My Understanding of the Teaching

There is no such thing as an individual entity. The sense of identity, ‘I’ ness
or ‘I am’ ness is inherent in consciousness and it is Universal. What happens
is, this universal I attaches itself to the body and the feeling ‘I am the body’
arises. The ‘I’ which is Universal, limitless, is falsely limited to the body. This
is ignorance.
Anything that can be perceived is not ‘I’ and therefore, false. Since the ‘I’ is
absolute subjectivity, it cannot be ‘perceived’ in the conventional sense.
Simple beingness.

Sahaj – Natural, Pratyaksha – direct perception without words. Just be the

beingness itself, let go.

Maharaj: (to me) Whatever projects you have started, complete them to the
best of your ability. It doesn’t matter if the projects are a success or failure.
Complete what you start to the best of your ability.

The moment you are ‘very clear’ about what you want to do, things
happen.
Life is very strange. The moment you are ‘very clear’ about what you
want to do, things happen. Life comes to your aid – a friend, a
relation, a teacher, a grandmother, somebody helps you. But if you
are afraid to try because your father may turn you out, then you are
lost. Life never comes to the aid of those who merely yield to some
demand out of fear. But if you say “This is what I really want to do
and I am going to pursue it”, then you will find that something
miraculous takes place. You may have to go hungry, struggle to get
through, but you will be a worth while human being, not a mere
copy, and that is the miracle of it. – j. krishnamurthi

You know, it is good to hide your brilliance under a bushel, to be anonymous,

to love what you are doing and not to show off. It is good to be kind without
a name. You are just a creative human being living anonymously, and in that
there is richness and great beauty. . – j. krishnamurthi

You have to find out what truth is because that is the only thing that matters,
not whether you are rich or poor, not whether you are happily married and
have children, because they all come to an end, there is always death. So,
without any form of belief, you must find out.
You can do that only when you leave the pool you have dug for yourself and
go out into the river of life. Then life has an astonishing way of taking care of
you, because then there is no taking care on your part. Life carries you
where it will because you are part of itself; then there is no problem of
security, of what people say or don’t say, and that is the beauty of life. – j.
krishnamurthi
Only when the mind is wholly silent, completely inactive, not projecting,
when it is not seeking and is utterly still—only then that which is eternal and
timeless comes into being.

Through observation you become a light to yourself.

The religious mind is the mind that has entered into the unknown, and you
cannot come to the unknown except by jumping; you cannot carefully
calculate and enter the unknown. . – j. Krishnamurthi

Fear is a source of corruption, it is the beginning of degeneration, and to be

free of fear is more important than any examination or any scholastic
degree.

So to discover God or truth—and I say such a thing does exist, I have

realized it—to recognize that, to realize that, the mind must be free of all the
hindrances that have been created throughout the ages, based on self-
protection and security. You cannot be free of security by merely saying that
you are free. To penetrate the walls of these hindrances, you need to have a
great deal of intelligence, not mere intellect. Intelligence, to me, is mind and
heart in full harmony; and then you will find out for yourself, without asking
anyone, what that reality is. . – j. krishnamurthi

Then he asks, "What are you going to do with your life, sir? If you have
touched the other, and are not anchored in it, you will go to pieces."

It is this sadness of vain effort that is destroying man. His thought is not so
good as the computer, and he has only the instrument of thought with which
to meet the problems of life, so he is destroyed by them. It is this sadness of
wasted life which probably he will be aware of only at the moment of his
death--and then it will be too late. – J. K

Whether or not the results of meditation are obtained is of no

importance. The essential is to arrive at stability; it is the most
precious thing that one can gain. In any case one must trust with
confidence in the Divinity and await His grace without impatience. The same
rule applies equally to japa: japa pronounced even once is a benefit, whether
one is aware of it or not. – Bhagawan Sri Ramana Maharshi.

Sri Bhagavan’s directions to me, to enquire within, as to “Who I am”,

appeared to be the most rationalistic and the first thing that I should do and
know, rather than run after places of pilgrimage, which I otherwise
contemplated, especially with the gift of free travel by rail that He has so
kindly placed at my convenience. Remarking about a short trip to Tirupati
Hills in August, 1936, which I had to take on account of compulsion from a
brother of mine, Sri Bhagavan said I might do it, because I could afford it.
The obvious meaning of the remark being, that these visits were
unwarranted and that I need not do so, in spite of the availability of
concession of free travel.

The uniqueness of His teaching consists in the fact of his insistence on the
enquiry method from the very beginning, instead of waiting till
eternity for the purification of body, mind and intellect. The enquiry
straightaway gives one that mental quiet, as it were in a trice, which one
does not get till after some years of Japa. Even such practitioners that know
the meaning of ‘Gayatri’, the highest mantra, and repeat it a crore of times,
admit this. If, on the other hand, one repeated just once the Gayatri Mantra
with meaning and bhava instead of repeating “I will meditate thus, I will
meditate thus,” but remained still, confirmed in the meaning of the mantra,
namely:
“The Power which induces one’s intellect in the various pursuits of
life is the same as that in the Sun, which, by its illumination,
removes the darkness of this earth and is the cause of the existence
and growth of all living beings on earth,” he would soon find himself as
the light itself, bereft of body and form, perfectly still and thoughtless — a
pleasurable experience indeed is this. What one would attain in this manner
is also attained by merely probing the source of thought, the “I” thought,
being the first thought, by asking “Who am I?” and waiting ‘still’ for an
answer — carefully guarding against obtrusion of the sneaky intruder (the
thought monkey).

All that is required is that aspirants should take, in very moderate quantities,
whatever food comes their way and not stipulate, discriminate or pick and
choose in the matter of diet; that, in contrast to the claim of hatha yogis that
yoga practice is necessary to ward off disease from the physical body and
make it pure and healthy to help concentration etc. The enquiry method, if
followed strictly as directed, with absolute one-pointedness of mind, is
capable of devouring all the germs of disease wherever and whenever they
arise.

Your duty lies in practice, continuous

practice of Self-enquiry –Sri Ramana Maharshi

D: When I am engaged in enquiry as to the source from which the ‘I’ springs,
I arrive at a stage of stillness of mind beyond which I find myself unable to
proceed farther. I have no thought of any kind and there is an emptiness, a
blankness. A mild light pervades and I feel that it is myself, bodiless. I have
neither cognition nor vision of body and form. The experience lasts nearly
half an hour and is pleasing.
B: This does not mean salvation; such a condition is termed manolaya or
temporary stillness of thought. Manolaya will never lead to total destruction
of thought, which is what is called salvation or liberation from birth and
death. The practiser must therefore be ever on the alert and enquire
within as to who has this experience, who realises its pleasantness.
My understanding: In Manolaya the separate entity (which is totally false)
and who is experiencing the pleasantness still exists; during meditation the
feeling of separateness or duality is done away with.
B: Sadhakas (seekers) rarely understand the difference between this
temporary stilling of the mind (manolaya) and permanent destruction of
thoughts (manonasa). In manolaya there is temporary subsidence of
thought-waves, and, though this temporary period may even last for a
thousand years, thoughts, which are thus temporarily stilled, rise up as soon
as the manolaya ceases. One must, therefore, watch one’s spiritual progress
carefully. One must not allow oneself to be overtaken by such spells of
stillness of thought: the moment one experiences this, one must revive
consciousness and enquire within as to who it is who experiences this
stillness. While not allowing any thoughts to intrude, he must not, at the
same time, be overtaken by this deep sleep (Yoga nidra) or Self-hypnotism.
Though this is a sign of progress towards the goal, yet it is also the point
where the divergence between the road to salvation and Yoga nidra takes
place. The easy way, the direct way, the shortest cut to salvation is the
Enquiry method. By such enquiry, you will drive the thought force deeper till
it reaches its source and merges therein. It is then that you will have the
response from within and find that you rest there, destroying all thoughts,
once and for all.

The Sadhana for the sadhaka is the Samadhi of the Siddha. - Bhagwan

D: When can one practise sahaja samadhi?

Bhagavan: Even from the beginning.
My understanding: By this Bhagwan means that Sadhana must be done
without vyaktitva – without concentration at a particular point etc. but by
just being without duality.

"How should" one be to make the investigation? The investigator, the

investigated and the investigation should become one. Only then is
investigation possible......(ajja)

Awakening, for Rinzai, is a matter of uttermost urgency. He is ruthlessly

iconoclastic when he asks his students to let go without further delay in
exploring one’s Buddha mind.

Take up one idea. Make that one idea your life think of it, dream of it, live on
it. Let the brain, muscles, nerves, every part of your body, be full of that
idea, and just leave every other idea alone. This is the way to success.
Swami Vivekananda

An idea that is developed and put into action is more important than
an idea that exists only as an idea. Gautama Buddha

It is only due to profound contemplation that our concepts tilt towards the
intense yearning for Self-Realization – Sri Siddharameshwar Maharaj.
The actual nature of the individual self is this bliss itself. And the easiest
and the shortest path is to always dwell in that sahaja [natural] state
that is our original nature. For all this, meditation is the starting point. In
the beginning you should sit. You should have that internal preparation. One
has to discipline oneself. But it is not enough only to sit. It is not merely that
the body must sit; your mind must sit also. The mind should not be
wandering. Unless the mind is controlled, there is no meditation. The
wandering of the mind itself is the world.

How can we produce the heat coming from Vicharam?

If we can seat three or four hours continuously involved in the practice of
Vicharam we can attain and achieve whatever we have to attain.

In January 1742 he withdrew into his hut and left the following message
pinned to the outside of the door:
Dear friends,
Withdraw the mind from the senses and fix it in meditation. Control the
thought-current. Find out the thought-centre and fix yourself there. Then you
will be conscious of the divine Self; you will see it dancing in ecstasy. Live in
that delight. That delight-consciousness is the God in you. He is in every
heart. You need not go anywhere to find Him. Find your own core and feel
Him there. Peace, bliss, felicity, health – everything is in you. Trust in the
divine in you. Entrust yourself to His Grace. Be as you are. Off with past
impressions! He who lives from within an ingathered soul is a real sage, even
though he may be a householder. He who allows his mind to wander with the
senses is an ignoramus, though he is learned. See as a witness, without the
burden of seeing. See the world just as you see a drama. See without
attachment. Look within. Look at the inner light unshaken by mental
impressions. Then, floods of conscious bliss shall come pouring in and around
you from all directions. This is the supreme Knowledge; realise! Aum! Aum!22

Vimala immediately responds, “My dear friend, they do not dedicate their
lives to the truth they understand. They have desire for worldly pleasure,
worldly recognition. Spirituality is one of the desires. It is not the supreme
priority. Immediately start living the truth you understand!
So this inner division causes the pathetic phenomenon that in the evening of
their lives, their hands are empty. They only have the shells of words with
them, not the inner substance of liberation.”

Find the feeling of ‘I’ or ‘identity’ without words and be one with that.
We are that all the time, but thoughts, body feeling etc. superimpose
themselves on the basic identity.

Sath Vicharam should be done uninterruptedly and continuously. If we do

self enquiry and create carelessness or no desire for the worldly enjoyments,
the state without desire would be attained.
22. My Heart Burns Like Fire
Soyen Shaku, the first Zen teacher to come to America, said: "My heart
burns like fire but my eyes are as cold as dead ashes." He made the following
rules which he practiced every day of his life.

In the morning before dressing, light incense and meditate.

Retire at a regular hour. Partake of food at regular intervals. Eat with
moderation and never to the point of satisfaction.
Receive a guest with the same attitude you have when alone. When alone,
maintain the same attitude you have in receiving guests.
Watch what you say, and whatever you say, practice it.
When an opportunity comes do not let it pass by, yet always think twice
before acting.
Do not regret the past. Look to the future.
Have the fearless attitude of a hero and the loving heart of a child.
Upon retiring, sleep as if you had entered your last sleep. Upon awakening,
leave your bed behind you instantly as if you had cast away a pair of old
shoes.

No Attachment to Dust
Zengetsu, a Chinese master of the T'ang dynasty, wrote the following advice
for his pupils:
Living in the world yet not forming attachments to the dust of the world is
the way of a true Zen student.
When witnessing the good action of another encourage yourself to follow his
example. Hearing of the mistaken action of another, advise yourself not to
emulate it.
Even though alone in a dark room, be as if you were facing a noble guest.
Express your feelings, but become no more expressive than your true nature.
Poverty is your treasure. Never exchange it for an easy life.
A person may appear a fool and yet not be one. He may only be guarding his
wisdom carefully.
Virtues are the fruit of self-discipline and do not drop from heaven of
themselves as does rain or snow.
Modesty is the foundation of all virtues. Let your neighbors discover you
before you make yourself known to them.
A noble heart never forces itself forward. Its words are as rare gems, seldom
displayed and of great value.
To a sincere student, every day is a fortunate day. Time passes but he never
lags behind. Neither glory nor shame can move him.
Censure yourself, never another. Do not discuss right and wrong.
Some things, though right, were considered wrong for generations. Since the
value of righteousness may be recognized after centuries, there is no need to
crave an immediate appreciation.
Live with cause and leave results to the great law of the universe. Pass each
day in peaceful contemplation.
He taught us that work is love for others, that we never can work for
ourselves (about Sri Ramana Maharshi).

Do not pursue what is illusory - property and position: all that is gained at
the expense of your nerves decade after decade and can be confiscated in
one fell night. Live with a steady superiority over life - don't be afraid of
misfortune, and do not yearn after happiness; it is after all, all the same: the
bitter doesn't last forever, and the sweet never fills the cup to overflowing.
Alexander Solzhenitsyn

"Be absolutely alert, and make no effort." J. krishnamurthy

The last instructions of Samarth Ramdas to his disciples were: "Do not think
much of your bodily wants. Have Satsang with devotees. Keep the image of
Lord Rama in your heart. Repeat the name of Lord Rama always. Annihilate
lust, greed, anger, hatred and egoism. See Lord Rama in all creatures. Love
all. Feel His presence everywhere. Live for Him alone. Serve Him in all
beings. Make total and unreserved surrender unto Him. You will always live
in Him alone. You will attain immortality and eternal bliss".

OM POORNAMADAH POORNAMIDAM
POORNAAT POORNAMUDACHYATE
POORNASYA POORNAMAADAAYA
POORNAMEVAAVASHISHYATE
OM SHANTI SHANTI SHANTIH

THAT (BRAHMAN) IS WHOLE

THIS (CREATION) IS ALSO WHOLE
FROM THAT WHOLE (I.E. BRAHMAN ONLY)
THIS WHOLE HAS COME OUT (CREATION)
BUT EVEN THOUGH THIS WHOLE HAS COME
OUT OF THAT WHOLE
YET THAT WHOLE REMAINS WHOLE ONLY
(i.e. Brahman remains unaffected, retains His/Its fullness and completeness.)

When Jesus was confronted by the religious "experts" of the day:

"Teacher, which is the greatest commandment in the Law?" Jesus replied: "
'Love the Lord your God with all your heart and with all your soul and
with all your mind.' This is the first and greatest commandment. And
the second is like it: 'Love your neighbor as yourself.' All the Law and
the Prophets hang on these two commandments" (Matthew 22:36-40).

"Look at those trees. The trees are meditating. Meditation is silence. If you
realise that you really know nothing then you would be truly meditating.
Such truthfulness is the right soil for silence. Silence is meditation."
Yogaswami bent forward eagerly. "You must be simple. You must be utterly
naked in your consciousness. When you have reduced yourself to nothing -
when your 'self' has disappeared - when you have become nothing then you
are yourself God. The man who is nothing knows God for God is nothing.
Nothing is everything. Because I am nothing, you see, because I am a
beggar - I own everything. So nothing means everything. Understand?"
"Tell us about this state of nothingness," requested my friend with eager
anticipation.
"It means that you genuinely desire nothing. It means that you can honestly
say that you know nothing. It also means that you are not interested in doing
anything about this state of nothingness."
"You think you know but in fact you are ignorant. When you see that you
know nothing about yourself then you are yourself God."
"There is silence when you realise that there is nothing to gain and nothing
to lose."
"Meditation is not thinking of anything; it is remaining cummâ
(quiet)." –Yogaswami

“What do you want sir? You want all this and heaven too. Whatever you
want you already know. How can you ask for a thing which you don’t know?
What I am saying is not in your field of knowing. You want to experience the
oneness. You are already one with That. There is no separateness. That is
what I am saying. Whatever you are doing is the one that is creating the
separateness. It is strengthening that separateness.” U G

When someone once asked him, “Then isn’t ‘death’ the end? Will there be
something remaining after that?” “I don’t know what remains, but find out
what there is now,” he replied. If you know what there is now, then you will
understand what will remain tomorrow. We don’t even know that. Just
words, a show of words – we don’t know anything more. If there is
something, does it mean that it’s something separate from ‘me’? The ‘I’ is
just a memory. Yet, there is nothing separate and beyond it. There is no
way to know whether that memory will survive or will perish with the body.
To know is to remember. There is nothing beyond memory. Intelligence is
also memory. It must shine as the light of experience. It should fill with
light. Till then doubts will not subside. This is what I discussed with Major
and Venkata Chalapati last evening. – U. G

UG’s first principle is, “Whatever you think it is, it isn’t that,” and “To form
your own fundamental question,” is the first step toward the ultimate state. –
U. G

Gossip is the antithesis of intensity and earnestness. JK

Quranic phrase, 'Be conscious of God and always speak the truth'.

“Spiritual discipline is as rigorous as military

discipline. If we really want to fulfil the purpose
of life, we must subject ourselves to that discipline.
Then we need fear none. Purity in our life will
command for us the respect and regard of the rest
of the world.” Kanchi Paramacharya

When the mind is swept clean of image, or ritual, of belief, of symbol, of all
words,
mantrams and repetitions, and of all fear, then what you see will be the real,
the timeless, the everlasting, which may be called God; but this requires
enormous insight, understanding, patience, and it is only for those who really
inquire into what is religion and pursue it day after day to the end. Only such
people will know what is true religion. The rest are merely mouthing words,
and all their ornaments and bodily decorations, their pujas and ringing of
bells—all that is just superstition without any significance. It is only when the
mind is in revolt against all so-called religion that it finds the real. Jk

When the mind is vulnerable, when it has lost all support, explanations,
when it is naked, then it shall know the bliss of truth.

I don’t know whether the incident I am going to tell you about was before or
after that breakfast. One of those mornings when I was arranging the flowers
I heard, as if from the bedroom (which was at the back of the big room
where I was arranging the flowers) I heard sounds as if someone was getting
up, so I became very quiet.
Realizing that that was Krishnaji’s bedroom, and maybe he was getting up
and
wouldn’t know I was there, I didn’t want to startle or disturb him, so I
became very quiet and stopped what I was doing. Then I heard the wooden
slippers that he wore in India; the Kharow which has a little knob that goes
between the big toe and the rest of the toes. When you walk with those
wooden slippers, you can hear the wood clapping on the floor. I heard the
clap of his steps going towards the bathroom. I said to myself, “Yes, now
he’ll go back to bed.” But then he walked on and went through the next
room, which was like a reception room where he had meetings and
discussions. He went through that room and then came across the veranda in
front of the living room on the eastern side of the apartment where I sat with
the flowers all around me. I shrank from the lighted area into the shadowed
part of the doorway so that I wouldn’t startle him. I sat quietly as he passed
on his way to the dining room. What I saw was amazing because it wasn’t
the figure of Krishnaji who passed by. It was an unusually tall luminescent
figure that passed. He looked like the figure of the Buddha, with the same
kind of stature. This figure went towards the kitchen and then came back
again in a few moments. This time, as he passed the living room door, he
stopped and turned and smiled, as if saying, “I know you’re there.” I just sat
there absolutely still. I couldn’t understand this at all. There was no fear, it
was extraordinary. It was something very beautiful.
EB: It was Krishnamurti?
AL: Well, it was Krishnamurti, because that was his bedroom. He had come
from there, he walked through his bathroom, across the veranda to the
dining room, kitchen, and then back again. There was no one else in that
apartment.
EB: Could you describe in what way he appeared to be different?
AL: Krishnaji is a very slender, delicate, small-statured person. This figure
was at least twice his height and bigger. It was as if there was a light within
the body. The face was very peaceful and compassionate and there seemed
to be something over the head. Because I have seen paintings from Ajanta
and Ellora and other places it reminded me of the Buddha with that head and
figure. I sat there very still for some time, then I picked up my things very
quickly and quietly went down the stairs. I was shaking all the way. I told my
husband, Mark, what I had seen and I never told anyone else about it
because it was something so sacred that I didn’t want to belittle it by talking
about it.
The only other person I did tell, until now, was Krishnaji before he died. I
went to see him. I requested to see him privately, as I did every year. It was
a very poignant question in my mind. I said, “Krishnaji, I want to ask you
about something that I saw. I’m not a superstitious kind of person, I don’t
usually see visions, even if I see something or if I hear something in the dark
I go and check it out; I’m related to fact and reality.” I explained to him how
I was in his apartment in those early years, soon after I had gotten married
and gone to Rishi Valley, and how I was sitting over there and what I had
seen. He sat with his hands folded and his head bowed. After I had finished
he looked up and said, “You saw something. Why do you question it?” I said,
“I’m not questioning it because I did see it, but I’m just trying to understand
it. I thought maybe talking with you would explain it.” He said, “You saw it,
there is no other explanation.” We sat very quietly while he held my hand
and then I came away.
That occurrence in the first year that I was at Rishi Valley established in me a
relationship with Krishnaji. There was something beyond the ordinary that
was present that morning. When I attended his talks I felt there was the
presence of something extraordinary and I am sure many other people felt it
as well.

Some of the meetings with staff in those days were very intense. At one he
put the
question, “What is the most important thing in your life?” with great
urgency. We tried to answer in various ways, both idealistic and actual, but
nothing satisfied him. Least of all would he tolerate anything he had said
before, but he kept on putting the question. Finally, after about an hour, he
said, “I wonder if it would help if I told you what it is for me?” He
seemed to hesitate, and then said, “To be nothing, to be absolutely
nothing.”

“Truth is not at the top of the ladder; truth is where you are, in what you are
doing, thinking, feeling, when you kiss and hug, when you exploit— you
must see the truth of all that, not a truth at the end of innumerable cycles of
life.”
“Time is always repeating its challenge and its problems; the responses and
answers are concerned with the immediate. We are taken up with the
immediate challenge and with the immediate reply to it. This immediate
answer to the immediate call is worldliness, with all its indissoluble problems
and agonies... ...the answer is beyond the immediate.”

All thought leads to sorrow.

I felt a strong impulse to hold the door and help him out of the car, but I
knew that he was adamant in refusing help in most matters relating to his
person. (about J. K.)

As often, he emphasized the importance of listening, “Listen with your whole

being, with all your mind and heart, and all your senses. Listen to the sound
of a tree, not of the wind or the leaves, but the sound of the trunk, the silent
sound of the roots.”

"I will tell you what a religious man is. First of all, a religious man is a man
who is
alone— not lonely, you understand, but alone— with no theories or dogmas,
no
opinion, no background. He is alone and loves it— free of conditioning and
alone—and enjoying it. Second, a religious man must be both man and
woman— I don't
mean sexually— but he must know the dual nature of everything; a religious
man
must feel and be both masculine and feminine. Third," and now his manner
intensified again, "to be a religious man, one must destroy everything—
destroy the past, destroy one's convictions, interpretations, deceptions—
destroy all selfhypnosis—destroy until there is no center; you understand, no
center. " He stopped.
No center?
After a silence Krishnamurti said quietly, "Then you are a religious person.
Then
stillness comes. Completely still."

Pleasure is always bounded by pain.

Krishnamurti spoke about compassion and linked it with looking and listening
(prajña). It was a great talk and shed new light on what I was reading.
Looking and listening with total attention is life energy that leads to
ever-new skills in living and in action (upaya).

Four Approaches to Growing into Silence Be precise, accurate and totally

present with everything that one does. Expose oneself as much as one can to
nature, to the universe, all that is not manmade. Be a disciple of one's own
understanding. Keep the body and brain sensitive, alert and sharp.
You can attain liberation at any stage of evolution if you have a burning
desire to attain, if you have a longing to put aside the unessential things and
to hold, with the grip of death, to the things that are vital, essential. And to
establish that which is essential and vital, you must observe, you must be
alive to all that is taking place around you. Life is a web spun out of the
common events of the day and if you do not utilize them, you will miss the
purpose of the small things, out of which great things are built.

Once I asked Bhagavan what I should do to be on the spiritual

path. He said, “Do what you want to do but keep doing it;
don’t remain doing nothing. Repeat the name, or think deeply
or seek the source of your ‘I’ consciousness, do Atma Vichara
but keep working on yourself. This is very important”.

In one of his lectures he said: `A disciplined mind is a lazy mind.' To me a

disciplined person active, regular, attending to all his work. So when I asked
him what he meant, `If it is not lazy, why does it need to discipline itself? If
you have to get up at six o'clock in the morning and if you are not lazy, you
get up! Discipline is not required for that. But if you are lazy, you need a lot
of discipline. So the man who is trying to discipline himself is lazy.'

The last time he visited India, in 1985, I was having lunch with him at
Rajghat and as often happened he asked questions that nobody ever asked:
`Sir, has the brahmin disappeared from this country?' I said: `It depends on
what you mean by brahmin, Sir. One fourth of the population here thing of
themselves as brahmins.' And he said, `No, not by birth -- that is so childish.
You know what a brahmin is?' I said, `What do you mean by a brahmin?' He
replied with a story.
When Alexander invaded India and fought with Porus, he won. When he
entered the state, he saw excellent administration, the whole of the land was
tidy, clean and well maintained, people were living happily. So he asked
Porus, Who was responsible for your administration?' Porus replied: `There
was a brahmin prime minister, who was responsible for all this
administration.' Alexander said, `I would like to talk to him.' Porus answered,
`He resigned because we lost the war, and has gone to his village.'
Alexander responded, `Call him, nevertheless.' So they sent a messenger
who came back the next day with the response, `Tell the king I am no longer
in his service. A brahmin does not go to anyone, therefore I am sorry that I
cannot come.' As this was narrated, Alexander said, `All right, I will go to his
village.'
Alexander was taken to the village, where the brahmin was seated under a
tree teaching two children. When Alexander was announced, the man looked
up and said, `Is there something I can do for you?' Alexander asked, `Are
you the man who was the prime minister?' and the answer came, `Yes';
Alexander then said, `you ran an excellent administration,' and the man
responded, `Thank you'. So Alexander asked him `Will you come with me? I
will take you to Greece, give you a palace, make you the head of all our
armies. Come with me!' the man considered this, looked up at Alexander,
and replied, `Sorry, I want teach these children.' Krishnaji then said, `That's
a brahmin -- somebody you can't buy, somebody who doesn't work for a
reward. He did what was right for a brahmin to do: he ran as good an
administration as he could. When he lost the war he took responsibility for
the defeat and resigned, which is the right thing for the brahmins to do.
When he was in the village, he did what he wanted to do, not in subservience
to the king, or looking for some more rewarding job to do. That is the quality
of the brahmin.' After telling this story, Krishnaji asked me, `Now tell me,
has the brahmin disappeared from this country?' I said, `I don't know, Sir,
there may still be someone in the Himalayas, but I have not come across
one.'

Let me give you an example from my own experience. In the late 1970s I sat
with a little-known teacher called Dr Poy, a Gujurati who lived in northern
Bombay. On my first meeting I asked him what his teachings were and he
replied, 'I have no teachings. People ask questions and I answer them. That
is all.'
I persevered: 'If someone asks you ''How do I get enlightened?'', what do
you normally tell them?'
'Whatever is appropriate,' he replied.
After a few more questions like this, I realized that I wasn't going to
receive a coherent presentation of this man's teachings, assuming of course
that he had any. He was a good example of what I have just been talking
about. He didn't have a doctrine or a practice that he passed out to everyone
who came to see him. He simply answered all questions on a case-by-case
basis.
I sat quietly for about ten minutes while Dr Poy talked in Gujurati to a
couple of other visitors. In those few minutes I experienced a silence that
was so deep, so intense, it physically paralyzed me.
He turned to me and said, smiling, 'What's your next question?'
He knew I was incapable of replying. His question was a private joke
between us that no one else there would have understood. I felt as if my
whole body had been given a novocaine injection. I was so paralyzed, in an
immobilized, ecstatic way, I couldn't even smile at his remark.
He looked at me and said, 'There is no such thing as right method, there
is only right effort. Whatever technique you choose will work if you follow it
intensely enough. You asked for my teachings and here they are: ''Part-
time sadhus don't get enlightened.'''

Sheikh Jilani "advised his audience that seekers of God had to be indifferent
towards even the life hereafter and to cultivate pleasure only in the thought
of annihilation and abiding poverty in this life.

The mind should be purified and one should perform actions without seeking
anything in return. Daily and always the practice of selfless work, surrender,
prayer and contemplation must go on.