Latest / THE SECRET LAW OF ATTRACTION: Manifest Wealth, Success & Abundance / SPIRIT OF UPANISHADS: Hidden Wisdom of Absolute, Real Self & Liberation — William Walker Atkinson

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SPIRIT OF UPANISHADS: Hidden Wisdom of Absolute, Real Self & Liberation — William Walker Atkinson · THE SECRET LAW OF ATTRACTION: Manifest Wealth, Success & Abundance

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  Speaker 1: The Spirit of the Upanishads. The Aphorisms of the Wise
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  Speaker 1: a collection of texts, aphorisms, sayings, proverbs, et cetera from
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  Speaker 1: the Upanishads or sacred writings of India, compiled and adapted
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  Speaker 1: from over fifty authorities, expressing the cream of the Hindu
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  Speaker 1: philosophical thought. William Walker Atkinson as Yogi Ramakaraka nineteen o
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  Speaker 1: seven epigraph. Hear thou, even the little child, and from
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  Speaker 1: his words accept thou the truth that goest straight to
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  Speaker 1: thy heart, but reject all that doth not so go
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  Speaker 1: to thy heart, no matter how high the authority. Yea,
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  Speaker 1: even though the Lotus born creator Brahm himself be the speaker.
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  Speaker 1: Yogo Vasishtal preface. This volume is a collection of texts, aphorisms, sayings, proverbs,
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  Speaker 1: et cetera from the Upanishads or sacred writings of India,
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  Speaker 1: compiled and adapted from over fifty authorities, expressing the cream
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  Speaker 1: of Hindu philosophical thought. The adapter of the book acknowledges
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  Speaker 1: his appreciation of the work of doctor Manil and Vivedi
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  Speaker 1: of Bombay, India, the original translator of many of these
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  Speaker 1: aphorisms et cetera. The general form of whose translation has
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  Speaker 1: been followed in the majority of cases, subject to such
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  Speaker 1: supplementary changes and rearrangement as have seemed desirable in the
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  Speaker 1: present work. The contents of this book are self explanatory
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  Speaker 1: and need little introduction. The wonderful philosophy of the Upanishads
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  Speaker 1: is so generally recognized that words of praise would be superfluous.
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  Speaker 1: Many can say, with the German philosopher Schopenhauer, in the
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  Speaker 1: whole world, there is no study so beneficial and so
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  Speaker 1: elevating as that of the Upanishads. It has been the
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  Speaker 1: solace of my life. It will be the solace of
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  Speaker 1: my death. One word of caution we would give to
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  Speaker 1: the reader who may not be grounded in the fundamental
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  Speaker 1: thought of the Hindu philosophies. We allude to the frequent
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  Speaker 1: use of the words the self or self in many
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  Speaker 1: of the aphorisms. The student of the Oriental teachings will
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  Speaker 1: of course recognize the fact that the word self so
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  Speaker 1: used implies the oneself or infinite one whose essence permeates
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  Speaker 1: the universe, and in whom all living forms live and
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  Speaker 1: move and have their being, and which self is the
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  Speaker 1: essence of the countless personal selves. We have used the
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  Speaker 1: capital s in the word when so used, the word self,
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  Speaker 1: meaning the personal self being printed in the usual way.
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  Speaker 1: The thought in teachings underlying this entire book is that
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  Speaker 1: of this one's self the only reality. The personal self
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  Speaker 1: is a thing of the moment, being born, growing old,
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  Speaker 1: and dying. But the real self endureth forever. The real
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  Speaker 1: self in each of us is the spirit in each
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  Speaker 1: of us, which is at one with the Father. Nearly
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  Speaker 1: every aphorism in the book emphasizes this truth in various
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  Speaker 1: words and forms of expression, and many of them are
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  Speaker 1: intended to lead the reader to a realization of the truth.
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  Speaker 1: Some of these seed thoughts will appeal to one and
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  Speaker 1: others to another. Each will draw to himself that which
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  Speaker 1: is his, and will let the rest pass him by.
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  Speaker 1: This is the law of learning, except only that which
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  Speaker 1: appeals to your heart as truth. Let the rest pass
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  Speaker 1: you by for the time being, For to each comes
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  Speaker 1: his own, and none can gain his own until he
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  Speaker 1: is prepared for it. The words of the Yogo Assisha,
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  Speaker 1: quoted on our title page are intended to convey this
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  Speaker 1: same truth. Listen to this aphorism of the wise hear thou,
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  Speaker 1: even the little child and from his words, except thou
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  Speaker 1: that truth that goeth straight to thy heart, but reject
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  Speaker 1: all that doth not so go to thy heart as truth,
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  Speaker 1: no matter how high the authority. Yea, even though the
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  Speaker 1: Lotus born creator Brahma himself be the speaker. Therefore, accept
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  Speaker 1: the pearl of truth, even though it lie in the
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  Speaker 1: mud of the gutter, and reject that which which does
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  Speaker 1: not seem to be the real truth, even though it
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  Speaker 1: be offered you from the hand of one of the gods.
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  Speaker 1: Test all statements of truth by the light of the
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  Speaker 1: spirit within you, and you cannot stray far from the path.
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  Speaker 1: We would call the attention of our readers to the
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  Speaker 1: edition of the Bag of ad Gidah or Message of
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  Speaker 1: the Master, published simultaneously with the present volume. This first
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  Speaker 1: mentioned book should be read by all who enjoy the
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  Speaker 1: present one, for it contains the key to the higher
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  Speaker 1: teachings which the writers of these aphorisms wish to express.
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  Speaker 1: We trust that this little book will cause the minds
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  Speaker 1: of many to unfold to the light. The Yogi Publication Society, Chicago,
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  Speaker 1: January twelfth, nineteen o seven. Part one, The threshold that
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  Speaker 1: wherein disappears the whole of that which affects the mind,
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  Speaker 1: and that which is also the background of all to that.
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  Speaker 1: I bow the all eternal consciousness, the witness of all
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  Speaker 1: exhibitions of the intellect. As is the knight of the
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  Speaker 1: sweetest honey to the traveler in the desert, so is
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  Speaker 1: the perception of the ever effulgent. I expound in half
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  Speaker 1: a verse what has been told in a million volumes.
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  Speaker 1: That is the truth. The world is illusion. The soul
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  Speaker 1: is none other than that. Action leads to incarnation, and
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  Speaker 1: incarnation to pleasure and pain, hence arise all likes and dislikes,
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  Speaker 1: which again propel to action, resulting in merit and demerit.
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  Speaker 1: These put the ignorant wanderer again into the bonds of incarnation,
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  Speaker 1: and so on and on forever rolls the wheel of
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  Speaker 1: this world. Nothing but ignorance is the cause of all this.
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  Speaker 1: The remedy lies in the destruction of ignorance. Knowledge of
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  Speaker 1: Brahmin is the way to find final beatitude in the
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  Speaker 1: destruction of this ignorance. For knowledge alone, not action, which
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  Speaker 1: is only a part of ignorance, is competent to accomplish
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  Speaker 1: this result. Nor is it possible to do away with
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  Speaker 1: likes and dislikes so long as ignorance is not done
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  Speaker 1: away with. This is therefore undertakes with the object of
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  Speaker 1: destroying ignorance as well as its effects this world, and
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  Speaker 1: also of explaining the real philosophy of Brahmin from the senses,
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  Speaker 1: finding each its own gratification. In the objects peculiar to each,
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  Speaker 1: there arises no real happiness, but only a temporary allaying
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  Speaker 1: of the fever of the mind. It is vain, therefore,
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  Speaker 1: to grope for any real happiness in the world of objects.
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  Speaker 1: The diluted deceive themselves by imagining every experience of evil
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  Speaker 1: to be so much good. But in birth, death, and
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  Speaker 1: limitation the wise never fail to perceive the evil that
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  Speaker 1: conceals itself under the inviting form of objects. They find
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  Speaker 1: no happiness in things subject to such results. The smallest
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  Speaker 1: happiness in the real sense of the word is in
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  Speaker 1: no way possible in anything. Oh, I should become that self,
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  Speaker 1: which is all bliss, all existence, all enlightenment. Knowledge of
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  Speaker 1: the divine dissolves all bonds and gives freedom from every
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  Speaker 1: kind of misery, including birth and death. The creator Brahma,
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  Speaker 1: the protector, Vishnu the destroyer, Shiva the consumer, the Sun,
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  Speaker 1: the moon, the thunder, the wind, the sacrifice, and so
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  Speaker 1: on are terms used by the sages to describe the
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  Speaker 1: One Eternal as they look at it through the multifarious
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  Speaker 1: forms of the intellect. All my best worship to that
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  Speaker 1: divine Essence, the destroyer of that ignorance, whose form is
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  Speaker 1: this world. Part two, The absolute that should be known
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  Speaker 1: as Brahman, which beyond the gaining, whereof there remains nothing
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  Speaker 1: to gain, beyond the bliss, whereof there remains no possibility
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  Speaker 1: of bliss, beyond the sight, whereof there remains nothing to see,
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  Speaker 1: beyond becoming, which there remains nothing to become, beyond knowing,
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  Speaker 1: which there remains nothing to know. This is all, and
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  Speaker 1: so is that all comes out of the all, taking
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  Speaker 1: away the all from the all, the all remains forever.
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  Speaker 1: He is eternal among the eternal, conscious, among the conscious.
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  Speaker 1: He ever one produces the variety of ideas in the many,
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  Speaker 1: knowing that divine One as the supreme cause, all bonds
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  Speaker 1: dissolve themselves into nothing, that which in the beginning sent
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  Speaker 1: forth the creator Brahma, and favored him with the storehouse
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  Speaker 1: of all knowledge. The Veda, desirous of liberation, betake myself
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  Speaker 1: to it the ever effulgent light, revealing its eternal self
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  Speaker 1: through the intellect. As in the sun all light there
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  Speaker 1: is neither day nor night, so in the absolute all
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  Speaker 1: light there is neither knowledge nor ignorance. The ever unchangeable
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  Speaker 1: is devoid of sound, touch, form, taste, or smell. It
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  Speaker 1: is without beginning or end, ever beyond the prime cause
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  Speaker 1: of all evolution. Knowing that one escapes the all devouring
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  Speaker 1: jaws of death. The eye has no access there, nor
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  Speaker 1: has speech nor mind. We do not know it the absolute,
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  Speaker 1: nor the method whereby we can impart it. It is
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  Speaker 1: other than the known, as well as the unknown. So so
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  Speaker 1: indeed do we hear from the sages of old, who
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  Speaker 1: explained it. Thus to us, try to realize within thyself
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  Speaker 1: that whence arise these beings by which they stand sustained,
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  Speaker 1: and unto which they return and become naught, that indeed
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  Speaker 1: is the absolute. To the Emperor Janaka, thus explained Yajnavalkia.
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  Speaker 1: When there is, as it were, a second, there alone
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  Speaker 1: does one see, smell, or taste something other than self.
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  Speaker 1: There alone does one speak to, or hear, think of,
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  Speaker 1: or touch or know something other than self. But when
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  Speaker 1: the seer is all alone. With that, he is as
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  Speaker 1: still as an undisturbed body of water. This, indeed, is
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  Speaker 1: spiritual consciousness, the condition of universal empire. This to the
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  Speaker 1: self is the highest end, the best riches, the supremest world,
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  Speaker 1: the greatest joy. The rest of beings live only by
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  Speaker 1: a particle of this bliss. Father, son, mother, Nay, even
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  Speaker 1: the worlds, the gods, the Vedas are all not in
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  Speaker 1: the absolute. The thief is no thief, the ascetic no ascetic.
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  Speaker 1: It has no relation with good or evil. One who
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  Speaker 1: has become It is beyond all desires of the heart.
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  Speaker 1: It should not be supposed that even in sleep it
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  Speaker 1: does not see, for it does not see, though ever seeing,
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  Speaker 1: the sight of the seer is never lost. Being eternal,
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  Speaker 1: there is nothing other than itself which it can make
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  Speaker 1: the object of its seeing. The absolute is described as
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  Speaker 1: not this, not that, and so on by negatives. Only
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  Speaker 1: that is real bliss, which has no conditions. In the condition,
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  Speaker 1: there can be no happiness. The unconditioned alone is bliss.
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  Speaker 1: Try to realize the unconditioned in thyself, that is, the unconditioned.
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  Speaker 1: Wherein one does not see another, one does not hear another,
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  Speaker 1: one does not know another. That wherein one sees another,
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  Speaker 1: here is another, knows another is the condition The unconditioned
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  Speaker 1: is immortal, The conditioned is mortal, O master, Where is
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  Speaker 1: this unconditioned to be found? Everywhere or nowhere? Hence is
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  Speaker 1: described the real self. This self alone stands above, below, west, east, south,
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  Speaker 1: and north. Everywhere. All is this self. He who thus sees, thinks,
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  Speaker 1: and knows, enjoys this self, plays with this self, has
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  Speaker 1: this self alone, even for a second, finds perfect bliss
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  Speaker 1: in this self, becomes the Lord of all, gains access
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  Speaker 1: to all worlds and beings. Those who understand otherwise betake
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  Speaker 1: themselves to other masters, enjoy only the mortal world of conditions,
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  Speaker 1: find no access to all beings and all worlds. That
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  Speaker 1: which is ever awake, even in sleep sending forth the
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  Speaker 1: variety of ideas is the real self and all immortality.
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  Speaker 1: All the worlds are held in it, as it were
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  Speaker 1: in suspension. There is nothing which transcends it. It is this,
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  Speaker 1: as the one fire pervading the universe, appears in so
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  Speaker 1: many forms in the variety of objects. So the inner
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  Speaker 1: self of all, ever one of fears to take on
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  Speaker 1: so many forms, but it is ever beyond them, as
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  Speaker 1: the Sun who enlightens everything has nothing whatever to do
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  Speaker 1: with the numerous ills the eye may perceive. So the
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  Speaker 1: inner self of all, ever one, has no connection whatever
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  Speaker 1: with the joys and sorrows of the world, being ever
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  Speaker 1: beyond them. That is the real witness, all consciousness, who
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  Speaker 1: unites in one grasp the actor, act, and the variety
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  Speaker 1: of objects apart one from the other. I see, hear, smell, taste,
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  Speaker 1: and touch. In this form does the witness unite all
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  Speaker 1: in one continuous consciousness, even like the lamp suspended in
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  Speaker 1: a theater. The lamp in the theater takes in the Master,
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  Speaker 1: the audience, the actors, and all without distinction, in one
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  Speaker 1: sweep of light, and continues to shed the same light
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  Speaker 1: even when all these are not there. The seer of
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  Speaker 1: thy sight, thou shalt not see. The hearer of thy
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  Speaker 1: ear thou shalt not hear. The thinker of thy thoughts
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  Speaker 1: thou shalt not think. The knower of thy knowledge thou
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  Speaker 1: shalt not know. This is thy real self, all pervading.
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  Speaker 1: Everything besides is but mortal. Without the glass, there is
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  Speaker 1: no possibility of a sight of the reflection. Whence, then
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  Speaker 1: could there be any possibility of the knowledge of name
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  Speaker 1: and forms without assuming that which is existence, consciousness, and bliss.
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  Speaker 1: He pervades the earth, and yet transcends it. The earth
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  Speaker 1: knows him not. The earth is his body. He controls
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  Speaker 1: the earth from within. He is thy inner self, ever immortal.
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  Speaker 1: He pervades water, and yet transcends it. Water knows him not.
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  Speaker 1: Water is his body. He controls water from within. He
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  Speaker 1: is thy inner self, ever immortal. He is the unseen seer,
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  Speaker 1: the unheard hearer, the unthought thinker, the unknown knower. There
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  Speaker 1: is no seer other than this, no hearer other than this,
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  Speaker 1: no thinker other than this, no knower other than this.
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  Speaker 1: That is Thy inner self, ever immortal. All beside is mortal.
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  Speaker 1: That which is not spoken in speech, but that whereby
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  Speaker 1: all speech is spoken, that which does not think in
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  Speaker 1: the mind, but that whereby the mind proceeds to think,
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  Speaker 1: that which does not perceive with the eye, but that
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  Speaker 1: whereby the eye receives its sight, that which does not
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  Speaker 1: hear with the ear, but that whereby the year hears,
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  Speaker 1: that which does not breathe the breath of life, but
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  Speaker 1: that whereby life itself is kept up. Know thou that
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  Speaker 1: that is the absolute, not this that people worship immortal
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  Speaker 1: spirit alone is that the east, west, south, and north
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  Speaker 1: is all that. This wide expanse of the universe above
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  Speaker 1: and below is indeed all that. In the beginning, o
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  Speaker 1: good One was the absolute alone, all one without a second,
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  Speaker 1: Brahma Indra Prajapati, all the gods, the five primordial elements,
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  Speaker 1: and all that breathes or moves about, or flies above
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  Speaker 1: or stands unmoved. The whole universe exists through thought. Depends
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  Speaker 1: on thought. Thought is its stay, the thought of the absolute.
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  Speaker 1: This real self is all intellect, all mind, all life,
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  Speaker 1: all eyes, all ears, all earth, all water, all wind,
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  Speaker 1: all ether, all light, all darkness, all desires, all peacefulness,
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  Speaker 1: all anger, all quiet, all religious merit, all religious demerit.
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  Speaker 1: It is the all. It is this, It is that
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  Speaker 1: this real self is causeless without a second, having no
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  Speaker 1: within and without. This self is the absolute, the consciousness
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  Speaker 1: of all, Oh garge, this immutable one is the unseen seer,
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  Speaker 1: the unheard hearer, the unthought thinker, the unknown knower. There
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  Speaker 1: is no seer beside this, no hearer beside this, no thinker,
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  Speaker 1: no knower beside this. In this immutable essence, Oh dear Gargy,
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  Speaker 1: is interwoven the essence of all existence. He Yajnavalkia, said
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  Speaker 1: o Gargy. The knowers of the absolute, thus explain the
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  Speaker 1: ever immutable. It is neither with dementi nor atomic, neither
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  Speaker 1: short nor long. It is not red, not sticky, not light,
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  Speaker 1: not dark, neither air nor ether. It has no relation,
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  Speaker 1: no taste, no smell, no eye, no ear, no speech,
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  Speaker 1: no mind, no light, no life, no mouth, no form,
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  Speaker 1: no break, no without. It enjoys nothing, or is enjoyed
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  Speaker 1: by nothing. Objects transcend the senses. The mind transcends objects.
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  Speaker 1: The intellect transcends the mind. The mahet i e. Cosmic
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  Speaker 1: consciousness transcends intellect i e. Individual intellect. The aviacta i e.
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  Speaker 1: The undifferenced first cause transcends the mahet. The real self
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  Speaker 1: transcends the aviacta. Beyond the real self, there is nothing
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  Speaker 1: which can transcend it or prevent it from being the
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  Speaker 1: last essence, the last resort of all that is the
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  Speaker 1: great real Self, who, though without hands or feet, is
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  Speaker 1: the swiftest of approach, though without eyes or ears, sees
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  Speaker 1: and hears everything, though uncomprehended, comprehends everything knowable. The Absolute
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  Speaker 1: is never born, never dead, It comes out of nothing
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  Speaker 1: and goes into nothing dot It is unborn, eternal, immutable,
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  Speaker 1: ever unique, never destroyed. He alone passes to the other
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  Speaker 1: side of this ocean of sin and sorrow. Truth alone
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  Speaker 1: conquers not falsehood. The divine path stands upheld by truth.
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  Speaker 1: Sages with desires put out by satiety, pass over it
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  Speaker 1: to the great treasure of truth. It the Truth, is
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  Speaker 1: all embracing, yet unthinkable, all light, minutest of the minute,
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  Speaker 1: yet ever manifest. It is farthest of all, yet ever near,
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  Speaker 1: in all beings, ever present, in a hidden consciousness of all,
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  Speaker 1: which passes out in all acts of mind and body.
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  Speaker 1: One so freed from the bondage of senses, transcends all
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  Speaker 1: material relation, and becoming all supreme light, regains his own self.
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  Speaker 1: This indeed is self. It is beyond mortality, beyond fear.
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  Speaker 1: It is truth. Truth is only another name of the absolute.
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  Speaker 1: There cannot be any room for separateness in that intransmutable, formless, characterless,
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  Speaker 1: absolute being, which is beyond the relations of subject, object, instrument,
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  Speaker 1: et cetera, which is every way full to the utmost,
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  Speaker 1: like the waters surging above all things at the great
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  Speaker 1: cyclic deluge in it merges the cause of illusion. Like
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  Speaker 1: darkness in light, there verily can be nothing like separateness
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  Speaker 1: in it, the highest essence without character, and ever one
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  Speaker 1: without a second, that is the form of the highest self.
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  Speaker 1: Wherein the world of subject and object, though existing does
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  Speaker 1: not exist, and which though all a casa has no
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  Speaker 1: touch with it, it is all void. And yet as
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  Speaker 1: if it were no void, the world is not in it.
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  Speaker 1: It continues to be completely void. Though full of numberless
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  Speaker 1: worlds upon worlds, the whole of this cosmos is oneself.
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  Speaker 1: There is no room for the idea of body and
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  Speaker 1: its like. That is all that is all bliss. Whatever
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  Speaker 1: thou sayest is all thought. As light belongs to the sun,
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  Speaker 1: coldness to water, and heat to fire, so do existence, consciousness, bliss, eternity,
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  Speaker 1: immutable purity, belong by nature to that. The material cause
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  Speaker 1: of this illusion is none other than that. The whole
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  Speaker 1: of the universe is therefore that and nothing else, that
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  Speaker 1: being the all causality is mere illusion. The real truth
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  Speaker 1: being thus known, there can be no room for the
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  Speaker 1: slightest separateness. This real self is the bridge, the support
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  Speaker 1: of the whole universe, which but for it will be
• 19:41
  Speaker 1: nowhere that is all bliss of every kind. Attaining this bliss,
• 19:45
  Speaker 1: one realizes his nature, which is all bliss. That therefore
• 19:50
  Speaker 1: is the last measure of all bliss. The one ever effulgent,
• 19:53
  Speaker 1: stands concealed in all beings. It pervades every knowable object,
• 19:58
  Speaker 1: and is the inner self of all. It is the
• 20:01
  Speaker 1: witness of all action, the all embracing resort of beings,
• 20:04
  Speaker 1: the unaffected seer all thought, unique and without properties, It
• 20:10
  Speaker 1: has neither form nor instruments. It is not seen as
• 20:13
  Speaker 1: equal to or greater than anything. Its transcendent power is
• 20:17
  Speaker 1: heard of as unimaginably multifarious. Omniscience and omnipotence constitute its
• 20:23
  Speaker 1: very nature. It is unborn, ever awake, free from dream,
• 20:28
  Speaker 1: having no form or no name. It is one continuous thought,
• 20:32
  Speaker 1: all knowing. There is no metaphor whatever in saying this,
• 20:37
  Speaker 1: This o Saudia Kama is that higher as well as
• 20:41
  Speaker 1: lower science and nescience, all is that, as above, so below,
• 20:47
  Speaker 1: as below, so above. He passes from death to death,
• 20:50
  Speaker 1: who here finds the least shadow of variety. There is
• 20:54
  Speaker 1: no variety in that it should be grasped by the
• 20:57
  Speaker 1: mind alone. He indeed passes from death to death. Who
• 21:02
  Speaker 1: here finds the least shadow of variety. As a hawk
• 21:06
  Speaker 1: or an eagle, having soared high in the air, wings
• 21:08
  Speaker 1: its way back to its resting place. Being so far fatigued,
• 21:12
  Speaker 1: so does the soul, having experienced the phenomenal, return into itself,
• 21:16
  Speaker 1: where it can sleep beyond all desires, beyond all dreams.
• 21:20
  Speaker 1: The sun does not shine there, nor the moon, nor
• 21:23
  Speaker 1: the stars, nor even these lightnings, least of all this fire.
• 21:27
  Speaker 1: Everything becomes enlightened in its light. The whole of this
• 21:30
  Speaker 1: shines through its luster. Part three, the real self, a
• 21:36
  Speaker 1: particle of its bliss, supplies the bliss of the whole universe.
• 21:39
  Speaker 1: Everything becomes enlightened in its light. Nay, all else appears
• 21:43
  Speaker 1: worthless after a sight of that essence. I am indeed
• 21:46
  Speaker 1: of this supreme eternal self, the power of sun, moon, fire,
• 21:50
  Speaker 1: and even of speech, having exhausted itself, the senses being
• 21:54
  Speaker 1: all extinguished, that which stands self illumined beyond all relations
• 22:00
  Speaker 1: sending forth, this universe of ideas and all thought is
• 22:03
  Speaker 1: shown to be the inner self of all. I am
• 22:06
  Speaker 1: without character, without action, without imagination, without relation, without change,
• 22:12
  Speaker 1: without form, without sin, all eternity ever liberated. If thou
• 22:18
  Speaker 1: objectest how I should grasp this pray, do not grasp it,
• 22:22
  Speaker 1: For the residuum, after all, grasping is at an end,
• 22:25
  Speaker 1: is none other than thy real self. Where is the
• 22:29
  Speaker 1: man who doubts the fact of his own existence? If
• 22:32
  Speaker 1: such a one be found, he should be told that
• 22:34
  Speaker 1: he himself, who thus doubts, is the self he denies.
• 22:39
  Speaker 1: No other knowledge is necessary in knowing one's self, for
• 22:42
  Speaker 1: the self is all knowledge. The lamp requires not the
• 22:45
  Speaker 1: light of another lamp for its own illumination. Setting aside
• 22:49
  Speaker 1: everything which becomes the object of knowledge. In this world,
• 22:52
  Speaker 1: there yet remains a residuum, the real essence of knowledge,
• 22:56
  Speaker 1: the knowledge that this is the real self, is true knowledge,
• 23:00
  Speaker 1: the self. It is the ear of ears, the mind
• 23:03
  Speaker 1: of minds, the speech of speech, the breath of breaths,
• 23:06
  Speaker 1: the eye of eyes, the wise. Transcending these i e.
• 23:12
  Speaker 1: The physical ear, mind, et cetera, and renouncing this world
• 23:15
  Speaker 1: of experience, rest in eternal immortality. This self in my
• 23:20
  Speaker 1: heart is smaller than a grain of rice or barley
• 23:22
  Speaker 1: or mustard, smaller than a grain of the syamaca, or
• 23:25
  Speaker 1: even than a part of its part. And yet this
• 23:28
  Speaker 1: self in my heart is bigger than the earth, more
• 23:31
  Speaker 1: extensive than the atmosphere, whiter than the sky, greater than
• 23:35
  Speaker 1: all these worlds together. It is all action, all desire,
• 23:39
  Speaker 1: all smell, all taste. It pervades all that is. It
• 23:44
  Speaker 1: is void of speech and all other senses, ever indifferent
• 23:47
  Speaker 1: to good or evil. This indeed is the self in
• 23:50
  Speaker 1: my heart. This indeed is the real self. He becomes
• 23:54
  Speaker 1: this real self after passing away from here, who has
• 23:57
  Speaker 1: faith in the self and has no doubt whatever. All
• 24:01
  Speaker 1: this is the oneself. This self is the universal self.
• 24:05
  Speaker 1: As the fool with eyes all bedimed sees the sun
• 24:08
  Speaker 1: all dark, though covered only with a cloud, so does
• 24:11
  Speaker 1: it appear in bondage only to the victims of illusion.
• 24:15
  Speaker 1: I am this pure self, whose form is all eternal consciousness.
• 24:19
  Speaker 1: It is the one pervading all, but ever untouched by
• 24:22
  Speaker 1: any and therefore ever pure and all clear, like the
• 24:25
  Speaker 1: all pervading Acasa. I am this pure self, whose form
• 24:29
  Speaker 1: is all eternal consciousness. It is without mind, without eyes,
• 24:34
  Speaker 1: without any similar means of relating itself to the objective.
• 24:38
  Speaker 1: But nevertheless it is the mind as well as the
• 24:41
  Speaker 1: eye of all minds, and all eyes, nay, the means
• 24:44
  Speaker 1: of means, its form, being ever incomprehensible by the mind,
• 24:49
  Speaker 1: the eyes, and the rest. I am this pure self,
• 24:52
  Speaker 1: all eternal consciousness. I am indeed that supreme, eternal real self,
• 24:57
  Speaker 1: which is all bliss, all light, beyond illusion, beyond conditions,
• 25:02
  Speaker 1: realizable only in the idea. I am. It is this
• 25:06
  Speaker 1: infinite atom all. This is that self, from end to end.
• 25:09
  Speaker 1: It is the truth. It is the self, O Svedikidu,
• 25:13
  Speaker 1: Thou art that, as a lump of salt melted in water,
• 25:17
  Speaker 1: cannot be experienced by the eye, but only by the tongue.
• 25:20
  Speaker 1: So indeed, the ever existent real self, shining in the
• 25:23
  Speaker 1: depth of the heart cannot be realized by the external senses,
• 25:27
  Speaker 1: but only by the light of that sympathetic awakening which
• 25:29
  Speaker 1: comes from the word of a teacher. Thou indeed art
• 25:33
  Speaker 1: this real self, not the phenomenal that appears around the ocean,
• 25:37
  Speaker 1: transformed through the action of clouds into the form of rivers,
• 25:41
  Speaker 1: et cetera, ceases to be itself. So indeed, hast thou
• 25:46
  Speaker 1: forgotten thyself through the power of conditions, O friend, remember
• 25:51
  Speaker 1: thy full self. Thou art the real self, the ground
• 25:55
  Speaker 1: of existence, the all where there is anything like duality,
• 25:59
  Speaker 1: There alone does one see another? There alone does one
• 26:02
  Speaker 1: smell another. There alone does one hear another. There alone
• 26:05
  Speaker 1: does one speak to another. There alone does one think
• 26:08
  Speaker 1: of another. There alone does one know another. But when
• 26:12
  Speaker 1: all is one's self to him, what should he smell?
• 26:14
  Speaker 1: And with what what should he see? And with what
• 26:19
  Speaker 1: what should he hear? And with what what should he
• 26:22
  Speaker 1: speak of? And with what what should he think of?
• 26:26
  Speaker 1: And with what what should he know? And with what?
• 26:30
  Speaker 1: By what? Indeed should that be known? Through which knows everything?
• 26:34
  Speaker 1: By what should the knower be known? It is not
• 26:37
  Speaker 1: attainable by the most constant attendance at lectures, For many,
• 26:42
  Speaker 1: though hearing numerous such, never know what it is. Strange
• 26:46
  Speaker 1: indeed is the speaker who speaks of it, stranger still
• 26:50
  Speaker 1: who obtains it. But most strange of all is he who,
• 26:54
  Speaker 1: being properly instructed by a competent teacher, realizes it in himself.
• 26:57
  Speaker 1: And all part four the way till study should not
• 27:03
  Speaker 1: allay in thee the sense of separateness. The mind cannot
• 27:06
  Speaker 1: take on the form of that essence, and thou canst
• 27:08
  Speaker 1: not realize the real self. For indeed are the gate
• 27:12
  Speaker 1: keepers at the entrance of the palace of liberation one,
• 27:15
  Speaker 1: self restraint, two, contemplation, three contentment four Company of the Wise.
• 27:22
  Speaker 1: He alone escapes from the web of illusion in this world,
• 27:25
  Speaker 1: even like the Lord of beasts from the trap which
• 27:28
  Speaker 1: holds him fast, who, with all acts, all pleasures attuned
• 27:33
  Speaker 1: to the supreme aim, puts forth strong personal effort. In
• 27:36
  Speaker 1: that behalf trees continue to vegetate, and so do live
• 27:40
  Speaker 1: on beasts and birds. He alone lives whose mind lives
• 27:43
  Speaker 1: not in consequence of taking on a variety of forms.
• 27:47
  Speaker 1: All holy writ is so much burdened to him who
• 27:49
  Speaker 1: has no discrimination. All philosophy is so much burdened to
• 27:53
  Speaker 1: him whose germ of desire is not destroyed. The mind
• 27:57
  Speaker 1: is so much burdened to him who has not acquired
• 27:59
  Speaker 1: self control. The body is so much burdened to him
• 28:02
  Speaker 1: who knows only the anotman non self. There can be
• 28:06
  Speaker 1: no man more despicable than him who does not put
• 28:08
  Speaker 1: into practice the words of the proficient teacher, who explains
• 28:12
  Speaker 1: with great pains the real truth on being questioned. All
• 28:17
  Speaker 1: desire is ignorance. The destruction of desire is liberation. And
• 28:21
  Speaker 1: this liberation o Rama is easily brought about only by
• 28:25
  Speaker 1: ceasing to desire the mind experiences bondage from the firm
• 28:30
  Speaker 1: conviction I am not the real self, it realizes entire
• 28:34
  Speaker 1: freedom from the equally firm conviction I am the real self.
• 28:38
  Speaker 1: He continually sees the real self who studies to unify
• 28:42
  Speaker 1: philosophy and the teacher's explanations with the facts of his
• 28:46
  Speaker 1: own consciousness. The light breaking in upon the mind should
• 28:49
  Speaker 1: not be excluded by that false logic which puts forth
• 28:52
  Speaker 1: on holy guesses of every kind up to the obliteration
• 28:55
  Speaker 1: even of the facts of consciousness. With no confidence in
• 28:59
  Speaker 1: the facts of his own consciousness, and with the obvious
• 29:02
  Speaker 1: endlessness of argumentation, how would he who poses himself as
• 29:05
  Speaker 1: a professor of logic obtain conviction of truth? If argumentation
• 29:10
  Speaker 1: is meant as a help to the intellect, you are
• 29:12
  Speaker 1: welcome to argue in accord with the facts of your consciousness,
• 29:15
  Speaker 1: but certainly not to argue without aim in any line
• 29:18
  Speaker 1: you choose. The sense of this can never be gathered
• 29:21
  Speaker 1: by intellect alone, Oh beloved one. It leads to real
• 29:26
  Speaker 1: knowledge only when used by one who really knows. This
• 29:29
  Speaker 1: knowing is that which thou, o child of truth, hast
• 29:33
  Speaker 1: already acquired, Oh Natchikatas there. Indeed, can be no better
• 29:38
  Speaker 1: questioner than thyself. This self is not realizable by study,
• 29:43
  Speaker 1: nay not even by intelligence or much learning. The self
• 29:46
  Speaker 1: unfolds its full essence to him alone who applies his
• 29:49
  Speaker 1: self to self. He who has not given up the
• 29:53
  Speaker 1: ways of vice, He who is not able to control himself,
• 29:56
  Speaker 1: He who is not at peace within, He whose mind
• 29:59
  Speaker 1: is not at rest, can never realize the self. Though
• 30:02
  Speaker 1: full of all the learning in the world, that which
• 30:05
  Speaker 1: lies at the root of all distinctions of caste and
• 30:07
  Speaker 1: creed is its food. Even death itself is its drink.
• 30:10
  Speaker 1: Who not so prepared can know what it is? How
• 30:14
  Speaker 1: can books enlighten that lump of clay fashioned in the
• 30:17
  Speaker 1: form of man who does not, in any manner realize
• 30:20
  Speaker 1: the truth explained to him with all possible clearness. We
• 30:24
  Speaker 1: rejoice with those whom we recognize as centered in self realization.
• 30:27
  Speaker 1: The rest we pity with the deluded. We do not
• 30:30
  Speaker 1: care to argue. Talk as much philosophy as you please,
• 30:34
  Speaker 1: worship as many gods as you like, observe all ceremonies,
• 30:38
  Speaker 1: sing devoted praises of any number of deities. Liberation never
• 30:42
  Speaker 1: comes even at the end of a hundred kulpas, without
• 30:45
  Speaker 1: realization of the oneness of self, who knows spiritual consciousness,
• 30:50
  Speaker 1: passes beyond death and enters immortality. The good is one thing,
• 30:55
  Speaker 1: the agreeable another. Men find them in a variety of
• 30:58
  Speaker 1: objects and become bound one way or other. He who
• 31:02
  Speaker 1: attaches himself to the supreme good reaps the highest bliss.
• 31:05
  Speaker 1: He who pursues the agreeable is cheated of the real
• 31:08
  Speaker 1: object of existence. These, the good and the agreeable, thou knowest,
• 31:14
  Speaker 1: are opposed one to the other in their very nature,
• 31:16
  Speaker 1: and having entirely different results in store o Natschiketas the
• 31:22
  Speaker 1: various desires I propose to THEE fail to move thee.
• 31:25
  Speaker 1: Thou art really devoted to the agreeable alone groping about
• 31:29
  Speaker 1: in its night. Fools flatter themselves with wisdom and learning,
• 31:32
  Speaker 1: and continue to tumble about without end, like the blind
• 31:35
  Speaker 1: led by the blind. The lyre, with all the beauty
• 31:39
  Speaker 1: of its make and the melody of its music, serves
• 31:42
  Speaker 1: at best to please the hearer. It cannot lead to
• 31:45
  Speaker 1: universal empire. In the same manner, all the flow of speech,
• 31:49
  Speaker 1: all the stream of sweet words, all the skill expended
• 31:52
  Speaker 1: in explaining philosophy, all that the learned call. Learning has
• 31:55
  Speaker 1: the senses and mind, not the self for its end.
• 31:59
  Speaker 1: The vain is the study of philosophy if it leads
• 32:02
  Speaker 1: not to the essence. Equally, vain is all philosophy if
• 32:05
  Speaker 1: the essence is realized. Disease disappears not with the mere
• 32:09
  Speaker 1: name of medicine, but by actually swallowing it. Talking of
• 32:14
  Speaker 1: the self without proper realization can never bring about liberation
• 32:19
  Speaker 1: till the objective is not dissolved in a subject. Till
• 32:22
  Speaker 1: the essence of self is not realized, No liberation can
• 32:25
  Speaker 1: come from speaking its mere name. All the fruit of
• 32:27
  Speaker 1: such activity is only waste of so much breath. Part five.
• 32:33
  Speaker 1: The student, the knowing intellect, skilled in grasping the pros
• 32:37
  Speaker 1: and cons of every theme, and cleared of all dross
• 32:40
  Speaker 1: by the means just described, is the true aspirant after self. Knowledge, discrimination,
• 32:46
  Speaker 1: non attachment, self control, and its accompaniments keen desire of liberation.
• 32:51
  Speaker 1: These make one fit to inquire after the real self.
• 32:55
  Speaker 1: This self cannot be realized by want of spiritual strength,
• 32:58
  Speaker 1: by indifference, by austies unaccompanied with renunciation. The self of
• 33:04
  Speaker 1: that knower who applies himself to self with the means
• 33:06
  Speaker 1: described enters the great self. Sages, having found it, stand
• 33:11
  Speaker 1: ever content in spiritual consciousness, remain centered in a self
• 33:15
  Speaker 1: being free from all attachment, and always at peace within
• 33:18
  Speaker 1: and without. They find the unconditioned in all pervading and
• 33:23
  Speaker 1: realizing it within, become one with the All, with faith
• 33:27
  Speaker 1: firmly fixed in the teaching of the Yogis, with the
• 33:30
  Speaker 1: mind entirely purified through renunciation and spiritual consciousness. Ascetics one
• 33:35
  Speaker 1: with the immortal, become one with the real Self. At
• 33:38
  Speaker 1: the moment of dissolution in the air or in water,
• 33:41
  Speaker 1: no mark is seen of the passage of birds or fishes,
• 33:44
  Speaker 1: so is entirely inscrutable the passage of the knowers of
• 33:47
  Speaker 1: the self. The eye perceives not sound, being dissimilar by
• 33:51
  Speaker 1: nature the material. I cannot see the spiritual self, as
• 33:56
  Speaker 1: the face is fully reflected in a clear glass. So
• 33:59
  Speaker 1: in the true seekers, the spirit is reflected in the intellect.
• 34:03
  Speaker 1: He knows who finds a teacher, He then delays only
• 34:05
  Speaker 1: so long as he is not free from the body,
• 34:08
  Speaker 1: For on being so free, he is one with thee All,
• 34:11
  Speaker 1: having obtained this priceless birth, with all the senses in
• 34:14
  Speaker 1: their full activity. He who does not understand the good
• 34:17
  Speaker 1: of self destroys himself the boat this body has been
• 34:22
  Speaker 1: chartered by THEE at the heaviest price. All thy good
• 34:24
  Speaker 1: acts to cross over to the other side of this
• 34:28
  Speaker 1: ocean of sin and sorrow. Pray pass on before it breaks.
• 34:33
  Speaker 1: Those who destroy their self go after death to the
• 34:36
  Speaker 1: sphere called the suria without the sun, all enveloped in
• 34:40
  Speaker 1: thick darkness. Part six The teacher. Till thy mind reaches
• 34:46
  Speaker 1: the stage of intuitive development, follow what is assured thee
• 34:49
  Speaker 1: by teachers, books and the logical instruments of knowledge. When
• 34:54
  Speaker 1: thus is burnt out all latent desire and the thing
• 34:57
  Speaker 1: is realized, thou shouldst not hesitate to give up all
• 35:00
  Speaker 1: all concern even with these, however good or useful they be.
• 35:04
  Speaker 1: By my book is meant all that is written by
• 35:06
  Speaker 1: way of explaining the facts of nature, by great souls,
• 35:09
  Speaker 1: free from likes and dislikes, with eyes trained to observation
• 35:13
  Speaker 1: and reason. Those resolute souls, who are full of the
• 35:16
  Speaker 1: highest goodness, who are equal to all, and who are
• 35:19
  Speaker 1: possessed of attacked peculiar to themselves, are the really wise.
• 35:24
  Speaker 1: I thus informed, am yet only versed in the words
• 35:27
  Speaker 1: of the mantras. The sacred hymns. I know nothing of self.
• 35:32
  Speaker 1: I have heard from sages of your stamp that the
• 35:34
  Speaker 1: knower of self rises above all sorrow. With all my learning,
• 35:38
  Speaker 1: I am full of discontent and sorrow. O Lord, take
• 35:42
  Speaker 1: me to the other side of this ocean of misery.
• 35:45
  Speaker 1: This real self should be explained by the father to
• 35:48
  Speaker 1: his eldest son, or by the teacher to a properly
• 35:51
  Speaker 1: sympathetic pupil, and to no one else, O Rama. The
• 35:56
  Speaker 1: cause of self realization is none other than the pupil's
• 35:58
  Speaker 1: own intelligence. One course leads to success in one birth
• 36:03
  Speaker 1: or many by gradual practice after the manner pointed out
• 36:06
  Speaker 1: by the teacher. The other leads soon to real spiritual
• 36:09
  Speaker 1: consciousness through the self aided even by intellectual development, even
• 36:13
  Speaker 1: like the fall of the fruit from above. Having supported
• 36:17
  Speaker 1: self by self of one's own accord through reflection, one
• 36:20
  Speaker 1: should carry this dear his own mind across the ocean
• 36:24
  Speaker 1: of delusion. This world. Tell me what thou sayest as
• 36:28
  Speaker 1: other than religion and non religion, other than these effects
• 36:31
  Speaker 1: or their causes, other than that which is past and
• 36:34
  Speaker 1: that which is yet to come. Sonica, the rich householder
• 36:38
  Speaker 1: approached Andresa in due formality and asked, O, Lord, teach
• 36:43
  Speaker 1: me that whose knowledge leads to the knowledge of all,
• 36:45
  Speaker 1: That is the ultimate aim of all the vedas, the
• 36:49
  Speaker 1: final result of all austerity, the object of keeping the
• 36:52
  Speaker 1: period of studentship. I described to thee in brief. It
• 36:55
  Speaker 1: is the syllable ahum. This is the symbol of the
• 36:59
  Speaker 1: immutable self. This is the highest essence. It becomes whatever
• 37:04
  Speaker 1: he desires. To him who knows this, the ever unchangeable.
• 37:08
  Speaker 1: This indeed is the highest support, the greatest help. Betaking
• 37:12
  Speaker 1: himself to this, he becomes glorified in that the knower
• 37:16
  Speaker 1: of the self attains to the supreme. Hence, it is
• 37:18
  Speaker 1: said the self is being consciousness, limitlessness. He who realizes this,
• 37:25
  Speaker 1: present in the intellect, as well as in the highest acassa,
• 37:28
  Speaker 1: has access to the fruition of all desire, whatever at
• 37:31
  Speaker 1: one sweep, being one with the all seeing Self. This
• 37:35
  Speaker 1: cosmos is all soul, all ceremonial, all austerities, the highest
• 37:39
  Speaker 1: immortal Self. He who realizes this in the cavity of
• 37:43
  Speaker 1: the heart easily scatters into nothing O good one, the
• 37:47
  Speaker 1: not of illusion. Even in this life. The wise knowing,
• 37:51
  Speaker 1: through the practice of subjective concentration, the all effulgent one,
• 37:55
  Speaker 1: extremely difficult to see, concealed deep beyond everything, shine through
• 38:00
  Speaker 1: all acts, in every heart, inaccessible and without beginning, They
• 38:04
  Speaker 1: transcend all pleasure and all pain. He who sees himself
• 38:08
  Speaker 1: in all and all in himself attains to the empire
• 38:11
  Speaker 1: of self, Thus worshiping self and looking on all things
• 38:14
  Speaker 1: with equal eye, knowing the great all, pervating Self through
• 38:19
  Speaker 1: whom is experienced, the whole of dream and waking, the
• 38:22
  Speaker 1: wise never becomes subject to sorrow. As surely as water
• 38:26
  Speaker 1: showered on a table land seeks the lower ground, so
• 38:29
  Speaker 1: indeed does one seeing variety in the attributes of personality,
• 38:33
  Speaker 1: become attached to them in future. As water poured upon
• 38:36
  Speaker 1: a clear even surface stands ever pure and undefiled, so
• 38:40
  Speaker 1: stands the self of the silent knower. This body is
• 38:44
  Speaker 1: the city with nine gates, wherein dwells the unborn, unfailing consciousness.
• 38:50
  Speaker 1: He who knows this well never comes to grief, and
• 38:52
  Speaker 1: is liberated twice over, these rivers, flowing to and gaining
• 38:56
  Speaker 1: the ocean, lose themselves in it, lose even their name
• 38:59
  Speaker 1: and form, and become included in the name Botionan. So
• 39:03
  Speaker 1: do all the sixteen forms of the objective, flowing to
• 39:06
  Speaker 1: and gaining the self, become lost in him. They lose
• 39:10
  Speaker 1: even their name and form, and become included in the self.
• 39:14
  Speaker 1: This self is the immortal, transcending all forms of the mortal.
• 39:19
  Speaker 1: This is thus summed up that death may not overpower thee.
• 39:22
  Speaker 1: Know the only noble, the Self, in whom are centered
• 39:25
  Speaker 1: all forms, Like the radii of a chariot wheel in
• 39:28
  Speaker 1: its hub. Know that one self alone, with which are
• 39:31
  Speaker 1: bound sky, birth, atmosphere, mind, and all the vital breaths.
• 39:36
  Speaker 1: Leave aside all other speech. This alone is the bridge
• 39:40
  Speaker 1: over the gulf of this world to immortality. The Brahmins
• 39:44
  Speaker 1: disown him who knows other than self as a Brahman.
• 39:48
  Speaker 1: The Kshatriyas disown him who knows other than self as Ekshatriya.
• 39:52
  Speaker 1: The people disown him who knows other than self as
• 39:55
  Speaker 1: the people. The gods disown him who knows other than
• 39:58
  Speaker 1: self as a God. The spirits disown him who knows
• 40:02
  Speaker 1: other than self as a spirit. Everything disowns that which
• 40:06
  Speaker 1: knows other than self as the thing. The Brahmans, the Kshatriyas,
• 40:10
  Speaker 1: the people, the gods, the spirits. Everything is self that
• 40:16
  Speaker 1: self which is beyond sin, decay, death, sorrow, which requires
• 40:20
  Speaker 1: no food nor drink, which is all accomplished desire, all
• 40:25
  Speaker 1: fulfilled thought should be looked for, should be inquired. After
• 40:29
  Speaker 1: he gains access to all worlds, has all his desires fulfilled. Who,
• 40:34
  Speaker 1: having known this self, realizes it fully in himself, and all,
• 40:38
  Speaker 1: said Yajnovalkia to the Emperor Janaka. The same has been
• 40:42
  Speaker 1: explained by the Vedas as well. This indeed, is the
• 40:45
  Speaker 1: eternal glory of him who has realized the absolute. It
• 40:49
  Speaker 1: neither grows nor is diminished by doing or not doing
• 40:52
  Speaker 1: any act. The no one knows this very truth. Knowing this,
• 40:58
  Speaker 1: he is not affected by any armah whatever, all being
• 41:01
  Speaker 1: as sin to him. The heat of his senses cools
• 41:04
  Speaker 1: down into that calmness of mind which follows on absence
• 41:07
  Speaker 1: of desire. All kind of latent attachment leaves him. No
• 41:10
  Speaker 1: conditions disturb him. Ecstasy environs him, who, knowing thus, sees
• 41:15
  Speaker 1: self in self, sees thee all as self. No good
• 41:19
  Speaker 1: or evil touches him. He transcends all good and all evil.
• 41:23
  Speaker 1: The fulfillment or non fulfillment of any secular or temporal
• 41:26
  Speaker 1: act affects him. Not he having reduced them all to nothing.
• 41:31
  Speaker 1: He is beyond all form, beyond all desire, beyond all doubt.
• 41:36
  Speaker 1: This is the real spiritual consciousness. This is the real
• 41:39
  Speaker 1: condition of spirit. I know this self to be the all,
• 41:43
  Speaker 1: the great Self, all effulgence, transcending all darkness. Knowing this
• 41:48
  Speaker 1: one can transcend even death. There surely is no other
• 41:51
  Speaker 1: road out of this world. Like and dislike do not
• 41:55
  Speaker 1: cease to affect him who yet relates himself to the body.
• 41:58
  Speaker 1: These never touch him who has dias embodied himself mentally.
• 42:02
  Speaker 1: As oil is found in sesamum seeds, as ghi is
• 42:05
  Speaker 1: found in koords, as water is found in water courses,
• 42:09
  Speaker 1: or as fire is found in the aaron wood, so
• 42:11
  Speaker 1: is the self seen in self by him who tries
• 42:13
  Speaker 1: to realize it through universal love and perfect control over
• 42:16
  Speaker 1: mind and body. Brahmins and others desirous of knowing it
• 42:21
  Speaker 1: know it by the study of the Vedas, by sacrifice,
• 42:25
  Speaker 1: by ascetic practices, unaccompanied with desire. Knowing it, they become
• 42:29
  Speaker 1: the silent ones. Having explained the Vedas to his pupil,
• 42:33
  Speaker 1: the teacher thus enjoins him tell the truth. Go by
• 42:36
  Speaker 1: religious forms, never disregard thy proper study and having satisfied
• 42:41
  Speaker 1: thy teacher, do not put an end to thy line.
• 42:44
  Speaker 1: Free are the stays of religion, sacrifice, study, and charity.
• 42:49
  Speaker 1: He who knows it the immutable Spirit, thus and he
• 42:52
  Speaker 1: who does not know it, thus both perform karma by it.
• 42:57
  Speaker 1: Wisdom and ignorance admit of innumerable varieties. That alone, which
• 43:00
  Speaker 1: is done with knowledge, faith and complete surrender, becomes powerful
• 43:04
  Speaker 1: for good. Even like the radii fixed in the hub
• 43:08
  Speaker 1: of a chariot wheel, is he the eternal one, pervading
• 43:11
  Speaker 1: everything and appearing as many after the forms of the intellect.
• 43:16
  Speaker 1: Meditate on this thyself as the syllable oom. May you
• 43:20
  Speaker 1: be ever happy in the realization of that which transcends
• 43:23
  Speaker 1: all darkness. Seeing the whole universe subject to the law
• 43:27
  Speaker 1: of causation, the Brahmin understands that there is nothing other
• 43:30
  Speaker 1: than the self, which is the causeless uncreate, and, finding
• 43:34
  Speaker 1: no use in acting up to the ideals of the world,
• 43:37
  Speaker 1: feels supreme contempt for everything. He then repairs, with holy
• 43:41
  Speaker 1: grass in hand, to the teacher, well versed in sacred
• 43:44
  Speaker 1: lore and full of the realization of spirit, to inquire
• 43:47
  Speaker 1: after the eternal. The knower explains to him who with mind,
• 43:52
  Speaker 1: free from all egoism, and with the senses turned within
• 43:55
  Speaker 1: repairs to him. Thus questioning that inner doctrine which reveals
• 43:59
  Speaker 1: the eternal self, the highest truth, the chief help to
• 44:03
  Speaker 1: self realization is, However, that reflection which comes of one's
• 44:07
  Speaker 1: own effort. And the rest, including the teacher's grace and
• 44:11
  Speaker 1: so forth, are but subordinate means to the end. Attend
• 44:16
  Speaker 1: therefore carefully to the principal means. Part seven, The Lesson
• 44:23
  Speaker 1: beyond desire, without parts, above egoism, being or non being,
• 44:28
  Speaker 1: whatever thou art, thou canst not escape from being the self.
• 44:32
  Speaker 1: Thou destroyest, protectest, givest, shynest, speakest, though ever free from egoism.
• 44:39
  Speaker 1: Wonderful is the power of maya illusion. He thought, I
• 44:43
  Speaker 1: may become many and multiply. He objectified himself and evolved
• 44:48
  Speaker 1: all this, everything whatever. Having evolved this, he entered into it,
• 44:54
  Speaker 1: and entering became all positives and all negatives, all spirit
• 44:58
  Speaker 1: and all matter, all infinite and all all finite. Then,
• 45:02
  Speaker 1: when it was all unmanifest, it of itself became manifest
• 45:06
  Speaker 1: through name and form, endowing everything with this or that
• 45:09
  Speaker 1: name and this or that form. All things, even till
• 45:13
  Speaker 1: now are defined by some name and some form. This
• 45:16
  Speaker 1: is all the import of its entering in the objective,
• 45:19
  Speaker 1: evolved from itself. Dadhyangetharvina thus described this divine honey to
• 45:24
  Speaker 1: the Issvinicumerus, the seer, telling what he saw, describing it
• 45:29
  Speaker 1: as taking on a separate form with every form. The
• 45:32
  Speaker 1: ever effulgent is understood to take on many forms through illusion,
• 45:36
  Speaker 1: solely for the purpose of self realization. The one who
• 45:39
  Speaker 1: is self enlightened becomes everything, from the highest to the lowest,
• 45:43
  Speaker 1: becomes the many in dreams, and as it were, enjoys
• 45:46
  Speaker 1: all pleasures, laughs, a hearty laugh with friends, or feels
• 45:50
  Speaker 1: the sense of fear on seeing cause for it. In dreams.
• 45:53
  Speaker 1: There are in reality no chariots, no horses, not even
• 45:58
  Speaker 1: the course on which the chariot may run, and yet
• 46:01
  Speaker 1: all these are mentally created in a moment. There are
• 46:04
  Speaker 1: in reality no joys, no pleasures, no delights, and yet
• 46:08
  Speaker 1: all are mentally seen and felt at the instant. There
• 46:12
  Speaker 1: are in reality no ponds, no lakes, no rivers, and
• 46:16
  Speaker 1: yet all are there at the merest thought. This power
• 46:19
  Speaker 1: of evolving any number of forms from itself is the
• 46:22
  Speaker 1: creative power of the one. This therefore is the truth.
• 46:27
  Speaker 1: As from fire well lighted, fiery sparks flow off in
• 46:31
  Speaker 1: all directions by the thousand, so do all beings of
• 46:34
  Speaker 1: every variety come out o good one from the ever immutable,
• 46:38
  Speaker 1: and are resolved also into the same. It is the
• 46:41
  Speaker 1: self illumined, formless spirit, all within and all without, unborn,
• 46:46
  Speaker 1: without breath, without mind, above all conditions beyond the eternal
• 46:51
  Speaker 1: cause of the phenomenal. Camphor and the like, never cease
• 46:55
  Speaker 1: to emit fragrance, though kept in any place, whatever the phenomenal,
• 47:00
  Speaker 1: may in the same manner be seen in that which
• 47:03
  Speaker 1: is all consciousness. As the bracelet is in the gold,
• 47:07
  Speaker 1: as water is in the mirage, or even as a
• 47:09
  Speaker 1: wall stands round the city seen in dream, So subsists
• 47:12
  Speaker 1: the form of every object in the subject. He who
• 47:16
  Speaker 1: generally knows everything knows the same. Particularly Also, this omniscience
• 47:20
  Speaker 1: is the only austerity known to him. As the statue
• 47:24
  Speaker 1: pre exists in the wood, and a statue exists again
• 47:27
  Speaker 1: in every limb of that statue, and so on ad infinitum,
• 47:32
  Speaker 1: so does this gigantic statue the cosmos exist in the one.
• 47:37
  Speaker 1: The wise realize everywhere that which is beyond sight, beyond grasp,
• 47:41
  Speaker 1: which has no relation whatever, which has no form, which
• 47:44
  Speaker 1: has no eye, in no ear, no hand, no foot,
• 47:47
  Speaker 1: which is eternal, all pervading, smallest of the small, ever immutable,
• 47:51
  Speaker 1: the source of all being. As a spider spins out
• 47:55
  Speaker 1: his web from within himself and draws it in at pleasure,
• 47:58
  Speaker 1: or as herbs grow out of the earth, or as
• 48:01
  Speaker 1: hairs grow out of the living man. So indeed does
• 48:05
  Speaker 1: evolve the cosmos from the ever unchangeable one. This is
• 48:09
  Speaker 1: vatha tree, with root upward and branches extending below, stands
• 48:13
  Speaker 1: eternally thriving. It is the spotless. It is as the
• 48:16
  Speaker 1: self that verily is the immortal. All worlds subsist in it.
• 48:20
  Speaker 1: Nothing can transcend it. This is that through it burn fire,
• 48:25
  Speaker 1: through it shines the sun, through it thunders indra, through
• 48:28
  Speaker 1: it blows the wind. If thou failest in this world
• 48:32
  Speaker 1: to see the light before the dissolusion of thy body,
• 48:35
  Speaker 1: thou hast before thee a passage in another body, through
• 48:37
  Speaker 1: worlds and creations. As consciousness bears witness to itself, or
• 48:42
  Speaker 1: as separateness bears out separateness, so is illusion sufficient of
• 48:46
  Speaker 1: itself to bear out itself and everything it contains. This indeed,
• 48:51
  Speaker 1: is illusion, capable of bringing about things and events beyond conception.
• 48:55
  Speaker 1: It deludes all in the whirl of its elusive action.
• 48:59
  Speaker 1: The self exis distant, inflicted a curse on the senses
• 49:01
  Speaker 1: in endowing them with a tendency to objectivize. It is
• 49:04
  Speaker 1: hence that they tend to objects without and not to
• 49:07
  Speaker 1: the subject within. Some rare sages desirous of immortality see
• 49:12
  Speaker 1: the self, turning their eyes within. Children find pleasure in
• 49:16
  Speaker 1: the objective and become bound in the expansive net of death.
• 49:19
  Speaker 1: The wise, knowing immortality as the only thing stable, care
• 49:23
  Speaker 1: not to desire anything of the impermanent Self is the
• 49:27
  Speaker 1: rider on the chariot of this body, guided by the
• 49:30
  Speaker 1: intellect as charioteer, drawn by the senses as powerful horses,
• 49:34
  Speaker 1: controlled by way of the mind, serving for the reins.
• 49:38
  Speaker 1: Thus runs the vehicle over the course of experience. The self,
• 49:42
  Speaker 1: thus conditioned by the senses and the mind, is called
• 49:44
  Speaker 1: the enjoyer by those who know. He who is forsaken
• 49:48
  Speaker 1: by the charioteer intelligent discrimination, and has no idea of
• 49:52
  Speaker 1: guiding the reins. His mind in the proper manner, has
• 49:57
  Speaker 1: no control over the senses, and is like a driver
• 49:59
  Speaker 1: of the rest of horses. He who has the intellect
• 50:03
  Speaker 1: for his driver and the mind for proper rains, is
• 50:05
  Speaker 1: able to reach the other end of the course. The
• 50:08
  Speaker 1: highest essence of the all pervading, that ever concealed in all,
• 50:12
  Speaker 1: is never manifest, but is grasped by the sharp intellect
• 50:15
  Speaker 1: of those who are trained to minute observation. Though having
• 50:19
  Speaker 1: only three goodness or qualities, Thou art the cause of
• 50:22
  Speaker 1: all the worlds. Even the gods fail, through want of insight,
• 50:27
  Speaker 1: to measure the depth of thy immeasurable power. Thou art,
• 50:31
  Speaker 1: the sustainer of all the whole of this universe, is
• 50:34
  Speaker 1: only a particle of thyself. Thou indeed art the undifferentiated
• 50:37
  Speaker 1: first cause, the highest property o Divine Mother. Thou art
• 50:43
  Speaker 1: that supreme science of power, inconceivably immense, which sages desirous
• 50:47
  Speaker 1: of liberation, rising above every weakness, apply themselves to, with
• 50:52
  Speaker 1: the inner power of their senses held tight in perfect control.
• 50:56
  Speaker 1: Thou art the light that shines through the sun, dispelling
• 50:59
  Speaker 1: the darkness of ignorance prevailing within. Thou art the vein
• 51:02
  Speaker 1: that carries the fragrant honey of the flower of consciousness
• 51:05
  Speaker 1: to every particle of matter. Thou art that which becomes
• 51:08
  Speaker 1: thousands of that jewel which satisfies every desire of the needy. Thou,
• 51:12
  Speaker 1: divine one, art to those struggling in the ocean of incarnation.
• 51:16
  Speaker 1: The restorer and preserver, this divine Goddess, the power of
• 51:21
  Speaker 1: supreme illusion forcibly drags away the mind, even of the knower,
• 51:25
  Speaker 1: into the web of delusion. He who, while fully attached
• 51:29
  Speaker 1: to his body, desires to realize self, prepares to cross
• 51:33
  Speaker 1: a river on the back of a crocodile, mistaking it
• 51:35
  Speaker 1: for a piece of wood. If the wise man leans
• 51:39
  Speaker 1: towards objects and enjoyments, forgetfulness throws him off his guard,
• 51:42
  Speaker 1: like an adulteress or paramour, by clouding his intellect as
• 51:47
  Speaker 1: moss moved from upon the face of water stands not
• 51:50
  Speaker 1: away even for a minute. Delusion maya envelopes even the
• 51:54
  Speaker 1: knowing one if he is off his guard. A woman
• 51:57
  Speaker 1: may appear as a wife, daughter in law, mister in law,
• 52:00
  Speaker 1: brother's wife, mother, and so on, respectively, to the several
• 52:04
  Speaker 1: persons related to her, but she herself continues, ever one
• 52:09
  Speaker 1: that the origin of experience is explained from evolution. After
• 52:12
  Speaker 1: the manner of pots et cetera from clay, instruments, et cetera,
• 52:16
  Speaker 1: from iron, or sparks from fire. Is only a method
• 52:21
  Speaker 1: of putting the matter to the learner. There is in
• 52:23
  Speaker 1: reality no distinction whatever in the all. He who imagines
• 52:28
  Speaker 1: a limit in the limitless transcendent self has of himself
• 52:32
  Speaker 1: put his self in bondage. That which is not a
• 52:35
  Speaker 1: beginning and end is not in the present moment. Also, things,
• 52:39
  Speaker 1: though fully resembling unreality, are said to be real by
• 52:42
  Speaker 1: a kind of metaphor. Experience known as experience tends to degrade,
• 52:47
  Speaker 1: but known as import of the world, it becomes all
• 52:50
  Speaker 1: perfect bliss Thou alone, eternally evolvest through the gracefulness of thyself,
• 52:56
  Speaker 1: made up of being and non being, having for its
• 52:58
  Speaker 1: embodiment the wonderful variety of endless objects. As the rope
• 53:03
  Speaker 1: not understood as such, is mistaken in the dark for
• 53:07
  Speaker 1: a snake, so is spirit mistaken for the variety of
• 53:10
  Speaker 1: this world. Experience, full of likes and dislikes, is verily
• 53:14
  Speaker 1: a dream real, while it lasts all unreal on being awake.
• 53:19
  Speaker 1: Part eight. The law of Karma. Fortitude forbearance, self restraint,
• 53:26
  Speaker 1: no desire for other's wealth, purity, control over the senses,
• 53:30
  Speaker 1: conscious intelligence, spiritual culture, truthfulness, absence of anger. These ten
• 53:35
  Speaker 1: make up the characteristics of all true religion whatever. As
• 53:39
  Speaker 1: the caterpillar, getting to the end of the straw, takes
• 53:42
  Speaker 1: itself away after finding a resting place in advance, so
• 53:45
  Speaker 1: the soul, leaving this body and finding another place in advance,
• 53:49
  Speaker 1: takes himself off from his original abode. As the goldsmith,
• 53:54
  Speaker 1: taking little by little of the gold, expands it into
• 53:56
  Speaker 1: a new form, So indeed does this soul, leaving this body,
• 54:01
  Speaker 1: make a new and happy abode for himself. The sacrifice
• 54:05
  Speaker 1: of the ignorant drowns itself, and those who betake themselves
• 54:08
  Speaker 1: to it. Those fools who imagine any good in this
• 54:12
  Speaker 1: are led again and again into the wheel of decay
• 54:14
  Speaker 1: and death. Those men of stupid intellect who imagine vain
• 54:18
  Speaker 1: forms and ceremonies as the height of religion and know
• 54:21
  Speaker 1: no good besides return again into this world, or even
• 54:24
  Speaker 1: into a lower one. Therefore, as here in this world
• 54:29
  Speaker 1: dies out what may be encompassed by action, so dies
• 54:32
  Speaker 1: out in the world next to this all that may
• 54:34
  Speaker 1: be acquired through acts of formal religion forms of religion,
• 54:38
  Speaker 1: but forge so many bonds round the individual. Spiritual consciousness
• 54:42
  Speaker 1: alone disperses them. Formal religion has its use in purification
• 54:47
  Speaker 1: of the intellect, it cannot show us that that is
• 54:51
  Speaker 1: realized through reflection, not at all, even by a million
• 54:54
  Speaker 1: forms of worship. Karma leads to that result alone, which
• 54:58
  Speaker 1: it can produce, reach of, or modify. Liberation is not
• 55:02
  Speaker 1: brought about in any of these ways. Hence karma cannot
• 55:05
  Speaker 1: be the means of liberation. Karma never dispels ignorance, being
• 55:10
  Speaker 1: under the same category, knowledge alone destroys ignorance, even as
• 55:14
  Speaker 1: light dispels darkness. Happiness or misery is not in anyone's giving.
• 55:20
  Speaker 1: It is all a misunderstanding of the intellect, which shows
• 55:23
  Speaker 1: either the one or the other is coming from someone else. Nay,
• 55:27
  Speaker 1: the proud egoism, even in the act of the form
• 55:30
  Speaker 1: I do it, is entirely vain. Every individual is governed
• 55:34
  Speaker 1: by his own karma. Part nine devotional worship. All this
• 55:40
  Speaker 1: verily is the self, for it is of it, in
• 55:43
  Speaker 1: it and through it. The self controlled should devote himself
• 55:47
  Speaker 1: to this self. The man is all idea. Whatever idea
• 55:51
  Speaker 1: the man cherishes in this world, that he becomes in
• 55:53
  Speaker 1: an next fix thyself, therefore onto the idea of the self,
• 56:00
  Speaker 1: interpretations of sacred texts, the force of religious merit. None
• 56:05
  Speaker 1: of these lead to the realization of that which is
• 56:07
  Speaker 1: revealed in the clear reflection of the heart, engendered from
• 56:11
  Speaker 1: contact with the good. Clarified butter, though present in every
• 56:15
  Speaker 1: part of the cow, conduces not to her nourishment. It
• 56:19
  Speaker 1: serves as the best nourishment to its producer only when
• 56:22
  Speaker 1: worked out into its proper form. In the same manner,
• 56:26
  Speaker 1: the highest effulgent self, present in all beings, even like
• 56:29
  Speaker 1: the clarified butter, is never of any practical use to
• 56:32
  Speaker 1: them till properly realized through the force of devotion. If
• 56:36
  Speaker 1: you ask what can be the difference between spiritual consciousness
• 56:40
  Speaker 1: and devotion, pray Here reflection is bound up with the thing,
• 56:43
  Speaker 1: devotion with the actor. Spiritual consciousness comes of reflection. No
• 56:48
  Speaker 1: opposite desire can put it out. It burns up every
• 56:52
  Speaker 1: appearance of reality in the world of phenomena in the
• 56:55
  Speaker 1: very moment of its birth. This body is the Holy Cossi.
• 57:00
  Speaker 1: The river of spirituality, flowing through and through the three worlds,
• 57:03
  Speaker 1: is the sacred Ganges. Devotion and faith stand for the
• 57:06
  Speaker 1: heavenly Gaia, the much coveted Prayaga is indeed in deep
• 57:10
  Speaker 1: concentration at the feet of the teacher, and this inner self.
• 57:14
  Speaker 1: The fourth the witness of everyone's mind is the God.
• 57:18
  Speaker 1: If thus all holy places stand together in this body
• 57:21
  Speaker 1: of mind, what other place could be holier to seek?
• 57:25
  Speaker 1: Formal objects of worship are devised for the use of
• 57:28
  Speaker 1: those who have not yet realized the essence going by
• 57:30
  Speaker 1: miles is devised for those who cannot go by leagues,
• 57:34
  Speaker 1: said Projapati. Whence comes this fear with the thought why
• 57:39
  Speaker 1: did I fear? Disappereth all fear for fear comes of duality,
• 57:44
  Speaker 1: insist not on the order of steps in the process
• 57:46
  Speaker 1: of self realization. The inverted vision, which like hunger, is
• 57:52
  Speaker 1: the cause of much tangible suffering, must in one way
• 57:55
  Speaker 1: or other be cured. Attend to this the essence of
• 57:58
  Speaker 1: all spirituality, and attending digest it well. Desire alone is bondage.
• 58:04
  Speaker 1: Its destruction is liberation to all ascetics whatever. The condition
• 58:09
  Speaker 1: of fearlessness depends upon control of the mind, which leads
• 58:12
  Speaker 1: also to destruction of misery, perfect light, and inexhaustible peace.
• 58:18
  Speaker 1: The mind o rama is that which is between being
• 58:22
  Speaker 1: and non being, which stands between spirit and matter, which
• 58:25
  Speaker 1: in fact swings to and fro between the two. Thinking
• 58:29
  Speaker 1: evolves the objective. All the three worlds exist in and
• 58:33
  Speaker 1: through thinking. The cosmos melts away on its dissolution. This
• 58:38
  Speaker 1: thinking should carefully be diagnosed. All ideas come of thinking,
• 58:43
  Speaker 1: they disappear on suspension of thinking. Attune this thinking therefore
• 58:48
  Speaker 1: to the highest self, thy inner consciousness. That which leads
• 58:53
  Speaker 1: to false vision, sets up the personal self in place
• 58:56
  Speaker 1: of the real self, shadows forth a thing in nothing.
• 58:59
  Speaker 1: This o ragva is that which we describe as thinking.
• 59:04
  Speaker 1: Abandon all latent desire for the multitude of enjoyments pressing round, nay,
• 59:10
  Speaker 1: give up even the desire for life as represented in
• 59:12
  Speaker 1: the body, and finally rise above all sense of being
• 59:16
  Speaker 1: and non being. Find thus full bliss in absolute spiritual knowing.
• 59:22
  Speaker 1: My mind was occupied elsewhere, and I did not see.
• 59:26
  Speaker 1: My mind was occupied elsewhere, and I did not hear.
• 59:29
  Speaker 1: It is through the mind alone that one sees or
• 59:32
  Speaker 1: hears love, thought, doubt, belief, unbelief, patience, impatience, intelligence, shame, fear,
• 59:41
  Speaker 1: all make up the mind. Mind alone is to men
• 59:45
  Speaker 1: the cause of bondage or liberation. Lost in the enjoyment,
• 59:48
  Speaker 1: it leads to bondage. Emptied of the personal, it leads
• 59:51
  Speaker 1: to liberation. The light of spirituality breaks not in full
• 59:55
  Speaker 1: force upon that puny thing which is all beclouded with
• 59:58
  Speaker 1: fear of the world, with learning, and with love of life.
• 1:00:03
  Speaker 1: The father, being victim of illusion, bewails the loss of
• 1:00:06
  Speaker 1: his son, taking him for dead, though he be full
• 1:00:09
  Speaker 1: of life in some far off land. On the other hand,
• 1:00:13
  Speaker 1: he does not bewail even though his son be dead,
• 1:00:15
  Speaker 1: till the information has reached him. It is plain the
• 1:00:19
  Speaker 1: cause of bondage lies in the mental creation. You may
• 1:00:23
  Speaker 1: drink the ocean dry, you may approove from its base
• 1:00:27
  Speaker 1: the mountain meru. You may swallow fire. But more difficult
• 1:00:31
  Speaker 1: than all these o good one is control over the mind.
• 1:00:36
  Speaker 1: As fire, not fed by fuel, subsides into its place,
• 1:00:40
  Speaker 1: so indeed does all thinking die out into its source,
• 1:00:43
  Speaker 1: on not being led into modifications of any kind. He who,
• 1:00:48
  Speaker 1: understanding the mind, applies himself again and again to subduing it,
• 1:00:53
  Speaker 1: gains no success without the help of some consummate plan,
• 1:00:56
  Speaker 1: even like one who fails to subdue a mad elephant
• 1:00:59
  Speaker 1: without the iron hoodoo. Application to spiritual science company of
• 1:01:03
  Speaker 1: the Good abandonment of latent desire, restraining the flow of breath.
• 1:01:08
  Speaker 1: These are some of the most useful means to control
• 1:01:10
  Speaker 1: the mind. Those who, in face of these try to
• 1:01:14
  Speaker 1: control it through physical practices lose sight of the lamp,
• 1:01:18
  Speaker 1: while vainly dispelling darkness with darkness. Renounce all conformity with
• 1:01:23
  Speaker 1: the world, give up all concern of the body, nay,
• 1:01:26
  Speaker 1: have nothing to do with the forms of religion and learning. Thus,
• 1:01:29
  Speaker 1: where off the false illusion that wraps thyself. As one
• 1:01:33
  Speaker 1: desirous of coming out successful in debate applies himself closely
• 1:01:37
  Speaker 1: to the study of poems, plays, logic, and the like.
• 1:01:40
  Speaker 1: So must he who desires liberation reflect constantly on himself.
• 1:01:45
  Speaker 1: The god of the twice born is fire, The god
• 1:01:48
  Speaker 1: of the silent one is his heart. Poor intellects find
• 1:01:52
  Speaker 1: their God in idols. The even eye enlightened one sees
• 1:01:55
  Speaker 1: God everywhere. Part ten freedom that mean spirit should be
• 1:02:02
  Speaker 1: avoided from a distance. Who relying on the unseen fate,
• 1:02:06
  Speaker 1: attributes his conduct to the unreal and false idea of
• 1:02:09
  Speaker 1: some one necessitating it from behind. He is verily a beast,
• 1:02:13
  Speaker 1: constantly in another's power. Who thinks he goes to heaven
• 1:02:16
  Speaker 1: or hell as God may will it even the body
• 1:02:19
  Speaker 1: being of illusion, Where could there be any room for necessity?
• 1:02:23
  Speaker 1: That the Vedas speak of necessity is only for the
• 1:02:26
  Speaker 1: enlightenment of the ignorant? In this world, o child of
• 1:02:30
  Speaker 1: the Ragoos, every one can always compass everything through well
• 1:02:34
  Speaker 1: directed personal effort. Resort to personal effort hears such word
• 1:02:39
  Speaker 1: of scripture as points out some useful line of action.
• 1:02:43
  Speaker 1: The rest, even though as old as time, should be overlooked.
• 1:02:47
  Speaker 1: With the eye fixed on truth and truth alone. The
• 1:02:50
  Speaker 1: wise relying on necessity should not give up free personal effort,
• 1:02:54
  Speaker 1: For even necessity works through freedom. He who sets himself
• 1:02:58
  Speaker 1: not at liberty by cut the tight bond his mind
• 1:03:03
  Speaker 1: with his mind can never be freed by any one else.
• 1:03:07
  Speaker 1: Part eleven Spiritual knowing. Spiritual knowing is, of all means,
• 1:03:13
  Speaker 1: the only direct means of liberation. Liberation is never accomplished
• 1:03:17
  Speaker 1: without it, as sure as food is not cooked without fire.
• 1:03:21
  Speaker 1: The real truth is seen by reflection and gender through
• 1:03:24
  Speaker 1: some beneficent suggestion. It can never be seen by constant washing,
• 1:03:28
  Speaker 1: by giving gifts, nay not even by a hundred breathing exercises.
• 1:03:33
  Speaker 1: The state of the real self is within reach of
• 1:03:35
  Speaker 1: those alone who are full of austerity, virtue, and truthfulness.
• 1:03:40
  Speaker 1: Those indeed find that entirely pure condition in whom there
• 1:03:44
  Speaker 1: is not the remotest trace of fashionable lies or deliberate falsehoods,
• 1:03:48
  Speaker 1: nor any hypocrisy whatever. When entirely disappear all desires rankling
• 1:03:53
  Speaker 1: in the heart, the mortal becomes immortal and fully realizes
• 1:03:57
  Speaker 1: the self. Even here, when here indeed burst all ties
• 1:04:01
  Speaker 1: that bind the heart, so fast, the mortal surely becomes immortal. This,
• 1:04:06
  Speaker 1: verily is the teaching of the whole of the Vedanta.
• 1:04:10
  Speaker 1: No means other than reflection can produce real spiritual knowing.
• 1:04:14
  Speaker 1: Nothing but light can ever reveal the existence of things.
• 1:04:18
  Speaker 1: Reflection may run as follows, Who am I? How is
• 1:04:22
  Speaker 1: this evolved? Who can be the creator of this? What
• 1:04:26
  Speaker 1: may be the material cause? And it may proceed to
• 1:04:30
  Speaker 1: answer the questions? Thus, I am not the body, a
• 1:04:33
  Speaker 1: mere cluster of elements, nor even the senses. I am
• 1:04:37
  Speaker 1: something quite different from the one, as well as the other.
• 1:04:41
  Speaker 1: Things come out of ignorance, but die away on the
• 1:04:43
  Speaker 1: rise of spiritual knowing. Reflection must be supposed to have
• 1:04:47
  Speaker 1: borne fruit in that man of good intellect who continues
• 1:04:50
  Speaker 1: to lose from day to day, all desire for enjoyment, depth,
• 1:04:55
  Speaker 1: such as of the ocean, firmness such as of the
• 1:04:58
  Speaker 1: meru an internal coolness such as of the moon. These
• 1:05:01
  Speaker 1: arise in a man devoted to reflection. Part twelve. The
• 1:05:06
  Speaker 1: fourfold means. The four means of self realization, beginning with
• 1:05:11
  Speaker 1: non attachment, come about from keeping all duties prescribed for
• 1:05:14
  Speaker 1: the occupation one belongs to, by austerity, and by satisfying
• 1:05:18
  Speaker 1: God with devotion, control, give, sympathize. These three must be
• 1:05:24
  Speaker 1: learnt and practiced. Self control, charity, and sympathy. Thou longest
• 1:05:29
  Speaker 1: after unrealities such as I and mine. Those who know
• 1:05:34
  Speaker 1: wish thy activity were directed to the highest reality. Thou
• 1:05:38
  Speaker 1: never canst know the thing, nor can I. It is
• 1:05:42
  Speaker 1: meet therefore, o mind for thee to turn to self restraint.
• 1:05:47
  Speaker 1: Self restraint consists in freedom from latent desire. Control consists
• 1:05:52
  Speaker 1: in checking the activity of the external senses. That is
• 1:05:56
  Speaker 1: the height of non attachment, which turns the mind entirely
• 1:05:59
  Speaker 1: away from the objective. That is the best of indifference,
• 1:06:03
  Speaker 1: which patiently puts up with all evils. Whatever faith is
• 1:06:07
  Speaker 1: full confidence in sacred texts and their interpreters, constant oneness
• 1:06:12
  Speaker 1: of aim is the mind's fixing on the eternal being.
• 1:06:14
  Speaker 1: This is called pacification of the mind. Oh my fate,
• 1:06:19
  Speaker 1: When and how shall I get rid of the bonds
• 1:06:21
  Speaker 1: of this world? This firm and burning desire may be
• 1:06:24
  Speaker 1: described as the desire for liberation. Where these non attachment
• 1:06:29
  Speaker 1: and desire for liberation are as yet in the initial stage,
• 1:06:32
  Speaker 1: there can but a pure, mere glimpse of self restraint
• 1:06:35
  Speaker 1: in the rest, even like a glimpse of water in
• 1:06:37
  Speaker 1: the mirage. The wild mare desire breaking away to the
• 1:06:43
  Speaker 1: longest distance and running back, as often keeps roving about
• 1:06:47
  Speaker 1: up to the very dwelling of the hunters. He alone sees.
• 1:06:50
  Speaker 1: Who looks upon another's wife as upon his own mother,
• 1:06:53
  Speaker 1: who looks upon another's wealth as upon so much earth
• 1:06:56
  Speaker 1: and stone, who looks upon every being as upon his
• 1:06:58
  Speaker 1: own self, to the fishes, these men in the pond
• 1:07:02
  Speaker 1: of birth and death, wallowing in the slew of the mind,
• 1:07:05
  Speaker 1: bad latent desires serve for the line to which the
• 1:07:08
  Speaker 1: woman stands attached as the treacherous bait. He feels desire
• 1:07:13
  Speaker 1: for enjoyment. Who has a woman about him, There is
• 1:07:15
  Speaker 1: no place for enjoyment to the womanless, abandon woman and
• 1:07:19
  Speaker 1: you abandon the whole world. Abandoning the whole world, you
• 1:07:23
  Speaker 1: find supreme happiness. Wealth ever on the move clouds the
• 1:07:27
  Speaker 1: intellect nips the line of virtues in the very bud
• 1:07:30
  Speaker 1: and betrays into the net of misery. The man is
• 1:07:34
  Speaker 1: warm and soft in all that is desirable to his
• 1:07:37
  Speaker 1: own and to the world, only as long as he
• 1:07:39
  Speaker 1: is not sufficiently hardened by wealth, like water by the
• 1:07:42
  Speaker 1: cold blast. Misery attends the acquisition of wealth, and misery
• 1:07:47
  Speaker 1: attends the protection of wealth acquired. There is misery in
• 1:07:50
  Speaker 1: its coming, there is misery in its going. Oh, figh
• 1:07:53
  Speaker 1: upon wealth, the abode of misery. Out and out, There
• 1:07:57
  Speaker 1: is no hope of immortality through wealth and all it
• 1:08:00
  Speaker 1: may accomplish, of good or religion. All growing ends in fading,
• 1:08:05
  Speaker 1: all rising ends and falling, all meeting ends in parting.
• 1:08:08
  Speaker 1: Such indeed is the law of this world, Oh Yajnavalkia,
• 1:08:13
  Speaker 1: What would your worship mean to the all which is
• 1:08:16
  Speaker 1: beyond hunger and thirst, beyond sorrow and illusion, beyond decay
• 1:08:20
  Speaker 1: and death. It is this self knowing which Brahmans, renouncing
• 1:08:25
  Speaker 1: all contact with world, wealth and wife, go about as
• 1:08:29
  Speaker 1: religious mendicants, objects of desire, even though they should abide
• 1:08:33
  Speaker 1: long are sure to depart. What difference does it make
• 1:08:38
  Speaker 1: in the parting? Though men do not part from them
• 1:08:40
  Speaker 1: of their own accord, this is the answer. If they
• 1:08:43
  Speaker 1: depart of themselves, they leave a measurable mental suffering behind.
• 1:08:47
  Speaker 1: If you part from them, they confer on you the
• 1:08:50
  Speaker 1: endless bliss of self restraint. Death is the law of being.
• 1:08:54
  Speaker 1: The wise describe it as life. To the really enlightened,
• 1:08:59
  Speaker 1: this great city, his body is like a garden, opening
• 1:09:02
  Speaker 1: up a passage to liberation through enjoyment. Thus all bliss
• 1:09:06
  Speaker 1: and no pain. Whatever. The mind, only half informed and
• 1:09:10
  Speaker 1: not yet in full realization of the spotless condition, feels
• 1:09:14
  Speaker 1: the keenest torture in tearing itself away from objects of enjoyment.
• 1:09:18
  Speaker 1: With every connection which the poor thing binds nearer itself,
• 1:09:22
  Speaker 1: there is driven an additional spike of harm into its heart.
• 1:09:24
  Speaker 1: Of heart full of the waters of mental creations, boisterous
• 1:09:29
  Speaker 1: with the waves of latent desire, infested with the crocodile
• 1:09:32
  Speaker 1: of attachment, the resort of the birds of imagination, carrying
• 1:09:37
  Speaker 1: along its mad stream the trees of fortitude growing upon
• 1:09:40
  Speaker 1: its bank, difficult to cross on account of the treacherous
• 1:09:43
  Speaker 1: eddies of illusion, enclosed within the impassably high banks of anxiety.
• 1:09:47
  Speaker 1: Thus supremely terrible runs the river of desire. The lords
• 1:09:51
  Speaker 1: of ascetics, with their minds purified of all dross, rejoice
• 1:09:55
  Speaker 1: in eternal joy. Having crossed over to the other side.
• 1:09:59
  Speaker 1: There is the gritreatest misery, and hope in hopelessness is
• 1:10:02
  Speaker 1: the height of bliss. Everything that depends on self is bliss,
• 1:10:07
  Speaker 1: Everything that depends on self is misery. A mere cover
• 1:10:11
  Speaker 1: of bark satisfies one, but another seeks satisfaction in wealth
• 1:10:14
  Speaker 1: and luxury. The feeling, however, is the same in either case,
• 1:10:19
  Speaker 1: and the difference is really no difference at all. He, indeed,
• 1:10:24
  Speaker 1: is the miserable man of poverty, who has in him
• 1:10:26
  Speaker 1: the most insatiable desire, the mind being all contentment. What
• 1:10:30
  Speaker 1: can make the rich or the poor? Oh my heart,
• 1:10:35
  Speaker 1: to secure what favor dost thou enter this slew of
• 1:10:38
  Speaker 1: worry and distraction in trying to please the mind of others.
• 1:10:41
  Speaker 1: If thou wouldst only please thyself, there would indeed dawn
• 1:10:45
  Speaker 1: of itself on thee the power of that jewel which
• 1:10:48
  Speaker 1: is known to fulfill every desire. What wish, then, of
• 1:10:52
  Speaker 1: thine will remain unfulfilled on the merest thought of the moment.
• 1:10:56
  Speaker 1: What can be said to the man who finds fault,
• 1:10:58
  Speaker 1: even with him who values at its proper worth all
• 1:11:00
  Speaker 1: rubbish and its belongings. There is no remedy within knowledge
• 1:11:05
  Speaker 1: which can satisfy each and all attend every way to
• 1:11:10
  Speaker 1: thy own good. What can the many tongued world do
• 1:11:13
  Speaker 1: to thee When men desirous of doing good give up
• 1:11:16
  Speaker 1: even wealth acquired with considerable pains for the pleasure of others.
• 1:11:20
  Speaker 1: I would consider it an unmixed good brought about without
• 1:11:23
  Speaker 1: any trouble. If men should find satisfaction in speaking ill
• 1:11:26
  Speaker 1: of me in this world, where we stumble upon poverty
• 1:11:30
  Speaker 1: of spirit at every step, and which is devoid of
• 1:11:33
  Speaker 1: every kind of happiness, If any being should find pleasure
• 1:11:36
  Speaker 1: in speaking ill of me, let him, by all means,
• 1:11:38
  Speaker 1: indulge in his feeling, either in my presence or behind
• 1:11:41
  Speaker 1: my back. For in this world all misery, it is
• 1:11:44
  Speaker 1: very hard to come across even a single moment of
• 1:11:47
  Speaker 1: such pleasure. If the wise man of the world, who
• 1:11:51
  Speaker 1: carefully picks holes in the character of others, would but
• 1:11:53
  Speaker 1: expend the same skill on himself, what could prevent him
• 1:11:56
  Speaker 1: from breaking through the bonds of ignorance. If thou feelest
• 1:12:00
  Speaker 1: anger at him who does thee the smallest evil, why
• 1:12:03
  Speaker 1: dost thou not feel anger at the passion itself, which
• 1:12:05
  Speaker 1: entirely spoils the chief aim of existence liberation? He who
• 1:12:11
  Speaker 1: is full of discrimination, who sees one equal self in
• 1:12:14
  Speaker 1: friends and foes as well as in himself, can feel
• 1:12:17
  Speaker 1: no more angry with anyone than with a part of himself.
• 1:12:20
  Speaker 1: Life is as dear to all beings as it is
• 1:12:22
  Speaker 1: to oneself. Feel compassion for every being, taking thy own
• 1:12:26
  Speaker 1: self as the measure. Let all be happy, Let all
• 1:12:30
  Speaker 1: enjoy perfect health, Let all find the good of their heart.
• 1:12:33
  Speaker 1: Let no one come to grief. The triad of the Veda,
• 1:12:37
  Speaker 1: the Sonkia, the Yoga, the Passapata, the Vishnva, the three
• 1:12:42
  Speaker 1: prestennas being interpreted into one or other of these. Men
• 1:12:46
  Speaker 1: look upon this as good, and upon that is agreeable,
• 1:12:48
  Speaker 1: and so on. Of men thus betaking themselves to a
• 1:12:52
  Speaker 1: variety of ways, straight easy or difficult, on account of
• 1:12:56
  Speaker 1: the difference of intellect, That alone is the ultimate resort,
• 1:12:59
  Speaker 1: Even like the ocean of all water, whatever the ass
• 1:13:03
  Speaker 1: carrying a load of sandalwood is conscious only of the burden,
• 1:13:06
  Speaker 1: not of the fragrant wood. So indeed does he carry
• 1:13:10
  Speaker 1: about a mere burden, who, having studied the religious books,
• 1:13:14
  Speaker 1: knows not their real import and essence. That which is
• 1:13:18
  Speaker 1: not to be shall never be. That which is to
• 1:13:20
  Speaker 1: be shall never not be. Why dost thou not drain
• 1:13:23
  Speaker 1: this draft, which will eradicate the poison of anxiety from thyself?
• 1:13:27
  Speaker 1: What means the shaft of love after youth has gone by?
• 1:13:31
  Speaker 1: What means the lake after the water is dried up?
• 1:13:35
  Speaker 1: What means friends and relatives after all wealth is gone?
• 1:13:40
  Speaker 1: What means the world after the essence is realized. The
• 1:13:44
  Speaker 1: ascetic with the matted hair, the mendicant with the shaved head,
• 1:13:47
  Speaker 1: the yachty with the hair rooted out, and many others
• 1:13:50
  Speaker 1: of the same class play a variety of parts under
• 1:13:53
  Speaker 1: the cloth dyed yellow red. People, though seeing, fail to
• 1:13:57
  Speaker 1: see and go through an amount of trouble. For this
• 1:14:00
  Speaker 1: of the outward form and show. Day follows upon night,
• 1:14:04
  Speaker 1: evening succeeds morning. The blast of withering cold follows the
• 1:14:08
  Speaker 1: season full of flowers, And this, over and over again,
• 1:14:12
  Speaker 1: time plays with the life of beings, thus wearing out
• 1:14:15
  Speaker 1: and yet the whirl of desire does never subside. One
• 1:14:18
  Speaker 1: beam meets another in the dash of the great ocean,
• 1:14:21
  Speaker 1: and becomes immediately separated. In the same manner, similar, indeed,
• 1:14:25
  Speaker 1: is the meeting of beings with beings Part thirteen. Union Yoga.
• 1:14:32
  Speaker 1: Liberation is not on the other side of the sky,
• 1:14:34
  Speaker 1: nor in the nether world, nor on earth. Liberation lies
• 1:14:38
  Speaker 1: in the mind, purified by proper spiritual knowing. He alone
• 1:14:42
  Speaker 1: is fit to inquire after the self, who has acquired
• 1:14:45
  Speaker 1: full discrimination, who is firm in non attachment, who has
• 1:14:48
  Speaker 1: in him the qualities beginning with self control, and who
• 1:14:51
  Speaker 1: thus qualified feels keen desire for knowledge. I have studied
• 1:14:56
  Speaker 1: enough of philosophy, Nay, I have talked and taught it
• 1:14:59
  Speaker 1: to my full and now I am convinced there is
• 1:15:02
  Speaker 1: no condition higher than that silence which comes of the
• 1:15:05
  Speaker 1: abandonment of all latent desire. That is called the highest condition,
• 1:15:09
  Speaker 1: wherein all the five senses and the mind remain under
• 1:15:12
  Speaker 1: full control, and wherein even the intellect does not pass
• 1:15:15
  Speaker 1: out to other desires. This studying of the senses is
• 1:15:19
  Speaker 1: called yoga. The yogi is full awake in that condition,
• 1:15:22
  Speaker 1: For yoga is creating, accompanied with giving up firm and
• 1:15:27
  Speaker 1: studious application to the one essence, and control of mind.
• 1:15:30
  Speaker 1: This is a short statement of the import of liberation.
• 1:15:34
  Speaker 1: Two O ragva are the paths leading to suspension of
• 1:15:38
  Speaker 1: thinking Yoga, which consists in controlling the thinking principle, and
• 1:15:42
  Speaker 1: spiritual knowing, which consists in the proper eye for experience.
• 1:15:47
  Speaker 1: Yoga is the control of the thinking principle, control of speech,
• 1:15:52
  Speaker 1: full independence, absence of hope and desire, and constant love
• 1:15:56
  Speaker 1: of seclusion. These open the first door to yoahga. The
• 1:16:01
  Speaker 1: mind is controlled by practice and non attachment, spiritual knowing,
• 1:16:06
  Speaker 1: control of mind, and destruction of latent desire. These being
• 1:16:10
  Speaker 1: the reciprocal causes one of the other, they are the
• 1:16:12
  Speaker 1: most difficult to accomplish, mind being nearest mind. Those who,
• 1:16:17
  Speaker 1: abandoning the true secret, apply themselves only to the body
• 1:16:21
  Speaker 1: are described as lost in physical attachment. Whatever comes to
• 1:16:25
  Speaker 1: view in this world, whatever raises you to the sky,
• 1:16:29
  Speaker 1: whatever exalts you to heaven, everything O rama is within reach.
• 1:16:34
  Speaker 1: After complete destruction of all love and all hate, producing
• 1:16:38
  Speaker 1: the self from self and as often deluding self by
• 1:16:42
  Speaker 1: the self, inner consciousness leads itself of itself to the
• 1:16:46
  Speaker 1: bliss of self realization. If yoga consists in restraining the
• 1:16:51
  Speaker 1: vital breath, this could easily be done through non attachment,
• 1:16:54
  Speaker 1: through constant application to the cause, through some well conceived device,
• 1:16:58
  Speaker 1: through the abandonment of evil head habits, or through realization
• 1:17:01
  Speaker 1: of the absolute. Detach thyself from the thing tasted and
• 1:17:05
  Speaker 1: from that which tastes it. Meditate on the taste alone.
• 1:17:08
  Speaker 1: Thus be ever the self, the mind being full, the
• 1:17:12
  Speaker 1: whole universe is filled with the juice of nectar, the
• 1:17:16
  Speaker 1: whole earth is covered with leather. To him who has
• 1:17:18
  Speaker 1: put his foot in the shoe. I think those yogis
• 1:17:21
  Speaker 1: will never find their efforts ending in any good result, who,
• 1:17:25
  Speaker 1: without knowing spiritual yoga, address themselves only to physical exercises,
• 1:17:30
  Speaker 1: doing and suffering. Being at end, peace alone survives this
• 1:17:34
  Speaker 1: expanded to the absolute limit the wise call liberation. Time
• 1:17:39
  Speaker 1: must elapse between sowing and harvest, nay, even in the
• 1:17:42
  Speaker 1: growth of such wild grass as the holy Cusa and
• 1:17:44
  Speaker 1: the like. Reflection on the self ripens into self realization
• 1:17:49
  Speaker 1: by degrees, and in course of time, attach thyself not
• 1:17:53
  Speaker 1: to karma, but equally attach thyself not to stupid inactivity
• 1:17:57
  Speaker 1: and suspension of all karma, whatever be what you are
• 1:18:00
  Speaker 1: equal in all conditions. That patience, which would empty the
• 1:18:04
  Speaker 1: ocean drop by drop at the tip of a straw
• 1:18:07
  Speaker 1: of the cusigrass, will untiringly sustained establish control over the mind.
• 1:18:13
  Speaker 1: The inner self is the perusia as big as the
• 1:18:15
  Speaker 1: man's thumb, ever present in the heart him, should he
• 1:18:19
  Speaker 1: patiently separate from the body, like its pulp from the straw.
• 1:18:23
  Speaker 1: The one omnipotent inner self of all beings manifests himself
• 1:18:27
  Speaker 1: as the manifold. None but those who see him in
• 1:18:31
  Speaker 1: themselves find eternal happiness, eternal in the eternal conscious, and
• 1:18:36
  Speaker 1: the conscious ever one. He sends out all the variety
• 1:18:39
  Speaker 1: of ideas to all, None but those who see him
• 1:18:42
  Speaker 1: in themselves find eternal peace. The interval between the minds
• 1:18:47
  Speaker 1: passing from one idea to another, the period of calm
• 1:18:51
  Speaker 1: between the two storms of thought, may be described as
• 1:18:54
  Speaker 1: the native condition of self. Fix thy mind on that
• 1:18:58
  Speaker 1: which is not smitten with the evil eye of them,
• 1:19:00
  Speaker 1: the devil of multifariousness, causing shakiness of mind. What one
• 1:19:04
  Speaker 1: does and what he thinks that he becomes. No being
• 1:19:08
  Speaker 1: ever lives of air, or food or vitality, but all
• 1:19:12
  Speaker 1: beings live of the thing that transcends them, of the
• 1:19:14
  Speaker 1: thing in which they live. I shall explain to thee
• 1:19:18
  Speaker 1: once more the eternal esoteric spirit. I shall tell thee
• 1:19:23
  Speaker 1: o gaudoma, what becomes of the soul who knows not
• 1:19:27
  Speaker 1: spirit after death. Some of these return into the womb
• 1:19:30
  Speaker 1: of woman for further incarnation. Others assimilate themselves with immovable things,
• 1:19:35
  Speaker 1: all in accord with the acts they have done, the
• 1:19:37
  Speaker 1: idea they have lived. Neither speech nor mind, nay, not
• 1:19:41
  Speaker 1: even the eye can realize it. How can it be
• 1:19:44
  Speaker 1: realized in any category other than being? It should be
• 1:19:48
  Speaker 1: realized as pure being through proper analysis of both its
• 1:19:52
  Speaker 1: conditioned and unconditioned forms. On him breaks the light of
• 1:19:56
  Speaker 1: the essence beyond being, as well as non being, who
• 1:19:59
  Speaker 1: thus realize subject is colored with object and object is
• 1:20:04
  Speaker 1: colored with subject. Both again are colored with the sense
• 1:20:07
  Speaker 1: of egoism. On the destruction, where ab is therefore realize
• 1:20:11
  Speaker 1: the oneness of all Egoism is plainly not destroyed till
• 1:20:16
  Speaker 1: all forms and conventions which hold the fast in bondage
• 1:20:19
  Speaker 1: as in a cage, are annihilated to the extent of
• 1:20:21
  Speaker 1: leaving absolutely nothing for remainder being. Wisdom, bliss, name and form.
• 1:20:28
  Speaker 1: These five make up all objects whatever. The first three
• 1:20:31
  Speaker 1: make up spirit, the rest the material world. Some may
• 1:20:35
  Speaker 1: cognize the ever blissful, the illuminator of all illumination whatever,
• 1:20:39
  Speaker 1: even by cognizing it without even these attributes, said Yajnavalkia,
• 1:20:45
  Speaker 1: O Love, the husband is dear not for himself, but
• 1:20:49
  Speaker 1: for self. The wife is dear not for herself but
• 1:20:52
  Speaker 1: for self. No one thing is dear for itself but
• 1:20:56
  Speaker 1: for self. This self should be seen, studied, contemplated, assimilated.
• 1:21:02
  Speaker 1: O Sweet Matraye. The study, contemplation, and assimilation of self
• 1:21:07
  Speaker 1: leaves nothing to know, said Yajnavalkia. It may be seen
• 1:21:11
  Speaker 1: after the following illustrations. The ocean is the one resort
• 1:21:15
  Speaker 1: of all water. The skin is the ultimate sphere of
• 1:21:18
  Speaker 1: all touch. The tongue is the one ground of all taste.
• 1:21:22
  Speaker 1: The nose is the one basis of all smell. The
• 1:21:25
  Speaker 1: eye is the one field of all form. The ear
• 1:21:27
  Speaker 1: is the one place of all sound. The mind is
• 1:21:30
  Speaker 1: the one source of all ideas. The heart is the
• 1:21:32
  Speaker 1: one fountain of all knowledge. The word is the one
• 1:21:35
  Speaker 1: truth of all. The vedis even. Thus is it the
• 1:21:37
  Speaker 1: one fact of all In every being, put a lump
• 1:21:40
  Speaker 1: of salt and water. It melts into the water of
• 1:21:43
  Speaker 1: which it came. You can never grasp it afterwards, It
• 1:21:47
  Speaker 1: is all salt, every drop of water you may touch.
• 1:21:51
  Speaker 1: So indeed, oh dear one, is this great, endless, unlimited being,
• 1:21:56
  Speaker 1: all thought, the universe coming of this melts away into this,
• 1:22:01
  Speaker 1: and being thus lost, loses all distinction. Whatever the following
• 1:22:06
  Speaker 1: may serve for fit illustrations. When a drum is being beaten,
• 1:22:09
  Speaker 1: it is difficult to catch all the noise that proceeds
• 1:22:12
  Speaker 1: from it, The drum itself being seen, the whole of
• 1:22:14
  Speaker 1: the noise that follows the beating is grasped without mistake.
• 1:22:19
  Speaker 1: When the conk is being blown, it is difficult to
• 1:22:21
  Speaker 1: mark all the sounds that blow themselves out to all directions.
• 1:22:24
  Speaker 1: The conk being seen, the whole of the sound that
• 1:22:27
  Speaker 1: blows through it is marked without fail When the lyre
• 1:22:30
  Speaker 1: is being played upon, it is difficult to observe the
• 1:22:33
  Speaker 1: notes passing one into the other, the lyre being seen,
• 1:22:36
  Speaker 1: the music flowing through it is seen in a moment
• 1:22:40
  Speaker 1: as from fire fed with wet fuel, arise, sparks and smoke,
• 1:22:43
  Speaker 1: and the like. So is all this, oh dear one,
• 1:22:47
  Speaker 1: the mere spontaneous breath of the great being, the Rigveda,
• 1:22:51
  Speaker 1: the Yagerveda, the Samvida, the ath Aveda. All history, all mythology,
• 1:22:56
  Speaker 1: all science, all philosophy, all poetry, all aphorisms, all commentaries,
• 1:23:02
  Speaker 1: all parables, Everything is its breath. Oh good one. One
• 1:23:07
  Speaker 1: form of clay furnishes the clue to all that is
• 1:23:10
  Speaker 1: made of clay, all forms and shapes being mere names,
• 1:23:13
  Speaker 1: mere play of words, the real ground of them all
• 1:23:16
  Speaker 1: being clay in nothing else. One form of gold reveals
• 1:23:20
  Speaker 1: the nature of all forms of the same metal, all
• 1:23:23
  Speaker 1: forms being mere names, mere play of words, the real
• 1:23:26
  Speaker 1: ground of them all being gold and nothing else. One
• 1:23:30
  Speaker 1: form of iron leads to all forms whatever of the
• 1:23:32
  Speaker 1: same metal, all forms being mere names, mere play of words.
• 1:23:36
  Speaker 1: The real ground of them all is iron and nothing else. Thus,
• 1:23:40
  Speaker 1: o good, one should be understood what I explain to
• 1:23:44
  Speaker 1: THEE in the words Thou art, that who thinks the
• 1:23:47
  Speaker 1: self is not becomes not. He is all being who
• 1:23:51
  Speaker 1: knows the self to be. The whole world is spirit.
• 1:23:55
  Speaker 1: There is no thing else in reality. Betake thyself to
• 1:23:58
  Speaker 1: this view of things, and rest in peace, thus regaining
• 1:24:01
  Speaker 1: thy real self. The man attached to being is all being.
• 1:24:05
  Speaker 1: Through total identification with the idea, the grub full of
• 1:24:09
  Speaker 1: the idea of the bee becomes the bee. Identify the
• 1:24:12
  Speaker 1: mind with that which leads to good in the end,
• 1:24:14
  Speaker 1: which is all truth, which is everlasting, which is above illusion,
• 1:24:20
  Speaker 1: and which is not struck with the eye of evil desire.
• 1:24:23
  Speaker 1: Identification with being leads to being. Identification with emptiness leads
• 1:24:27
  Speaker 1: to emptiness, and identification with the all leads to supreme allness.
• 1:24:32
  Speaker 1: Study to attain the condition of this allness. There is
• 1:24:36
  Speaker 1: no condition either of bondage or liberation. There is no
• 1:24:39
  Speaker 1: duality and no unity. It is all being out and out.
• 1:24:44
  Speaker 1: This is the absolute truth. The wise man should fuse
• 1:24:48
  Speaker 1: all speech and senses into the mind, the mind into
• 1:24:52
  Speaker 1: the self that discriminates, the discriminating self, into the great Self,
• 1:24:56
  Speaker 1: and he should fuse his self into the self all
• 1:24:58
  Speaker 1: peace and tranquility, having destroyed sense with sense, mind with mind, egoism.
• 1:25:04
  Speaker 1: With egoism, I stand supreme as the self of all.
• 1:25:08
  Speaker 1: Use for bow the word of glory, am fix the
• 1:25:11
  Speaker 1: arrow thy personal self on the string, and being all attention.
• 1:25:15
  Speaker 1: Take such unerring aim as will fix the arrow in
• 1:25:18
  Speaker 1: the target the one's self. The emptying of the mind
• 1:25:22
  Speaker 1: of the whole of its illusion is the true richaka.
• 1:25:25
  Speaker 1: The process of emptying the lungs of the air they
• 1:25:27
  Speaker 1: contain the full realization of the idea I am spirit
• 1:25:31
  Speaker 1: is the true puraka. The process of filling the lungs
• 1:25:34
  Speaker 1: with air drawn in from without, and the firm, steady
• 1:25:36
  Speaker 1: sustenance of the mind on this conviction is the true coumhaca,
• 1:25:40
  Speaker 1: the retention of the air inhaled. This is the true
• 1:25:43
  Speaker 1: prniama of the enlightened. Fools find it only in torturing
• 1:25:46
  Speaker 1: the nose him. Death desires to overpower who wears on
• 1:25:51
  Speaker 1: his heart the badge of that necklace upon which the
• 1:25:53
  Speaker 1: vices are held together by the thread of unbroken latent desires.
• 1:25:58
  Speaker 1: Death overpowers him whom anger the fire drying up the
• 1:26:01
  Speaker 1: waters of discrimination has power to effect. The oil mill
• 1:26:05
  Speaker 1: presses the mixed heap of hard sesamum seeds into an
• 1:26:08
  Speaker 1: indiscriminate mass. Death overpowers him, who is similarly pressed by
• 1:26:12
  Speaker 1: carnal lust into a mass all indiscriminate and confused. Arouse
• 1:26:17
  Speaker 1: the mind if it fall into lethargy, Pacify it back
• 1:26:21
  Speaker 1: into its place. If it run out, Persuade it by
• 1:26:24
  Speaker 1: proper knowledge if it tend to the objective, touch it
• 1:26:26
  Speaker 1: not when it has found the condition of peace spirituality.
• 1:26:30
  Speaker 1: The fire which burns up the straw of desire is
• 1:26:33
  Speaker 1: all that is meant by the word somadi, not at
• 1:26:36
  Speaker 1: all the attitude of silence and contemplation. Let the mind
• 1:26:40
  Speaker 1: function out into the condition beyond distraction. Let it then
• 1:26:44
  Speaker 1: take on the form of the idea I am spirit,
• 1:26:47
  Speaker 1: and let it lastly subside into entire forgetfulness of all personality. Whatever.
• 1:26:53
  Speaker 1: This is the real ecstasy of the saint. The absolute
• 1:26:57
  Speaker 1: sense of universal being is realized only when consciousness, void
• 1:27:01
  Speaker 1: of all that it makes conscious, loses itself in the
• 1:27:03
  Speaker 1: self being, purified of all relation to personality. When all
• 1:27:08
  Speaker 1: material thinking is put out by complete identification with the
• 1:27:11
  Speaker 1: idea of non existence. Then indeed does consciousness, the common
• 1:27:15
  Speaker 1: substratum of all, ripen into the absolute sense of universal being.
• 1:27:20
  Speaker 1: Let carnal love and its kind by all means remain
• 1:27:23
  Speaker 1: for those who still are deluded thereby their mere existence
• 1:27:27
  Speaker 1: can certainly give no offense to the wise. For the
• 1:27:30
  Speaker 1: old she serpent, now deprived of her poisonous fangs, is
• 1:27:33
  Speaker 1: powerless to do any harm to such as these who
• 1:27:36
  Speaker 1: have perceived the serpent nature within her beautiful tinted skin.
• 1:27:40
  Speaker 1: Enjoyment accompanied by spiritual knowing conduces to pure contentment. The thief,
• 1:27:45
  Speaker 1: admitted into company with knowledge of him as thief, becomes
• 1:27:49
  Speaker 1: more a friend than a foe. The knower of the essence,
• 1:27:53
  Speaker 1: enjoying the pleasures of the senses with moderation, but knowing
• 1:27:56
  Speaker 1: them for what they are, may derive both temporal as
• 1:27:59
  Speaker 1: well as spiritual pleasure, even like one having knowledge of
• 1:28:02
  Speaker 1: two languages. I believe him liberated forever who performs every
• 1:28:07
  Speaker 1: act without the idea of his personally doing it, taking
• 1:28:10
  Speaker 1: it to be only a part of the multifarious spontaneous
• 1:28:12
  Speaker 1: action of nature. Fixed abode, desire of fine pots, et
• 1:28:17
  Speaker 1: cetera for use, laying by a store, the taking of pupils,
• 1:28:22
  Speaker 1: sleeping by day, vain talk. These six degrade the ascetic
• 1:28:26
  Speaker 1: into bondage. That ascetic falls in no time who indulges
• 1:28:30
  Speaker 1: in cohabitation or who begins to lay by a store
• 1:28:33
  Speaker 1: of wealth. The loving woman never ceases to dream of
• 1:28:37
  Speaker 1: her lover, even when all intent on the discharge of
• 1:28:39
  Speaker 1: her household duties. The wise, finding sweet rest in a supreme,
• 1:28:44
  Speaker 1: undefiled essence, continue forever to enjoy it within, though going
• 1:28:48
  Speaker 1: in the ways of the world without relate thyself, not
• 1:28:52
  Speaker 1: with the future nor with what is gone by, live
• 1:28:55
  Speaker 1: the present out with smiling heart. The consciousness of self
• 1:28:59
  Speaker 1: implies in the dego the subject, and the consciousness of
• 1:29:03
  Speaker 1: belonging implied in the hamine attached to objects. When both
• 1:29:07
  Speaker 1: these consciousnesses, so to speak, are emptied of all content whatever,
• 1:29:11
  Speaker 1: then indeed does one become the knower of self. Thus
• 1:29:15
  Speaker 1: the Irani wood, this self being constantly worked upon with
• 1:29:19
  Speaker 1: this other piece of wood contemplation, there arises the flame
• 1:29:22
  Speaker 1: of spirituality, burning up all ignorance. Whatever he enjoys the
• 1:29:27
  Speaker 1: ecstasy of absolute bliss, who, in consequence of the absorbing
• 1:29:30
  Speaker 1: pleasure of self realization, rises above all such means as
• 1:29:34
  Speaker 1: words and objects, and ever stands like the jet of
• 1:29:37
  Speaker 1: a lamp in some place protected from the breeze. The
• 1:29:41
  Speaker 1: liberated man thinks, ever, upon that being who is the
• 1:29:43
  Speaker 1: goal of all philosophic reasoning, who is the conviction of
• 1:29:46
  Speaker 1: every heart, who is the all, who is everywhere, who
• 1:29:50
  Speaker 1: is everything. He is liberated, even against his wish, who
• 1:29:53
  Speaker 1: gains that full consciousness of self which dispels the illusion
• 1:29:56
  Speaker 1: identifying self with the body consciousness as strong and firm
• 1:30:00
  Speaker 1: as that he had while under the illusion, capable of
• 1:30:04
  Speaker 1: distinguishing good from evil. Ever, in supreme peace gained through spirituality,
• 1:30:08
  Speaker 1: cured of its native restlessness, my mind stands o sage
• 1:30:13
  Speaker 1: in perfect calm. Half of ignorance is destroyed by free
• 1:30:17
  Speaker 1: exchange of thought, Half of the remainder is dispelled by
• 1:30:20
  Speaker 1: application to philosophy. The rest fades away in the light
• 1:30:23
  Speaker 1: of self reflection. Identification with ignorance resulting in obscuration of
• 1:30:28
  Speaker 1: the light of self, disappears with the rise of spirituality.
• 1:30:33
  Speaker 1: Part fourteen Liberation. Bow to me this self, void of consciousness,
• 1:30:39
  Speaker 1: and that which it makes conscious, void of subject and object,
• 1:30:43
  Speaker 1: of all names, whatever self illumine, for once and forever,
• 1:30:47
  Speaker 1: Hail again to me all rest and peace. The high
• 1:30:50
  Speaker 1: mountain of supreme bliss, smiling under the sky, cleared of
• 1:30:54
  Speaker 1: all clouds of egoism, fresh after complete extinction of the wild,
• 1:30:58
  Speaker 1: devastating conflagration of desire, to the lamp of love, burning
• 1:31:02
  Speaker 1: bright with its wick of spontaneous ideas, without any material oil,
• 1:31:07
  Speaker 1: to the light of inner consciousness, the self sustained, sustainer
• 1:31:10
  Speaker 1: of the intellect, and all that depends on it. Right, hearty, welcome, right, joyous, greeting, subject, object, instrument, time, space, categories, being,
• 1:31:21
  Speaker 1: non being, phenomena. All are forms of that which is
• 1:31:24
  Speaker 1: the blessed self. Likeness, health, peace, beauty and grace, melodious voice,
• 1:31:31
  Speaker 1: profuse fragrance. These signify the first fruits of yoga. The
• 1:31:36
  Speaker 1: resplendent ball of gold encrusted with dust, shines in native
• 1:31:40
  Speaker 1: luster when carefully washed. The self, having regained itself, shines
• 1:31:44
  Speaker 1: alone in the eternal bliss of supreme fulfillment. As the
• 1:31:47
  Speaker 1: sword flashes out of its sheath before the eye and dream,
• 1:31:51
  Speaker 1: transcending the scheme of all causation. So is the Knower,
• 1:31:54
  Speaker 1: all self effulgent, transcending the five sheaths, and standing above
• 1:31:57
  Speaker 1: all causations. Thou mayest realize the distinction between this world
• 1:32:03
  Speaker 1: and Spirit to be as like unto the distinction between
• 1:32:05
  Speaker 1: void and ether. Those are the enlightened great souls of
• 1:32:09
  Speaker 1: this world, who happen to be firmly fixed in eternal,
• 1:32:12
  Speaker 1: unborn calmness. The world cannot even dream of it. Sight
• 1:32:17
  Speaker 1: of the Supreme breaks asunder the knot of egoism in
• 1:32:19
  Speaker 1: the heart dispels all doubts extinguishes all karma. The blindest
• 1:32:24
  Speaker 1: sensualist finds in his mother the irremovable bar to the
• 1:32:27
  Speaker 1: excess of his indulgence. The man of the sharpest intellect
• 1:32:32
  Speaker 1: is overcome by the ultimate resort of all thought and
• 1:32:34
  Speaker 1: all bliss. The one, therefore, the knower of the one
• 1:32:39
  Speaker 1: finishing all learning, should wish to be strong in the self,
• 1:32:42
  Speaker 1: and finishing even this strength as well as that learning.
• 1:32:45
  Speaker 1: He should try to become the silent one, finishing learning
• 1:32:49
  Speaker 1: and strength and silence. He becomes the true Brahmin, the
• 1:32:53
  Speaker 1: real knower of brahmin. What indeed makes the Brahmin. Whatever
• 1:32:59
  Speaker 1: may make the Brami, he cannot be other than the
• 1:33:01
  Speaker 1: one thus described. All beside is vain and worthless. Powder
• 1:33:06
  Speaker 1: of the katako, wood put into water settles down the
• 1:33:08
  Speaker 1: mud that makes it foul. So spirituality constantly put in
• 1:33:13
  Speaker 1: drives down the ignorance, which renders the soul all turbid,
• 1:33:16
  Speaker 1: leaving it in the native purity of itself. Nothing moves
• 1:33:20
  Speaker 1: him to love or hate. Who finds all beings in
• 1:33:22
  Speaker 1: himself and himself in all beings. What can delusion or
• 1:33:27
  Speaker 1: sorrow mean? Then, when to the knower, realizing unity of
• 1:33:30
  Speaker 1: the all every particle has become his self spiritual consciousness.
• 1:33:34
  Speaker 1: Having shown the absolute non existence of the objective, the
• 1:33:38
  Speaker 1: supreme piece of liberation is fully realized in the minds
• 1:33:41
  Speaker 1: being wiped clean of all and every object, whatever experience
• 1:33:45
  Speaker 1: in the light of wisdom, dissolving every impression it may
• 1:33:48
  Speaker 1: leave behind. This sleep in waking is the real nature
• 1:33:51
  Speaker 1: of those who know. Liberation is only the highest development
• 1:33:56
  Speaker 1: of this nature, said Yajnavalkia. This is not the self,
• 1:34:00
  Speaker 1: This is not the self. The incomprehensible is never comprehended.
• 1:34:04
  Speaker 1: The indissoluble is never dissolved. The unconditioned is never conditioned.
• 1:34:08
  Speaker 1: The unpained is never pained, never put out. Thou O
• 1:34:12
  Speaker 1: Janaka hast realized entire fearlessness, the bliss of Brahman. Speech
• 1:34:18
  Speaker 1: and mind fall back, baffled and abashed. All fear vanishes
• 1:34:22
  Speaker 1: in the knowing of that bliss. The silent one, the knower,
• 1:34:26
  Speaker 1: ever resting in the self, may walk, stand, sit, lie down,
• 1:34:31
  Speaker 1: or do anything at his sweet will. I do not see,
• 1:34:35
  Speaker 1: for I have no eyes without ears. How can I hear?
• 1:34:39
  Speaker 1: I cannot speak, for I have no speech without mind.
• 1:34:42
  Speaker 1: How could I find the world of mind? There is
• 1:34:45
  Speaker 1: none superior to me in self knowledge, none inferior to
• 1:34:48
  Speaker 1: me in ignorance. Who knows thus is the greatest knower
• 1:34:52
  Speaker 1: of Brahman. Neither knowable nor unknowable, neither spoken nor unspoken,
• 1:34:57
  Speaker 1: neither liked nor disliked, Impossible of retaining in any mental presentation,
• 1:35:03
  Speaker 1: nay not possible to fix in contemplation even for a moment.
• 1:35:07
  Speaker 1: All bliss through and through beautiful in the deep sense
• 1:35:09
  Speaker 1: of ecstatic self realization. This myself wonderfully dissolves the world
• 1:35:13
  Speaker 1: in the sudden flash of its abundant light, separate, unique, one, multifarious,
• 1:35:19
  Speaker 1: noble knower, motive mover These and other imaginings of the
• 1:35:23
  Speaker 1: same kind, Where could they find room other than in
• 1:35:26
  Speaker 1: me all one egoism. Having disengaged itself from the body,
• 1:35:31
  Speaker 1: and having been dissolved in the light of supreme Self,
• 1:35:34
  Speaker 1: the mind stands in a blissful state, wherever it goes,
• 1:35:37
  Speaker 1: whatever it directs itself to the native form of the subject,
• 1:35:41
  Speaker 1: highly transcendent self, illumined for once and for ever unborn, one, immutable, unconditioned,
• 1:35:48
  Speaker 1: all pervading without a second, I am this the ever
• 1:35:51
  Speaker 1: liberated word of glory. He has had a dip in
• 1:35:55
  Speaker 1: the holy waters of all sacred rivers. He has given
• 1:35:57
  Speaker 1: the whole earth in pious gift. He has offered a
• 1:36:01
  Speaker 1: thousand sacrifices. He has satisfied all the gods in heaven.
• 1:36:05
  Speaker 1: He has lifted his ancestors out of the circle of
• 1:36:08
  Speaker 1: birth and death. He deserves worship of all the three worlds.
• 1:36:11
  Speaker 1: The man whose mind has even for a moment tasted
• 1:36:14
  Speaker 1: of peace in the absorbing idea of Brahmin. Neither love
• 1:36:18
  Speaker 1: nor hate, neither ambition nor illusion, neither pride nor the
• 1:36:22
  Speaker 1: least tinge of jealousy, No good, spiritual or temporal, no desire,
• 1:36:27
  Speaker 1: no liberation. I am none of these. I am all bliss,
• 1:36:31
  Speaker 1: the bliss of all eternal consciousness, holiness or unholiness, happiness
• 1:36:37
  Speaker 1: or misery, incantation or holy pilgrimage, scripture or sacrifice. None
• 1:36:42
  Speaker 1: of these belong to me, not even the enjoyed, the enjoyer,
• 1:36:45
  Speaker 1: or the sense of enjoyment. I am all bliss, the
• 1:36:48
  Speaker 1: bliss of all eternal consciousness, death. I fear not cast
• 1:36:53
  Speaker 1: I respect not father, mother, nay even birth. I know
• 1:36:57
  Speaker 1: not relatives, friends, I recognize not teacher and pupil. I
• 1:37:01
  Speaker 1: own not. I am all bliss the bliss of all
• 1:37:05
  Speaker 1: eternal consciousness. I am Brahmin, not at all of the world,
• 1:37:09
  Speaker 1: never apart from Brahmin. I am not the body, nor
• 1:37:12
  Speaker 1: have I any body. Whatever I am the unconditioned eternal one, who,
• 1:37:17
  Speaker 1: being full of unity, sees not as in sleep the
• 1:37:21
  Speaker 1: least trace of duality, though seeing it in entire wakefulness, who,
• 1:37:25
  Speaker 1: though acting, is for the same reason entirely at rest,
• 1:37:28
  Speaker 1: He and no one else, is verily the true knower
• 1:37:31
  Speaker 1: of self. He is all taste and refinement, yet all insipid.
• 1:37:37
  Speaker 1: He is merciless yet fondness itself. He is cruel yet
• 1:37:40
  Speaker 1: all compassion. He is beyond desire, yet deep in the
• 1:37:44
  Speaker 1: whirl of all desire, all care and anxiety without like
• 1:37:48
  Speaker 1: the rest of mankind, yet all quiet and calm within.
• 1:37:51
  Speaker 1: He stands as if possessed, though ever unpossessed, Regaling all
• 1:37:56
  Speaker 1: content in the nectar of bliss. Fully satisfied in supreme
• 1:37:59
  Speaker 1: fulfillment of every duty, there remains nothing for the Yogi
• 1:38:03
  Speaker 1: to do. If anything remain, he must be just so
• 1:38:06
  Speaker 1: many removes behind bliss. The least of a thing is
• 1:38:10
  Speaker 1: greatest if it comes without trouble to anyone without seeking it.
• 1:38:13
  Speaker 1: Of the wicked and without the least pang at heart.
• 1:38:17
  Speaker 1: The cycle of strife and struggle will place Brahmin in
• 1:38:19
  Speaker 1: the mouth of all. None o Methraea will know it.
• 1:38:24
  Speaker 1: If intent on the pleasures of sex and stomach, I
• 1:38:28
  Speaker 1: am Brahmin. I am the Creator. Those who do not
• 1:38:30
  Speaker 1: thus know me are lost to wisdom, as also to
• 1:38:33
  Speaker 1: the purifying forms of external worship. They are on the
• 1:38:36
  Speaker 1: highway to materialistic atheism. Oh Garghi, who performs the sacrifice,
• 1:38:43
  Speaker 1: who undergoes the severest penance, even for several thousands of years,
• 1:38:47
  Speaker 1: all without knowledge of this immutable essence, meets only with
• 1:38:50
  Speaker 1: that good which is sure to end. Who passes away
• 1:38:54
  Speaker 1: dear gargy from this world without knowledge of this immutable essence,
• 1:38:58
  Speaker 1: goes away alas with the tight bond of narrowness about
• 1:39:02
  Speaker 1: his heart. He alone, who passes away in the knowledge
• 1:39:05
  Speaker 1: of this immutable essence, is the real Brahman. The heart
• 1:39:09
  Speaker 1: of the wicked never melts into goodness, even though he
• 1:39:12
  Speaker 1: should be deep immersed in the Vedanta, always at their
• 1:39:15
  Speaker 1: best while talking of Brahmin, but without the heart having
• 1:39:18
  Speaker 1: at all become it being all colored with love of
• 1:39:20
  Speaker 1: the world, These two are ignorant fools of the first degree,
• 1:39:24
  Speaker 1: never free from the circle of death and birth. Who
• 1:39:27
  Speaker 1: does not know knows, who knows does not know. It
• 1:39:31
  Speaker 1: is known to those who do not know, it is
• 1:39:33
  Speaker 1: not known to those who know. The ladle helps to
• 1:39:37
  Speaker 1: prepare a variety of iands, but it never knows the
• 1:39:39
  Speaker 1: taste of any one of them. He knows all the
• 1:39:42
  Speaker 1: four vedas and institutes of duty without end, but the
• 1:39:45
  Speaker 1: poor thing knows not the essence of them all. Brahman,
• 1:39:49
  Speaker 1: attachment to any one of the many fields which the
• 1:39:51
  Speaker 1: mind visits for exercise is the surest sign of ignorance.
• 1:39:55
  Speaker 1: Greenness is certainly impossible in the tree that conceals a
• 1:39:58
  Speaker 1: consuming fire in its hollow. The swimmer, having safely carried
• 1:40:03
  Speaker 1: many to the other side of the stream, is drawn
• 1:40:05
  Speaker 1: into the whirlpool and is carried beyond all help. Those
• 1:40:10
  Speaker 1: on the other side, who feel grateful for his help,
• 1:40:13
  Speaker 1: pity him. Others pass on in indifference. The wise man
• 1:40:17
  Speaker 1: caught into the whirlpool of words and technicalities, has the
• 1:40:20
  Speaker 1: pity of those who, having reached the other side of
• 1:40:23
  Speaker 1: all words and all forms, feel yet grateful for his help.
• 1:40:28
  Speaker 1: That knower of self, who yet deals in give and
• 1:40:30
  Speaker 1: get returns. Hath not graduated himself for liberation. The wise
• 1:40:35
  Speaker 1: grieve not having seen the unbodied self pervading all mortal forms,
• 1:40:39
  Speaker 1: ever great, all embracing, as is the being of things,
• 1:40:43
  Speaker 1: the voidness of void, or the being with forms of forms,
• 1:40:47
  Speaker 1: So is this universe, that whereof comes the whole universe
• 1:40:51
  Speaker 1: at the end of sleep, and that wherein it dissolves
• 1:40:53
  Speaker 1: itself at the moment of rest. Is this chidacaza. The
• 1:40:58
  Speaker 1: area of this cosmos can hardly suffer vis for the
• 1:41:00
  Speaker 1: enjoyment of the high minded knower. The flutter of a
• 1:41:03
  Speaker 1: tiny fish can produce but a scant ruffle on the
• 1:41:05
  Speaker 1: surface of the deep. Though taking part in all affairs
• 1:41:09
  Speaker 1: of every kind, like all ordinary men, he soars constantly
• 1:41:12
  Speaker 1: above all beings, conscious or unconscious. If one knows his
• 1:41:17
  Speaker 1: self as the self, what desire? What object should burn
• 1:41:21
  Speaker 1: his body in the fever of care and anxiety? Think
• 1:41:24
  Speaker 1: of it, speak of it, enlighten one another in it.
• 1:41:28
  Speaker 1: This is full devotion to the idea of oneness. This
• 1:41:31
  Speaker 1: the wise call study of Brahmin. The irrevocable love which
• 1:41:35
  Speaker 1: the indiscriminate have in objects of sense, May that very
• 1:41:39
  Speaker 1: love never fade from my heart, while it yet continues
• 1:41:41
  Speaker 1: to be full of Thy holy memory. Great souls, ever
• 1:41:45
  Speaker 1: at rest in a self, all light and standing at
• 1:41:47
  Speaker 1: the height of development, are always as firm within as
• 1:41:50
  Speaker 1: Mount Meru, though appearing as fickle without as the tip
• 1:41:53
  Speaker 1: of a feather. Neither joy nor sorrow, neither movable nor
• 1:41:59
  Speaker 1: immovably thick, neither being nor non being, nay not even
• 1:42:02
  Speaker 1: the intermediate between these opposites. So is described the mind
• 1:42:06
  Speaker 1: of the enlightened. The army engaged in close battle in
• 1:42:09
  Speaker 1: a picture fights all unmoved. The wise, though deep in
• 1:42:13
  Speaker 1: intercourse with the world, stands equally even in all conditions.
• 1:42:18
  Speaker 1: The vedas the constant study of the scriptures, close application
• 1:42:22
  Speaker 1: to the subtleties of philosophy, What do these avail? What, indeed,
• 1:42:27
  Speaker 1: is the use of that whirl of ceremonial worship which
• 1:42:30
  Speaker 1: at best lodges the weary soul in some hovel of
• 1:42:33
  Speaker 1: the village called heaven, conscious harmony, in the blissful condition
• 1:42:37
  Speaker 1: of self, the great play of fire, destroying the net
• 1:42:40
  Speaker 1: of misery born of the bondage of this world. All
• 1:42:42
  Speaker 1: saving this are but the toys of spiritual pedantry, the
• 1:42:47
  Speaker 1: soul imagining itself into the act, takes on the result
• 1:42:50
  Speaker 1: of that act, Not imagining itself into the act, it
• 1:42:53
  Speaker 1: is ever free of the result. Where could that be
• 1:42:56
  Speaker 1: invoked which fills all space? Where is the seat of
• 1:43:00
  Speaker 1: that which is the seat of all of the pure?
• 1:43:03
  Speaker 1: What can be the wash or the offering of honor?
• 1:43:06
  Speaker 1: What the drink that purifies within? I have no distraction,
• 1:43:10
  Speaker 1: and therefore no attraction. Distraction or attraction are all incidents
• 1:43:14
  Speaker 1: of the mind under power of attraction. The idea which
• 1:43:17
  Speaker 1: consciousness at first imagines of itself as its own form,
• 1:43:22
  Speaker 1: that it continues to be even to the present day.
• 1:43:26
  Speaker 1: The same consciousness may, by yet another effort of greater strength,
• 1:43:30
  Speaker 1: take the opposite form, and so on and on. In
• 1:43:33
  Speaker 1: proportion to the effort it should put forth neither teacher
• 1:43:36
  Speaker 1: nor book, neither pupil nor teaching, neither you nor I,
• 1:43:40
  Speaker 1: neither this nor that, the light of self, intolerant of
• 1:43:43
  Speaker 1: all doubt, whatever I am all pure bliss, the one
• 1:43:46
  Speaker 1: residuum of the many thus denied. The patient Brahmin, having
• 1:43:50
  Speaker 1: known it, should harmonize himself in the self. He should
• 1:43:54
  Speaker 1: not be deluded away by words. It is mere waste
• 1:43:58
  Speaker 1: of breath. The why having found the path of wisdom
• 1:44:01
  Speaker 1: indirect and direct from the study of books, should then
• 1:44:05
  Speaker 1: cast them away, even like straw, after threshing the rice
• 1:44:08
  Speaker 1: out of it. This is the truth I know no change,
• 1:44:11
  Speaker 1: for there can be no cause to change, there being
• 1:44:14
  Speaker 1: all one is out and out, no spiritual merit or demerit,
• 1:44:18
  Speaker 1: no liberation or bondage. Nor have I any caste or locality,
• 1:44:22
  Speaker 1: for I have not the body of which these are accidents.
• 1:44:26
  Speaker 1: None of the philosophies do I profess. I am that
• 1:44:30
  Speaker 1: pure consciousness, the subject of distinct self experience, all pure bliss,
• 1:44:35
  Speaker 1: the one residual of the many, Thus denied in the
• 1:44:38
  Speaker 1: duties of caste and neighborhood. Some take delight in childlike innocence,
• 1:44:43
  Speaker 1: some in stupid indifference. Others find their meed lover reveler,
• 1:44:47
  Speaker 1: ascetic to no one great of life. The knower confines
• 1:44:50
  Speaker 1: his choice a perfect fool in one place, all royal
• 1:44:54
  Speaker 1: splendor in another, at times in fond delusion, at times
• 1:44:57
  Speaker 1: entire peace and quiet, often in the slothful indifference of
• 1:45:02
  Speaker 1: the boa, the subject of the highest encomiums in one place,
• 1:45:05
  Speaker 1: in another, all contempt in a third, entirely unnoticed. Thus
• 1:45:09
  Speaker 1: goes about. The wise knower, ever happy in the highest bliss.
• 1:45:13
  Speaker 1: The ascetic, not straying away from the path of wisdom,
• 1:45:17
  Speaker 1: should so conduct himself that foolish men feeling ill at ease,
• 1:45:21
  Speaker 1: should seek not his company. The ignorant set up this
• 1:45:24
  Speaker 1: panorama of objects. I wipe it out as often I
• 1:45:27
  Speaker 1: have faith in none. I am not afraid of the
• 1:45:29
  Speaker 1: last penalty. I hate so called virtue. Self satisfaction is
• 1:45:35
  Speaker 1: all I seek, the whole of my wonderful life spent
• 1:45:38
  Speaker 1: in escaping the world. None can understand what means self realization.
• 1:45:43
  Speaker 1: To me, all eternal realization. From end to end, all
• 1:45:46
  Speaker 1: duties have been done, all wishes have been fulfilled. This
• 1:45:49
  Speaker 1: is the most sure conviction of my heart. I neither
• 1:45:53
  Speaker 1: do nor make do. I neither enjoy nor make enjoy.
• 1:45:56
  Speaker 1: I neither see nor make see. I am the self effulgent,
• 1:45:59
  Speaker 1: self unlane Like every possible name or form, the knower
• 1:46:03
  Speaker 1: and the ignorant are both equally subject, each to his
• 1:46:06
  Speaker 1: own previous karma. The knower, all patience, knows no sorrow.
• 1:46:10
  Speaker 1: The ignorant, ever unsteady, continues to grieve. Of two men
• 1:46:15
  Speaker 1: passing on the road, both being equally fatigued, and the
• 1:46:18
  Speaker 1: road before them being equal. He that knows treads on
• 1:46:21
  Speaker 1: patiently to the end. The poor, ignorant fool lingers behind,
• 1:46:24
  Speaker 1: bemoaning his lot bliss. Here attends the extremes of intellect,
• 1:46:30
  Speaker 1: the highest, which transcends intellect, and the lowest, which is
• 1:46:33
  Speaker 1: far below intellect. The way between these extremes is the
• 1:46:37
  Speaker 1: way of worry and evil. A very thin partition divides
• 1:46:41
  Speaker 1: ecstasy from madness, for in the former the mind, having
• 1:46:45
  Speaker 1: lost all faith, is quite clear of every tinge of attachment.
• 1:46:49
  Speaker 1: In all acts whatever, whether of commission or omission. There
• 1:46:52
  Speaker 1: is nothing save absence of attachment to distinguish the fool
• 1:46:56
  Speaker 1: from the man of wisdom. I look with equal eye
• 1:46:59
  Speaker 1: upon as a poisonous snake, or a garland of flowers,
• 1:47:02
  Speaker 1: upon a strong enemy or a kind friend, upon a
• 1:47:05
  Speaker 1: costly jewel, or a lump of earth, a bed of flowers,
• 1:47:08
  Speaker 1: or a slab of stone, a group of beautiful women,
• 1:47:11
  Speaker 1: or a collection of useless straw. Thus do I spend
• 1:47:14
  Speaker 1: all my days in some holy solitude, all intent on
• 1:47:17
  Speaker 1: the blissful syllable. Neither action nor in action are in me,
• 1:47:21
  Speaker 1: ever one and without parts. How can he act to
• 1:47:24
  Speaker 1: his all oneself, a compact mass, all full and all filling.
• 1:47:27
  Speaker 1: Like the ether, he is never overjoyed, though often coming
• 1:47:31
  Speaker 1: to good things, he stands firm as meru under the
• 1:47:34
  Speaker 1: direst calamity. He walks the world like a god, finding
• 1:47:38
  Speaker 1: self in the bliss of self in everything whatever. A chandalah,
• 1:47:42
  Speaker 1: a twice born, a Sudra, an ascetic, a man of
• 1:47:45
  Speaker 1: intellect refined by application. The Lord of yogis thus described
• 1:47:49
  Speaker 1: at the top of thoughtless prattle by men conceiving each
• 1:47:52
  Speaker 1: his own fancy sage is harmonized in a self when
• 1:47:55
  Speaker 1: their weigh neither angry nor proud of the compliments thus bestowed.
• 1:48:00
  Speaker 1: The knower catches in the ecstasy of his heart the
• 1:48:02
  Speaker 1: full light of that Brahman, which is indescribable all thought,
• 1:48:05
  Speaker 1: all pure bliss, incomparable, transcending time, ever free, beyond desire,
• 1:48:10
  Speaker 1: resembling limitless ether, having no parts, in admitting of no
• 1:48:14
  Speaker 1: idea beside itself. Does it make any difference in this
• 1:48:18
  Speaker 1: gem of heaven, the Sun, if he is reflected in
• 1:48:20
  Speaker 1: the waters of the Ganges or in the stream flowing
• 1:48:23
  Speaker 1: through the Scavenger street, Does it make any difference in
• 1:48:27
  Speaker 1: the ether enclosed in an earthenware jar, or in a
• 1:48:29
  Speaker 1: jar of gold. In that the inner being of all,
• 1:48:33
  Speaker 1: the biloless ocean of native bliss and light. What means
• 1:48:36
  Speaker 1: this great delusion, this nightmare of separateness creating distinctions? The self,
• 1:48:42
  Speaker 1: same self shines plainly in all the three conditions of waking,
• 1:48:45
  Speaker 1: dream and sleep. It is moreover, the inner witness of all, pervading,
• 1:48:50
  Speaker 1: even like a thread, all forms whatever, from brahma to
• 1:48:53
  Speaker 1: the tiniest end. He who has the firm conviction I
• 1:48:58
  Speaker 1: am this self, not the form it takes. Let him
• 1:49:00
  Speaker 1: be a brahmin or a low caste. My mind points
• 1:49:03
  Speaker 1: to him as the real master. Has it set? Is
• 1:49:07
  Speaker 1: it broken? Is it shattered to pieces? Is it dissolved?
• 1:49:13
  Speaker 1: Is it pounded to dust? Is it swallowed up? Is
• 1:49:17
  Speaker 1: it suddenly gone to decay? The mind being turned inward,
• 1:49:20
  Speaker 1: I do not find even a trace of the universe
• 1:49:23
  Speaker 1: in the free depths of myself, the indescribable ocean of
• 1:49:26
  Speaker 1: the bliss of self realization, All latent desire having died out,
• 1:49:31
  Speaker 1: he looks upon the world as all destroyed, as some
• 1:49:34
  Speaker 1: unreal nightmare, as a castle in the air, or even
• 1:49:37
  Speaker 1: as a painting which is nearly washed off under a
• 1:49:39
  Speaker 1: heavy downpour of rain, though ever moving about in the
• 1:49:42
  Speaker 1: world of experience, the whole of it exists not for him,
• 1:49:46
  Speaker 1: all pervading etherlike consciousness alone subsists. Such a one is
• 1:49:50
  Speaker 1: called liberated. The expression of his countenance neither flushes nor
• 1:49:55
  Speaker 1: fades under pleasure or pain. He stands unmoved whatever may come,
• 1:50:01
  Speaker 1: though acting after every feeling such as love, hate, fear,
• 1:50:05
  Speaker 1: and the like. He who stands unaffected within is said
• 1:50:09
  Speaker 1: to be the liberated. While yet in this life, he
• 1:50:12
  Speaker 1: whom the world finds no cause to fear, and who
• 1:50:14
  Speaker 1: is never afraid of the world, ever beyond joy and
• 1:50:18
  Speaker 1: jealousy and fear, is said to be the real liberated one.
• 1:50:22
  Speaker 1: With the woes of this world laid entirely at rest,
• 1:50:25
  Speaker 1: He who, though full of all learning and art, is
• 1:50:28
  Speaker 1: yet without any who, though with mind, is without it,
• 1:50:33
  Speaker 1: is said to be the real liberated one. Trembling in
• 1:50:36
  Speaker 1: other signs of fear subside only by degrees, even after
• 1:50:40
  Speaker 1: knowledge of the snake is nothing but a harmless piece
• 1:50:42
  Speaker 1: of rope. The same rope met within dim light, even
• 1:50:45
  Speaker 1: after such knowledge, may yet become the same terrible snake
• 1:50:48
  Speaker 1: it once was thus previous. Karma comes gradually to end
• 1:50:53
  Speaker 1: by fruition through experience, and not all at once by
• 1:50:55
  Speaker 1: any obstinate remedy. Nay, it is even possible for the
• 1:51:00
  Speaker 1: immortal one to temporarily feel his mortality in moments of
• 1:51:03
  Speaker 1: such fruition. This, however, is no flaw in the condition
• 1:51:08
  Speaker 1: of spirituality once realized. For liberation is no observance. It
• 1:51:12
  Speaker 1: is being at harmony with the course of nature. When
• 1:51:15
  Speaker 1: all desires infesting the heart are entirely given up, the
• 1:51:19
  Speaker 1: mortal becomes immortal and lives in spirit. Even here, the
• 1:51:22
  Speaker 1: slew cast off by the serpent, lies dead and lifeless
• 1:51:25
  Speaker 1: on the ant hill. So even lies this body and
• 1:51:29
  Speaker 1: the mortal, who is thus disembodied, while yet here becomes immortal,
• 1:51:34
  Speaker 1: all life, all spirit, all light, the highest Self, all
• 1:51:38
  Speaker 1: endless bliss, unconditioned, limitless consciousness being realized, whether through the
• 1:51:43
  Speaker 1: great texts or through yoga, in all experience whatever, Let
• 1:51:47
  Speaker 1: one lose himself in the ecstasy of realization, for he
• 1:51:50
  Speaker 1: has forever lost all touch with bondage of every description.
• 1:51:55
  Speaker 1: Clad in rich cloth, or in the wide expanse of space,
• 1:51:58
  Speaker 1: having his skin alone for cover, or buried deep in
• 1:52:01
  Speaker 1: the ample folds of all embracing thought. He wanders the
• 1:52:03
  Speaker 1: world like a madman, like a child, or even like
• 1:52:06
  Speaker 1: a ghost, when compared with the unfolded of his race.
• 1:52:10
  Speaker 1: Without having in one's self the clear light of self experience,
• 1:52:14
  Speaker 1: no one can appreciate the phenomenal sublimity of another's experience.
• 1:52:17
  Speaker 1: In the same line, as timber is carried away by
• 1:52:21
  Speaker 1: the stream to places high and low, so even is
• 1:52:24
  Speaker 1: the body led by law to whatever awaits it at
• 1:52:26
  Speaker 1: its proper time. The traveler, with mind firmly fixed only
• 1:52:30
  Speaker 1: on the goal he is approaching, never feels the motion
• 1:52:33
  Speaker 1: of his legs along the road he treads. Act. Thus,
• 1:52:35
  Speaker 1: in all you do, the fright caused by the appearance
• 1:52:39
  Speaker 1: of a thief survives his capture. The cloth yet leaves
• 1:52:41
  Speaker 1: the impress of its form on the ashes to which
• 1:52:44
  Speaker 1: it is burnt. The world reduced of itself to not
• 1:52:48
  Speaker 1: in the case of the knower lasts with his body
• 1:52:50
  Speaker 1: to bear out such fruition as previous karma should bring
• 1:52:54
  Speaker 1: the knower. May o child let his external senses manifest
• 1:52:58
  Speaker 1: in acts in all conditions as long as his body lasts,
• 1:53:01
  Speaker 1: But he should never let his internal sense go with
• 1:53:03
  Speaker 1: the external the ether may appear in any condition, whatever
• 1:53:07
  Speaker 1: it is never conditioned. The self never takes on the
• 1:53:11
  Speaker 1: properties of whatever accidents may appear to color his self.
• 1:53:15
  Speaker 1: The knowers of the Supreme neither avoid nor court intercourse
• 1:53:18
  Speaker 1: with the world. They go with whatever should turn up
• 1:53:20
  Speaker 1: in ordinary course. Being in all I am ever inactive.
• 1:53:25
  Speaker 1: He who, with this conviction acts in accord with what
• 1:53:28
  Speaker 1: is brought to him in the course of nature is
• 1:53:30
  Speaker 1: always inactive. He is not motionless, though standing, He does
• 1:53:34
  Speaker 1: not walk though going. He is all piece though deep
• 1:53:37
  Speaker 1: in intercourse. He is ever inactive, though full of activity.
• 1:53:41
  Speaker 1: This kind of apparent latent desire in those who have
• 1:53:44
  Speaker 1: found liberation while living, is no desire at all. It
• 1:53:47
  Speaker 1: is that universal sense of being which is known as
• 1:53:49
  Speaker 1: pure being. Having known it, thus fill thyself with the
• 1:53:53
  Speaker 1: memory of pure unity. Having realized the unit, walk the
• 1:53:57
  Speaker 1: world like a mass of so much dead matter. No praise,
• 1:54:01
  Speaker 1: no salute, no offerings even to the dead, no fixed
• 1:54:05
  Speaker 1: or unfixed abode. The harmonized soul should ever live in
• 1:54:08
  Speaker 1: faith and trust. The fifteen rays return into their source.
• 1:54:14
  Speaker 1: The divine forces governing the senses find back the universal
• 1:54:17
  Speaker 1: fountain of their rise. The reflection in the inner sense,
• 1:54:20
  Speaker 1: the embodied soul, together with every action whatever, all become
• 1:54:24
  Speaker 1: one in the supreme, unchangeable essence. As rivers flowing into
• 1:54:29
  Speaker 1: the ocean lose their individual name and form, nay, thus
• 1:54:32
  Speaker 1: lose even themselves, so does the knower, freed from all
• 1:54:35
  Speaker 1: name and all form, find the highest being, all light.
• 1:54:39
  Speaker 1: He who thus knows the highest Self verily becomes self.
• 1:54:44
  Speaker 1: None that is born in his family has his eye
• 1:54:46
  Speaker 1: close to self. He soars above sin and sorrow. Freed
• 1:54:50
  Speaker 1: from the ties of the heart, he becomes immortal, giving
• 1:54:54
  Speaker 1: up the body in some holy place or in the
• 1:54:56
  Speaker 1: house of the lowly conscious or unconscious, He finds all
• 1:55:01
  Speaker 1: cause of sorrow being entirely destroyed, and liberation being found
• 1:55:04
  Speaker 1: in the very moment of the rise of spiritual consciousness.
• 1:55:08
  Speaker 1: Water is water. Whether it stands all placid or surges
• 1:55:12
  Speaker 1: up in high billows, it makes no difference to the ocean,
• 1:55:17
  Speaker 1: embodied or disembodied. There is no difference in the liberation
• 1:55:20
  Speaker 1: of the silent knower. What difference can embodiment or disembodiment
• 1:55:25
  Speaker 1: make in the liberated, Whether in tempestuous waves or in
• 1:55:28
  Speaker 1: placid calm. The sameness of ocean undergoes no change, who
• 1:55:33
  Speaker 1: has no desire, who is beyond desire, who has all
• 1:55:36
  Speaker 1: desires fulfilled in the Supreme, who has self is the
• 1:55:39
  Speaker 1: object of all and every desire. His breath rises not
• 1:55:43
  Speaker 1: beyond him being self, he becomes self in truth. I
• 1:55:48
  Speaker 1: have no illusion for my consort, no serpent for my couch,
• 1:55:51
  Speaker 1: no discuss for my weapon, no round of incarnations to
• 1:55:55
  Speaker 1: go through. Nor have I the anxiety of protecting the world.
• 1:55:58
  Speaker 1: Still I am the Lord to all intent and purpose
• 1:56:01
  Speaker 1: in myself. The Absolute neither rises nor sets. Nay, he
• 1:56:05
  Speaker 1: is never laid at rest. He is not being nor
• 1:56:09
  Speaker 1: non being, neither near nor distant, neither I nor Thou.
• 1:56:13
  Speaker 1: He shines as the Sun, He protects the three worlds,
• 1:56:16
  Speaker 1: appearing as Vishnu, as Shiva. He destroys all. He acts
• 1:56:21
  Speaker 1: the creator in the form of the Lotus born Brahma.
• 1:56:24
  Speaker 1: Whatever is, whatever has been, whatever shall be, every object
• 1:56:28
  Speaker 1: in any one of the three forms of time. He
• 1:56:31
  Speaker 1: is that he is everything O best of knowers. When
• 1:56:36
  Speaker 1: he takes on the form of the three worlds and
• 1:56:38
  Speaker 1: all they contain, I believe him to have gone through
• 1:56:40
  Speaker 1: the act of creation. If verily the three worlds do exist,
• 1:56:45
  Speaker 1: let him by all means become those words, For in
• 1:56:47
  Speaker 1: him the three worlds are in truth, empty of all
• 1:56:51
  Speaker 1: real content. Whatever mere words are they they divert themselves
• 1:56:57
  Speaker 1: in a native bliss of self experience. They enjoy themselves
• 1:57:00
  Speaker 1: in any manner with perfect freedom. The many sided, wonderful
• 1:57:04
  Speaker 1: course the liberated pursue on the inscrutable path, ever free
• 1:57:08
  Speaker 1: of attachment, knowing no limit, always tending to the good
• 1:57:11
  Speaker 1: of the universe, is as inscrutable as the course of
• 1:57:14
  Speaker 1: fishes in water, the passage of birds in the atmosphere,
• 1:57:17
  Speaker 1: or the course of wind throughout space. Doubt, dispute, and
• 1:57:22
  Speaker 1: explanation all depend on language, which means duality. In the
• 1:57:27
  Speaker 1: language of unity, there can be no question and no answer.
• 1:57:31
  Speaker 1: There is in reality no dissolution, no creation, none in bondage,
• 1:57:35
  Speaker 1: no pupilage, none desirous of liberation, none liberated. This is
• 1:57:39
  Speaker 1: the absolute truth. Bow to him who enunciated this method
• 1:57:44
  Speaker 1: of harmony, in the absolute, conducing to the well being
• 1:57:46
  Speaker 1: of all beneficent above all dispute, entirely at one wonderful,
• 1:57:52
  Speaker 1: supremely wonderful. This philosophy more wonderful still. The masters who
• 1:57:58
  Speaker 1: teach the truth a thousand wonders surround the depth of
• 1:58:02
  Speaker 1: spiritual consciousness. Taught the bliss of knowledge is the silence
• 1:58:06
  Speaker 1: of indescribable wonder