it is al!ays one !ith you# The tragedy is that you do not admit
to its e%istence and that it e%ists as your o!n Sel"# The
understanding that +$ am the understanding $ am Shiva $ am
Shiva+ ,Shivoham Shivoham- is &erceived by the eye o" the
+inner.vision o" understanding+ !hich is Shiva# 0nderstanding is
&erce&tion# The 1arth is giving su&&ort to all creatures# $t is
called the ground or +3hoomi#+ 9ust as all things a&&earing to
our senses are on the ground and o" this earth li(e!ise everything
that is visible is &erceived on the invisible e%istence o"
6arabrahman# $t is because o" +That+ that everything begins
and ends# *e cannot go any!here else outside o" it# There is no
leaving That# 1verything ends it all gets destroyed ho!ever That
!hich does not end remains and !hat remains is +That#+ $t is the
same in every situation#
That !hich is indescribable unimaginable and !hich cannot
be gras&ed by logic and conjecture is +That#+ $t does e%ist# $"
anyone !ill try to say +$t is li(e this+ or +$t is li(e that+ his
statements are "alse# $t is not &ossible to tal( about +That#+ 8et
anyone &ut a &ro&osition about it in any manner yet it is not
caught in that &ro&osition# So !hatever one may say even though
he may be "ull o" !isdom +That+ cannot be described# There"ore
you should a&&roach this &roblem very subtly !ith determination#
:ou have to nulli"y the belie" in the reality o" the bodily e%istence
and the seeming reality o" the a&&arent e%istence o" the universe#
?nly then !ill you understand +That#+
3rahman is said to be +all.&ervading+ but !hen the +2ll+ is
not real ho! can 3rahman be &ervading itE *hat !e see is not
real so ho! can 3rahman &ermeate itE $n dee& slee& there is
nothing that is &erceived or &ermeated# *hen you are a!a(e and
you are &resent !hat you see is the seen the "orm# /orm is !hat
is seen# To say that it is seen is to say that it is (no!n or
&erceived# ?nly then is it said that +$ see it#+ 'o!ever !hatever
is seen is rea ly seen by the sense organs and the sense organs are
(no!n by the intellect as !ell as by =no!ledge# No! &lease &ay
care"ul attention# *ho sees the =no!ledgeE The state o"
+(no!ing+ the +=no!ledge+ is itsel" seen but That !hich sees it
cannot be described# The +seer+ cannot be described yet re"erence
is being made to it# So +to see+ means +to (no!+ +to &erceive+
and that !hich is so &erceived is &erceived by and &ermeated by
3rahman# ?nly that !hich is so &ermeated is (no!n or &erceived#
So long as that !hich is (no!n is in the state o" being seen it is
&ermeated# 'o!ever !hen the a&&arent thing disa&&ears !hat is
there to be &ermeatedE To be &ermeated by 3rahman is only to be
seen or (no!n# *hen +(no!ing+ ends there is nothing le"t to be
The mil( and cream are together in mil(# *hen the cream is
se&arated it a&&ears se&arate to our senses# $t is the im&ortant
ingredient o" mil(# $t becomes se&arate i" !e se&arate it
other!ise it is one !ith the mil(# The em&ty e%&anse and the
)uality o" &ermeating are "alse terms# The ?ne !ho remains a"ter
the imagination disa&&ears is the Sel"# 'e is not !ithin the realm
o" imagination# *hen the conce&ts imagination ca&acity to move
the movement understanding consciousness etc# are seen only
then do !e become a!are o" the male and "emale ,6urusha and
6ra(riti- &rinci&les# $nherent in this are the three Gunas the
"ive elements the states o" consciousness and various
circumstances and numerous &ro&erties o" matter# +That+ !hich is
a!are o" all this is called +The Nature o" 1%istence The Main
Goal The 6o!er 3eyond The 6o!er o" =no!ing The Glim&se
o" Totality ;osmic 3eing The Glim&se o" the $mmensity o"
3rahman The 6rimordial God+ etc# etc### That
understanding !hich comes out o" this name and "orm is the
sim&le and the most natural e%&erience o" +3eing+ !hich the
+6rimordial 3eingness+ 6urashottama itsel" "eels yet it is a
(ind o" direct &erce&tion !hich imagination cannot gras&#
The &urest and sim&lest s&iritual e""ort is listening
,Shravana- then comes +thin(ing+ ,Manana- !hich is su&erior to
it# *hen there is no +(no!er+ either as a being or as the )uality
o" understanding the mind is merged into its higher state# *here
the state o" e""ort or sadhana ends there is +S&iritual =no!ledge+
or Vijnana# ?ne7s li"e is "ul"illed !hen s&iritual e""ort
is culminated in the +/inal
2chievement#+ That !hich is beyond the )ualities ,Gunas- is
&ermanent non.moving not disturbed by anything# $t cannot
be destroyed it is the most im&enetrable solid it is never.ending
and never disa&&earing# :ou are That# This understanding ensures
that +That+ never ends# Then the &roblem o" $llusion is solved as it
is not seen at all# Gone is the $llusion# /or e%am&le in the dream a
man sees that he is married and has a !i"e and children but !hen
he is a!a(ened !here are theyE *here !ill he search "or themE
*here !ill they meet himE *hen the man is a!a(e the dream is
&roved "alse# The &erce&tion o" other things !as ha&&ening due to
$gnorance and that $gnorance !as the dream# The dream !as
that $gnorance and that !as the !orldly li"e# The vast s(y !as
being seen and the vast earth !as there and many men !ere
living on the "ace o" that earth and they a&&eared to be ha&&y#
Many "amilies !ere living ha&&ily and my o!n little "amily !as
among them# 'o!ever that "amily a small dot !as not there "rom
the &ers&ective o" ;onsciousness or 2!areness# 2ll o" that
scenery !as sho!n by $gnorance# The "amily is generally not
understood in its +Reality+ by anybody# The one !ho (no!s the
Reality is very rare as the +(no!er+ is 6aramatman# +=no!ing+
the Reality you are a!a(ened# The dream is over# *hat does this
meanE *hat is a!a(eningE $t means that there is no! the
+=no!ledge o" Reality#+ 2!a(ening is =no!ledge and
=no!ledge means you are a!a(ened#
To e%&erience !orldly li"e is itsel" the e%&eriencing o"
$gnorance# The man may be enjoying a very ha&&y lu%urious
li"e but he is merged in $gnorance# ?n the other hand he may be
leading a li"e "ull o" troubles and hard !or( but then also
!hat he enjoys is $gnorance# The !orldly li"e may be o" any
grade# $t is only $gnorance that one is enjoying# $gnorance has
itsel" a&&eared# *hat is evident is $gnorance# Then there comes
a change# =no!ledge a&&ears and !ith that a!a(ening comes#
The man a!a(ens and says +?h !hat a !orldly li"e it !as# No!
all o" that is &roved "alse#+ *hen one a!a(ens he still sees but
all is indescribable unutterable# This is to be so"tly and subtly
"elt by discrimination ,Vive(aD the discrimination bet!een the
Real and the unreal-# The e%&erience o" a!a(ening must recogni5e
its o!n signs its o!n nature# The boo( +Dasbodh+ !as com&leted
by +The *ord o" the Sel"#+ The one !ho meditates on
6aramatman (no!s this +3oo( o" 8i"e#+
Sa(a*, 2"-10-3!
8-' he #mAortan@e of the +ra@e of the +uru
'aving heard about the greatness o" the +6ath o"
Devotion+ "rom 8ord =rishna 0ddhava !as very ha&&y# 'is
se&arate identity as 0ddhava !as gone# 0ddhava !as truly
blessed# The Sage Shu(a a veritable +Sea o" 3liss+ said to the
=ing 6ari(shit +:ou are luc(y to get this =no!ledge by listening#
8istening itsel" is a great good luc(# No! you are a!are o" God
2lmighty# There are very "e! !ho get the good o&&ortunity to
listen to this#+ *hen =ing 6ari(shit came to (no! about his
unavoidable death he "ound out the !ay to Total /reedom#
3lessed is the =ing 6ari(shit !ho obtained the most valuable
gem !hich is 8iberation#
There is a story o" a =ing in the boo( +Vicharasagar+ that
relates to this# Nothing can e)ual the +9oy+ o" S&iritual 8i"e# The
1ight."old Mani"estation ,s(y !ind "ire !ater earth mind
intellect thin(ing and the sense o" +$+- are the eight ministers o"
this =ing# The =ing should not act according to their dictates#
They only give !rong advice# ?ne !hose "ame is described by
:ogis continuously and the very dust &articles o" !hose "eet are
!orshi&&ed by all the hosts o" gods has 'imsel" &romised this
devotion# That +Great 8ord+ has said that there is nothing more
bene"icial than devotion# $t is called the +:oga o" 3ha(ti#+ The
&ath o" 3ha(ti :oga is the &ath o" 6ure 8ove# *hen there are
doubts in your mind about 6ure 8ove this &ath !ill not be
understood# *hen 0ddhava listened to these !ords he !as
over!helmed !ith the ecstasy o" 8ove# 'is breathing became
slo! his eyes became hal".closed ,they !ere neither com&letely
o&en nor closed-# 0ddhava !as on the verge o" total annihilation
but 8ord =rishna controlled his ecstasy# 0ddhava said +My li"e is
"ul"illed# $ have got the very essence o" all the s&iritual riches#+
'e began to thin( as to ho! he could re&ay the 8ord "or 'is
benediction# $ cannot re&ay the Guru by giving him !ealth# $" $
thin( o" giving my body to him it is only &erishable# 3y giving
the &erishable body and in turn obtaining God ho! can one
&ossibly be able to re&ay !hat
has been gainedE $" the individual is to be surrendered to the
Guru the individual is only conce&tual# $t is not a "act it is "alse
and it is not &ossible to re&ay the Guru even by surrendering the
body the s&eech the mind the money and the li"e itsel"# 2s the
disci&le !as not able to be than("ul through all o" these he )uietly
&rostrated be"ore the Guru#
0ddhava &laced on his o!n head the &articles o" earth belo!
the "eet o" 8ord =rishna and &raised God in many !ays saying
+:ou are the greatest o" all the !ise &eo&le !ho (no! 3rahman#
:ou are the su&&ort o" the !orld the guardian o" the !orld and
the dissolver o" the !orld# $ !as dum&ed in the dar( night o"
$gnorance and your nectar.li(e teaching destroyed my sorro!
and desires and saved me by li"ting me out o" the )uagmire o" the
!orld# This !as not &ossible !ithout your &o!er# 'o! can the
desires and ego trouble me no!E The cold o" $gnorance !as
dissi&ated by the /ire o" =no!ledge#+ *hen the +True Master+
the Sadguru and the disci&le meet the disci&le e%&eriences that
all o" his earthly desires are no more# :et !hen he goes home
the $llusion again con"uses him# The $llusion is destroyed only in
the case o" a disci&le !ho understands the teachings o" the
Guru# ?nly the &ious disci&les (no! this "act# These things !ill
never be (no!n to those !hose vision is blinded by $llusion
and !ho have become arrogant about their achievements#
The signi"icance o" the com&any o" Saints is (no!n only
by devotees !ho have 6ure 8ove "or God# 0ddhava said +?h
8ord you have saved numberless devotees through your
teaching !hich !as seemingly meant "or me# 'o!ever the
teaching re)uires the "aith o" the listener# ?nly then can he
&luc( the aus&icious "ruit o" the teaching# There"ore the disci&le
should be intelligent# The greater the "aith the dee&er the
(no!ledge that a disci&le gets# /aith is li(e a good lam&# The t!o
!ic(s o" this lam& are discrimination ,bet!een the 1ssential and
unessentialD Vive(a- and desirelessness ,Vairagya-# 3y these t!o
!ic(s the "lame o" =no!ledge is (indled# 'o!ever the ghost o"
ho&e ,the desire "or !orldly ha&&iness- e%tinguishes the lam&#
The ghost o" ho&e should not be allo!ed to come near# ?nly
then does the great +8ight o" ;haitanya+ da55le the entire universe#
The greatest devotee 0ddhava had no! become ?ne !ith
the ;osmos#
Evening, 2"-"-
81' Freedom and (eBotion
There is no other use"ul !ay to /reedom than to be in the
+;om&any o" Saints+ ,Santasangha- *hen one sees any "orm any
object there arises some sentiment to!ards that "orm#
8i(e!ise !hen you loo( at your mother and "ather you have the
a&&ro&riate emotion be"itting that relation# 'o!ever !hen you
see the Guru ,to have his glim&se or Darshan- the heart is
over"lo!ing !ith a "eeling o" reverence# $n this !ay Saintly
;om&any is the greatest# *ith res&ect to the Saintly ;om&any
being near the Sadguru is the most &uri"ying# $llusion has no &lace
near 'im# $llusion does not remain in the &ro%imity o" the
Sadguru# Most &eo&le live their lives in vain and give im&ortance
to useless !orldly bene"its only to become miserable and
an%ious# The individual "oolishly gives im&ortance to objective
things !hich are not im&ortant at all and remains ensnared by
$llusion# 3ut !hen one is in the vicinity o" the Sadguru such
useless attraction automatically disa&&ears#
0ddhava said to 8ord =rishnaD +:ou have given advice to
dis&el the dar(ness o" the so.called (no!ledge o" the &oor
ignorant &eo&le# The !ic( o" the lam& o" 7Real =no!ledge7 is
(indled by the ghee o" Discrimination ,Vive(a- and Desirelessness
,Vairagya- !hile the adamant ho&e "or sensual grati"ication is li(e
a moth that tries to e%tinguish the lam& by jum&ing on the
"lame ,trying to satis"y desires-# *hen the devotee concentrates
on your 7Divine 6resence7 desire is destroyed#
?nly the Sadguru !ho remains as
70nderstanding7 in the heart o" the devotee can attain unity !ith
7Real 3eing#7 No! $ am convinced that you have besto!ed u&on
7Total $dentity !ith :ou#7 2s :ou are the innermost d!eller o" all
your "orm is already very naturally abiding in me al!ays but
that "orm !as veiled# 3y the :oga o" Devotion ,3ha(ti :oga-
that $ "ollo!ed :ou are "ully &leased !ith me# :ou have given
me the inner !isdom to understand you in your True /orm# No!
that is my o!n ?riginal 3eing# :ou have convinced me o" this
"act# The Saints and
Sages call this miracle 7going bac(7 or the 7right return#7 *hile
doing this :ou have enhanced the intensity o" my devotion to
you# :ou gave me that =no!ledge !hich !as already my o!n
Sel".=no!ledge# No! the $llusion and doubts !ill never be able
to cover me again# :ou are so benevolent and es&ecially gentle to
your servants !ho have become !ise and have devoted
themselves to singing your &raises ,3hajans-#+
Singing bhajans does not mean sim&ly the beating o" cymbals
or &laying o" musical instruments# 6eo&le say that those !ho are
beating the cymbals and &laying instruments re&eatedly are
devotional ho!ever this +3hajan+ this devotional song is not o"
that ty&e# $t is very dee&# *hatever the !orldly &eo&le
constantly meditate u&on that is their devotion their !ay o"
!orshi&# *hatever d!ells in the mind is the object o" one7s
!orshi&# *hen one thin(s about !orldly objects !ith the &ur&ose
o" e%&eriencing the joy derived "rom them it is a (ind o" !orshi&#
The concentration on that object is their meditation# $" there is
obsession "or any sense object that obsession is a constant
contem&lation# 8istening contem&lation meditation obsession
and the com"ort "elt in obtaining objects is not the contentment o"
the Sel" or real +inner contentment#+ ?n the contrary the
desire "or more sensual &leasures only increases and the hunger
"or indulgence is not satis"ied# Desire breeds desire and as long
as this is so the Sel" !ill not get Sel".satis"action or
There"ore +true !orshi&+ is the meditation and
contem&lation or in other !ords the constant &reoccu&ation !ith
Sel".satis"action !hich is called the in!ard urge# $t is the "eeling
o" anguish or the em&tiness that is raging inside the devotee !hen
he "eels that he is !ithout this Sel".satis"action# There is no &ath
o" return "rom that state o" longing# That is called a man !ho
is longing "or the e%&erience o" the +$nner Reality#+ *hen this
urge is there there is the certainty o" the +;ontentment o" the Sel"
!ith $tsel"#+ That contentment is called $nner 6eace# *hen
achieving this state o" $nner 6eace one no longer su""ers "rom the
cravings "or objective things#
*hen those cravings no longer arise the desires are "ully
)uieted# This is the real nature o" inner !orshi& and this is the
!ay o" it# Those !ho go astray "rom this essential !orshi& and
devote themselves to obtaining grati"ication "rom objective
things are sim&ly !asting their human birth#
0ddhava saidD +?h 8ord Those !ho babble about useless
things !ithout !orshi&&ing you are only t!o legged beasts in the
human "orm# They are not only ordinary beasts but asses o" the
"irst ran(# ?nly the time utili5ed in !orshi& o" 8ord 'ari ,Vishnu-
is &ro&erly "ul"illed# 2ll other time is gul&ed u& by $llusion !hich
the $llusion in turn uses to give one rebirth# ?nly that time !hich
is s&ent in the cause o" Sel".Reali5ation is truly !orth!hile# 2ll
other time is gone !asted# 1ven all o" the e""ort that has been
done to &rotect the body is also "utile# 'o!ever that !hich has
been done in devotion to 'ari is true merit# The human li"e is very
valuable# $" it is utili5ed "or good deeds and devotion it is
!orth!hile# Those !ho (no! the signs o" God7s blessings in their
mind s&eech and in their &hysical body are truly blessed# $n this
manner the bondage o" !orldly li"e has been cut a!ay "rom me#
6reviously there !as the attraction o" !i"e and children !hich
only e%&anded the &hysical !orld entanglements# $ have also had a
notion that $ am born in my "amily and !as brought u& in
their midst and $ !as thin(ing that they belonged to me#
'o!ever as soon as my mind !as engrossed in meditation on
your 3eing $ came to reali5e that all o" these things are
illusory# This attraction to $llusion ma(es it a&&ear to be true and
nobody else is there !ho can sho! the real nature o" this
&henomenon# :ou are the 6o!er that e%&ands this universe and
you are the +6o!er o" =no!ledge+ that !ithdra!s all o" this into
yoursel"# :ou have removed the cover o" attachment "rom my
mind# $ had a "ondness "or you "rom my childhood# No! $ !ill cut
the bondage o" all other &eo&le !ith the +S!ord o" =no!ledge+
that you have given to me# $ have no! "ul"illed my li"e but
there is a small !ish# 6lease grant this to me very (indly# ?nly
:ou are able to ma(e &ossible !hat is im&ossible# :ou
are also the Great Maya !ho !eds together the living and the
dead ,/ormless ;onsciousness and matter-# :ou control that
Maya !ho has deceived even 8ord Shan(ar ,Shiva- and the
li(e# :ou have destroyed the three "actors o" the (no!er
(no!ing and the (no!n# Gone is the se&aration o" 7$7 and 7:ou7
the sense o" se&aration o"
7God and the devotee#7 $ have remained "ull o" the 3liss o" Sel".
=no!ledge but to say so in !ords again becomes &art o" $llusion#
No! all the "our ty&es o" s&eech and the "our Vedas are mute# 2ll
is the void and the cause and e""ect are gone#
No! !ith that love !hich a mother has "or her child may you
&lease do !hat $ &ray "orE No! this is my last re)uest# $ !as
having such great $llusion# 8iberation or the state o" 9ivanmu(ta is
not a ha&&y state although you may say so# There"ore give me
7Devotion to :ou#7 $ do not !ant 8iberation !hich is dry and
tasteless# 8iberation is &ossible by the 3lessing o" the Sadguru and
it is necessary to have the understanding o" Reality# 3ut &lease
give me
7Devotion to :ou#7 Give me the !orshi& o" :ou !hich is su&erior
to the 7Sayujya 8iberation#7 $n the &ast you besto!ed u&on many
only 8iberation but you did not give them this 7Devotion to
:ou#7 2ctually :ou have deceived them by giving them only
8iberation# 6lease !ith me this dece&tion !on7t do# May you
&lease bless them !ith your devotion those !ho have attained
Real =no!ledge# Those !ho neglect the 7Devotion to the Guru7
and declare that they have attained 8iberation are deluded# 6lease
give us the Devotion to the Guru# Do not tell me that Devotion
to the Guru is not necessary# :ou are able to ma(e &ossible that
!hich is im&ossible and ma(e im&ossible that !hich is &ossible#
:ou have given 8iberation even to animals in the "orest !ho eat
only leaves and you have given 8iberation even to the co!.maids
,Go&is- !ho became so sacred that even the creator 3rahma
!orshi&&ed them# The mon(eys and others did not (no! that :ou
are 6aramatman# 0n"athomable is the greatness o" 7:our Devotion#7
'e !ho becomes ?ne !ith :ou holds all o" 7:our Glory#7
Devotion contains !ithin itsel" 8iberation# 3y
devotion the 8iberation becomes sancti"ied# 1ven i" $ !ill
8iberation $ desire only to be :our devotee#+
So s&ea(ing 0ddhava held the "eet o" 8ord =rishna !ith all
reverence# 'e !ould not let go# Then God blessed him# +*hen the
state o" the Totality o" 3rahman is attained one thin(s that
devotion !ith its inherent duality is no longer needed# ?ne should
not su""er "rom the &ride o" having achieved any such state# *hen
one says that !hen 8iberation is attained devotion does not
remain this is the &ride o" =no!ledge# 6lease may you give
me 7Devotion to :ou#7 :ou may as( me !hy are you
re)uesting devotion !hen $ have given you 8iberation !hich is
attainable only a"ter millions o" birthsE7 and $ !ill say that "or me
to be de&rived o" devotion to the Guru is the greatest hindrance#
So &lease give me that devotion !hich is beyond 8iberation#+
Evening, 2#-10-3!
83' (eBotion After "iDeration ? 0lessed is &ddhaBa
0ddhava saidI +?h 8ord 8ord =rishna $ re)uest that you (ee&
my state o" 8iberation &ermanently yet give me 7Devotion to :ou7
!ithout any sel"ish aim# There should not be any sel"ish objective
or motivation yet devotion must be continued# :ou may say 7$
have given you 6ermanent /reedom Total 8iberation so !hy do
you still have the re)uest "or devotionE7 To that $ res&ond that $
!as already having 8iberation# $t is not true to say that you
have given it# :ou have given me that !hich !as already !ith
me# So do not ma(e the claim o" being the giver# $" you give me
7Devotion to :ou7 above the state o" 8iberation then $ shall call
you the truly benevolent God# $ re)uest this 7Devotion to :ou7 but
you do not seem to be interested in it# :ou are not so ha&&y about
it# Regarding this your miserliness seems evident# $" by being
liberated as 9ivanmu(ta $ am going to be de&rived o" devotion to
the Guru $ do not !ant that 8iberation o" yours4 /reedom is an
$llusion# *hen there is no bondage "rom !here did you bring in
this 7/reedom7E $ do not !ant any ty&e o" 8iberation either
&ermanent or bodiless# :ou have deceived those to !hom you
have given it# No! &lease give me Devotion to the Guru#+ So
saying 0ddhava held reverently the /eet o" 8ord =rishna and
very !isely re)uested "or devotion to the Guru a"ter 8iberation#
This gave great joy to 8ord =rishna# 'e said +My 0ddhava you
have learned good things# :ou have re)uested rightly# :ou are
truly blessed#+ 8ord =rishna then gave 0ddhava +Devotion to the
Guru#+ Devotion beyond 8iberation is the essence o" 8ord
=rishna# The teaching o" the Sadguru consists o" the ma%im that
+The Guru and his devotee are indivisible#+
+Devotion a"ter 8iberation+ is the right gi"t "or the deserving
disci&le# Devotees !ho came earlier only !anted 8iberation
!hich !as given to them but 0ddhava sur&assed all o" them#
0ddhava re)uested "or the im&ossible state and 8ord =rishna
gave it to him and then said that +Devotion a"ter 8iberation is
my o!n &o!er to
incarnate#+ $" one becomes la5y !ith the notion that he is liberated
that is !rong# $nstead the state o" devotion !here the disci&le "eels
that all the things in the !orld are nothing but his Guru is
higher# That is 3rahman !ithout any distinctions !hich is the
same as the Sadguru# Devotion a"ter 8iberation is itsel" the
very status o" Sadguru# To +become+ something is a do!n"all#
That is the "unction o" the individual the jiva# The sense o" +$+
is already there# 3ut in this state the +$+ is not there# To !hom
are you giving 8iberationE $" there is one o!ner and the second
man is a servant then one o" the t!o can be given 8iberation#
Devotion a"ter 8iberation means that everything is only one single
unity# This devotion is My +6o!er o" $ncarnating#+ $ Mysel" ta(e
birth and $ do things to give ha&&iness to &eo&le# That being !ho
acts in this !ay is called the 2vatar or +$ncarnation o" God#+
'e is called My incarnation but he is inde&endent# 'e is not
somebody7s incarnation# 2ll things including the body are only
3rahman the ?ne 2lmighty God# *e call it as +God !ith
)ualities+ ,Saguna- meaning !ith "orm but really there is nothing
that can be said about him# 'e is not an incarnation o" somebody
else# The +$ncarnation o" God+ is only God# *ith this
understanding that one7s Sel" is 3rahman one should remain
naturally as one is# 'o!ever in this case it is neither e%istence
nor non.e%istence# There is no +other#+ The duality o" (no!ing and
the (no!er as !ell as the brilliance o" the "orm are only ?ne#
No &ate %iven
85' (eBotion and the 0lessing of the Sadguru
0ddhava did a great "eat and earned reno!n# 'e re)uested "or
+Devotion a"ter 8iberation#+ 'e as(ed "or something that cannot he
gained and 8ord =rishna gave it to him# Many sages have tried
very hard to attain various states "rom the +=no!ledge o"
3rahman+ to the +State o" 8iberation#+ 3y describing them as the
only desirable states to live in that meant that they !ere &roud o"
those states# The &ride that one is attached to does not dissolve so
there"ore those sages !ith their &articular &ride remained se&arate
"rom 3rahman# :ou may loo( at their long hair and "lo!ing beard
and ta(e them to be great ascetics but this is not correct so do not
thin( li(e that# The +=no!ledge o" 3rahman+ ,3rahmavidya- is
neither old nor ne!# The 3rahmavidya !as not di""erent "or them
"rom !hat it is today# =no!ledge means to (no! and +:oga+
means union or to join# *hatever a man agrees !ith he attains
!ith relative ease#
The one !ho has understood the (ey (no!s easily !hat
3rahman is# ?ne !ho has !isdom correctly recogni5es God# Those
sages !ho !ere undergoing &articular &ractices such as e%ercises
and &ostures o" the various "orms o" :oga ,the :ogis- and those
&er"orming austerities such as vo!s o" silence ,the Munis-
!ere attached mentally to their bodies# They valued the body
!hich is but an instrument# The Sel" and the body are se&arate but
those yogis became sidetrac(ed because they became &roud o"
the body# $t so ha&&ened that =rishna res&ect"ully !orshi&&ed
those sages but as(ed them to leave and go into the "orest to
build huts and live there# Thus 'e himsel" enjoyed his
+2loneness#+ =rishna sa! that the sages !ere ta(ing u& various
rigorous ascetic &ractices li(e living only by breathing air etc#
and he told them to be devotees o" 6aramatman !hich
!as 'e himsel"# =rishna told them that only 'e and 8ord
Mahadeva ,Shiva- !ere +=no!ers o" the Truth+ and that nobody
else had attained +;om&lete =no!ledge#+
?ne !ho attains this +Devotion a"ter 8iberation+ is o" the high
ran( o" an $ncarnation o" God# =rishna says +This is My 76o!er o"
$ncarnation7 and it is by this Strength this 6o!er this 6rinci&le
that $ do everything yet remain a non.doer# $ enjoy all com"orts or
&leasures yet remain una""ected a non.enjoyer# $ am the ;reator
the Sustainer and the Destroyer o" this !orld and yet remain
unrelated to any o" this activity# ?ne !ho does not have any
understanding o" this Divine :oga has only !asted his e""orts and
su""ered in vain#+ 8ord =rishna says +This :oga !as not
available in any boo(s or in the Vedas and only Mysel" and
8ord Mahadev (no! it# $ hold this
7:oga o" 0nhindered ;ontinuity#7 This yoga is never bro(en
never sto&&ed and there"ore $ am called :ogendra or the =ing o"
This :oga o" +Devotion a"ter 8iberation+ !as secret and
hidden but $ have revealed it today# This is the immortal blessing
o" the Sadguru# $ am the same co!herd boy and $ am also the
:ogendra o" today# +3odh 2vatar+ means that $ have revealed this
+Secret =no!ledge o" Divine :oga#+ Those !ho only give
im&ortance to the ritualistic as&ect o" !orshi& and merely &er"orm
ceremonies do not reach u& to the attainment o" Su&reme
=no!ledge ,Vijnana-# 3rahmavidya the +=no!ledge o" 3rahman+
is the most sacred com&lete indestructible 'ighest =no!ledge
that never ends# $t is not only indestructible it is never lessened#
$t is al!ays com&lete "aultless immovable &er&etually e%isting
da55ling radiant 8i"e# $t does not need "eeding# $t is total
ha&&iness# $t is the dearest relative the highest Sel" that loo(s !ith
e)uanimity u&on all the beings in the visible and subtle !orlds
and endears itsel" to them# $n +$t+ there is no less or more
intimacy "or anyone# This means that it is e)ual "or all# $n +$t+
there is not anything such as more or less "or anybody# To be
al!ays in a state o" e)uilibrium is its very nature its very )uality#
$t is the nearest relative to all beings#
$t is not &ossible "or a &erson !ho is &roud o" his ritualistic
activities to meditate u&on the +Totality o" 3rahman+ it7s Reality
to get a glim&se o" it or to attain it# 2 &erson !ho &er"orms
rituals holds a conce&t in his mind# 'e holds a biased conce&t
regarding a
&articular image o" God !ith &articular )ualities and he receives
the "ruit o" his actions according to this conce&t# The "orm or
image that is !orshi&&ed is "ormed in a subtle !orld# 2 "orm
means that !hich is seen# $n the seen the main object is the
cosmos or universal "ield and in this "ield the individual has a
body as desired by him in order to have the enjoyments !hich are
desired by him# 'e &erceives all o" this according to his strong
desire# 'e has a "i%ed conce&t that he enjoys all o" this !orld and
accordingly gets the "ruit o" his &ractice# 'o!ever that "orm and
those )ualities !hich are the &roduct o" imagination are bound to
eventually disa&&ear and then the concern about gain and loss
increases# Then again imagination conce&ts the strong desire
!hich he calls +determination+ and such re&etitions by the
individual !ho is attached to actions ,(arma- go on and on
!ithout end# 'e does not give u& his attachment to &assion !hich
gives but "leeting &leasure# $" by giving u& the &ursuit o" "ul"illing
o" &assions he !ould meditate on the Reality he could easily gain
the bene"it o" +Total 8i"e#+ 'o!ever generally no individual is
ready to give u& attachment to desires# 2s one does not give u&
one7s desire and habits the &ride o" actions also cannot be dro&&ed#
2s the &ride o" action does not dro& a!ay the heavy results o"
shortness o" li"e is also not dro&&ed#
2lternatively it is very di""erent as !ell as easy to have
the com&lete "ul"illment o" one7s li"e# $" the one dro&s desire and
habits one becomes the o!ner o" a com&lete "ul"illed li"e# Then
one easily gets the e%&erience that the &lay o" ;onsciousness or
lac( o" it is &layed out on the substratum o" one7s o!n 3eing# 2ll
ty&es o" &ride can be let go o" but the &ride "or =no!ledge is
very di""icult to be dro&&ed# This s&iritual science !as (e&t !ell
hidden# No! it !ill de"initely s&read because the same sages and
seers have come again by ta(ing birth and as they !ill be
coming they are going to have this =no!ledge# This =no!ledge
cannot be attained by many sacri"ices in "ire ,:adnyas-# 2ll o" the
sages have e%&lained !hat this =no!ledge is but they
themselves remained de&rived o" it# ?nly 8ord =rishna bravely
declared that he is God and 'e actually lived
li(e a God# The sages have no ca&acity to be so bold# ?nly 8ord
=rishna had the Real =no!ledge that is !ithout any doubt# Shiva
is the second !ho has this =no!ledge# 8ord =rishna told
0ddhava that the (no!ledge o" others is not com&arable to 'is
=no!ledge# 0ddhava !as convinced about this and there"ore
reached ;om&lete 'a&&iness# 8ord =rishna gave 0ddhava the
status o" +$ncarnation#+ 3ecause o" this honor all say that he is an
incarnation# This is a (ind o" ornament# 8ord =rishna gave that
=no!ledge to 0ddhava that is not (no!n by any man o" s&iritual
science or even by the one !ho !rote the Vedas# 0ddhava
re)uested and got the +;om&lete 6o!er o" 8ord =rishna+ the
6o!er o" *ill"ul $ncarnation#
$ have im&arted this +=no!ledge o" 3rahman+ to you that !as
secret u& to no!# ?ne !ho !ill s&read this !ill be the u&li"ter o"
the Vedas# Devotion to the Guru is the only tonic that gives this
=no!ledge# /aith in the Sadguru should be very dee&# This
=no!ledge !ill be bene"icial only to one !ho has com&lete trust
and "aith in the Sadguru# 1ven a lum& o" clay !ill be turned into
gold i" the Son o" the Guru !ill hold it# ?ne !ho !ill not serve the
Guru being &roud o" the body and &roud o" (no!ledge !ill not
get the bene"it "rom this# Today on the aus&icious day o"
Di!ali $ have given you this +6o!er o" Ta(ing $ncarnation+
!hich is the devotion to the Guru# 'e !ho !ill ta(e care o" this
=no!ledge !ill be "amous as an +$ncarnation+ in the !orld# Not
only this he !ill be honored as 8ord =rishna 6aramatman and
&eo&le !ill get the e%&erience o" +That#+ There"ore all o" you
should let go o" your sense o" ego and have devotion to the Guru
!ith one &ointed attention# ?ne !ho !ill abide by my teaching is
given by me my +6o!er o" Devotion to the Guru+ as !ell as
Mysel" and my 6o!er o" $ncarnation# 8et this be "ruit"ul in you by
the Grace o" Sadguru 3hausaheb and by my blessing# Victory !ill
be sung o" him !ho !ill understand the nature o" this Devotion
and abide by the !ords o" the Guru#
Evening, 28-10-
87' he %ature of ABatar
'o! and !hat is the 6o!er invested in an 2vatarE 2vatar
means the +coming do!n+ or +$ncarnation o" God+ on earth# *ho
is called the +$ncarnation o" God+E ?nly God !ho is already
e%istent !ill ta(e an incarnation# *ho else can do soE The one
!ho has "ully reali5ed 3rahman !al(s in his li"e in an uns&eci"ied
transcendent state although he is &hysically living# *hy should
!e not call him an +$ncarnation+E 'e is surely an incarnation# To
say +$ am not the Sel"+ is ignorance# :ou may not say so but 'e
is !hat 'e is# The ?ne !ho understands his o!n eternal nature
!ithout doing anything to be in that state is the sel".evident
3rahman# *hether eating drin(ing or enjoying objects all is
3rahman# This de"inite certainty itsel" is the 6o!er o" $ncarnation#
$ncarnation or God +coming do!n+ is an idea conceived o" by the
mind# 2ll o" this is a matter o" emotional conce&t# So long as there
is a sense o" something being amiss or !hen some doubts still
trouble the mind there is the conce&t that there is something
still !rong# ?ne !hose mind is not disturbed at all no matter !hat
may ha&&en is the one !ho is "ree "rom even the subtle body#
?ne !ho does not "eel sha(en even i" any disaster may "all is
really 3rahman# 'e has reali5ed 3rahman#
2s long as there is a doer he !ill surely do something# $" there
is no doer !ho !ill actE *hatever is done should be
e%amined by as(ing the "ollo!ing )uestionsI *hen !as it doneE
*hen did it ha&&enE 'o! did it come into being "rom be"ore it
!as (no!n and "rom !here did it comeE *hat !as +$+ at that
&lace "rom !here action a&&earedE *hat !as my name thereE
*hat !as my "orm thereE *ere you in it or did it ha&&en in
youE *hen the doer does act you should (no! the sha&e the
"orm etc# o" the doer at the stage !here the "eeling o" action or
(arma arises# The doer is not e%isting# 'o! can that !hich is
"ormless and )ualityless ever be a""ected by actionsE 'e is
beyond joy and sorro!# 'e is not concerned !hether a
&articular means is necessary or no means are
necessary# :ou are 'e at any time# 'e is =ing at all times#
?ne should become Shiva and then be a devotee o" Shiva# To live
as Shiva means to lead the +8i"e o" Devotion a"ter attaining
8iberation#+ To live as God is called the $ncarnation o" God#
Devotion means +0nity#+ The name o" the devotee may be
any name# *hat is im&ortant is that he has become the Sacred Sel"
and is God !hatever his name may be# There are many that live in
a conce&tual state o" being the Sel" but really there should
be no conce&ts o" any (ind# To attain 3rahman and to live in
That state are also !rong notions# There is no becoming 3rahman#
:ou are already 3rahman# There is no )uestion o" becoming
or not becoming# :ou should not ma(e any statement# To be
li(e that !ithout saying anything to actually live and behave li(e
that is called +Devotion beyond 8iberation#+ *hen the a&&earance
o" the sna(e on the ro&e is gone then the thought about the sna(e
and the illusion o" it is also gone# Gold cannot +become+ gold#
Shambhu ,Shiva- is as 'e is# 'e has not become# *hatever 'e
may be doing 'e is Shambhu# *hile eating slee&ing !al(ing 'e
is Shambhu only not more or less# To say that a +Sadhu+ ,a
liberated !andering ascetic- should "ollo! the la! o" the land
is the tal( o" ignorant &eo&le# There is no la! or rule "or a
sadhu# $t is only im&ortant !hat he "eels about himsel"# There is
no )uestion o" ho! he a&&ears to others# 'e is !hat he is# 'e has
removed all his clothes and has also &sychologically thro!n o""
the cover that is his body# The outer garment as !ell as the
in!ard garment o" conce&tual identi"ication all cloth all covers
are removed by him# There is no )uestion o" ho! he should behave
in li"e# 'e is 3rahman 'e is Shambhu 'e is Vishnu 'e is 2ll#
God has no la! rule sin or merit that is conceived o" by
human beings# The (ing ma(es his o!n la! and abides by it#
3rahman is neither static nor moving# The sadhu is 3rahman
and 3rahman is not di""erent "rom the sadhu# 'o! can it have a
state movement or bondageE *hen you have sold your o% ho!
can you use it again "or your yo(eE Sold is sold# 'o! can it come
bac(E Similarly !hen the
ego is gone 'e !ho remains is only God# 'e is outside o" all
rules# *hat are rules to 'imE 'e has no duties to &er"orm# 6eo&le
may say anything the sadhus never get disturbed# *hat are
&eo&leE 'uman beings are called &eo&le but the sadhu is not a
man# 'e is God4 ?ne !ho is God behaves li(e God and is al!ays
in 'is ?!n Glory !herever 'e may be# 'e !ho is God is in
'is ?!n 6o!er# The !ord Samartha means the +?ne !ho
(no!s 'is ?!n Signi"icance+ in the highest sense# ?ne behaves
according to one7s understanding o" one7s Sel"# The sadhu
correctly (no!s his value the signi"icance o" +'is ?!n 8i"e#+ 'e
(no!s that he is o" a &articular nature and actually is +That+ and
!ill be so at all times# 'e !ill never change even at the end o"
the !orld# 'e has become +That+ !hich is "inal# 'e is no!
com&lete# 'is state is "i%ed# $t does not change or brea(#
2s his state is unbrea(able his conviction about himsel" is
"i%ed# The sadhu does not brea(# *hen correct understanding is
there he lives in 'is ?!n 6o!er# 'e is not concerned !ith !hat
&eo&le say about him# 'e is not a""ected# *hen an old man is
eating !ith di""iculty because he has no teeth &eo&le laugh but
he being old is as he is ho! can he become youngE The old man
!ill act as he is# Similarly !hen a sadhu is 3rahman he !ill act as
3rahman# 'e !ill "unction !ith all o" the +6o!er o" 3rahman#+
The rules o" this !orld are not a&&licable to 'im# ?ne !ho
being a sadhu thin(s about !hat is +right behavior+ is not a
reali5ed sadhu he is not 3rahman# ?ne !ho is +/ree+ is 3rahman
and !hat that 3rahman is naturally "unctions as it is# That sadhu
and 3rahman are ?ne#
Evening, 29-10-
88' he Fearless State
God says +Devotion a"ter liberation is 7My 6o!er o"
ta(ing Divine $ncarnation#7+ Devotion a"ter liberation is the 76o!er
o" 3rahman#7 The 76o!er o" 3rahman7 and Devotion are not t!o
things# *hen there is reali5ation o" one7s Sel" as 3rahman the state
o" being an individual or 9iva vanishes# 6aramatman is the only
1%istence# To remain in the state o" 6aramatman is this 7Devotion
a"ter 8iberation#7 The 9iva is "ull o" "ear# $t is a"raid# 'o!ever
God Shiva does not "ear anything# 3e "earless# The tiger and the
mouse do not thin( ali(e# The mouse is a"raid because !hen he is
con"ronted by anybody it means death to him but the tiger is
al!ays on the hunt "or any animal# *hatever con"ronts the tiger
is &otentially the tiger7s meal# ?nly the one !ho is not a"raid o"
any being is the +Man o" =no!ledge+ the 9nani# 'e does not
have "ear o" anything# /ear is only a &sychological thing# *hen
a man is aslee& he does not "eel "ear even i" a sna(e !ere to go
across his body# 'o!ever i" he !ere to see a sna(e "rom a"ar
!hile he is a!a(e he "eels "ear# /ear is the mind# *hen you are all
things !hat are you a"raid o"E The greatest "ear is about sin and
merit# 3ecause that "ear is about God# 3ut !hen you yoursel" are
God !hat is the cause "or "earE 2s soon as you !ere born "ear
came into e%istence# :ou !ere ignorant !hen you !ere in the
!omb and then !hen you sa! the !orld you !ere a"raid and
that "ear has remained# The child is given honey and mil( to &aci"y
it but the "ear &ersists# $t does not disa&&ear# $t is only dis&elled by
the teaching given by the Sadguru# =no!ledge is given to ma(e
you understand to give you the correct illumination# Thus
=no!ledge ma(es you "earless# 6ralhad &rayed to God to ma(e
him "ree o" "ear# Sel".=no!ledge is +"earlessness#+
2 man may be very rich but i" he is one hour late to get u& in
the morning he is a"raid !ith a "eeling that +Today $ am late#
There !ill be some monetary loss#+ 1veryone is a"raid in this
manner# *hen going to slee& he tells his !i"e to !a(en him
early# *hy is he a"raidE
'e is a"raid because he "ears that his daily !or( !ill not be
done# Some !a(e u& o" their o!n accord# They !ind their inner
cloc( and are a!a(ened by their o!n a!areness# This "ear is all
&ervading# :ou are a"raid !hile dining and you are a"raid !hile
!or(ing and because o" "ear there is a lot o" con"usion# /ear itsel"
is the cause o" the con"usion# 3e "earless# Slee& ha&&ily eat
ha&&ily do everything ha&&ily and &eace"ully# Do not be !orried
about !hat !ill ha&&en in the "uture# Do not be an%ious in vain#
3e )uiet and &eace"ul# $t is not easy to be ada&table and
&eace"ul but try to be at &eace !ith yoursel"# The mind gets
con"used and disturbed but !hat is the troubleE *hen you as( it
!hy it is a"raid it becomes silent# *hen you as( it +*hat are you
doingE+ it remains )uiet# Nobody can ans!er or e%&lain !hat all
the agitation or !orry is about# Sometimes !hen a visitor is as(ed
!hat the &ur&ose o" his coming here is he re&lies +Nothing in
&articular# $ have just casually dro&&ed in#+ This is the habit o"
re&lying but this is not a true re&ly# 2"ter some time he o&ens
his mind tells his need and e%&resses his an%iety#
The tiger al!ays roars !hich indicates that he is not a"raid o"
anybody# 'e is al!ays "earless# To be una"raid is 8iberation and to
enjoy that state is Devotion# /earlessness means not being a"raid o"
anybody or anything# That is the real state o" +godhood+ in
!hich you al!ays live# :ou al!ays live in the state o"
6aramatman# This is called +Devotion a"ter 8iberation#+ This
means to live in our o!n Glory# Those !ho are real incarnations o"
God (no! this Devotion and they are devoted to God a"ter
attaining /reedom# 'o! can those !ho call themselves liberated
and yet are still a"raid o" some &hysical injury or conse)uences o"
ordinary !orldly a""airs be +liberated+ in the true senseE ?ne
!ho is +/ree+ must really be /ree# ?ne !ho is "ree should never
thin( that there is &urity i" he &er"orms certain rituals and im&urity
i" he does not &er"orm such things# ?nce there is Sel".Reali5ation
and you become liberated !hile living the state o" living in that
+Glory o" God+ a"ter!ards is itsel" the +Devotion a"ter
8iberation#+ That is the +6o!er o" ta(ing Divine $ncarnation+
!hich is called 2vatar# :ou should live as God# God has no "ear#
$" you "eel
"ear then you are the jiva and there is some
misunderstanding remaining#
Desires and emotions are the cause o" the results "rom !hich
you su""er# $" one still behaves in the same manner as be"ore a"ter
the attainment o" Sel".Reali5ation !hat is the use o" that
+(no!ledge+E ?ne !ho acts according to his understanding is the
truly illumined one# 'e is God# 8ord =rishna says +$ have
become God o" all beings because o" their conce&t o"
creation e%istence and destruction#+ God creates
hundreds o" !orlds and destroys them but does he commit any sin
or earn merit because o" thatE *ho !ill &unish himE There is no
other# Then !ho is there that !ill ma(e him a"raidE 'e is beyond
all conce&ts# 'e is "ormless invisible and at the same time 'e is
everything# Nothing is e%isting any!here !ithout 'im# :ou are
here because o" 'im# *ithout 'im you !ould not e%ist# +$ am the
entire universe# $ enjoy all $ eat all $ destroy all# $ am my o!n
&lay"ulness#+ $" you lic( your o!n tongue it is not contaminated
yet !e consider the s&it o" others dirty "or us# The ?ne !ho
has all o" the tongues that are lic(ing !ho is every!here alone
yet in all things is com&letely "earless and there"ore lives as an
+$ncarnation o" God#+
Evening, 30-10-3!
199' he SuAreme State
$ am here telling you about +Devotion a"ter 8iberation#+ To be
3rahman is 8iberation# 3rahman is our birth name and Devotion
means +to sing in &raise o" God and Guru+ ,3hajan-# The one
!hom !e !ere calling by the name o" +Mr# So.and.so+ is
himsel" no! 3rahman and his s&ouse is 8a%mi# No! all o" his
actions including his breathing are those o" God# 2ction cannot
ta(e &lace !ithout 'im# *hen you (no! that you are 3rahman
all actions are o" the nature o" 3rahman# Some &eo&le are
&ro"essing the &ro&riety o" active li"e a"ter Sel".=no!ledge and
go about in society obviously mista(en in their understanding#
They say that it is necessary to behave li(e an ignorant "oolish
&erson in order to teach &eo&le but this is not right# 2 +Man o"
Sel".=no!ledge+ must behave as he is# $" he goes around acting
li(e an ignorant &erson ho! can he be a !ise manE 'o! did the
great men o" !isdom li(e 8ord Rama 8ord =rishna and =ing
9ana(a lead their lives and !hy did they do soE 'o! did the other
great Masters behaveE *hose behavior !as truly &ro&er and
!hose behavior !as use"ul to allE The one !ith Sel". =no!ledge
should thin( about this# 3ehave as God !ith the )ualities o"
/or e%am&le in order to ma(e his s&iritual state (no!n to
others a man could cut his arm but in doing so there is the
&ride that +$ have cut my arm#+ This is not the !ay o" surrendering
the ego# The !ay o" surrendering the ego is the very
understanding that +$ am nobody#+ *hen you (no! this the ego is
gone# Some &eo&le arrange "or a car to drive over their body in
order to sho! that they are nobody and that they are renunciates
but that is also ego# *hen you &ur&osely behave li(e an eccentric
it is still ego# There is the ego that you have done something
e%traordinary# ?ne !ho does not act in a &eculiar !ay but acts very
naturally is the +Man o" True =no!ledge#+ 'o!ever this &ath is
only (no!n through the instructions given by the Sadguru# The
ego cannot be cut a!ay !ith a !ea&on# No matter
ho! hard one tries it cannot be cut a!ay# $t is only through
understanding that it goes# The ego is a myth# *hen you (no! its
nature the ego disa&&ears# That is the !ay o" the ego#
1verything belongs to God# There is nothing o" +mine+ or
even any +$+ there# $s it right to behave li(e a mad man in order to
guide others &ro"essing that you are "unctioning in society a"ter
attaining Sel".=no!ledgeE No this is never a&&ro&riate4 Should
elder children !hile teaching younger ones themselves become
younger childrenE *hy !ould one leave !isdom and become
ignorantE $t is true that God alone does everything# The conce&t
that the !or( that God does and the !or( that !e do are
di""erent is a !rong conce&t# $t is also un!ise to thin( that !e
should !orshi& God and thereby God ta(es &ity on us# Really
everything is only God and 'e acts o" his o!n accord and
&rovo(es action# $t is 'e !ho ma(es all things ha&&en# God
cannot tolerate the sense o" duality or that !e are se&arate "rom
'im# The one !ho is !ise alone (no!s the True Religion#
6eo&le say many things such as +*e have bathed God# *e have
"ed God# *e must not to eat anything be"ore !e have done
this+ or that +*e are not to touch anybody or anything#+ $s
there any thing or any article that is not touched by GodE *ho
is it that the im&urity o" touching something a""ectsE There is
no +other+ e%ce&t God# 1verything is done by God himsel"# $t is
only 'e !ho eats and dines# *ho else eatsE
$" someone bo!s do!n at the "eet o" a Saint &eo&le as( him
+*hy do you allo! this &rostrationE+ The ans!er is +:ou see $
am only God# These &eo&le !ill be liberated i" they bo! to me#
That is not an obligation on me# Their sins are !ashed a!ay and
they are emanci&ated#+ *ho is it that ma(es the &eo&le bo! do!nE
?nly God can do it# Nobody gives salutations to anybody !ithout
reason# 'e is not God only because you bo! do!n to 'im# 'e is
God and it is 'e that eats and drin(s# $" 'e is given a Vida
,a betel lea"D also (no!n as +&an+- it is not given to a man# To
(no! that it is given to God is the Devotion a"ter 8iberation#
*hen you become God you act as God# Should you act li(e a
ghostE ?ne !ho behaves li(e God
is God# ?ne !hose actions are li(e a sage is a sage# ?ne
!ho behaves li(e the great &eo&le o" old is called an incarnation
o" that &articular &erson# $" he acts li(e God he is the incarnation
o" God# $" he acts li(e a certain &erson "rom the &ast he is his
incarnation# $" he acts li(e Tu(aram he is Tu(aram7s incarnation#
$" one acts li(e God a"ter liberation he is God# Those !ho called
themselves as incarnations have acted li(e Me# ?ne !ho is
truth"ul tells his true name# 2s =rishna !as sure that 'e is God
'e constantly said that +'e+ is God# 1ven "rom his childhood he
started saying that 'e !as God# No! you have to be told but you
are ashamed to call yoursel" God# ?ne should behave the !ay that
he is# ?ne should live in the light o" this understanding# This
ensures that the doer is absent#
:ou are not the doer o" any actions# 'aving enjoyed all
&leasures $ am "ree o" the sense o" being the enjoyer# $ remain "ree
even a"ter creation sustenance and dissolution o" the !orlds#
?ne !ho does not (no! this +:oga+ ,unityD union- su""ers
sorro!# This is the +0nending :oga#+ This :oga is never lost#
?ne !ho (no!s this :oga is the ha&&y man# 8ord Shiva and
Mysel" only the t!o o" us (no! this :oga# ?thers also say that
they have understood :oga but theirs is not this :oga# This state
o" ;onsciousness !as "ully imbibed by 0ddhava# 'e said +$ have
come u&on this mysterious secret &ath that only a True Guru can
sho!#+ 3oth he and 8ord =rishna !ere o" one heart one mind# 'e
got the great gi"t o" Devotion the +Great =ey#+ *hat 8ord
=rishna already (ne! in his heart 0ddhava came to (no!# 'e
understood the &ro&er state o" the Sel"# 'e understood that the
True Nature o" the Sel" the very 3eing o" the Sel" is 6ure#
There is nothing mi%ed !ith it# $t is +'e+ !ho attains the highest
reali5ation o" 'is ?!n Sel" 'is 6rimordial 3eing# That is called
the Su&reme Sel" 6aramatman 2tmaram# 0ddhava attained That#
191' Raja 2oga ? he Power of +od
*hat is being &resented here is called the Royal :oga the
+=ing o" :ogas+ or Rajayoga# Rajayoga means +The Natural
State#+ 3rahman is +Natural 1%istence#+ There is no devotion to
anything +other+ in that 1%istence# The 'ighest State the
original Natural State is called Rajayoga by men o" !isdom#
*hen there is a!areness o" 2bsolute Totality this is called
+0nhindered :oga#+ There is no )uestion o" doing anything
leaving anything or giving u& anything# That !hich has been
done has been done sincerely and has been made +/ree#+ No!
!hatever more is done is already in the state o" /reedom#
There"ore it has no meaning nor is it meaningless# Moreover
!hatever activities are carried out are totally unsel"ish and
desireless# There"ore it is called Sahaja Samadhi or the +2ll.
&ervading Samadhi#+ There are many names "or this +state+ that
are (no!n by &eo&le "rom various boo(s but they do not really
(no! !hat it is# ?nly t!o o" us (no! it Mysel" and 8ord Shiva#
There is no )uestion o" doing anything in this :oga# ?ne !ho tries
to do something does not have con"idence about himsel"# The one
!ho is con"ident does not set out to do anything# 'e only loo(s at
!hatever is ha&&ening in the natural course o" things# 'e loo(s on
as there is nothing else to be done# The +loo(ing+ ta(es &lace#
That is the only thing that 'e does and it is enough "or him#
*hatever you &lan is going to be success"ul but the
determination should be "irm in &ur&ose and "ull o" bravery#
*hatever one decides !ith one7s "ull determination
becomes &ossible# 1ven i" you do not say anything !hatever
is going to ha&&en is surely going to ha&&en# 1verything
emanates "rom 6aramatman so !hatever is ha&&ening and is
going to ha&&en in the "uture is de"initely going to ta(e &lace#
There is nothing to do or to hold onto# *hen the thing to ha&&en
is thus naturally &o!er"ully e""ective there is no )uestion o"
deciding or not deciding to do anything# To decide to do only
creates a sense o" carrying a burden
so let that also be dro&&ed# ?ne !ho thin(s that !ithout his active
&art everything should naturally ha&&en should be )uiet# There is a
story told to illustrate this# There !as a man !ho thought that he
!ould ta(e "ood i" God gives it other!ise he !ould just sit
)uietly# 6eo&le used to advise him to do something but his "aith in
himsel" !as di""erent# 'e did not acce&t &eo&le7s suggestions#
'e thought that !hatever !ould be naturally available !as enough
"or him# To sit silent !as his !ay# ?ne day he !ent into the "orest
and his "oot !as &laced u&on a stone !here he sat and this caused
an unusual sound# 'e called out "or some other &eo&le to come to
him and !hen the stone !as removed there !as a si5able
treasure underneath that stone# 'e gave all the money to the
&eo&le !ho had come# 'e never "elt any !ant "or anything# The
con"idence in ?nesel" should be total# ?ne !ho (no!s himsel" as
he really is never "eels any !ant#
Saint Tu(aram has said +The &o!er o" determination is its
o!n "ruit#+ $" you "eel that success is not &ossible !ithout
doing something surely do it# $" you do not "eel that !ay do not
do# $" you have "aith that God does everything 'e is surely doing
it# $" you "eel that you are doing you are de"initely doing#
*hatever is your "aith is true# $t de&ends u&on !hat you &ro&ose
and !hat you decide# 1ither you act as you really "eel sure or i"
you have trust in the !ord o" the Guru then "ollo! only his advice
and do not do anything contrary to the instructions o" the Guru#
That !ill s&oil both# :ou should not be con"used and su""er by
mi%ing the issues# Determination or +&er"ect decision+ is
su&reme# 'aving reali5ed 3rahman you may do !hat you !ant#
2"ter reali5ation this )uestion o" choice does not remain# *hether
the =ing should "i% a code o" conduct "or himsel" is totally his
a""air# There"ore !hatever you do !ill ta(e &lace# :ou should
thin( o" !hat you !ant and do not !ant# :ou should not have any
&ride o" doing good "or others# That also you have to decide#
?nly you decide !hether you !ant to remain "ree or in bondage#
+?nly 8ord Shiva and Mysel" (no! this :oga#+ This secret !as
taught by 8ord =rishna to 0ddhava#
Sel".=no!ledge is +Su&reme =no!ledge#+ 1njoy the bliss
!hen you attain +That#+ No! all sorro! has been relieved# $t is a
tragedy !hen you bury your money and go through a &ain"ul
struggle# *hen you have reali5ed 3rahman you may !orry or not
!orry the reali5ation does not tell you anything# *hen the
(ing is on the throne his command is automatically "elt in his
(ingdom# 2 man !ho has no discretion !ill su""er "rom sorro!
even though he is enlightened# $" one !ants to live as a jiva he
!ill# *hat can the s&iritual reali5ation do i" one chooses "oolishlyE
:ou see !e are the +6o!er+ o" the 0niverse# Then ho! can
!hatever you decide to do be a "ailureE ?ne !ho (no!s this
really bene"its "rom it# *hatever you decide must ha&&en# *hy
should it not ha&&enE $n &rinci&le you are God# *hat you
decide must ha&&en# The only necessity is that you must be
The one !ho reali5es that he is God and s&ea(s only the Truth
!ill get the &o!er to create another universe# Devotion to the Guru
has this one &ur&ose# :ou must be doubtless in your mind#
*hen this devotion is com&lete !hy !ill not all that you say be
success"ulE 'o!ever to be very sure about this Devotion to the
Guru must be very dee&# :our mind is li(e a nagging !i"e#
Don7t listen to your mind# :ou must decide "or yoursel"# :our
mind should not have any in!ard hesitation# $t should not &ric(
you# *hen the mind is "ull o" courage then that is all that is
re)uired# The mind should not be uncertain# $n short everything
de&ends u&on your conce&t# :our mind your determination !ill
decide the "ruit you get# The mind must have courage# The one
!ho is con"used his results !ill also be con"used# God is as you
"eel about him# :ou are God# :ou !ill say so i" you are
convinced# $" you say so it is so i" you say no it is not so# *ill
your merit be decreased or !ill sin be committed by ta(ing
something or giving somethingE No that is not the case#
The creation and destruction o" the !orld de&ends u&on you#
*hat are you going to lose i" you give your blessings to anybodyE
Evening, 1-11-3!
19)' he 6oC of #nner Realization
This :oga that has been described is called Raja :oga#
+This :oga is (no!n only to Me and to 8ord Shiva#+ =rishna
revealed this secret :oga to 0ddhava and 0ddhava "ully
understood it# 3oth =rishna and 0ddhava had the same Sel".
Reali5ation# Sel".Reali5ation means to reali5e that one7s Sel" is
3rahman# 3rahman is the ;reator o" this universe and +$ am
3rahman#+ So there !as the reali5ation that +$ am the ;reator
the Sustainer and the Destroyer o" this universe#+ No!
0ddhava had become =rishna# ?nce a co!herd becomes =ing
his "unction as a co!herd ceases# *hat is the meaning o" the
statement that 0ddhava became =rishnaE $ron had become gold#
The see(er became 3rahman# 2ll o" the +6o!er o" 3rahman+ !as
no! being held by him# The see(er had become 3rahman#
The !hole universe is 'e himsel"# 'e became the *ater &ervading
the entire !orld# 'e became the 8ight in the universe# 'e is the
*ind animating the entire universe# 'e became the all. &ervading
S&ace that holds !ithin itsel" so many vast universes# 'e is the
+;onsciousness o" 6erce&tion+ the 6o!er o" =no!ledge the
)uality o" +(no!ing+ the 8i"e.1nergy itsel"# 'e has become all o"
these# 'e is that +2loneness+ !hich remains as &eace"ul 1%istence
a"ter the disa&&earance o" the !orld o" the "ive elements
!hich became tired a"ter its multi."aceted internal &lay in all# 'e
holds all o" the +6o!er o" 3rahman#+ Thus the see(er has become
3y mi%ing together and uniting all o" the activities o" the
universe 'e has alone been doing all the "unctions o" the
universe and no! 'e is alone doing bhajan to himsel"# The &roo"
o" devotion is (no!n the bene"it o" s&irituality is (no!n and
also "ully (no!n are its "ruits# *hen one is truly "ree Devotion
a"ter 8iberation is the behavior o" such a liberated one# To live
as a devotee is to live in unity !ith God# 0ddhava understood
this "act# 'e !as overjoyed# 'is bliss o" the +9iva+ being Shiva
(ne! no limits# There !as the Su&reme 9oy o" being united
!ith 3rahman# 'e had become
3rahman and he !ielded the +6o!er o" 3rahman#+ 'e became the
+2ll.6o!er"ul 6aramatman#+ 8ord =rishna gave him the ornament
o" being an incarnation o" God just as a mother adorns her child
!ith various ornaments or just as a =ing is cro!ned and is given
royal ornaments as !ell as &o!er# $t is not that this boon is not
attainable by all but it de&ends u&on the "aith o" each &erson# $"
one7s "aith is that he is 3rahman then one !ill get the &o!er as i"
he is the ruler o" all the creator o" the !hole !orld# ?ne !ill get
the "ruit according to one7s conce&t and i" one decides that a
&articular direction is east it !ill be so# To stay in bondage a"ter
attaining /reedom is a mista(en conce&t#
8ord =rishna had com&lete "aith and (ne! that he is 3rahman#
'e is the creator o" and enjoyer o" +That State#+ ?nly then could
'e !ield +That 6o!er+ and only then could 'e give +The 6o!er
o" $ncarnation#+ This Siddhi that 0ddhava attained is really the
most mysterious state !hich cannot be understood by the
mind and cannot be a&&reciated by the intellect# 1verybody
inter&rets and acce&ts the meaning according to their conce&t#
1ven though one attains the +=no!ledge o" 3rahman+ and even
though the Guru has given that =no!ledge the original de"ect
remains# 'o! can one leave the original de"ect even i" one has
reali5ed 3rahmanE 1veryone !ants to do this and that and they
thereby get con"used and su""er a loss# $nstead o" being in the
+State+ and +6o!er+ o" 3rahman they are struc( !ith the sense
o" being a limited individual a jiva# Remain in +That State+ in
!hich you naturally are# *hen you attain the +State o"
3rahman+ remain in that state Do not acce&t the sense o" being a
jiva# Many have reali5ed and many have the e%&erience but
everyone e%&eriences according to their conce&t# The state o"
incarnation ho!ever is not (no!n by all# The &undits !ho are !ell
versed in the Vedas have not (no!n it# 8ord =rishna gave
that =no!ledge to 0ddhava# :ou should also (no! it and get the
bene"it o" it#
Someone has as(ed +*hen 3rahman is reali5ed ho! are !e to
enjoy itE+ The ans!er to that )uestion is Devotion a"ter 8iberation
the +6o!er o" $ncarnation+ o" God# 2ll is 3rahman# 2ll o"
the actions in this !orld are only 3rahman# /ormerly there !as a
&erson the +me+ !ho !as imagined# No! by listening to the
teachings o" Vedanta that imaginary &erson is gone# 'e !as only
a &roduct o" imagination yet he !as being harassed too much#
That jiva !ho called himsel" as +$+ disa&&eared by the
instructions o" the Guru# +$+ and +you+ have both vanished# 2ll o"
this everything !ithout any doubt is only 3rahman# 2ll actions
!hatever they may be are only 3rahman# $" the one "rom the one
million is removed !hat "igure remainsE Nothing the counting
sto&s# ?nly Jero remains# 'o! many should !e countE $" one is
counted many !ill have to be counted# *ho is &roud o" that !hich
is nothingE +That+ !hich is nothing is Shiva# 'e may get u& he
may !al( he may do anything still 'e is Shiva# There is no
name that a&&lies to +$nner. Reali5ation#+ ?riginally it has no
name but in order to tell about inner.reali5ation !e &ut some
name to it# $t is necessary to give hundreds o" thousands o" names
to e%&ress it but that +$nner 9oy+ is as it is una""ected# The
enjoyment the object o" enjoyment and the one !ho enjoys are
all only Shiva# This is the +State o" $ncarnation#+ 0nderstand ho!
this is#
There is a story o" a devotee !ho !as acce&ting the common
!ay o" s&iritual &ractice and rituals by going to a tem&le every day
and o""ering the "ull meal o""erings to the image o" Shiva
,the Shiva 8ingam- that is in the tem&le# 'e then distributed that
sacred "ood to the men and the various &et animals that are near
the tem&le then too( some o" it to be distributed to his
relatives and "inally too( some "or himsel"# $n this !ay he
!orshi&&ed daily and o""ered "ood to the Great God ,MahadevaD
Shiva-# ?nce !hen he !ent to the tem&le he sa! a stranger sitting
by the side o" the +8ingam+ o" Shiva# 'e !as !earing sa""ron
robes had a long beard an overgro!th o" hair on his head and
he had a stic( in his hand# 'e &rostrated be"ore this &erson and
said some &rayers according to his (no!ledge# The devotee !as
sure that the &erson must have been &leased !ith the &raise and
"urther he !as convinced that the &erson !ho !as so
&leased by the &rayer must be Mahadeva himsel"# There"ore he
re)uested "or that &erson to acce&t the meals o""ered to God# That
&erson agreed and too( the "ood as &er re)uest o" the devotee#
2s the devotee had "aith that the &erson !as Shiva he did not
"ind it a!(!ard that he !as eating so near the 8ingam and some
&articles o" "ood !ere "alling outside the dish# *hen the &erson
had "inished dining he as(ed the devotee to collect the
remnants# *ithout thin(ing that the "ood had already been tasted
he &ic(ed it u&# The &erson blessed the devotee saying +2ll your
!ishes !ill be "ul"illed# No! you should go a!ay "rom here
!ithout any "urther delay#+ 2ccordingly the devotee !ent home
distributing the small amounts o" "ood to others on his !ay#
2"ter!ards that &erson in the tem&le also !ent a!ay# No! !hat
is the di""erence bet!een this devotee and GodE That God !as a
human being and the devotee !as also a human being and both
!ere male# 3ut there is great di""erence bet!een the t!o# The
inner di""erence is much "arther than the distance bet!een the s(y
and the nether!orld# $" you see ordinarily both are human beings#
'o!ever the Sel".con"idence in the man in the tem&le is "ull and
total !hile the Sel".con"idence in the devotee is incom&lete# The
Sel".con"idence in one is as com&lete as in the other it is
incom&lete# The original roots the birth the develo&ment and
the state o" both o" them are the same# 'o!ever as there is a lac(
o" Sel".con"idence the devotee is identi"ied !ith his body and s(in
!hile the man in the tem&le is "ully imbibed !ith s&irituality
intelligence and the great !ealth o" Sel".Reali5ation#
$denti"ication or &ride means that one ta(es on the &hysical
consciousness the +body. consciousness#+ Though their True
Nature is the same there is a great di""erence# ?ne is the mortal
jiva o" tem&orary e%&erience and the other is al!ays the com&lete
indestructible +Total 9oy#+ This is the e""ect o" the =no!ledge
that is &ossible through the Sadguru7s teaching#
1ven though +That State+ is attained &eo&le are shy to say +$
am God#+ There are many sages !ho although "ully reali5ed have
remained in the idea that they are see(ers only# ?nly 8ord
said +$ am the God o" Gods#+ *hat !as the actual
di""erence bet!een those sages and 8ord =rishnaE 8ord Rama !as
sitting !ith his !i"e Sita seated on his la& and nobody "ound
"ault !ith him# 8ord Rama ,Shri Ram- had also &assed beyond the
state o" a see(er and became a Siddha# 'e reached the state
!here ;onsciousness loses its se&arateness and there is the
conviction that the !hole !orld is &ermeated by God and that
everything is o" the nature o" the Sel"# That is !hy he &er"ormed
all o" his actions most naturally and easily# So !hy is this
renunciation o" actions ,(arma- as !ell as "ull &er"ormance o"
actions not &ossible to be attained by men !ho have the attitude o"
only being see(ersE The lac( o" +Total 9oy+ and the lac( o"
com&lete Sel".conviction about Reality is the cause# They are not
able to decide !hat to ta(e or !hat to reject and that is !hy the
&ride o" actions remains#
Shri Rama7s identi"ication !ith (arma !as o" the nature o"
3rahman and there"ore he sat !ith Sita in his la& in "ront o" all
&eo&le# ?thers are not o" that caliber# Shri Rama had !on
over $llusion ,Maya-# 'e said +$ am God# 1verything ta(es
&lace according to My !ill# So !hom should $ "earE+ The $llusion
over&o!ers those !ho are a"raid# The $llusion !as controlled by
Shri Rama# 'e had shi"ted her "rom his head to his la&# 'e
reali5ed that +This Maya is My servant# 2ll are My devotees# 2ll
!orshi& Me# $ am the 78ord o" 2ll#7 $ do not rise or set# $ am al!ays
com&lete and im&erishable#+ Sel".conviction should be there !ith
such strength as this#
19*' ransform ClaC #nto +old
8ord =rishna7s disci&le 0ddhava attained Devotion a"ter
8iberation !hich is the &o!er o" 3rahman to incarnate# The
$llusion Maya holds the &o!er to control the jiva but 0ddhava
&ossessed the $llusion# 'e controlled Maya# This means "or
e%am&le that i" !e have some idea o" something ne! it is
&ossible "or that to ha&&en# :ou have the &o!er to call $llusion a
myth and determine that it is "alse# Maya has created something
and a"ter 8iberation i" you desire to create something it is
&ossible because o" this creative &o!er# 2s the !orld is imagined
it is &ossible to modi"y it by our o!n &o!er o" imagination# $n the
dream the imaginations that arise are immediately e%&erienced#
/or one !ho is totally convinced that he is 3rahman there is the
6o!er to do anything in this !orld# This is called +The 6o!er to
;ontrol Maya#+
There is no need to do anything to bring com&leteness in
3rahman# *hatever e""ort you !ill do to gain something !ill be
nothing but $gnorance or 2vidya# 2"ter 8iberation !hat
is remaining is "la!less 3rahman# No! !hat e%ists is not in the
realm o" e%&erience because !ithout our going out to meet it it is
as it is !ithout trying to remember it# $t is not something
objective that can be remembered# Memory disa&&ears together
!ith "orget"ulness# $t is beyond truth and untruth# $t is not truth
and it is not untruth# +That+ !hich is is# *hat +That+ is cannot be
told# Mind and intellect do not reach there# *ords cannot e%&ress
it# $ts +color+ or +lac( o" color+ its +letter+ or +lac( o" letter+
,Varna- cannot be uttered in !ords# $t is not &ossible# $" one tries
to utter anything the !ord becomes indeci&herable# *here the
!ord has run a!ay !ho can describe itE The meaning o" +!ord+
here is (no!n only as =no!ledge# *hen you e%&ect
that ;onsciousness should give it e%&ression
;onsciousness itsel" disa&&ears# There is nothing near +That#+
Nothing is there !hich means that there is nothing near there
is only +*ordless Non.1%istence+ stillness# *here there are t!o
can be e%&erience# *here there is only one !ho can have
e%&erience and o" !hatE *ithout the any "actor o" e%&erience 'e
is the +Greatness o" 1%&erience#+ 'e is one !ho gives the
e%&erience o" all things# 'e is the +Great 1%&erience+ himsel"#
'e (no!s everyone yet nobody (no!s him# 2ll that a&&ears to be
(no!able and available by !ord is tem&orary# 2ll things come
into being and disa&&ear# 'e is not su&&orted by or de&endent
u&on Time# $t cannot even be said that time (no!s him as time
has no entry there# Time has no &o!er to live its li"e together !ith
him# Time ends it sets# 'o! can that !hich is described by !ord
(no! ThatE $ts +1%istence+ is there all the time#
'e is the +Great 1%&eriencer+ ,Maha.anubhaava- but a +thing+
that is in e%istence !hich means that it has "orm cannot (no!
him because that thing is "alse# The tongue cannot taste itsel"# The
e%&erience in the dream has disa&&eared but the +Great
1%&eriencer+ remains# The e%&erience in the !a(ing state and the
+e%&eriencer+ is Maha.anubhaava# The e%&eriencer o" the dream
is real but the dream e%&erience is "alse# Maha.anubhaava is !hat
'e has al!ays been and 'e is com&lete# 'e is originally there but
the sense o" +me+ being somebody se&arate some +other being+ is
no! gone# The "ive elements and the si%th the sense o" +me+
!ere all im&osed on the Sel"# The +"ive+ !ere recogni5ed to be
"alse and the +me+ the si%th !as butchered li(e a goat# No!
!ho remains to be united !ith 3rahmanE That !hich identi"ies
is himsel" "alse# This !as actually e%&erienced# No! !ho !ill
studyE The one !ho studied is dead# $t !as e%&erienced that he
is dead# 9ust as yesterday is gone similar is that e%&erience# The
sense o" ego is gone#
There is a story o" Namdev and 8ord Vitthala# Namdev had a
"riendly relationshi& !ith Vitthal# *hen many sages and
Namdev !ere together it !as "ound that Namdev !as not so
&er"ect as is e%&ected o" a Saint and he !as told that he !as
not ri&e# So Namdev !ent crying to see Vitthal# Vitthal said
+That is true but $ cannot ma(e you &er"ect# :ou must go and see
the Sage =hechara#+ *hen Namdev !ent and sa! =hechara the
sage gave him the true
+understanding+ and thus he became &er"ect# 2"ter!ards Namdev
ceased to go and see 8ord Vitthal in the tem&le# The 8ord as(ed
Namdev +My dear Namdev !hy are you not coming to the
tem&le these daysE+ Namdev said +?ne should ta(e care o" one7s
Sel" and he !ill see only That# Should $ no! recite my o!n
2bhangas ,singing verses in &raise o" himsel"-E No! i" $ sing
devotional songs "or you are both o" us really t!oE 2re the house
and the tem&le no! t!oE No! all the !orld is a tem&le#+
Vitthal !as very ha&&y !hen he heard this ans!er# So long as
the +me+ as a jiva is se&arate all the sciences the Vedas reciting
o" devotional songs etc# have some &lace in li"e# *hen that
+me+ is gone all o" that is "inished# *hat remains is "aultless
3rahman# *ho is to &ray or to o""er devotion and to !homE
2"ter the "orm o" the ornament is gone only the gold remains#
The visible )ualitative Su&reme Sel" !ith the +0niversal.
3ody+ is 3rahman# 'e is called +Saguna ,!ith "orm- or Sa(shat.
6arabrahman Sa(shat.6aramatman+ ,Su&reme *itnessing
Reality-# $" there is only one !ithout a second ho! is the body ,or
the 0niversal.3ody- se&arateE *hen the +me+ is gone +you+ is
also gone# 1ither +$+ and +you+ remain or neither +$+ nor +you+
remain# *hen the +$+ is not the +you+ is not# 0ddhava reali5ed this
state# To imagine anything on the +?ne True 3rahman+ is Maya#
2nybody can imagine anything4 That imagination !hich you
indulge in !ill come into e%istence# *hat is good in this !orldE
That !hich !e !ill imagine is good# 2s this !orld is itsel" an
imagination !hatever you conceive !ill be success"ul# This is the
+;ontrolling 6o!er+ the +6o!er o" $ncarnation+ that !as
understood by 0ddhava# 'e com&letely reali5ed that Maya is
"alse# 'e (ne! all to be "alse and accordingly he !as desireless#
*ith this desirelessness arose the +Devotion to the Guru#+ Then
!hy shouldn7t everything that the devotee conceives ta(e &laceE
*hen there is com&lete Devotion to the Guru total
desirelessness in us and our conviction is total reali5ation is easy
and natural# ?ne !ho understands that the Guru is his o!n
6aramatman becomes as ha&&y as i" he had met the +/our.
God+ himsel"#
?nly the devotee o" the Guru is the one !ho is so ha&&y as
this# 'e has no desire "or anything else# 'e !ho considers money
and dirt as the same gets this 6o!er# Someone may not be able to
relin)uish anything because he thin(s that everything belongs to
the Guru# 'e is also the devotee o" Guru# 'e thin(s that the Guru7s
6o!er is every!here# 'e has given even his body to his Guru#
*hatever he eats !hen he dines everything that he does is all
"or his Guru# 'e has "aith that all is ha&&ening by the Grace o" the
Guru# $" necessary he is ready to give u& everything "or his
Guru# This is called Devotion to the Guru# *ho can control the
$llusion the MayaE ?nly the one !ho has no regard "or Maya can
control Maya# Such a one &laces the same value on gold as he does
on dirt# ?nly he can turn earth into gold# ?ne !ho is convinced
that it is all a conce&t to call one as +gold+ and one as +clay+ is
truly &o!er"ul# To create Maya and destroy Maya is the +6o!er to
control Maya+ and to &rovo(e Maya and !ithhold Maya# This
+6o!er to control Maya+ !as given by =rishna to 0ddhava#
?nly the one !ho !orshi&s the Guru can (no! and recogni5e
"rom !here all o" this that is visible comes into being# ?nly he
(no!s !hy and ho! all o" this $llusion comes into being and ho!
is it !i&ed out# ?nly he !ho has already !orshi&&ed the Guru or
is able to !orshi& him (no!s that !hich is our True 6lace our
True Status and True Time# ?nly such a devotee (no!s !hat he
e%ists be"ore the beginning o" time and a"ter the end o" time# ?nly
'e is the controller o" Maya#
Evening, 3-11-3!
19-' he +ame of Chess
$llusion or Maya means +that !hich is not e%isting#+ $t is not
anything# 2ll is 3rahman# Maya is only imagination# Maya is !hat
is not e%isting# $n the ocean there are bubbles and !aves but all o"
that is only !ater# 2ll mani"est &henomenon is created by
ideas# To s&read it or to contain it is all nothing but conce&tion#
Many &ictures on the !all are in essence only various colors# To
name it as a &icture is stimulation o" $llusion and is only an idea#
6ictures are dra!n or &ainted only by imagination# To stimulate or
to contain is the sign o" control over Maya#+ =rishna gave this
+=no!ledge+ to his disci&le 0ddhava# The !ord 0ddhava means
+ma(ing a conviction become "irm#+ 'e got everything and
therea"ter he !as "ree o" an%iety# ?nce one becomes convinced
he does not deviate# *hen one is "irm in the mind one becomes
the very state o" Sel".conviction# ?ne is no longer disturbed#
0ddhava had ended !hich means that 0ddhava being )uiet in his
conviction became 8ord =rishna#
$n the game o" chess there is no residual &ast (arma# There is
the basic material o" !ood out o" !hich the various &ieces are
"ormed# 'o!ever they are in "act all only !ood# There is no
inherent enmity in any o" them but the game o" chess is virtually
a !ar# The &layers call out +The =night is dead# The Roo( is
dead+ etc# 3ut by just saying so does it mean that the =night
really diesE $" a =night over&o!ers the =ing does he get any
real (ingdomE There is no li"e in the &ieces but the &layers say
+The =night is dead#+ ?ne !ins and the other is de"eated but is
there really any death or victoryE No there is nothing li(e that#
The one !ho &lays does everything in the game# 2ll is his conce&t#
$" any &iece is (illed in the game !hat is his sinE Similarly to be
in bondage or to be "ree is all sim&ly a &roduct o" imagination#
?ne !ho conducts his a""airs in !orldly li"e !ith this !ise
attitude has neither bondage nor liberation# /or him all this is only
a dream# 3y thin(ing that the dream in the night is !hat is
actually occurring in the day a man acts li(e an ignorant "ool
cries and laments in vain# The dream in the night cannot be
the reality o" the day even though some ignorant &eo&le may thin(
so# $t is the dream in the night and !hen the night ends it
becomes daytime and there !ill not be any sign o" the dream#
$n the !a(ing state the husband the !i"e the (ing and
)ueen are all as "alse as in a dream# The one !ho understands this
!ell is the incarnation o" God# 'e is God himsel"# The scri&tures
the Vedas you $ all are only a myth# This !orld is a dream# ?ne
!ho a!a(ens "rom this dream is truly a!a(ened# $n this !orld
a&&earance !e really o!n nothing# *e say that !e should not
die and !e have to be care"ul accordingly# That is not ho! it is
in the game o" chess# $n chess the man !ho is de"eated is not
hanged nor does the one !ho !ins gets any real (ingdom# This
$llusion is li(e a game o" chess# *hen a game o" chess is over
the &layers go a!ay !ith only !hat they brought !ith them to
the game# *hat (ingdom or s&oils can they ta(e a!ayE $n
short this !orld is a game o" chess# *hat is visible is
3rahman but $ as( you !hat is beyond this a&&earanceE $t is
6arabrahman# $ as( you +*hat and ho! is itE+ +That+ is Shiva#
+That+ is 3rahman !hich is the Truth# There is no horse house
or man# There is only ?ne nothing else# 'o!ever +That+ has no
name or sha&e# $t is that7s all# There is no as(ing !hat it is or
ho! it is# The dictates o" the Vedas are all li(e a dream# 3ondage
and "reedom are "alse# ?ne !ho understands this and lives a
natural li"e has no insistence that some thing should be done or
should not be done# To do or not to do is the thought belonging to
the body.consciousness ,mis.identi"ication !ith the body-# Many
!ere able to be com&letely and &er&etually "ree by !ithdra!ing
"rom the !orldly li"e but they also (e&t the sense that they !ere
+somebody+ even !hen they attained victory# To be immovable or
movable are "actors belonging to the body# Such a one values
himsel" or conceives o" himsel" only in relation to the body# Such
conce&tual delusion should not be there# Really !e are nothing
and at the same time !e are all things# Not one not t!o not
even 5ero# 1le&hant dog horse !e are all these# *e are
Gold !as as(ed +*hat are youE+ $t said +$ am not a certain
number o" ru&ees and all o" the various ornaments such as
banglesand bracelets do not e%ist# $ am all# The ornaments
and ru&ees are not# $ am only gold#+ 8i(e in the e%am&le o" gold
!e are all but !e are not any &articular thing# $ am in all# There
is no thing in me# 1ven the +$+ is not here# The Guru !as as(ed
+'o! did you enter into everythingE+ 'e said +*hen the $ in
me vanished $ entered into all#+ The +all+ has become all.
&ervasive# *here could it be "ound as any &articular thingE *hen
some became liberated by renouncing the !orld they !ere as(ed
+*ho became "reeE+ and they re&lied +$#+ This is &roo" that this +$+
has not really gone# *hatever remains a"ter the dro&&ing o" +$+ is
beyond the gras& o" logic# This +state+ that is unimaginable this
+Devotion a"ter 8iberation+ is not understood by anybody# ?nly
the one !ho has reali5ed that there is only ?ne !ithout a second
has attained this Devotion a"ter 8iberation# 1verybody says
+Death is certain#+ 'o!ever you should be able to die once to
such an e%tent that there !ill be no need "or ta(ing another birth#
+$+ as such does not e%ist at all# *hatever is is only 3rahman
nothing else# ?ne !ho has understood this has the Devotion a"ter
8iberation# 'e says to all +$" you thin( that there is anything else
other than 3rahman search "ind it and bring it here#+ 'e
understands the +?neness o" 3rahman+ but he also has
Some say that +)uali"ied+ 3rahman or 3rahman !ith )ualities
,Saguna 3rahman- is only $llusion and !hat is beyond is
really 3rahman# Really there is only one single 1%istence# The
!orld is li(e "ro5en !ater in the "orm o" ice and 6aramatman
is only !ater !ithout any other attributes# This is the only
di""erence bet!een the +Kuali"ied3rahman+ ,Saguna 3rahman-
and the +/ormless 3rahman+ ,Nirguna
3rahman- nothing more# To di""erentiate bet!een the t!o is
duality and to reali5e it as only ?ne is non. duality# Namdev said
+The Saguna and the Nirguna are only one God# So to !hom
should one bo! do!nE+ God says +Dear Namya no! you have
really understood# Truly blessed you are4+ *hen one is
"ree one remains as he is# 2ll o" our actions are only +3rahman
;onsciousness#+ 2ll activities such as eating or dining are only
the Su&reme Sel" 6aramatman acting# This should be very
dee&ly reali5ed# The one !ho is able to understand this attains the
Devotion a"ter 8iberation# The individual is al!ays ready to say
that he is a individual even a"ter attaining the state o" 2bsolute
3rahman# 'e is al!ays ready to tell lies# 'e has this habit only#
The individual resists being too shy to say +3rahman#+ This
shyness must go# 3rahman is never bash"ul# $t is the only Truth#
Evening, 4-11-
191' .now hat 2ou Are Paramatman
$t !as e%&lained earlier that you yoursel" are 6aramatman# No
doubt you are a tiger but !hat is the mar( o" identi"ication o" the
tigerE Similarly !hat is your understanding o" being
6aramatmanE The "irst sign is that there is neither birth nor death#
The !ord 9iva is a combination o" the t!o !ords +9a+ &lus +$va+
!hich means that he is +as i" born+ but not actually born# The sign
o" 6aramatman is that 'e neither ta(es birth nor dies# The
e%&erience that 6aramatman is birthless and deathless should
actually be "elt# The !ord +a(asha+ means +void+ or +em&ty
s&ace#+ The em&ty s&ace is in a &ot in a house and in
;onsciousness# 1ven i" a &ot is bro(en or a house colla&ses the
s(y or s&ace !hich it is contained in is not a""ected# Similar to the
ss&ace ,a(asha- the Sel" also does not come or go any!here# The
Sel" is &rior to all attributes so 'e has no coming or going#
3e"ore there !as either S(y or *ater at that time the
Su&reme Sel" 2tmaram !as there# :ou count time the years by
the Sun rising and setting but at that time there !as no Sun
there !as no 1arth# 2tmaram is so ancient it !as there be"ore any
elements came into being# Days and years are all "ictitious# 1ven
though great s&iritual &o!ers or miracles may become evident
they are all a dream# This !orld is not really even o" one
moment but it a&&ears as i" it is millions o" years old# 2ll o" it is
"alse# Thin( about the "i"teen minutes o" a dream# There you can
e%&erience births and deaths by the hundreds# 8isten no!
the +Glory+ is to (no! that all a&&earances are illusory all
are "alse and there is neither coming nor going and 'e !ho has
this Glory is 6aramatman#
No! since you have gained =no!ledge you may not be
giving much value to it# 3ut !hen you !ere ignorant !hat
!as the situation thenE 'e !ho (no!s that there is neither
bondage nor "reedom is 6aramatman and is beyond all )ualities
and "orms# The ?ne !ho (no!s this by e%&erience is 6aramatman
!ith +com&lete reali5ation#+ 9ust thin( about !hat Glory this is4
This is not ordinary
glory# This is very rare =no!ledge# The a!areness that the
$llusion and its bondage is cut a!ay is use"ul "or the +?riginal
State o" 1%istence#+ Money and !orldly riches are not use"ul
there# This is the !ealth o" =no!ledge that belongs to
6aramatman# $" you as( !hat &ro&erty is there in the home o"
6aramatman the ans!er is that this &ro&erty is +=no!ledge#+ 8ord
Shiva !as as(ed +*hat &ro&erty have you gotE+ 'e said +$ am
alone com&lete Shiva# There is nothing else here#+ $n the house o"
the jiva there is lamentation that is &overty and sorro!# 'e !ho
really (no!s this is 6aramatman and the one !ho thin(s that he
is the body o" three and a hal" arms length ,the length o" the gross
body- is the jiva# 9ust as an old man o" a large rich "amily says
+This is all my &ro&erty+ even though he may not have anything
valuable on his body is very ha&&y li(e!ise is this ancient
6aramatman ha&&y !ho says +$ am all o" this !orld#+ The ?ne
!ho reali5es this is the Glorious 6aramatman "ull o" ha&&iness#
Nobody (no!s this 6aramatman or !hat its nature is# Nobody can
(no! its "arthest limits# The only ?ne !ho (no!s this is the
all.&ervading only ?ne 6aramatman that is every!here#
Evening, !-11-
193' he Eternal Home :SaCujCa Sadan;
:ou are 6aramatman# This is your +True Nature#+ :ou have no
birth no death and no coming or going# The things that have
"orm are not !hat you are# *ater has no "orm and the !ind and
"ire also have no "orm# *e are also that !hich has no "orm#
+Nirguna+ means having no )ualities# The !ord +2nanta+ means
+That !hich never ends#+ 6aramatman is eternally e%isting
!ithout a brea(# The one !ho (no!s that !e are li(e this at any
&lace and at any time is 6aramatman# *hen one (no!s the real
)ualities o" 6aramatman one has these )ualities in onesel"# They
are imbibed in +'im+ and they must be consciously imbibed in
onesel"# 2s 6aramatman is all. &ervading 'e is called +all.
&ervading+ or Vya&a(# $n all o" the various things there is
only ?ne that e%ists just as in all ornaments there is only gold#
Many names are used in order to "acilitate the gaining o"
understanding but 6aramatman is beyond descri&tion# These
)ualities attributed to 'im are sim&ly 'is &ro&erty# 2ll o" this
!orld a&&earance is the !ealth o" 6aramatman it is 'is real
estate# The ?ne !ho has the adornment o" these )ualities is
6aramatman# Through devotion +'is State+ is attained# The
nine ty&es o" Devotion or the +Nine."old Devotion+ ,Navavidha
3ha(ti- is that devotion by !hich many have become &uri"ied#
2mong these nine (inds o" devotion the ninth is +sel".
surrender+ !hich is called 2tma.Nivedana# *e should meditate
on this ninth ty&e o" devotion through our o!n inner e%&erience#
This is described as the +State o" 6o!er+ the state o" being +The
*itness+ and the state o" +;haitanya#+ *e should e%amine our
o!n e%&erience according to this#
*e o""er our head ,by bo!ing do!n- to God or the Guru
a"ter !e com&lete our !orshi& ,6uja-# This means that !e have to
let go o" our attachment to every &ossession# 2mong devotees
there are very "e! !ho meditate on the nature o" the Sel" and
thin( about !hat their actual +3eing+ is# There are very "e! !ho
en)uire +*hat am $E+
The nature o" this !ay o" devotion is that !e should observe !ho
!e are# *hen it is (no!n that !e are nobody then !ho isE
Someone is4 That someone is 6aramatman# /la!less and
)ualityless is that Su&reme Sel"# 'e is all objects all )ualities
the ego everything# ?nly +you+ are not there# 1verything is
6aramatman but !hen you become a &etty little ego you are an
individual a jiva# *orry and sorro! are your lot in li"e# :ou
become &o!erless# 3ecause o" the acce&tance o" the state o" jiva
you become a &risoner# *ith the dissolution o" the state o" jiva
!hat remains is Shiva# 2ll o" the servants o" this +Great 3eingness+
are also great# Vishnu is 'is mind# The sun and moon are 'is eyes#
Shiva is 'is ego# 3rahmadev is 'is intellect# The earth is 'is
s(in and hair# 2ll o" this is the +Glorious 6o!er o" the 8ord#+ $n
this nothing is insigni"icant# *hen the sense o" being a jiva goes
only Shiva remains and 'e is 6aramatman# 2t that time all o" the
sense organs are raised in that +Glory+ and they are given the
names o" the various deities# *hen the house is o!ned by the
o!ner naturally the doors and !indo!s are also o!ned by him#
The discovery o" the devotee and God is sel".surrender
,2tma. Nivedana- or the "inding o" one7s o!n Reality# The
devotee himsel" is the +2ncient God#+ The devotee himsel" is the
6rimary God the ?riginal God# To call him a devotee is "alse# :ou
yoursel" are God# The devotee tried to identi"y God and he became
God himsel"# God and the devotee are not se&arate# The devotee
is God# 3ecause he is not in bondage he is "ree and that "reedom
is the +?riginal ?ne#+ 3y the standards laid do!n in the scri&tures
and by his o!n convincing e%&erience he is only God# 3e"ore
recogni5ing this they are t!o# *hen recognition ta(es &lace
there is only ?ne# *hether called Too& or Ghruta the names
are t!o but the thing is only ghee# The thing 1%istence is only
?ne the di""erence is only o" the name and the sha&e# God is
called devotee and the devotee is called God# ?nly i" you e%amine
this by your o!n e%&erience !ill you be convinced# *hen doubt
is gone the di""erence o" the t!o names is also gone# Then there is
the true e%&erience o" the one and only 6aramatman# The devotee
!ho !as thin(ing that he !as only the body started to
!orshi& God and as soon as he recogni5ed his true Sel" he
vanished as a se&arate entity# The three"old &henomenon o"
1%istence ;onsciousness and 3liss ,Sat;hit2nanda- all became
?ne# The +men o" !isdom+ ,9nanis- e%&erience the "inal end the
dissolution o" the !orld in the immediate moment and even
though they are living in the body they become "ormless and o"
the nature o" 3rahman#
*hen the ninth ty&e o" devotion +sel".surrender+ is achieved
there is unity !ith God and there is total "reedom or the +Sayujya+
state# The +Salo(ata+ state o" "reedom means to be in the com&any
o" "ree men and to be again born a"ter 8iberation as a "ree man#
The +Samee&ata+ state o" "reedom is to (no! onesel" and the
"ourth state o" "reedom is +Sayujyata+ !hich is the surrendering o"
sel" !hich results in true +Sel".Reali5ation#+ $" you have really
"ollo!ed !hat $ have told you u& to no! then that is Sel".
=no!ledge# :ou have understood your o!n 3eing# *e then see
clearly as !e are !ithout any &rejudice# The +Totality+ !hich is
not de&endent on anything is our "ull com&lete 1%istence# There
is understanding o" this# That one !ho surrenders the sel"
becomes unconditionally +/ree#+ The +1ternal 'ome+ ,Sayujya
Sadan- means +2ll.?neness+ or 2loneness# This +0ndivided
Devotion+ is indestructible# The devotee
surrendered himsel" to the Saints and he gained Sel".=no!ledge#
'e is uni"ied# No! he cannot be se&arated# $" one has not
surrendered onesel" totally the God o" Death ,:ama- gives him
another birth and he is again subject to $llusion# *hen one "orgot
his true nature as being Shiva 6aramatman he said he !as a jiva#
$" +Devotion to the Guru+ is abandoned there is $llusion again#
There"ore one should ta(e re"uge at the "eet o" the Saints#
2 rich man !as aslee& and in that dream he !as deluded and
&eo&le said that he had gone mad that he had become insane# 'e
got u& and began to live as a beggar# 3ut by the blessings o" a
Saint his illusion disa&&eared# 'e again enjoyed his !ealth and
his delusion !as gone# *e should have "aith# ?ur "ather has given
us an estate !hy should !e not remember his name and enjoy
the &ro&ertyE *hat is the good o" eating our "ood !hile
critici5ing himE :ou have
received and you should enjoy but remember 'is name and
then eat# $" you !ish to enjoy the "reedom and the glory o"
6aramatman you should serve the Guru# 'ave great res&ect "or
'im and enjoy 'is Glory# ?nly one !ho has such "aith !ill gain
Sel".=no!ledge# ?ne !ho has doubt in this =no!ledge !ill be
haunted by doubts all the time every!here# The Saints and Sages
have advised us to treat even small ants and insects as God# ?ne
!ho blames the Saints !ill surely su""er great sorro!# 'is intellect
gets con"used and =no!ledge leaves him# 2s you are 3rahman
you should not blame others# ?ne !hose &ride is gone is the real
+Sage#+ ?ne !ho is &roud cannot be 3rahman#
=no!ledge is li(e a mango !hich !hen it is ri&e you judge it
to be so by its a&&earance and other signs and you "eel li(e
&luc(ing it immediately# $" you &luc( it at that time then it is
surely s!eet# $t tastes s!eet# The signs o" =no!ledge are that one
loves all o" the Saints and Sages# Such a one has a "eeling o"
?neness and is a""ectionate to everyone# ?ne !ho has Sel".
=no!ledge res&ects all o" the Saints and Sages and has no &ride
about anything# ?ne loo(s u&on co.disci&les as e)ual to the Guru#
?ne thin(s that the entire !orld is only God# Such a one is li(e a
mango that is ready to be &luc(ed# 'e is !orthy o" real
contentment# So the devotee !ith Sel". =no!ledge should not be
&roud o" anything# ?ne !ho does not li(e a lo!ly ty&e o" !or( is
not a Saint# $" the devotee o" the Guru is only God then it is
one7s duty to loo( a"ter the !el"are o" all &eo&le# There is no
&ossibility that you could hate anybody# God is the all. &ervading
Sel" o" all and the devotee o" the Guru is li(e God# ?ne !ho
sincerely res&ects the Saints !ill as a matter o" course res&ect
all &eo&le# There"ore one !ho serves the Saints gets the +1ternal
State+ the Sayujya State#
Evening, "-11-
195' Self-Surrender
*hen !e (no! !ho !e are !e (no! that !e are nothing and
that there is only the Sel" !itnessing all# That is +sel".surrender+
or 2tma.Nivedana# The !ord 3hooma means su&&ort# The Sel" is
this 3hooma !hich is o" the nature o" e%&erience# *e are
thin(ing that !e are individuals but that is not correct# The $llusion
has to be removed# The ro&e !as "rom the beginning only ro&e but
there !as an illusion o" a sna(e on it# =no!ledge destroys
$gnorance# The (no!ledge o" +ro&e+ has destroyed the ignorance
o" +sna(e#+ =no!ledge has not done anything it has only
removed the ignorance# There is a story o" ten &eo&le !ho !ere
travelling# 2long the !ay one o" them counted ho! many they
!ere but "orgot to count himsel"# The others also counted in the
same !ay and over and over again each one "orgot to count
himsel"# $t so ha&&ened that a !ise man came along and sho!ed
them their error by counting all ten# Similarly there is the illusion
o" calling onesel" as an individual although one is really the Sel"#
=no!ledge is understanding !hat is the +true "act#+ =no!ledge
is necessary only "or disillusionment# 2"ter one7s illusion is no
more the 0&anishads the "ive."old classi"ication o" nature7s
&rinci&les ,the "ive elements- and all other (no!ledge are no
longer necessary# *hen the !ar is over the armor the s!ord the
shields everything is given u& and then the victory is celebrated#
Similar is the case o" =no!ledge# *hen the goal is achieved the
instrument is no longer necessary# /or those !ho do not
understand by one letter large volumes are re)uired to be
!ritten# 2s soon as the Guru meets you he instructs by one
statement or &hrase !hich is +Tat Tvam 2si+ ,:ou 2re
That- ho!ever that !as not understood by you so doubt has
to be removed by o""ering more e%&lanations#
*hat is the use o" various sciences or scri&tures to one !ho
has reali5ed 3rahmanE ?ne !ho has reali5ed +6ure =no!ledge+ by
the grace o" the Guru needs nothing# Vijnana or +Su&reme
is &ure mystery# Some o" the &eo&le advise that the "lo! o"
attention should be li(e a thin stream o" oil being &oured# 3ut !ill
it be ever &ossible "or any such an attitude to reali5e 3rahmanE
'o! can 3rahman !hich cannot be ca&tured by study and cannot
be gras&ed by intellect be "ound by any attitudeE ?nly one !hose
ego.centered thin(ing has disa&&eared can reali5e this# *hen sel".
surrender has ta(en &lace that state is called +Total 8iberation+
,Sayujya Mu(ti-# That annihilation or dissolution o" $llusion
through the utili5ation o" +discrimination+ is called Vive(a.
6ralaya# *hen this ha&&ens then the one and only God remains#
?ne !ho surrenders onesel" to the Saints attains +unity+ through
the teaching given by them# Then one remains convinced that all
is only ?ne and there is no second# To one !ho loo(s at the
!orld as 3rahman it is 3rahman and to the one !ho loo(s at it
as the !orld it is the !orld# $t is not that the !orld is or that it
is not# To the ignorant it a&&ears as !orld to the intelligent it
a&&ears as 3rahman# There is never a time !hen the one !ho is the
individual is not e%isting nor is there any time !hen the individual
is e%isting# 3lessed is the one !ho understands this# *ise is the
one !ho has this !ealth as this is the !ealth o" 6aramatman# To
be really cultured is to see everything as one 6aramatman#
*hen there is the reali5ation that +all is mysel"+ one cannot
be made se&arate even i" one tries#
$n short ho! can one !ho is +one !ith the !orld+ be se&arated
"rom itE ;an someone be the all.&ervading God ,Vish!ambhara-
by sim&ly calling him by that nameE Moreover i" he is actually
that Vish!ambhara !ill he cease to be so even i" no one calls
him by that nameE The ?ne !ho is all.&ervading !ill al!ays be
so# Nobody can se&arate 'im "rom his +!holeness#+ 'e !ill not be
se&arate even i" you say so# Su&&ose a man has gone to the city o"
3enares and comes bac(# *ill this "act be nulli"ied by anyone
saying that he has not gone thereE Similarly one !ho has become
united !ith 3rahman !ill not degrade onesel" to the state o" an
individual# The net o" $llusion !ill not a""ect him again# /or
e%am&le a lam& that is &ainted in a &icture is not e%tinguished
by the !ind# 3rahman is neither
e%isting nor non.e%istent# $t is not $llusion the individual Shiva
or 3rahma# *hatever it is it is but it is not )uali"ied in any
!ay# 3oth the terms +:ou+ and +That+ are gone and still there +$s+
something !hich is (no!n by the term +2re+ in the statement
+:ou 2re That#+ ?ne !ho has reached that state o" 1%istence !ill
not be +nothing#+
There are t!o states in the !orld +is+ and +is not#+ *hich
o" these !as "irst to come into beingE 'o! did the state o" +is
not+ come to beE /irst there has to be one thing that +is+ and
thereby +is not+ can come into e%istence# ?ne man is &resent he
can there"ore say that someone is absent# $" nobody is &resent !ho
!ill be there to say that the other is absentE ?nly the one &resent
can say something and there"ore the !ord +is+ becomes valid#
?nly one !ho +e%ists+ can say +is not+ and thereby the e%istence
o" the man &resent is &roved to be a "act# The man !ho says that
he has died is a liar# Gold may say that it is iron but its value as
gold is not diminished# $t7s value remains "i%ed# ?ne !ho has
+reali5ed+ may very !ell come bac( into the !orld# $t is not
!rong to be busy leading the !orldly li"e a"ter one has attained the
+;om&lete =no!ledge o" the Sel"#+ 'o!ever he should act
&ro&erly !ithout mista(e# ?ne again becomes as one !as be"ore
reali5ation# 'e has no! come bac( a"ter becoming !hat he already
!as# No! he is at liberty to act in the !orld# There is no objection
to a man !ho has been +There+ ,Reality- and has "reely come
bac(# $t is not correct to say that one !ho is reali5ed does not use
the term +$#+ 'o!ever such a one is "ully a!are that the +$+ is
"alse# 'e has been +There+ and has no! come bac(# There is no
such !ritten la! that a man a"ter the attainment o" +6ure
=no!ledge+ should tal( a di""erent language# Some &eo&le
&ur&osely behave li(e insane stu&id &eo&le even a"ter attainment
o" Sel".=no!ledge# They have a conce&t that they are di""erent
"rom others# *hat comments can be made about such &eo&le
!ho &ur&osely live shabbilyE The only thing that can be said
about them is that it is their o!n bad (arma that they are
su""ering "rom# *hatever is a good or a bad object seen is &ure
in itsel"# There is no cause "or doing eccentric things but they do#
This is nothing but the destruction o" !isdom#
They !ill re&eat !hatever their Guru has taught but they have
no real understanding o" their o!n e%&erience#
The only thing indicating the true +0nderstanding o"
3rahman+ is that the +$+ is gone# The +$+ is removed# ?ne !ho
has this 6ure =no!ledge has no $llusion# ?nce he becomes God
he is God# *hat does it matter i" he is called by any other nameE
The "alse a&&earance on the Reality is gone# $t is (no!n ho! the
&henomenon o" "alse a&&earance has ta(en &lace and !hat Reality
is# Reality does not disa&&ear and the illusory a&&earance does not
last# The nature o" !hat is is (no!n as it is# No! the (arma is
com&leted and sel". surrender has ta(en &lace#
197' he State of the Perfe@ted Man
?ne !ho surrenders onesel" to the Saints is illumined !ith the
+=no!ledge o" the Sel"#+ ?ne !ho understands that the entire
!orld is only our o!n ?riginal Nature cannot become se&arate
even i" such e""ort !ere to be made# Such a one has no "ear# The
"act is that once it is (no!n !hat the Truth is one7s
understanding cannot be changed# 1ven i" one tries one cannot
be made se&arate# /or such a one all visible objects are only
3rahman# $ron that has been turned into gold by the touch o" the
+touch stone+ !ill not turn bac( into iron# *hen one has the
understanding that +Not only am $ 3rahman but everything is
3rahman+ never again becomes se&arate or estranged# 'e is a
devotee but he becomes God# 'e has understood by his o!n
e%&erience that &rimarily he is only 3rahman# 1ven to use the
!ord +became+ is a !rong statement# 'e !as already God# ?ne
!hom the Saints declared as a "ree man and have called as their
o!n relative has become a &er"ected man# The individual is
3rahman nothing else# Saints have ta(en him into their "old and
given him a &lace o" rest# 'e is convinced that God is the
devotee and the devotee is God# No! all need "or "urther tal( has
ended# God should be seen in the devotee# The true seeing is to
see onesel" as God#
That !hich !e !ere calling a mon(ey ,the mind- has
no! become Maruti ,'anuman-# 'e is no! God# 'e has become
6aramatman as 'e is# $n name and "orm he became God# 8a%man
the devotee o" Rama is also !ithout birth and death
invisible "ormless and !ithout color or sha&e# These are the
attributes o" God and this Glory has been absorbed in him# This is
the real Glory real *ealth# 2ll other scenery and any other
glory are all "ictitious# The essential )uality o" a scor&ion is to
sting# 2n inherent )uality o" !ater is to dro!n anybody !ho may
"all into the river# This )uality is inherent in !ater# 9ust as
s!eetness is the )uality and glory in sugar that never leaves it
similarly the +Glory o" 3rahman+ is its o!n# The eight s&iritual
&o!ers are its inse&arable )ualities# ?ne can &erceive
very minute things# This ca&acity is called the +2nima Siddhi#+
Such s&iritual &o!ers ,Siddhis- are all inherent in 3rahman#
*hen you thin( o" a co! her tail and horns never leave her#
Similarly the siddhis or the Glory o" God never leaves 'im# :our
real &o!er and strength is com&lete omni.&resence# There"ore
you should not &ay any heed to the siddhis ,&o!ers-# Do not
re&eatedly test !hether the &o!er is in you or not# $t is not &ro&er
to chec( !ith your "ingers !hether a mango is ri&e# *hen it is
ri&e it is de"initely going to give a good "lavor# $t !ill taste good
because the "ruit is ri&e#
God should remain )uietly in the tem&le and !hen
!orshi&&ers are there they !ill de"initely !orshi&# *hen the son
comes o" age he is sure to have a moustache# $" you are sure
about 3rahman you are sure to attain +'is 6o!er+ through
=no!ledge# :ou should not be devoid o" "aith by being de&ressed
i" your strength is "ound to be limited# The +Man o" =no!ledge+
,9nani- should al!ays be sure that bad omens or de"eat !ill never
turn their "ace to!ards him# $n short one7s con"idence should not
!aver# ?ne should never "orget one7s &osition# ?ur true nature o"
3eing !hich is the same as the Sadguru should never cease seeing
only 6aramatman# *e should have the continuous unhindered
darshan o" 6aramatman# God says +The one !ho ta(es my name
!ill be success"ul#+ Then !ho !i l hinder or sho! any bad
omen and ho!E :our o!n 6o!er your o!n Strength is al!ays
!ith you "illing you inside and out# The God !ho is neither good
nor bad resides only in you# 'e is the highly benevolent God# 2ll
o" the s&iritual &o!ers are only at 'is "eet# Do not loo( at them#
:our real Glory is your o!n 1%istence Reality and not the eight
s&iritual &o!ers# 2ll that e%ists is only 6aramatman !hich is the
essence o" all these &o!ers# $t is by 'is 6o!er that the siddhis
have the inner motivation o" the s&irit and by 'is 6o!er that they
are &o!er"ul# $" this +God Sel"+ ,2tmaram- is not having the
&o!er o" the Sel" or the strength o" the Sel" then "rom
!here are these s&iritual &o!ers going to dra! their strength and
2ll o" the &o!ers !hich create and maintain the
numerous !orlds dra! their strength "rom the +Su&reme Sel"+
only# Thus the only thing that is necessary is Sel".Reali5ation
and then the job is "inished# *hen a devotee !ho has attained
s&iritual &o!ers through various s&iritual &ractices !ishes that
a &articular !or( should be done only that much !or( is
accom&lished# /or that he has to e%&end his o!n energy but the
9nani is Sel".su""icient# /or him all things have become &ure so
there"ore there is neither good nor bad# 'e is himsel" the
embodiment o" goodness so !ho can create any di""iculty "or
him# 'o! can 'is 6o!er !ho is +2ll. 6o!er"ul+ and
com&lete be diminishedE 2ll siddhis get their &o!er and strength
"rom 'im only# Shiva is the embodiment o" goodness# So never
thin( o" bad things# 2ll glory is in your o!n 3eing# Do not harbor
!ea(ness in your mind# 2ll is !ell and aus&icious# $n the
individual the jiva all ty&es o" evils and un!anted things are
there but in Shiva all is +Glorious /ullness+ all is aus&icious#
There you get the o!nershi& o" the +Divine =ingdom+ and all o"
its grandeur# God is the 6rimordial ?ne having no beginning and
'is devotee gets all o" 'is 6o!er# No! the devotee is God right
be"ore our eyes# 'o! can 'is 6o!er leave himE $t is not
&ossible# $t is said that !hen a blac( cat crosses our &ath it is a
bad omen# 3ut !hat e""ect can this have on 'is devoteeE $ am
the essence o" Time# $ am the aus&iciousness in the aus&icious
moment# $ have created Time# Time cannot cross my &ath# The
"act that you are the +Ruler o" 2ll+ must be steadily "i%ed in your
mind# 6eo&le eagerly !ait "or the death o" a rich man# So good
and bad are o" this !orld they are not essential in our true 3eing#
*hen the Saint imagines something that &o!er de&ends u&on
the imagination but !hat is !anting in 6aramatman !ho is
com&lete !ith all &o!ersE 6aramatman contains all the riches all
the !ealth# *hy bother to (no! !hat is going on in another>s
mindE *hat are you going to (no! e%ce&t his an%iety o" +!hat
!ill ha&&enE+ and +ho! !ill it ha&&en+E *hen you are God !hy
should you !ish to hoard gold in your homeE $" you have such a
desire ho! are you 6aramatmanE There is no ha&&iness gained
"rom the &o!ers that one e%&ects to get# $t is only a !ay o" &assing
:our True Nature is +1ternal 'a&&iness#+ $t is sur&rising
that you are imagining some other (ind o" ha&&iness# :ou yoursel"
are the Glory you are the 'a&&iness# :ou are the Su&reme
'a&&iness in all ha&&iness# $t is your duty to see to the !el"are o"
all "riends as !ell as enemies# The Saint never thin(s badly about
the &erson !ho troubles him# ?ne !ho has come to Me has seen
Me as God and has only come as God comes to en)uire# 8et
someone !orshi& you and &ray "or your blessing or let someone
thro! abuse at you you should give him only blessings# Do not
"eel elated by some good e""ect or sorry because o" the lac( o"
some desired e""ect# ?ne !ho has "aith !ill get ha&&iness "rom
you# ?nly those !ill meet you !ho are to be bene"ited# They !ill
not meet you until that time# That !hich is to ha&&en is already
"i%ed in the invisible !orld# :our &ro&hesy is just an indication
but it is true that it is necessary# :our benediction should be
there# That the !or( !ill be accom&lished is the e%tent to !hich
it is already "i%ed# The doctor gives medicine in order to
restore one to health but some &atients might die# *hat blame
is there on the doctorE $s it not enough that the doctor should have
a real desire "or the &atients recovery#
:ou become a Saint not "or other &eo&le but only "or yoursel"#
$" anybody gets the bene"it "rom this let him have it but you
should not thin( about !hat you !ill get nor should you !orry
about your &o!er# Never deviate "rom the "aith in your o!n state
o" the Sel"# Thin( about !hether you have become 3rahman "or its
o!n sa(e or just to satis"y the $llusion# The status is very high# Do
not become removed "rom the throne that is right"ully yours# $t
is said that the Sage Narada had attained 3rahman but !hen he
sa! some man the man died# So do not be a"raid that even
someone may die by your sight# Do not let your "aith hesitate# 2re
you not 3rahman no matter !hat ha&&ensE $" the "aith is "i%ed in
3rahman then 6o!er is increased through the 6ath o" =no!ledge#
'o!ever see to it that your +aloneness+ is not disturbed# ?nce and
"or all be certain !ho you are !here you are and ho! you are#
?ne !ho is 6aramatman can never not be 6aramatman# H.11.1AF<
198' +od and (eBotee are !ne
There is nothing but God# :ou are only God# *hatever is seen
is all God# ?ne !ho has been convinced about this is the
greatest among Saints and the greatest among liberators# The
e""ect o" seeing God is such that !hen you are sure that you are
God you get 'is Glory# 9ust as one (no!s !ho one is and !hat
(ind o" &erson one is in the same manner one (no!s !hat one
needs and !hat one does not need# 2ll o" this is very naturally
understood# ?ne also naturally (no!s !hat things he should
&ossess and ho! "ar he should go in controlling things# 'o!ever
all actions are suggested and all activities are done only in
accordance !ith one7s o!n conce&ts about his status his
a&&earance and various )ualities# $n accordance !ith that one
enjoys one7s o!n Glory# /or e%am&le there is a story o" a small
child a &rince !ho by a strange turn o" events became
estranged "rom his &arents and !as !andering in un(no!n &arts o"
the !orld# Seeing the &light o" the small boy &eo&le had &ity on
him# 2s there !ere no clues to be able to recogni5e him as a
&rince nobody (ne! his real status and they !ere nurturing him
only according to their o!n ca&acity# During his travels he !as
met by a rich she&herd !ho had no son# The she&herd made an
arrangement that this boy should live !ith him as his o!n and that
he should be the enjoyer o" the o!nershi& o" thousands o" shee&
and goats as !ell as a vast hilly land# 'o!ever the she&herd>s
"ood !as not li(ed by the boy because he !as eating only mil(
curds roots and "ruit# 2s the boy !as al!ays a!are o" his royal
ancestry and as he !as a &rince he did not thin( that he !ould
li(e the o!nershi& o" the she&herd7s &ro&erty# There"ore a"ter
some time by various !ays and means he re. established his royal
heritage and became a (ing# Similarly according to the
divine S&iritual 6o!er !ithin and the continuous
remembrance o" one7s Sel" one gradually achieves Divine Glory
the =no!ledge o" Reality one7s +True ?rigin+ !hich is one7s
1ssential Nature# ?ne attains the status that is the original status o"
one7s True
Sel"# ?ne !ho lives in identi"ication !ith the body su""ers the
&ains o" the body# ?ne !ho su""ers bodily &ains in the &resent
has to su""er them again in the "uture and one !ho is even no!
beyond the limited body.consciousness !ill continue to be so
even a"ter!ards the body7s dissolution#
The student !ho !ithout study as(s )uestions !hile the
teacher is s&ea(ing is not !ise# The student as(s +'o! can $ be
beyond the bodyE $n addition tell me ho! $ !ill attain that Glory#+
The Master says +The (ind teacher again started giving him the
teaching#+ $t is the individual the jiva !ho says +$ am the body#+
That !hich is beyond the body is not objective# $t is the +?riginal
Thing+ the subjective# That !hich is emotional imagination and
conce&tion is all objective# 2s is the conce&t or imagination so
is the !orld# $t is all conce&tual# The individual the jiva is "alse#
?ne7s +1%istence+ in itsel" is bodiless# The &erson !ho is called
by some name is the embodied but That the +$nner.1%istence+ is
bodiless and you are That# $" you as( as to !hen you are beyond
the body.consciousness the ans!er is !hen you are sound aslee&#
:ou are actually beyond even the state o" Dee& Slee&# $n that state
there is no !orld and no &ain# This is !hy dee& slee& is rest"ul and
gives contentment# The ha&&iness o" 1%istence is much more
transcendent than the com"ort o" slee&# That is your True Sel"#
*ho slee&sE :ou are That !hich is beyond the body# 3ecause o"
That dee& slee& is com"ortable# This is similar to a !arm &iece o"
"ood that is (e&t in ice# $t soon becomes cool and &reserved# $n this
e%am&le the "ood has become cool by the )uality o" the ice#
Similarly by the virtue o" your 1%istence dee& slee& is "elt as
an e%&erience o" ha&&iness#
+:ou 2re That#+ :ou are o" the nature o" +That#+ There"ore
you should not say that you are a body# $t is !rong to say so# To
say +$ am a body+ is totally "alse# To be only a body and to
"unction !ithin that limit is !hat is called +sin#+ The ?ne !ho has
understood this is 6aramatman# 'e is "ree
beyond )ualities beyond "orm
indestructible and invisible# 'e is the ?ne !ho is honored by the
Vedas# The Vedas and other scri&tures are the adornments
congratulations o" such a one# 1ven then the Vedas still have not
been able to describe 'im# 'e is that 6aramatman "or !hom
descri&tion is al!ays inade)uate# *hat is GloryE 2ll sciences
&rayers and mantras sing in &raise only o" 'im 6aramatman#
Mohammedans say +=huda+ or +2llah+ "or 'im only# ;hristians
!orshi& 'im only# 'e is the God to !hom all religions &ray# *hen
you leave the identi"ication !ith the body it is you !ho enjoys this
+Glory#+ $" a man !ho is truly a (ing behaves li(e a &easant that is
his bad luc( !hat can anybody do about itE *e are the com&lete
!holeness o" +goodness+ itsel"# This bodiless 6aramatman is
such that success "ame &o!er indeed everything is 'is
Glory# *hen your "aith in being 6aramatman is totally "irm then
that is +God !ith /ull ;onviction#+
*here one has no idea o" 6aramatman there are all varieties o"
evils !hich are the sna(es and scor&ions in li"e# *here there is no
devotee o" God ,Vishnu- that is !here there is no idea o"
6aramatman# There all calamities come to stay# To say that the
!orld is conce&tual or &sychologically imagined is to s&ea( in
terms o" $llusion or Maya# The husband o" Maya is
6aramatman# She "irst "eeds 6aramatman !ith good "ood then
she gives &erishable things to others# *here =rishna d!ells
there d!ells success "ame and &o!er# :our o!n home is
heaven and your !i"e is Radha hersel" ,=rishna7s !i"e-#