Latest / THE SECRET LAW OF ATTRACTION: Manifest Wealth, Success & Abundance / SIVANANDA - GOD EXISTS: Quest for God and Truth & Path to Enlightenment - Sri Swami Sivananda

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SIVANANDA - GOD EXISTS: Quest for God and Truth & Path to Enlightenment - Sri Swami Sivananda · THE SECRET LAW OF ATTRACTION: Manifest Wealth, Success & Abundance

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  Speaker 1: God exists by Sree Swami Sivanandal. God exists. So what
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  Speaker 1: deep reflection over what I have said in this book
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  Speaker 1: would convince even a confirmed atheist that God exists. Yes,
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  Speaker 1: I believe God exists. You say, what should I do
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  Speaker 1: about it? Endeavor to realize him. He must be more
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  Speaker 1: real to you than all the objects of the world.
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  Speaker 1: For that you must serve humanity and love God. Meditate
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  Speaker 1: on Him in Brahma hour, sing praise, Do constant repetition
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  Speaker 1: of a mantra. Let a virtuous life, for He is
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  Speaker 1: the witness of all your thoughts, words, and deeds. Be truthful,
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  Speaker 1: cheat not anybody, love all, harm not anybody, be kind
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  Speaker 1: to all, for God dwells in all. And thus realize
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  Speaker 1: Him here and now. May God bless you, Swami Sivanandal. One,
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  Speaker 1: God exists. Every breath that flows in the nose, every
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  Speaker 1: beat that throbs in the heart, every artery that pulsates
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  Speaker 1: in the body, every thought that arises in the mind
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  Speaker 1: speaks to you that God is near. Every flower that
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  Speaker 1: wafts fragrance, every fruit that attracts you, every gentle breeze
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  Speaker 1: that blows, every river that smoothly flows speaks of God
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  Speaker 1: and his mercy. The vast ocean with its powerful waves,
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  Speaker 1: the mighty Himalayas with its glaciers, the bright sun and
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  Speaker 1: stars in the wide sky, the lofty tree with its branches,
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  Speaker 1: the cool springs in the hills and dales tell me
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  Speaker 1: of his omnipotence. The melody of sweet music, the oration
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  Speaker 1: of powerful orators, the poems of reputed poets, the inventions
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  Speaker 1: of able scientists, the operations of dexterous surgeons, the utterances
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  Speaker 1: of holy saints, the thoughts of the bag of ad Gidah,
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  Speaker 1: the revelations of the Upanishads speak of God and his wisdom.
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  Speaker 1: Atheists want proofs for them the existence of God. Can
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  Speaker 1: they give proof for the non existence of God. No
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  Speaker 1: one has succeeded in showing proofs that God does not exist.
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  Speaker 1: Even many educated men now say boldly that there is
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  Speaker 1: no God. That everything in this world goes on and
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  Speaker 1: evolves according to definite laws. Can law arise by itself?
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  Speaker 1: Can any law come out of nothing? Surely there must
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  Speaker 1: be an ultimate cause. That is God, that is, the
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  Speaker 1: supreme Brahman or the absolute God, is self existent being.
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  Speaker 1: He is infinitely powerful, wise and good. The notion of
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  Speaker 1: God means an absolutely perfect being. An absolutely perfect being
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  Speaker 1: must have all the positive attributes, including the attributes of existence.
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  Speaker 1: So God must exist. The existence of God cannot be
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  Speaker 1: proved by scientific experimentation. It is purely a question of
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  Speaker 1: faith and refers to the intuitive side of God. Man.
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  Speaker 1: The deepest craving, the deepest aspiration in man is for
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  Speaker 1: eternal happiness, eternal knowledge, and eternal truth. Man should search
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  Speaker 1: for some supernatural entity which can satisfy his deepest cravings
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  Speaker 1: and aspirations. As we explain everything within nature by the
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  Speaker 1: law of cause and effect, so also nature as a
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  Speaker 1: whole must be explained. It must have some cause. This
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  Speaker 1: cause must be different from the effect. It must be
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  Speaker 1: some supernatural entity i e. God. Nature is not a
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  Speaker 1: mere chance collection of events, a mere jumble of accidents,
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  Speaker 1: but an orderly affair. The planets move regularly in their orbits,
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  Speaker 1: seeds grow into trees regularly. The seasons succeed each other
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  Speaker 1: in order. Now nature cannot order itself. It requires the
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  Speaker 1: existence of an intelligent being i e. God, who is
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  Speaker 1: responsible for it. Even Einstein, the great scientist, was strongly
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  Speaker 1: convince of the creation of the universe by a supreme intelligence.
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  Speaker 1: Everything in nature has some purpose. It fulfills some function
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  Speaker 1: or other. Certainly, every object by itself cannot choose a
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  Speaker 1: function for itself. Their different functions ought to have been
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  Speaker 1: planned or designated by a single intelligent being or God.
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  Speaker 1: Albeit everything is transitory. In this world, people purchase enormous
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  Speaker 1: plots of land, build bungalows in various places, and erect
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  Speaker 1: five storied houses. They want to establish eternal life in
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  Speaker 1: this sense universe. This shows that man is essentially immortal.
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  Speaker 1: In spite of the knowledge that everyone has to die,
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  Speaker 1: man thinks that he will live forever and makes very
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  Speaker 1: grand arrangements to live here perpetually. Further, nobody wants death.
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  Speaker 1: Everybody wants to live and takes treatment when ill, spending
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  Speaker 1: any amount. Hence, the essential nature of man should be
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  Speaker 1: eternal existence. Even of fool thinks that he is wise.
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  Speaker 1: Everyone wants to show that he knows more than others.
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  Speaker 1: Nobody likes to be called a fool. Children tease their
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  Speaker 1: parents with various sorts of questions. The desire to know
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  Speaker 1: is ingrained in them. These indicate that our essential nature
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  Speaker 1: is knowledge. When a man laughs, people seldom ask why
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  Speaker 1: he is laughing. On the other hand, when a man cries,
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  Speaker 1: everybody asks why he is crying. This shows that our
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  Speaker 1: essential nature is bliss. No one wants misery, but everyone
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  Speaker 1: wants happiness, and all one's activities in life are directed
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  Speaker 1: towards the acquisition of happiness. This also proves that our
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  Speaker 1: real nature is bliss. In deep sleep, when there are
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  Speaker 1: no objects, senses, or mind, we feel bliss. Hence, our
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  Speaker 1: essential nature should be bliss. That again is the reason
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  Speaker 1: why people ailing from painful maladies even desire to give
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  Speaker 1: up their bodies and thus get rid of the pain.
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  Speaker 1: If every one then is of the nature of existence
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  Speaker 1: knowledge bliss, there should be an all pervading principle having
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  Speaker 1: these characteristics in different from the perishable, inert, pain giving
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  Speaker 1: physical bodies. Therefore, Brahman or God whose nature is existence
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  Speaker 1: knowledge bliss. The existence of God or the self is
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  Speaker 1: determined or indicated by the existence of the limiting adjunct
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  Speaker 1: of body, mind, prona, vital energy in the senses, because
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  Speaker 1: there must be self consciousness behind their activities. You always
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  Speaker 1: feel that, despite your possessions and all sorts of comforts,
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  Speaker 1: you are in want of something. There is no sense
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  Speaker 1: of fullness. Only if you add to yourself the all
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  Speaker 1: full God, you will have fullness when you do an
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  Speaker 1: evil action you are afraid your conscience pricks you. This
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  Speaker 1: also proves that God exists and witnesses all your thoughts
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  Speaker 1: and actions. To define Brahmin is to deny Brahman. The
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  Speaker 1: only adequate description of Brahman is a series of negatives.
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  Speaker 1: That is the reason why the sage Yajnavalkia declares in
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  Speaker 1: the Brehideranayako Panishad about Brahman as neddi neddi or not
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  Speaker 1: this not this. This means that the residue left after
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  Speaker 1: sublating the names and forms is Brahman. Brahman or the
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  Speaker 1: self or the imminent God cannot be demonstrated, as he
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  Speaker 1: is beyond the reach of the senses and mind, but
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  Speaker 1: his existence can be inferred by certain empirical facts or
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  Speaker 1: common experiences in daily life. Sometimes you are in a
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  Speaker 1: peculiar dilemma or pressing pecuniary difficulty. Help comes to you
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  Speaker 1: in a mysterious manner. You get the money just in time.
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  Speaker 1: Most of you might have experienced this. You exclaim at
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  Speaker 1: that moment in enjoy God's ways are mysterious. Indeed, I
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  Speaker 1: have got now full faith in God. Up to this time,
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  Speaker 1: I had no faith in God. An advocate had no
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  Speaker 1: faith in God. He developed double pneumonia. His breath stopped.
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  Speaker 1: His wife, son, and relatives began to weep. But he
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  Speaker 1: had a mysterious experience. The messengers of Yama caught hold
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  Speaker 1: of him and brought him to the court of Lord Yama.
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  Speaker 1: Lord Yama said to his messengers, this is not the
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  Speaker 1: man I wanted. You have brought a wrong person. Send
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  Speaker 1: him off. He began to breathe. After some time, he
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  Speaker 1: actually experienced that. He left the body, went to the
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  Speaker 1: court of Yama, and again re entered his physical body.
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  Speaker 1: This astonishing experience changed his entire nature. He developed an
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  Speaker 1: intense faith in God and became a religious man. Another
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  Speaker 1: educated person had a similar experience, but there was some change.
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  Speaker 1: In this case. He was also an atheist. His soul
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  Speaker 1: was brought by the messengers of Yama to his court.
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  Speaker 1: This person asked, Yama, I have not finished my work
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  Speaker 1: in the physical plane. I have to do still more
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  Speaker 1: useful work. Kindly spare my life now. His boon was granted.
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  Speaker 1: He was struck with wonder on this strange experience. His
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  Speaker 1: nature also was entirely changed. He left his job at
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  Speaker 1: once he devoted the remaining portion of his life in
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  Speaker 1: selfless service and meditation. He is still living in South India.
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  Speaker 1: You find that even the world's best doctors fail to
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  Speaker 1: cure a dying king. You might have also heard of
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  Speaker 1: many instances where patients ailing from the worst type of
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  Speaker 1: diseases are cured miraculously, where even the ablest doctors have
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  Speaker 1: declared the cases hopeless. This itself is a clear proof
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  Speaker 1: that there is the divine hand behind all cures. Sometimes
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  Speaker 1: you cannot tolerate the company of persons you wish to
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  Speaker 1: remain alone. You go to a solitary place, in a
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  Speaker 1: garden or on the banks of a river and enjoy
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  Speaker 1: the inner peace. This gives the clue that you are,
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  Speaker 1: in essence an embodiment of peace, that you are alone
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  Speaker 1: and identical with Brahman. Some people die when they are
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  Speaker 1: eighty years old, Some die when they are in the womb.
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  Speaker 1: Some die at twenty, some at forty. What is the
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  Speaker 1: cause for the variation? Who has fixed the span of
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  Speaker 1: life for all? This clearly proves that there is the
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  Speaker 1: theory of action, that there is one omniscient Lord who
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  Speaker 1: is the dispenser of the fruits of the actions of
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  Speaker 1: the individual beings. Who fixes the span of life of
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  Speaker 1: the individual beings in accordance with their nature of actions.
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  Speaker 1: Who knows the exact relation between actions and their fruits.
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  Speaker 1: As action is insentient, it certainly cannot dispense with the
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  Speaker 1: fruits of their actions. Whether the owl accepts the presence
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  Speaker 1: of light or not, there is always light. Whether you
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  Speaker 1: accept the existence of God or not, he always exists.
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  Speaker 1: He is ever shining in the three periods of time.
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  Speaker 1: He exists before you begin to search for him. He
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  Speaker 1: is closer to you than your breath and nearer to
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  Speaker 1: you than your hands feet. Do you exist or not?
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  Speaker 1: This is my question. If you say no, I see
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  Speaker 1: before my eyes your figure with sinewy arms, a broad forehead,
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  Speaker 1: and big eyes. If you say yes, this gives the
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  Speaker 1: clue to prove the existence of God. The very question
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  Speaker 1: whether God exists or not clearly proves that God exists.
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  Speaker 1: Whatever you see is God, whatever you hear is God,
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  Speaker 1: whatever you taste is God, whatever you smell is God.
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  Speaker 1: Whatever you feel is God. This is the manifested aspect.
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  Speaker 1: The physical body belongs to the cosmos, The astral body
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  Speaker 1: belongs to the cosmic intelligence. The causal body belongs to
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  Speaker 1: reality with its veiling power. Where is this I now?
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  Speaker 1: Emerson says, A little consideration of what takes place around
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  Speaker 1: us every day would show us that a higher law
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  Speaker 1: than that of our will regulates events. That our painful
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  Speaker 1: labors are very unnecessary and altogether fruitless. That only in
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  Speaker 1: our easy, simple, spontaneous action are we strong. And by
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  Speaker 1: contending ourselves with obedience, we become divine. Belief and love
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  Speaker 1: will relieve us of a vast load of care. Oh,
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  Speaker 1: my brothers, God exists. There is a soul at the
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  Speaker 1: center of nature and over the will of every man,
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  Speaker 1: so that none of us can wrong the universe. It
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  Speaker 1: has so infused its strong enchantment into nature that we
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  Speaker 1: prosper when we accept its advice, and when we struggle
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  Speaker 1: to wound its creatures. Our hands are glued to our sides,
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  Speaker 1: or they beat our own breasts. The whole course of
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  Speaker 1: things goes to teach us faith. Can you tell me, friend,
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  Speaker 1: is there any one on the face of the earth
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  Speaker 1: who is not afraid of death? Is there any one
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  Speaker 1: who is not uttering the name of the Lord when
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  Speaker 1: he is in serious difficulty, when his life is trembling
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  Speaker 1: in the balance, or when he is in acute agony?
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  Speaker 1: Why then, do deny the existence of God? God? You
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  Speaker 1: yourself admit his existence when you are in trouble on
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  Speaker 1: account of perverted intellect and worldly intoxication. You have turned
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  Speaker 1: out to be an atheist. Though to be sure, you
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  Speaker 1: cannot prove his non existence by any means. Is this
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  Speaker 1: not a great folly? Think? Seriously, give up arguing, Remember
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  Speaker 1: Him and attain immortality and eternal peace. Two Why should
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  Speaker 1: we believe in God? If we have no faith in God,
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  Speaker 1: we will be born again and again in this world
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  Speaker 1: and will undergo considerable miseries. The ignorant, faithless, doubting self
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  Speaker 1: goes to destruction. He cannot enjoy the least happiness. Neither
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  Speaker 1: this world nor that beyond is there for the doubting self.
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  Speaker 1: Those who have no faith in God do not know
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  Speaker 1: what is right and what is wrong. They have lost
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  Speaker 1: the power of discrimination. They are untruthful, proud and egoistic.
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  Speaker 1: They are given to accept of greed, wrath and lust.
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  Speaker 1: They hoard up money by unlawful means. They become men
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  Speaker 1: of demoniacal nature. They commit various sorts of atrocious crimes.
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  Speaker 1: They have no ideals for their lives. They are thrown
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  Speaker 1: into the lowest depths, diluted birth after birth. Belief in
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  Speaker 1: God is an indispensable requisite for every human being. It
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  Speaker 1: is an absolute necessary condition. Owing to the force of ignorance,
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  Speaker 1: pain appears as pleasure. The world is full of miseries, troubles, difficulties,
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  Speaker 1: and tribulations. The world is a ball of fire. The mind,
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  Speaker 1: charged with attachment, hatred, anger, jealousy, is a blazing furnace.
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  Speaker 1: We have to free ourselves from birth, death, old, age,
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  Speaker 1: disease and grief. This can only be done by faith
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  Speaker 1: in God. There is no other way. Money and power
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  Speaker 1: cannot give us real happiness. Even if we exercise suceranty
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  Speaker 1: over whole world, we cannot be free from care, worry, anxiety, fear, disappointment,
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  Speaker 1: et cetera. It is only the faith in God and
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  Speaker 1: the consequent God realization through meditation that can give us
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  Speaker 1: real eternal happiness and free us from all kinds of
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  Speaker 1: fear and worries which torment us at every moment. Faith
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  Speaker 1: in God will force us to think of Him constantly
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  Speaker 1: and to meditate on Him, and will eventually lead us
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  Speaker 1: on too God realization. Belief in God and God realization
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  Speaker 1: will give us supreme peace. In that peace comes the
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  Speaker 1: extinction of all pains. We will be no longer bewildered.
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  Speaker 1: We will be released from the bondage of actions. We
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  Speaker 1: will become immortal. We will obtain eternal divine wisdom. We
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  Speaker 1: will reach a place whence there is no return to
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  Speaker 1: this world of miseries, our sins being dispelled by divine wisdom.
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  Speaker 1: Our minds will ever remain balanced. We will never rejoice
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  Speaker 1: on obtains what is pleasant, nor feel sorry on obtaining
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  Speaker 1: what is unpleasant. We will have a cool mind. We
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  Speaker 1: will be ever established in the divine consciousness. We will
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  Speaker 1: get eternal happiness, happiness exempt from decay. We will become
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  Speaker 1: one with God and get eternal, infinite, supreme bliss. When
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  Speaker 1: we are established in the divine consciousness, we will not
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  Speaker 1: be shaken even by heavy sorrow. We will get transcendental happiness,
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  Speaker 1: happiness beyond the reach of the senses. God will give
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  Speaker 1: us full security if we worship Him with unswerving devotion
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  Speaker 1: and undivided attention. He gives us the yoga of discrimination
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  Speaker 1: to enable us to reach him easily. Out of pure
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  Speaker 1: compassion for us, he destroys the ignorance, born darkness. By
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  Speaker 1: the shining lamp of wisdom, he speedily lifts us from
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  Speaker 1: the ocean of some sorrow cycle of birth and death.
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  Speaker 1: If we fix our minds on him steadily with devotion
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  Speaker 1: and faith, we will cross over the three qualities and
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  Speaker 1: liberated from birth, death, old, age, and sorrow, and drink
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  Speaker 1: the nectar of immortality. By devotion and faith, we will
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  Speaker 1: know him in essence and will enter into his very being.
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  Speaker 1: Through his grace, we will overcome all obstacles free. Who
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  Speaker 1: is God. God is existence, absolute, knowledge, absolute and bliss Absolute.
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  Speaker 1: God is truth. God is the light of lights. God
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  Speaker 1: is all pervading intelligence or consciousness. God is all pervading
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  Speaker 1: power who governs this universe and keeps it in perfect order.
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  Speaker 1: He is the inner ruler of this body and mind.
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  Speaker 1: He is omnipotent, omniscient, and omnipresent. He exists past, present,
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  Speaker 1: and future. He is unchanging amidst the changing phenomena. He
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  Speaker 1: is permanent amidst the impermanent and imperishable, amidst the perishable
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  Speaker 1: things of this world. He is eternal, perpetual, indestructible, immutable,
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  Speaker 1: and imperishable. He has created this world through the three qualities, purity, restlessness,
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  Speaker 1: and inertia for his own play. He has maya illusion
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  Speaker 1: under his control. He is independent, He has good desires
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  Speaker 1: and pure will. He dispenses the fruits of actions of
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  Speaker 1: the individual beings. He is all merciful. He quenches the
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  Speaker 1: thirst of the individual beings. He satiates our hunger. It
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  Speaker 1: is through His power you see, hear, and talk. Whatever
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  Speaker 1: you see is God, whatever you hear is God. God
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  Speaker 1: works through your hands and eats through your mouth. On
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  Speaker 1: account of sheer, ignorance and egoism, you have totally forgotten Him.
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  Speaker 1: Eternal happiness and supreme peace can be only in God.
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  Speaker 1: That is the reason why sensible, intelligent aspirins attempt to
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  Speaker 1: have God realization. God realization can bring an end to
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  Speaker 1: the ever revolving weal of births and deaths, and bestow
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  Speaker 1: supreme happiness on mankind. This world is really a long,
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  Speaker 1: long dream. It is indeed a jugglery of my illusion.
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  Speaker 1: The five senses delude you at every moment. Open your eyes,
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  Speaker 1: learn to discriminate, understand his mysteries, feel his presence everywhere
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  Speaker 1: as well as his nearness. He dwells in the chamber
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  Speaker 1: of your own heart. He is the silent witness of
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  Speaker 1: your mind. He is the wire puller or the holder
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  Speaker 1: of the string of your vital energy. He is the
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  Speaker 1: womb for this world and the scriptures. He is the
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  Speaker 1: prompter of thought. Search him inside your heart and obtain
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  Speaker 1: his grace. Then alone you have lived your life well.
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  Speaker 1: Then alone you are a man. Then alone you are
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  Speaker 1: truly wise, quick quick, There is not a moment to waste,
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  Speaker 1: not a minute to delay. Now is the time or
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  Speaker 1: never will it come. God is love. He is an
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  Speaker 1: embodiment of eternal bliss, supreme peace, and wisdom. He is
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  Speaker 1: all merciful, omniscient, omnipotent, and omnipresent. He has neither beginning
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  Speaker 1: nor end. He is Spirit or the supreme Soul. The
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  Speaker 1: Guiddhas styles him as highest, supreme Being or supreme Spirit.
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  Speaker 1: He knows everything in detail. He is the support for
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  Speaker 1: this world, body, mind, senses, and vital energy. Without him,
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  Speaker 1: not an atom can move. He is the womb for
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  Speaker 1: the Vedas Injure, King of gods, Agne, god of fire,
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  Speaker 1: varren A, God of water, Value God of wind, and Yama,
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  Speaker 1: god of death are his assistance. Earth, water, fire, air,
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  Speaker 1: and ether are his five powers. Maya illusion is his
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  Speaker 1: elusive power. God is self existent. He does not depend
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  Speaker 1: upon others for his existence. He is self lumine. He
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  Speaker 1: does not want any light to reveal him. He reveals
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  Speaker 1: himself by his own light. God is self proved. He
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  Speaker 1: does not want any proof because he is the basis
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  Speaker 1: for the act or process of proving. God is self contained.
• 21:17
  Speaker 1: He contains everything in himself. The entire universe is in him.
• 21:23
  Speaker 1: God is self known. He knows by himself. Brahma, Vishnu,
• 21:28
  Speaker 1: and Shiva are the three aspects of God. Brahma is
• 21:32
  Speaker 1: the creative aspect, Vishnu is the preservative aspect, and Shiva
• 21:37
  Speaker 1: is the destructive aspect. There are three other aspects. Virat
• 21:42
  Speaker 1: is the manifested aspect, Hyranny Agarba is the imminent aspect,
• 21:46
  Speaker 1: and is Ishwara is the causal aspect. Virat is the
• 21:50
  Speaker 1: sum total of all physical bodies, Hyranny Agarba is the
• 21:53
  Speaker 1: sum total of all minds i e. He is the
• 21:56
  Speaker 1: cosmic mind, and is Ishwara is the sum total of
• 21:59
  Speaker 1: all causal bodies. Creation, preservation, destruction, veiling, and grace are
• 22:06
  Speaker 1: the five kinds of activities of God. God is the
• 22:10
  Speaker 1: exquisite taste in vinto. He is the sweetness in the
• 22:14
  Speaker 1: words of a child. He is the strength in a wrestler.
• 22:18
  Speaker 1: He is beauty in the Himalayan landscape. He is thrilling
• 22:22
  Speaker 1: melody in music. He is the fragrance in jasmine and champaca.
• 22:28
  Speaker 1: He is the softness in the cushion. He is the
• 22:31
  Speaker 1: vital energy in the body and intelligence in mind, the
• 22:34
  Speaker 1: fourfold mind, mind, intellect, ego, and the subconscious mind. Earth
• 22:39
  Speaker 1: denotes his all supporting nature. Water proclaims the message of
• 22:44
  Speaker 1: his purity and sanctity. Fire indicates his self luminous nature.
• 22:49
  Speaker 1: Air signifies his omnipotence. Ether speaks of his all pervading nature.
• 22:55
  Speaker 1: He has the six attributes of divine wisdom, dispassion, powers, strength, wealth,
• 23:01
  Speaker 1: and fame. Hence he is called Bud Vaughan, Supreme Lord.
• 23:06
  Speaker 1: He is the wire puller of all these physical bodies
• 23:08
  Speaker 1: of beings. He is the inner ruler of all beings.
• 23:13
  Speaker 1: He is in you, and you are in him. He
• 23:16
  Speaker 1: is quite close to you. You were thinking in the
• 23:19
  Speaker 1: beginning that he could be found only in Mount Kylis,
• 23:22
  Speaker 1: Rangchworm Mecca, Jerusalem, Sky or Heaven. You had very vague
• 23:27
  Speaker 1: ideas this body is his moving temple. The sanctum sanctorum
• 23:33
  Speaker 1: is the chamber of your own heart. Close your eyes,
• 23:37
  Speaker 1: withdraw your senses from the sensual objects. Search him there
• 23:42
  Speaker 1: with one pointed mind, devotion, and pure love. You will
• 23:46
  Speaker 1: surely find him. He is waiting there with outstretched arms
• 23:50
  Speaker 1: to embrace you. If you cannot find him there, you
• 23:53
  Speaker 1: cannot find him anywhere else. God realization alone can put
• 23:58
  Speaker 1: an end to the Semseric wheel of birth and death
• 24:00
  Speaker 1: with its concomitant evils such as birth, disease, death, sorrow, pain,
• 24:05
  Speaker 1: et cetera. Eternal happiness can be only in God. That
• 24:10
  Speaker 1: is the reason why sages and saints, scriptures and revelations
• 24:14
  Speaker 1: make a very emphatic statement and lay great stress on
• 24:17
  Speaker 1: the importance and necessity of God realization. Devotion can help
• 24:21
  Speaker 1: one in the attainment of God realization. So cultivate devotion.
• 24:26
  Speaker 1: Come face to face with God and taste the nectar
• 24:29
  Speaker 1: of God consciousness, which alone is the highest good of
• 24:32
  Speaker 1: human life and human endeavor. Purify the heart, control the senses,
• 24:39
  Speaker 1: Sing his name, feel his presence everywhere, repeat his mantra,
• 24:45
  Speaker 1: Meditate on his form, realize him, Rejoice in him, attain peace, bliss,
• 24:52
  Speaker 1: and immortality. For can God be seen? Emperor Akbar once
• 24:58
  Speaker 1: asked his wise minister Berbal, well, Birbal, you often repeat
• 25:03
  Speaker 1: God is everywhere. Birbal rejoined, yes, bad Shah, God is everywhere.
• 25:10
  Speaker 1: There is absolutely no doubt in this. Akbar pulled the
• 25:15
  Speaker 1: diamond ring off his finger and asked, Burbal, is your
• 25:17
  Speaker 1: God in this ring too? Birbal replied, yes, Bad Shah,
• 25:23
  Speaker 1: he is certainly in the ring. Then can you make
• 25:26
  Speaker 1: me see him? Ask the emperor. Birbal had no answer
• 25:30
  Speaker 1: to this. He asked for time. The Emperor allowed him
• 25:34
  Speaker 1: six months in which to find an answer, or to
• 25:37
  Speaker 1: find out a way to show Akbar God in the ring.
• 25:40
  Speaker 1: Birbal went home. He was puzzled. He knew there was
• 25:44
  Speaker 1: a solution to the problem, but he knew not that solution.
• 25:48
  Speaker 1: He dared not face the emperor again without an answer
• 25:51
  Speaker 1: to his question. He grew pale and anxious. Shortly after
• 25:57
  Speaker 1: this encounter with the Emperor, a little boy, mendicant, came
• 26:00
  Speaker 1: to Berbel's house for alms. He asked, Burbal, what ails you, sir?
• 26:06
  Speaker 1: Why do you look so sordid and miserable? You are
• 26:09
  Speaker 1: a wise man, and wise men should have no reason
• 26:12
  Speaker 1: for misery. Joy and tranquility are the marked characteristics of
• 26:16
  Speaker 1: a wise man, true, replied Birbal. The heart is convinced,
• 26:22
  Speaker 1: but the intellect cannot frame words for it. Burbal then
• 26:25
  Speaker 1: narrated all that transpired between him and the emperor. Is
• 26:29
  Speaker 1: this what you are worrying about? Exclaimed the boy in amazement.
• 26:34
  Speaker 1: I can give you the answer in a moment, but
• 26:36
  Speaker 1: will you allow me to talk to the Emperor personally.
• 26:39
  Speaker 1: Birbal replied in affirmative, and took the boy to the
• 26:42
  Speaker 1: imperial court and addressed the Emperor, My lord, even this
• 26:46
  Speaker 1: little boy can give you the answer to your question.
• 26:50
  Speaker 1: Akbar inwardly appreciated the pluck and boldness of the boy
• 26:53
  Speaker 1: and was curious to hear him. He asked the boy,
• 26:57
  Speaker 1: if God is all pervading, son, can you show me
• 26:59
  Speaker 1: your God in the ring? O King replied the boy.
• 27:03
  Speaker 1: I can do so in a second, but I am thirsty.
• 27:06
  Speaker 1: I can answer the question after I have taken a
• 27:09
  Speaker 1: glass of curd. The Emperor at once had a glassful
• 27:12
  Speaker 1: of curd given to him. The boy began to stir
• 27:15
  Speaker 1: the curd and said, O, Emperor, I am used to
• 27:18
  Speaker 1: drinking good curd which has butter in it. I do
• 27:21
  Speaker 1: not like this stuff which your bearer has brought, and
• 27:24
  Speaker 1: which does not yield butter at all. Certainly this curd
• 27:28
  Speaker 1: is the best available, replied the Emperor. Remember, little one,
• 27:32
  Speaker 1: that you are partaking of the product of the Emperor's
• 27:35
  Speaker 1: personal diary. The boy said, very well, if your Majesty
• 27:40
  Speaker 1: is so sure that this cup of curd contains butter
• 27:43
  Speaker 1: in it, please show me the butter. The Emperor laughed
• 27:47
  Speaker 1: aloud and said, I thought, so, oh, ignorant child, You
• 27:52
  Speaker 1: do not know that butter can be got out of
• 27:54
  Speaker 1: curd only after churning it, And yet you have the
• 27:56
  Speaker 1: audacity to come here and show me God, I am
• 28:00
  Speaker 1: not a fool. Bad Shah Sahib, replied the boy quickly.
• 28:04
  Speaker 1: I only gave you the answer to your own question.
• 28:07
  Speaker 1: The Emperor was puzzled. The boy said to him, your Majesty,
• 28:12
  Speaker 1: in exactly the same manner, the Lord is residing within everything.
• 28:17
  Speaker 1: He is the indwelling presence, the self of all, the
• 28:20
  Speaker 1: light of all lights, the power that maintains the universe.
• 28:24
  Speaker 1: Yet one cannot see him with one's physical eyes. A
• 28:28
  Speaker 1: vision is only a projection of one's own mind. Before
• 28:31
  Speaker 1: the eye of the mind, one can realize God intuitively
• 28:35
  Speaker 1: and see him with the eye of wisdom. But before
• 28:37
  Speaker 1: that one has to churn the five sheaths and the objects,
• 28:41
  Speaker 1: and separate the butter the reality, from the kurd, the
• 28:44
  Speaker 1: names and forms. The young boy had thus answered Akbar's question,
• 28:49
  Speaker 1: and the Emperor was greatly impressed. He wanted to know more,
• 28:53
  Speaker 1: and ask, child, now, tell me what is your God doing.
• 28:57
  Speaker 1: All the while the mendicant boy replied, well, your majesty,
• 29:02
  Speaker 1: it is God who lends power to our senses, perception,
• 29:05
  Speaker 1: to our mind, discernmente to our intellect, strength to our limbs.
• 29:09
  Speaker 1: It is through His will that we live and die.
• 29:12
  Speaker 1: But man vainly imagines that he is the actor and
• 29:15
  Speaker 1: the enjoyer. Man is a mere nothing before the almighty
• 29:18
  Speaker 1: governing power that directs the movement in the universe. It
• 29:22
  Speaker 1: is in a twinkling of an eye, when compared to
• 29:25
  Speaker 1: the unimaginable age of the universe, that empires rise and fall,
• 29:29
  Speaker 1: Dynasties rise and perish, The boundaries of the land and
• 29:32
  Speaker 1: the sea wax and wane, and we find a mountain
• 29:35
  Speaker 1: range where there had been a sea, and a new
• 29:37
  Speaker 1: sea where there had been a plateau. It is in
• 29:40
  Speaker 1: a twinkling of an eye that we find millionaires become paupers,
• 29:43
  Speaker 1: and paupers become millionnaires, and a king becomes a wandering
• 29:46
  Speaker 1: exile by a tryst of destiny, and a vagrant becomes
• 29:49
  Speaker 1: a king. So many planets are created, sustained, and dissolved
• 29:54
  Speaker 1: every moment in this vast universe. Who is behind this
• 29:58
  Speaker 1: gigantic phenomena? It is God, and none but the one God.
• 30:02
  Speaker 1: To realize whom one has to give up vanity, the
• 30:05
  Speaker 1: feeling of doorship, arrogance, and pride. To realize him, one
• 30:09
  Speaker 1: has to surrender one's self entirely to his will, which
• 30:12
  Speaker 1: can be discerned through cultivation of purity, emotional maturity, and
• 30:16
  Speaker 1: intellectual conviction. To realize that God, one has to efface
• 30:20
  Speaker 1: one's self in toto and feel that one is a
• 30:22
  Speaker 1: mere instrument of his will. It was a new experience
• 30:25
  Speaker 1: for Emperor Akbar to hear the ancient wisdom from so
• 30:28
  Speaker 1: young a mendicant. Akbar was very liberal in his views,
• 30:33
  Speaker 1: and this encounter with a Hindu child monk was perhaps
• 30:35
  Speaker 1: in a way partly responsible for the emperor to invite
• 30:38
  Speaker 1: to his court, many Hindu scholars and holy men to
• 30:41
  Speaker 1: participate in spiritual and academic deliberations with Muslin, Divians, and Maulvis.
• 30:47
  Speaker 1: Five arguments on the existence of God. The existence of
• 30:51
  Speaker 1: Brahmin is known on the ground of its being the
• 30:53
  Speaker 1: self of every one. For every one is conscious of
• 30:57
  Speaker 1: the existence of his self and never thinks I am not.
• 31:01
  Speaker 1: If the existence of the self were not known, everyone
• 31:04
  Speaker 1: would think I am not. And this self of whose
• 31:07
  Speaker 1: existence all are conscious, is Brahman or God. It is
• 31:11
  Speaker 1: difficult to define Brahman, but we will have to give
• 31:14
  Speaker 1: a provisional definition that is existence, knowledge and bliss absolute.
• 31:21
  Speaker 1: Close your eyes and imagine for a moment that you
• 31:23
  Speaker 1: are dead. You can never do so. You can never
• 31:27
  Speaker 1: think that you will not exist. After death. You will
• 31:31
  Speaker 1: imagine that your dead body is lying down, and that
• 31:34
  Speaker 1: you are witnessing the dead body. This clearly proves that
• 31:37
  Speaker 1: you are always the witnessing subject. There is an inherent
• 31:41
  Speaker 1: feeling in everybody. I exist, I am ASMI I am
• 31:45
  Speaker 1: I exist dot. Because the self is the basis of
• 31:49
  Speaker 1: the action of proving, it is evident before the action
• 31:52
  Speaker 1: of proving, and since it is of this character, it
• 31:54
  Speaker 1: is therefore impossible to deny it. In denying Brahmin, you
• 31:58
  Speaker 1: deny your own existence stance, which is logically absurd. Brahman
• 32:03
  Speaker 1: is the basis of all presuppositions, demonstrations, and all notions.
• 32:08
  Speaker 1: Every effect has a cause. This phenomenal world must therefore
• 32:13
  Speaker 1: have a cause. It is an effect of Brahman, the
• 32:16
  Speaker 1: original causeless cause, the supreme cause. This is the cosmological
• 32:21
  Speaker 1: way of proving. You cannot think of a finite thing
• 32:25
  Speaker 1: without thinking of something beyond. The mind is so framed
• 32:29
  Speaker 1: that it cannot think of a finite object without thinking
• 32:32
  Speaker 1: of infinity. You cannot think of an effect without thinking
• 32:35
  Speaker 1: of its cause. You cannot think of impurity, duality, disagreement, variety, mortality,
• 32:42
  Speaker 1: et cetera, without thinking of purity, oneness, agreement, unity, immortality,
• 32:48
  Speaker 1: et cetera. The possibility of the relative implies the reality
• 32:52
  Speaker 1: of the absolute. This is the psychological method of proving
• 32:56
  Speaker 1: the existence of Brahman. Infinity belongs to the very essence
• 33:01
  Speaker 1: of his nature. Existence, consciousness, and bliss is his very essence,
• 33:06
  Speaker 1: just as heat and light constitute the very essence of fire.
• 33:10
  Speaker 1: The I principle, when you are in the darkness, when
• 33:14
  Speaker 1: you are behind a veil. If anybody asks who is there,
• 33:17
  Speaker 1: you will naturally answer it is I. Then, after a
• 33:21
  Speaker 1: second thought, after a moment, you will say, I am
• 33:24
  Speaker 1: mister so and so. This I am mister so and
• 33:28
  Speaker 1: so is a mental imagination, is false superimposition on account
• 33:32
  Speaker 1: of ignorance. At first, you have expressed spontaneously your inherent
• 33:37
  Speaker 1: feeling of existence the big infinite eye. Nothing can resist
• 33:41
  Speaker 1: this innate feeling of I am the Brahmin spirit unless
• 33:45
  Speaker 1: there exists one continuous principle equally connected with the past,
• 33:49
  Speaker 1: the present, and the future, or an absolutely unchangeable self
• 33:53
  Speaker 1: which cognizes everything. We are unable to account for remembrance
• 33:57
  Speaker 1: of lord, recognition, and so on, which are subject to
• 34:01
  Speaker 1: mental impressions on place, time and cause. The self is
• 34:05
  Speaker 1: distinct from and superior to ideas because the ideas require
• 34:09
  Speaker 1: an ultimate principle which unites and connects them, while the
• 34:12
  Speaker 1: self is itself the ultimate principle which renders the cognition
• 34:15
  Speaker 1: of the ideas possible. Aham means I in Sanskrit, item
• 34:22
  Speaker 1: means this. When I refer to myself, I speak ahem,
• 34:26
  Speaker 1: And when I refer to you, I say item. When
• 34:30
  Speaker 1: you talk to me, words are reversed, my item becomes aham,
• 34:35
  Speaker 1: and my aham becomes item. For you tables are turned over,
• 34:40
  Speaker 1: there is only aham everywhere the one common consciousness. Item
• 34:45
  Speaker 1: is a mental creation or false attribution or superimposition. Just
• 34:49
  Speaker 1: as a snake is superimposed on a rope, the snake
• 34:53
  Speaker 1: is an illusory form of the rope. Item is an
• 34:56
  Speaker 1: illusory form of ahem changeless substance. To break through the
• 35:02
  Speaker 1: circle of cause and effect in this phenomenal world, we
• 35:05
  Speaker 1: must look for an existence which does not change or
• 35:07
  Speaker 1: depend upon another, and is always the same, and likewise
• 35:10
  Speaker 1: the cause or causeless cause of these changeable existences. This unchanging, independent,
• 35:17
  Speaker 1: beginningless entity must be something which cannot be perceived by
• 35:20
  Speaker 1: any sense, and must be without the attributes found in
• 35:23
  Speaker 1: objects which are perceptible. Here every change ceases. Here the
• 35:27
  Speaker 1: mind can rest here that faith may find root, which
• 35:31
  Speaker 1: we seek in vain. Among the fleeting things of the world.
• 35:34
  Speaker 1: There are first our senses, but they have relation to
• 35:37
  Speaker 1: something else. They know nothing by themselves, and above all
• 35:41
  Speaker 1: they depend even for their knowledge upon the mind, for
• 35:43
  Speaker 1: the latter is an indispensable medium of perception. Is the mind, then,
• 35:47
  Speaker 1: a final cause, far from it, for mind is also finite,
• 35:52
  Speaker 1: and shows its dependence upon something else by the fact
• 35:55
  Speaker 1: that in deep sleep, the mind itself is without manifestation.
• 35:59
  Speaker 1: Human knowledge, therefore limited as it is, has but reference
• 36:03
  Speaker 1: to a knowledge which is infinite. Having arrived at this conclusion,
• 36:07
  Speaker 1: if we again reflect on our own nature, we find
• 36:10
  Speaker 1: within us a permanent element to which all the modifications
• 36:13
  Speaker 1: of knowledge refer. It is the self that hears, sees, minds,
• 36:18
  Speaker 1: and nose, which does not disappear with the different acts
• 36:20
  Speaker 1: of knowledge, which is unaltered in all those acts, and
• 36:23
  Speaker 1: without which they were themselves impossible. It is, in one word,
• 36:27
  Speaker 1: our self, the soul of souls, which as such is
• 36:31
  Speaker 1: mere knowledge in the abstract, free from any limits and
• 36:34
  Speaker 1: independent of the objects of knowledge. It is the light
• 36:38
  Speaker 1: of lights, life of all lives, mind of all minds,
• 36:41
  Speaker 1: and self of all selves. It is the hidden life,
• 36:45
  Speaker 1: vibrant in every atom. It is the hidden light that
• 36:49
  Speaker 1: shines in every creature. It is the hidden love that
• 36:52
  Speaker 1: embraces all in oneness. It is the silent witness of
• 36:56
  Speaker 1: all activities in all minds. It is the of the revelations.
• 37:02
  Speaker 1: Not this, not this, carefully analyze this little I the
• 37:07
  Speaker 1: lower self varrogating false personality, which is the cause for
• 37:11
  Speaker 1: all miseries, troubles, and tribulations. The physical body is not
• 37:15
  Speaker 1: the high. Even if the leg or hand is amputated,
• 37:19
  Speaker 1: still the eye remains. It is made up of five elements.
• 37:25
  Speaker 1: It is the resultant product of food. Hence it is
• 37:28
  Speaker 1: styled as physical body. It is full of parts. It
• 37:33
  Speaker 1: has a beginning and an end. It is perishable. It
• 37:37
  Speaker 1: is non sentient or non intelligent. The sense is not
• 37:41
  Speaker 1: the high. It is inert. It has a beginning and
• 37:46
  Speaker 1: an end. It is the effect of the action attribute
• 37:49
  Speaker 1: and purity attribute. It is made up of rude elements
• 37:53
  Speaker 1: of matter. Mind is not the thigh. There is no
• 37:57
  Speaker 1: mind in sleep, Yet there is the feeling of continuity
• 38:01
  Speaker 1: of consciousness. Mind is insentient. It has a beginning and
• 38:06
  Speaker 1: an end. It is a bundle of changing ideas. It
• 38:10
  Speaker 1: gropes in darkness, It sinks down in grief. It becomes
• 38:16
  Speaker 1: like a block of wood in extreme fear. Prono vital
• 38:20
  Speaker 1: energy also is not the eye. It is an effect
• 38:23
  Speaker 1: of action attribute. It is insentient. It has a beginning
• 38:28
  Speaker 1: and an end. You can suspend the breath and yet
• 38:31
  Speaker 1: the continuity of consciousness remains. The causal bodies, which constitutes
• 38:36
  Speaker 1: the root of ignorance, and which is made up of
• 38:39
  Speaker 1: subtle impressions, is not the little eye. It is insentient.
• 38:44
  Speaker 1: It has a beginning and an end. When I say
• 38:47
  Speaker 1: I really feel I am or I exist existence aspect,
• 38:53
  Speaker 1: I understand or comprehend that I am knowledge aspect, I
• 38:57
  Speaker 1: feel blissful bliss aspect. On careful analysis by introspection, this
• 39:03
  Speaker 1: little I dwindles into an airy nothing, just as an
• 39:06
  Speaker 1: onion is reduced to nothing when the different layers are
• 39:08
  Speaker 1: peeled off. But we get at the core or essence,
• 39:11
  Speaker 1: the big infinite eye, existence, consciousness and bliss brahmin the
• 39:16
  Speaker 1: substratum or background. For all these appearances, many little I
• 39:20
  Speaker 1: s reality behind appearance. You see a mango tree in
• 39:25
  Speaker 1: front of you. It has a name, it has a form.
• 39:30
  Speaker 1: It consists of stem, branches, twigs, leaves, flowers, fruits, et cetera.
• 39:37
  Speaker 1: These two aspects or parts of it are only visible
• 39:40
  Speaker 1: to the ordinary site, to the ordinary run of mankind.
• 39:44
  Speaker 1: They are wholly occupied and charmed by these two aspects
• 39:48
  Speaker 1: or parts, only names and forms. They are unconscious of
• 39:52
  Speaker 1: the truth that lies at the back of the mango tree.
• 39:55
  Speaker 1: In addition to these two aspects, there are three other
• 39:58
  Speaker 1: aspects or parts of it. The mango tree is that is,
• 40:03
  Speaker 1: it exists. This is its existence aspect. It shines. You
• 40:09
  Speaker 1: understand that a mango tree stands before you. It is
• 40:13
  Speaker 1: cognized by your senses and mind. This is its consciousness aspect.
• 40:19
  Speaker 1: The presence of the tree gives you delight. This is
• 40:22
  Speaker 1: the bliss aspect. Now cut down the tree and make
• 40:26
  Speaker 1: it into planks. Even then there is existence, consciousness and
• 40:30
  Speaker 1: bliss in this plank. The plank is or exists, It shines,
• 40:37
  Speaker 1: You know it. It gives you delight. You can make
• 40:41
  Speaker 1: it into chairs, benches, et cetera. Now put the plank
• 40:46
  Speaker 1: into fire. It is rendered into ashes. Even then there
• 40:51
  Speaker 1: is existence, consciousness and bliss in the ash. The ash
• 40:55
  Speaker 1: is or exists. The ash shines, you know it. It
• 41:02
  Speaker 1: gives you delight. It is used for various purposes. So
• 41:06
  Speaker 1: you see that the names and forms may change, but
• 41:09
  Speaker 1: the existence, consciousness and bliss remains forever. That is the truth.
• 41:15
  Speaker 1: Every form has its own existence, consciousness and bliss. The
• 41:20
  Speaker 1: form is different, but the essence that is at the
• 41:22
  Speaker 1: back is the same in all forms. Self alone is dear,
• 41:28
  Speaker 1: you love your wife and children in and through the
• 41:30
  Speaker 1: Atma or Brahmin that is hidden inside the body. If
• 41:34
  Speaker 1: you had really loved the physical body alone, you ought
• 41:37
  Speaker 1: to love the dead body also, that is in a
• 41:39
  Speaker 1: cadaveric rigid state with ensuing decomposition. But on the contrary,
• 41:44
  Speaker 1: you try to get rid of dead body as soon
• 41:46
  Speaker 1: as possible. When the house is on fire, you try
• 41:50
  Speaker 1: to save yourself first and ignore the property, wife and others.
• 41:54
  Speaker 1: This clearly shows that you love to a very high
• 41:57
  Speaker 1: degree something which is hidden within your physical body. That
• 42:01
  Speaker 1: something is dearer to you than anything else in the world.
• 42:05
  Speaker 1: That something is Atma or Brahmin or self of everyone,
• 42:08
  Speaker 1: the one common consciousness, the substratum for all, for everything,
• 42:12
  Speaker 1: for the whole world. There are five senses organs that
• 42:16
  Speaker 1: grasp and five objects. I can see forms. Forms are
• 42:22
  Speaker 1: made up of the fire principle. Eyes are also formed
• 42:26
  Speaker 1: out of fire element, so there is a relationship between
• 42:30
  Speaker 1: eye and form. Eyes cannot hear sounds. Ear is made
• 42:34
  Speaker 1: up of sound element. Sound emanates from ether. There is
• 42:38
  Speaker 1: a relationship between ear and sound. Ear cannot see. All
• 42:44
  Speaker 1: the five senses are insentient or non intelligent. They borrow
• 42:48
  Speaker 1: their light and power from Atma or pure spirit, which
• 42:51
  Speaker 1: is at the back of these senses, just as a
• 42:53
  Speaker 1: cup of water, when exposed to the sun, borrows the
• 42:56
  Speaker 1: heat from the sun. Atma, in conjunction with ice, sense
• 43:00
  Speaker 1: and objects, gives rise to perception of the world. The
• 43:04
  Speaker 1: whole world is nothing but Atma or Brahman. Atma only
• 43:08
  Speaker 1: can see Atma. Atma sees Atma. There can be relationship
• 43:13
  Speaker 1: between Atman inside and Atman outside. A piece of stone
• 43:18
  Speaker 1: is only Atman or Brahman. Brahman appears as stone through
• 43:22
  Speaker 1: mind and physical lens. In reality, the whole world is
• 43:26
  Speaker 1: nothing but Brahman. There cannot be any connection between Atma
• 43:31
  Speaker 1: and Anatma, self and non self. In sleep, there are
• 43:35
  Speaker 1: no senses, no objects, no mind apparent, and yet you
• 43:38
  Speaker 1: experience peace and bliss when there are no objects, wherefrom
• 43:43
  Speaker 1: have you derived the bliss? The mind rests in Brahman
• 43:46
  Speaker 1: during sleep, and it is from Brahman. This bliss is
• 43:49
  Speaker 1: derived further during sleep when there are no other persons.
• 43:53
  Speaker 1: I alone exists provisional definitions coadjudo ergo some dash. I think,
• 44:00
  Speaker 1: therefore I am. This is Discard's fundamental basis of philosophy.
• 44:06
  Speaker 1: This is in accordance with Sri Sankara's statement that the
• 44:09
  Speaker 1: Atman cannot be elusive, for he who would deny it,
• 44:12
  Speaker 1: even in denying it witnesses its reality through brahmin in
• 44:16
  Speaker 1: its true nature is indefinable and unknowable. Still, we have
• 44:19
  Speaker 1: to give some provisional definitions. Non dualists mention some attributes
• 44:24
  Speaker 1: or characteristics to mark off from Brahman objects possessing other
• 44:28
  Speaker 1: attributes and thus help us to concentrate on the subject
• 44:31
  Speaker 1: in question. These characteristics are either essential as existence, consciousness
• 44:37
  Speaker 1: and bliss, or accidental as omnipotence, omniscience, creatorship, et cetera.
• 44:43
  Speaker 1: Western philosophers admit that there is a great thought or
• 44:46
  Speaker 1: intelligence behind the universe. The second and third aphorisms of
• 44:50
  Speaker 1: Vedanta Sutras denote the omniscience of the lord. Action or
• 44:55
  Speaker 1: karma is non intelligent. There must be a dispenser to
• 44:59
  Speaker 1: allot the fruit for the actions of individual beings. The
• 45:03
  Speaker 1: action karma theory only can wisely explain the variegated nature
• 45:06
  Speaker 1: of the world, poor, rich, healthy, sickly persons, mighty intellectual
• 45:12
  Speaker 1: giants born idiots, infirm persons born deaf, and dumb persons,
• 45:16
  Speaker 1: et cetera. An overseer of works knows how much wages
• 45:20
  Speaker 1: are to be given to various workers in a contract
• 45:23
  Speaker 1: work according to the ability and nature of work turned
• 45:26
  Speaker 1: out by the workers. Even so, the Lord of the
• 45:29
  Speaker 1: universe knows the actions and motives of the individual beings
• 45:32
  Speaker 1: and allots accordingly fruits for their actions. Many a time,
• 45:36
  Speaker 1: you propose many things, but God disposes otherwise. Everyone has
• 45:41
  Speaker 1: practical experience of this daily. This clearly indicates that there
• 45:46
  Speaker 1: is a supreme power who controls and guides every human being.
• 45:50
  Speaker 1: You get exaltation and satisfaction when you do virtuous actions.
• 45:55
  Speaker 1: You get alarmed and frightened when you do vicious actions.
• 45:58
  Speaker 1: Why are you afraid? This indicates that there is a
• 46:02
  Speaker 1: supreme self behind your conscience, who witnesses all your actions
• 46:05
  Speaker 1: and the activities of the mind, also inner ruler and
• 46:09
  Speaker 1: controller by whom is the mind directed. The mind is
• 46:13
  Speaker 1: an organ of sensation and thought. It must be under
• 46:17
  Speaker 1: the control of someone who uses this instrument. The individual
• 46:21
  Speaker 1: being or human soul is not the director of the mind.
• 46:24
  Speaker 1: Because we see that ordinary men are swayed away ruthlessly
• 46:27
  Speaker 1: by the mind. Therefore, there must exist some other supreme
• 46:31
  Speaker 1: being who is the director of the mind. He is
• 46:35
  Speaker 1: the inner ruler and controller. Mind is a powerful engine.
• 46:40
  Speaker 1: There must be a very intelligent driver for this engine.
• 46:44
  Speaker 1: That driver is Brahman. There is another way of proving
• 46:47
  Speaker 1: the existence of Atma or Brahmin. The eye is the perceiver,
• 46:52
  Speaker 1: the object is the perceived, The mind is the perceiver,
• 46:56
  Speaker 1: and the eye is the perceived. Atma is the perceiver,
• 47:00
  Speaker 1: and the mind with its modifications, is the perceived. If
• 47:04
  Speaker 1: a perceiver of the Atma is sought, the inquiry will
• 47:07
  Speaker 1: end in what is known as a regression to infinity. Therefore,
• 47:11
  Speaker 1: the Atma, witness of everything and of all minds, is
• 47:14
  Speaker 1: self existent, self created, self luminous, independent, immortal, unchanging beyond time,
• 47:21
  Speaker 1: space and causation. It is not seen by anything else.
• 47:26
  Speaker 1: The objects are different, but the perceiving eye is one.
• 47:30
  Speaker 1: The senses are different, but the perceiving mind is one.
• 47:34
  Speaker 1: Minds are different, but the perceiving Atma is one. You
• 47:38
  Speaker 1: find one behind many self inquiry is needed. Brahmin is
• 47:43
  Speaker 1: not void. It is not blankness or emptiness. It is
• 47:48
  Speaker 1: impossible for the mind to conceive of an absolute nothing.
• 47:52
  Speaker 1: It is self contained, full, because all desires melt. There
• 47:57
  Speaker 1: you get supreme eternal satisfaction. It is everything when you
• 48:02
  Speaker 1: become nothing. By annihilating this false illusory I, you get everything.
• 48:08
  Speaker 1: You become everything. You attain the highest, you become Brahman itself.
• 48:14
  Speaker 1: Have faith in God. Faith in the laws of nature
• 48:17
  Speaker 1: is faith in God. The whole world runs under definite,
• 48:21
  Speaker 1: well established laws. There is no such thing as chance
• 48:25
  Speaker 1: or accident. God or Eshwara is accidental attribute of Brahman.
• 48:30
  Speaker 1: Only for the sake of pious worship of devotees. The
• 48:34
  Speaker 1: a tribute less without attributes Brahmin simply appears as a
• 48:38
  Speaker 1: tribute full with attributes Brahman. In reality, there is no
• 48:42
  Speaker 1: such thing as a tribute full Brahman. There is existence
• 48:46
  Speaker 1: only that is reality, that is truth. Just as you
• 48:52
  Speaker 1: see a tree in front of you, there must be
• 48:54
  Speaker 1: somebody to see the activities of the mind. Otherwise, non
• 48:58
  Speaker 1: existence of contradiction in the relationship between the performer and
• 49:02
  Speaker 1: the performance will come that somebody is the supreme soul Brahmin.
• 49:06
  Speaker 1: The deep seated reality. The simplest comparison of two ideas
• 49:11
  Speaker 1: and the recognition of them as like or unlike, presupposes
• 49:14
  Speaker 1: the indivisible unity of that which compares them and at
• 49:17
  Speaker 1: my external to the content with which it deals. The
• 49:21
  Speaker 1: relief that is obtained by remembrance of Lord of God
• 49:23
  Speaker 1: in adversity indicates that there is a supreme power who
• 49:26
  Speaker 1: guides and controls human beings. Even a rank materialist and
• 49:31
  Speaker 1: an atheist cries out for help, O, God, forgive me,
• 49:35
  Speaker 1: protect me when he comes face to face with a
• 49:37
  Speaker 1: tiger in a thick forest, when he is in great distress,
• 49:41
  Speaker 1: when he is in a helpless condition while the steamer
• 49:44
  Speaker 1: in which he travels is in a sinking condition, when
• 49:46
  Speaker 1: he suffers from paralysis, when there is an earthquake or
• 49:49
  Speaker 1: volcanic eruption, when he is left alone at dead of
• 49:52
  Speaker 1: night amidst thunder and lightning. An atheist says that there
• 49:56
  Speaker 1: is no God, but that knower who knows the non
• 50:00
  Speaker 1: existence of God is Brahman. A sun yavidin, a proponent
• 50:04
  Speaker 1: of emptiness, says that there is only Sunya void, but
• 50:08
  Speaker 1: that knower who knows the void is Brahman, God real
• 50:12
  Speaker 1: source of happiness. A desire arises in the mind. There
• 50:18
  Speaker 1: is a thought wave or impression. Now this thought wave
• 50:22
  Speaker 1: agitates your mind till you get satisfaction through enjoyment of
• 50:25
  Speaker 1: the beloved, there is peace or happiness. After the enjoyment
• 50:29
  Speaker 1: is over, another desire arises. Now in the interval between
• 50:34
  Speaker 1: the gratification of one desire and the manifestation of another desire,
• 50:38
  Speaker 1: there is pure bliss because there is no mind. Then
• 50:42
  Speaker 1: it is at rest. You are in union with Brahman.
• 50:46
  Speaker 1: That state of pure bliss between two desires is Brahman.
• 50:50
  Speaker 1: If you can prolong that period of bliss through spiritual practice,
• 50:54
  Speaker 1: by keeping up the idea of Brahman, and by not
• 50:56
  Speaker 1: allowing any other thought wave or desire to crop up,
• 50:59
  Speaker 1: you will be in deep meditative absorption, the super conscious state.
• 51:04
  Speaker 1: The period between one thought wave and another thought wave
• 51:07
  Speaker 1: is the real juncture. Who sees the defects in the sun,
• 51:11
  Speaker 1: whether it shines brightly or whether it is obscured by clouds,
• 51:15
  Speaker 1: It is the eye who sees the defects in the eye,
• 51:19
  Speaker 1: whether there is cataract or not. It is the intellect
• 51:23
  Speaker 1: who sees the defects in the intellect, whether there is
• 51:26
  Speaker 1: confusion or clarity. Who illuminates the intellect? It is Aham,
• 51:32
  Speaker 1: the infinite eye. This Ahem is the supreme soul or
• 51:36
  Speaker 1: Atma or Brahman, illuminator of everything, who illuminates the objects
• 51:41
  Speaker 1: in the dream. It is Brahman. There is no other
• 51:45
  Speaker 1: light there. Suppose there is a big light at night.
• 51:50
  Speaker 1: You stand at a distance. Something stands between you and
• 51:54
  Speaker 1: the light as an obstruction, and you cannot see the light.
• 51:57
  Speaker 1: But you can see the objects clearly that are illuminated
• 52:00
  Speaker 1: by the light. Though you cannot see the light directly,
• 52:04
  Speaker 1: you clearly conclude that there must be a big light.
• 52:07
  Speaker 1: Through the perception of objects. Even so you see the
• 52:10
  Speaker 1: world with its variegated colored objects. There must be an
• 52:14
  Speaker 1: illuminator behind this nature. That illuminator, the light of all lights,
• 52:20
  Speaker 1: is Brahmin, the support for this illusory world. When the
• 52:24
  Speaker 1: mind runs from one object to another object, the state
• 52:27
  Speaker 1: in the interval wherein there is no mind is the
• 52:29
  Speaker 1: natural state that is Brahmin. Appearance adam brates reality. The
• 52:36
  Speaker 1: very idea of creation suggests that there must be a creator.
• 52:39
  Speaker 1: The idea of matter suggests that there must be a spirit.
• 52:43
  Speaker 1: The very idea of changing phenomena suggests there must be
• 52:46
  Speaker 1: an unchanging numenon. The very idea of a changing mind
• 52:51
  Speaker 1: suggests that there must be an unchanging witness and controller
• 52:54
  Speaker 1: for the mind. There is perfect law, order and harmony
• 52:58
  Speaker 1: in the universe. There must be a controller for this
• 53:02
  Speaker 1: universe who must be omniscient, omnipotent, and omnipresent. At night,
• 53:07
  Speaker 1: in utter darkness, you say, there is nobody there. How
• 53:11
  Speaker 1: do you know this? You know because in reality you
• 53:14
  Speaker 1: are the witness. That witness is Brahmin. You say in
• 53:19
  Speaker 1: daily life, my body, my vital energy, my mind, my sense.
• 53:24
  Speaker 1: This clearly denotes that the self or atma is entirely
• 53:28
  Speaker 1: different from body, mind, vital energy, and senses. Mind and
• 53:33
  Speaker 1: body are your servants or instruments. They are as much
• 53:37
  Speaker 1: outside of you as these towels, chairs, cups are. You
• 53:41
  Speaker 1: are holding the body just as you hold a long
• 53:44
  Speaker 1: walking stick in your hand. As a punishment for a
• 53:47
  Speaker 1: certain crime, you would rather prefer to have your hands
• 53:50
  Speaker 1: cut off than the eyes removed. This indicates obviously that
• 53:54
  Speaker 1: the sense is closer to you and dearer also than
• 53:57
  Speaker 1: the external instruments. Instead of a cent for death, you
• 54:01
  Speaker 1: would rather prefer to have your two eyes removed. This
• 54:04
  Speaker 1: shows that life is dearer and closer to you than
• 54:07
  Speaker 1: the sense. When you suffer from a serious protracted ailment,
• 54:11
  Speaker 1: you wish to give up your life also to get happiness.
• 54:15
  Speaker 1: This shows that the self or Atma is dearer than
• 54:18
  Speaker 1: life or vital energy continuity of existence. There are two
• 54:23
  Speaker 1: powerful instincts in men and animals. They are self preservative
• 54:28
  Speaker 1: and reproductive instincts. Hunger is a manifestation of the self
• 54:32
  Speaker 1: preservative instinct. The basis for the self preservative instinct is
• 54:37
  Speaker 1: the immortal nature of the soul. Owing to illusion, the
• 54:41
  Speaker 1: individual being thinks that the body is atma, an eternal
• 54:44
  Speaker 1: and the self preservative instinct tries its level best to
• 54:47
  Speaker 1: preserve the body for a long time and perpetuate the body. Here,
• 54:51
  Speaker 1: the idea of immortality is wrongly transferred to the body
• 54:55
  Speaker 1: owing to illusion. Though there is death for the physical body,
• 54:59
  Speaker 1: the individual being imagines that he will live forever. Here,
• 55:03
  Speaker 1: the existence of the self preservative instinct gives the clue
• 55:06
  Speaker 1: to the existence of an immortal Brahman God. The law
• 55:10
  Speaker 1: of reincarnation is infallible. The soul of a man which
• 55:14
  Speaker 1: survived after death in the previous life, remembers in the
• 55:17
  Speaker 1: next life also through the force of memory, its existence
• 55:21
  Speaker 1: even after its separation from the physical body. So there
• 55:24
  Speaker 1: is an inherent feeling in men that they exist even
• 55:27
  Speaker 1: after the death of the physical body. Existence is Brahman.
• 55:32
  Speaker 1: Man generally argues at the time of his death. I
• 55:35
  Speaker 1: have undergone many miseries, troubles and difficulties in this life.
• 55:40
  Speaker 1: I have done various good acts. They may not go
• 55:44
  Speaker 1: in vain. After all, is it for this one life alone?
• 55:47
  Speaker 1: I have labored so much. This cannot be. I must
• 55:52
  Speaker 1: be immortal. He invents the theory of immortality. Even common
• 55:57
  Speaker 1: sense will tell everybody that there must be an immortal
• 56:01
  Speaker 1: You have been a child playing in your mother's lap.
• 56:04
  Speaker 1: Then you grew up into a schoolgoing boy. Then you
• 56:08
  Speaker 1: became a sighing lover in adolescence. Then you reached adult manhood.
• 56:13
  Speaker 1: Lastly you became a veteran with gray hairs. You have
• 56:17
  Speaker 1: had a variety of experiences. There must be an unchanging
• 56:21
  Speaker 1: self as a witness to witness these changing experiences. Otherwise
• 56:26
  Speaker 1: these experiences are impossible. That unchanging self is Brahman. It
• 56:32
  Speaker 1: is the substratum for all these changing experiences of life.
• 56:37
  Speaker 1: An invariable self must link continuously the varying childhood, boyhood, manhood,
• 56:42
  Speaker 1: and old age. When you search for a thing in
• 56:45
  Speaker 1: the dark in a room at night, it is through
• 56:48
  Speaker 1: the illumination of foundation consciousness or Brahma consciousness that you
• 56:51
  Speaker 1: get at the thing by stretching the hands here and
• 56:53
  Speaker 1: there in the room. Even in the absence of any
• 56:56
  Speaker 1: kind of light, Brahman is self luminous and illuminates every
• 57:01
  Speaker 1: It illuminates the intellect, I, Sun and all objects. Six
• 57:06
  Speaker 1: Mysterious Body in Life principle. Salutations to the Lord, who
• 57:11
  Speaker 1: is the creator of this body in life, Who is
• 57:14
  Speaker 1: life itself, who is the indweller and ruler of this
• 57:16
  Speaker 1: body in life, Who is the source for the life,
• 57:19
  Speaker 1: mind and this world, who is existence, consciousness, bliss, and
• 57:24
  Speaker 1: who is the protector of all beings. The Lord himself
• 57:27
  Speaker 1: has assumed the forms of body, mind, vital energy or
• 57:31
  Speaker 1: life organs, cells, tissues, muscles, nerves, et cetera, through his
• 57:36
  Speaker 1: illusory power my illusion, which is also known by the
• 57:39
  Speaker 1: name material world for nature. The body is the mysterious
• 57:43
  Speaker 1: palace of the Lord. This is his nine gated city
• 57:47
  Speaker 1: or city with eight groups. It is the most wonderful
• 57:51
  Speaker 1: mechanism in the world. The driving force of this body
• 57:54
  Speaker 1: is the Lord, because he gives force to the vital
• 57:57
  Speaker 1: force itself. This body is the moon moving temple of God.
• 58:02
  Speaker 1: It is a mysterious boat to cross this Semsara cycle
• 58:05
  Speaker 1: of births and deaths, or the ocean of births and deaths.
• 58:09
  Speaker 1: It was with this boat that Srie Sankara, Sri Dattatreya,
• 58:12
  Speaker 1: Lord Jesus, Lord Buddha, and several others crossed this formidable
• 58:16
  Speaker 1: ocean of births and deaths. A spermatozoon, which is a
• 58:20
  Speaker 1: milliant part of a drop of seamen, and an ovum
• 58:23
  Speaker 1: from the ovary joined together give rise to the formation
• 58:26
  Speaker 1: of this body. What a great mystery. That subtle power
• 58:31
  Speaker 1: which is the source for this semen and ovarian product,
• 58:34
  Speaker 1: that subtle essence which sustains all these, is thy own self.
• 58:38
  Speaker 1: That is truth, that is soul. Thou art that realize
• 58:44
  Speaker 1: this and free yourself from the cage of bone and flesh.
• 58:48
  Speaker 1: The growth of the body with several limbs, organs, et cetera,
• 58:52
  Speaker 1: from a tiny peck of seamen bespeaks the omnipotence of
• 58:55
  Speaker 1: the Lord. You will be struck with awe and wonder
• 58:58
  Speaker 1: when you begin to think, Syriah of the origin of
• 59:01
  Speaker 1: this body. In the embryonic stage, when the child dwells
• 59:05
  Speaker 1: in the womb of the mother, there is no difference
• 59:07
  Speaker 1: between a male and a female child. Up to a
• 59:09
  Speaker 1: certain stage, both the male and female genital organs are
• 59:13
  Speaker 1: developed from the same wolfian body, which contains the female
• 59:17
  Speaker 1: ovarian as well as the male testicular tissue. By some
• 59:22
  Speaker 1: unknown process of growth, one of the tissues preponderates and
• 59:25
  Speaker 1: the distinguishing characteristics of sex are developed. By about the
• 59:28
  Speaker 1: third month, the testicles are in the abdomen of the
• 59:32
  Speaker 1: male child. They descend into the scrotal bag by about
• 59:36
  Speaker 1: the seventh month. What a great wonder. The Lord only,
• 59:41
  Speaker 1: who is the source of all beings and the ruler
• 59:43
  Speaker 1: of all creatures, knows himself by himself this world is
• 59:48
  Speaker 1: the world is only mind, or the world is imagined
• 59:51
  Speaker 1: by the mind, or the world is a mental projection.
• 59:55
  Speaker 1: Only the mind has created this world. In reality, there
• 59:59
  Speaker 1: is needs either world or body, nor sex. The sex
• 1:00:03
  Speaker 1: affair is a mere idea. It is mere imagination. Male
• 1:00:08
  Speaker 1: may become female and female may become male. Can a
• 1:00:12
  Speaker 1: real entity change its form? If testosterone or male hormone
• 1:00:16
  Speaker 1: is injected in a female, she develops male characteristics. Similarly,
• 1:00:22
  Speaker 1: when teste's substance is grafted on in a female whose
• 1:00:25
  Speaker 1: ovaries are removed, masculination takes place. Conversely, the administration of
• 1:00:31
  Speaker 1: estrogen or female hormones to males, especially the castrits, in
• 1:00:35
  Speaker 1: whom the testes are removed, may produce feminization. The partial
• 1:00:39
  Speaker 1: feminine characteristics in a man are attributed to the persistence
• 1:00:43
  Speaker 1: of ovarian tissue in him, and the partial masculine characteristics
• 1:00:46
  Speaker 1: in a woman are ascribed to the persistence of testicular
• 1:00:49
  Speaker 1: tissue in her. What is all this? Does this not
• 1:00:53
  Speaker 1: prove that this world is illusory? How can a changing
• 1:00:57
  Speaker 1: thing be the ultimate reality? This body is made up
• 1:01:01
  Speaker 1: of countless cells. The cell contains protoplasm, nucleus and other inclusions.
• 1:01:07
  Speaker 1: This was found out only after the invention of the
• 1:01:10
  Speaker 1: microscope by about seventeen thirty by Lewenhook, a Dutchman. The
• 1:01:15
  Speaker 1: magnifying power of the lens was something like three hundred
• 1:01:18
  Speaker 1: to five hundred diameters. In the beginning. He was able
• 1:01:21
  Speaker 1: to see some comparatively big germs with the use of
• 1:01:25
  Speaker 1: the microscope. The cell theory was formulated by Schwan in
• 1:01:28
  Speaker 1: seventeen thirty nine. Now there is tremendous magnification. By means
• 1:01:33
  Speaker 1: of suitable lenses, you can see the minutest microbe. The
• 1:01:38
  Speaker 1: house is made of pillars, walls, fittings, et cetera, covered
• 1:01:42
  Speaker 1: by protective paints. Similarly, this body house is built up
• 1:01:47
  Speaker 1: by bones, mussels, fat, et cetera, which are ultimately made
• 1:01:51
  Speaker 1: up by aggregations of various types of cells. The bones
• 1:01:55
  Speaker 1: represent the stones and bricks, the muscles and connective tissues,
• 1:01:59
  Speaker 1: the lime, and the skin the cement. All the physiologists
• 1:02:03
  Speaker 1: say that they have no knowledge of how living things
• 1:02:06
  Speaker 1: first come into existence. Starling, an eminent physiologist, says life
• 1:02:11
  Speaker 1: is indefinable for biological science, as time and space are
• 1:02:15
  Speaker 1: indefinable for the physical sciences. By this is meant that
• 1:02:19
  Speaker 1: we cannot even approximately define life without the idea itself
• 1:02:23
  Speaker 1: being explicit in our definition. Our business is given living
• 1:02:28
  Speaker 1: things to study their phenomena. Claude Bernard, who is regarded
• 1:02:32
  Speaker 1: as the father of physiology, says, vital force directs phenomena
• 1:02:36
  Speaker 1: which it does not produce. Physical agencies produce in living
• 1:02:40
  Speaker 1: things phenomena which they do not direct. Vital force is
• 1:02:44
  Speaker 1: prona vital energy. It controls and governs the different systems
• 1:02:48
  Speaker 1: of the body. This vital force itself derives its power
• 1:02:52
  Speaker 1: from the Lord or the indweller or the inner ruler.
• 1:02:56
  Speaker 1: The physiologists say, we know only how urea is, for
• 1:03:00
  Speaker 1: from the amino acids. We know the gross processes that
• 1:03:04
  Speaker 1: are involved in its formation, and the formation of saliva, semen,
• 1:03:07
  Speaker 1: et cetera from blood, But the actual formation by the
• 1:03:10
  Speaker 1: living cells and the exact mechanism are still in the
• 1:03:13
  Speaker 1: realm of speculation. Only they will know this only when
• 1:03:17
  Speaker 1: they realize the Lord who gives force to the vital
• 1:03:19
  Speaker 1: power or life and intelligence to the cells. Seven nature
• 1:03:24
  Speaker 1: of reality, That something by possessing which there is nothing
• 1:03:28
  Speaker 1: more advantageous to be possessed, whose bliss is greater than
• 1:03:31
  Speaker 1: the bliss obtained by any other source, by knowing which
• 1:03:34
  Speaker 1: there is no greater knowledge to be attained, should be
• 1:03:37
  Speaker 1: understood as Brahmin. That something after seeing which there is
• 1:03:42
  Speaker 1: nothing more to be seen, after becoming which there is
• 1:03:44
  Speaker 1: nothing more to become, after knowing which there remains nothing
• 1:03:48
  Speaker 1: to be known, should be understood as Brahmin. That something
• 1:03:52
  Speaker 1: which is all pervading round above below, which is existence, consciousness, bliss,
• 1:03:58
  Speaker 1: which is without a second, endless, eternal, one and one alone,
• 1:04:02
  Speaker 1: should be understood as Brahmin, the everlasting, the one, continuous,
• 1:04:07
  Speaker 1: experience whole, which is attained by sublating what is not
• 1:04:10
  Speaker 1: it that should be regarded as Brahman. Brahma, the creator, deity,
• 1:04:16
  Speaker 1: and others who depend on that Brahman, who is second
• 1:04:18
  Speaker 1: to none, enjoy happiness proportionately by getting a very small
• 1:04:22
  Speaker 1: amount of his supreme happiness. All objects are united with that,
• 1:04:27
  Speaker 1: all actions are united with consciousness. Therefore, Brahmin pervades everything,
• 1:04:33
  Speaker 1: just as butter is in every particle of milk. That
• 1:04:36
  Speaker 1: which is neither subtle nor gross, neither short nor long,
• 1:04:40
  Speaker 1: which is unborn, unchanging, destitute of form, quality, cast, and name,
• 1:04:45
  Speaker 1: that should be understood as Brahmin, by whose light the
• 1:04:49
  Speaker 1: sun et cetera shine, but which is not illumined by
• 1:04:52
  Speaker 1: these and by whose light all these objects shine, that
• 1:04:56
  Speaker 1: should be understood as Brahman. Like fire in a wret
• 1:05:00
  Speaker 1: hot iron ball, Brahmen, pervading the whole world, both internally
• 1:05:04
  Speaker 1: and externally, illumines it, and without being illumined by anything else,
• 1:05:08
  Speaker 1: shines by its own light. Brahman is different from the world.
• 1:05:13
  Speaker 1: Yet there is nothing which is not Brahman. If anything
• 1:05:16
  Speaker 1: other than Brahman is seen, it is as illusory as
• 1:05:19
  Speaker 1: water in the mirage. Whatever is seen or heard is
• 1:05:23
  Speaker 1: no other than Brahman. Through the knowledge of ultimate truth
• 1:05:27
  Speaker 1: or reality, this world is seen to be existence, consciousness,
• 1:05:31
  Speaker 1: bliss the secondless Brahman. He who has the eye of
• 1:05:35
  Speaker 1: wisdom sees existence, consciousness bliss Brahmen in all things, But
• 1:05:40
  Speaker 1: he who has not the eye of knowledge cannot see it,
• 1:05:43
  Speaker 1: just as a blind man cannot see the brilliant sun.
• 1:05:46
  Speaker 1: The individual being melted in the fire of knowledge, kindled
• 1:05:49
  Speaker 1: by hearing, et cetera, is cleansed of all impurities and
• 1:05:53
  Speaker 1: shines by himself like burnt gold. The Otman is the
• 1:05:57
  Speaker 1: sun of knowledge that rises in the ether of the heart,
• 1:06:00
  Speaker 1: destroys the darkness of ignorance, permeates and supports all shines,
• 1:06:04
  Speaker 1: and makes everything shine. That actionless, highest, renuncient or supreme,
• 1:06:09
  Speaker 1: enlightened soul who has given up the limitations of direction, place, time,
• 1:06:13
  Speaker 1: et cetera, who worships and attains the Atma, which is
• 1:06:16
  Speaker 1: all pervading, eternal, blissful, spotless, becomes all knowing, all pervading
• 1:06:22
  Speaker 1: and immortal. Brahman is attributeless, without any limiting adjunct, independent,
• 1:06:27
  Speaker 1: ever free in all full. Brahmin is distinct from the
• 1:06:31
  Speaker 1: three bodies and the five sheaths. He is the silent
• 1:06:35
  Speaker 1: witness of the three states. He transcends the three qualities
• 1:06:39
  Speaker 1: and the pairs of the opposites. He is an embodiment
• 1:06:43
  Speaker 1: of existence, consciousness, and bliss. He is the essence. He
• 1:06:48
  Speaker 1: is the source or womb for the mind, senses, body,
• 1:06:51
  Speaker 1: and this world. Brahman is the nature of bliss. He
• 1:06:56
  Speaker 1: is made up of great happiness. He is full of
• 1:07:00
  Speaker 1: pure joy. He is the idol of happiness. He is
• 1:07:04
  Speaker 1: bliss personified. He is the ocean of happiness. He is
• 1:07:09
  Speaker 1: infinite bliss. Nothing can exceed this joy. He is supreme bliss.
• 1:07:15
  Speaker 1: He is infinite happiness. He is eternal bliss. He is
• 1:07:20
  Speaker 1: complete joy. Brahman is within and without. He is above
• 1:07:25
  Speaker 1: and below, He is in front and behind. He is
• 1:07:30
  Speaker 1: in all sides. He is everywhere, like the all pervading ether.
• 1:07:35
  Speaker 1: He is the vast, infinite space of pure consciousness. The
• 1:07:39
  Speaker 1: five attributes existence, consciousness, bliss, eternal and fullness. Express Brahmen
• 1:07:46
  Speaker 1: in the best possible manner. Meditate on these and realize him.
• 1:07:51
  Speaker 1: Behind this world, show behind this physical phenomena, behind these
• 1:07:55
  Speaker 1: names and forms, behind the feelings, thoughts, emotions, sentiments, there
• 1:08:00
  Speaker 1: dwells the silent witness, thy immortal friend and real well wisher,
• 1:08:04
  Speaker 1: the spirit or the world teacher, the invisible power or consciousness.
• 1:08:09
  Speaker 1: Just as one thread penetrates all flowers in a garland,
• 1:08:12
  Speaker 1: so also one's self penetrates all these living beings. He
• 1:08:17
  Speaker 1: is hidden in all beings and forms, like oil and seed,
• 1:08:20
  Speaker 1: butter and milk, mind and brain, vital energy in the body,
• 1:08:24
  Speaker 1: fetus in the womb, sun behind the clouds, fire in wood,
• 1:08:27
  Speaker 1: vapor in the atmosphere, salt in water, scent in flowers,
• 1:08:31
  Speaker 1: sound in the gramophone, records, golden quartz, microbes in blood,
• 1:08:36
  Speaker 1: just as the light is the same in bulbs of
• 1:08:38
  Speaker 1: different colors. Even so, the bodies and mental attitudes are different.
• 1:08:42
  Speaker 1: But Atma is one in all beings. Just as the
• 1:08:46
  Speaker 1: sun reflected in various pots of water appears to be many,
• 1:08:50
  Speaker 1: so also the Atman appears to be many when reflected
• 1:08:53
  Speaker 1: through various minds in various bodies. Just as fire is
• 1:08:57
  Speaker 1: the same and only one, though it enters the fuel
• 1:09:00
  Speaker 1: of various sorts, so also the Lord of the universe,
• 1:09:03
  Speaker 1: who has created the world and entered into all beings,
• 1:09:06
  Speaker 1: appears different because of the different bodies in which he resides.
• 1:09:10
  Speaker 1: Just as fire blazes forth when the ash above it
• 1:09:13
  Speaker 1: is removed, Brahmin shines forth when the veil of ignorance
• 1:09:17
  Speaker 1: which conceals it is removed. Just as butter is perceived
• 1:09:21
  Speaker 1: when milk is converted into curd and churned, so also
• 1:09:24
  Speaker 1: Bramin is perceived through the churning of meditation. Justice, hunger, thirst, pain, taste,
• 1:09:31
  Speaker 1: et cetera have to be experienced, but cannot be seen
• 1:09:34
  Speaker 1: by the fleshy eyes. Even so Bramin has to be
• 1:09:37
  Speaker 1: experienced through deep meditation and deep meditative absorption. Just as
• 1:09:42
  Speaker 1: the tiny bacilli that produce cholera, typhoid, et cetera, cannot
• 1:09:46
  Speaker 1: be seen by the naked eye, but can be seen
• 1:09:48
  Speaker 1: with the help of a microscope, so also Brahmin cannot
• 1:09:51
  Speaker 1: be seen by the physical eyes, but can be seen
• 1:09:54
  Speaker 1: through the eye of intuition. He who sees all but
• 1:09:58
  Speaker 1: whom no one beholds, who illumine the intellect, the sun, moon, stars,
• 1:10:03
  Speaker 1: in the whole universe, but whom they cannot illumine, is Brahmin.
• 1:10:07
  Speaker 1: He sees without eyes, hears without ears, feels without skin,
• 1:10:11
  Speaker 1: tastes without tongue, grasps without hand, walks without feet, smells
• 1:10:16
  Speaker 1: without a nose, knows without a mind. Because he is
• 1:10:19
  Speaker 1: pure all pervating consciousness. He is formless, without qualities, without
• 1:10:24
  Speaker 1: any special characteristics, without parts, without limbs, without action. He
• 1:10:30
  Speaker 1: is eternal, pure, perfect, free, Brahmin is truth, wisdom, infinity.
• 1:10:38
  Speaker 1: He is peace, auspiciousness, one without a second. He is
• 1:10:42
  Speaker 1: without old age, immortal, fearless, and the highest. He is
• 1:10:47
  Speaker 1: the absolute, that place where all speech stops, all thoughts cease,
• 1:10:52
  Speaker 1: where the functions of the intellect and all organ stop
• 1:10:55
  Speaker 1: is Brahmin existence, knowledge, bliss, peace, God Atma, Brahman, Freedom, immortality,
• 1:11:03
  Speaker 1: emancipation are synonymous terms. God is with form and without form,
• 1:11:08
  Speaker 1: and he is above forms. He is actionless. He is
• 1:11:12
  Speaker 1: the actor. Also, he is the manifest. He is the unmanifest.
• 1:11:18
  Speaker 1: He is imminent, He is transcendent. There is a living, unchanging,
• 1:11:23
  Speaker 1: eternal consciousness that underlies all names and forms, and that
• 1:11:26
  Speaker 1: holds all together. That is God or Brahman. Unseen. He
• 1:11:32
  Speaker 1: helps you with faithful hands, unheard. He hears your speech unknown,
• 1:11:37
  Speaker 1: he knows your thoughts. He is pure, all pervading consciousness,
• 1:11:42
  Speaker 1: the absolute, existence, consciousness and bliss. God's will expresses itself
• 1:11:47
  Speaker 1: everywhere as law, the law of gravitation, cohesion, relativity, cause
• 1:11:53
  Speaker 1: and effect, the laws of electricity, chemistry, physics, All the
• 1:11:57
  Speaker 1: psychic laws are expressions of God's will. Brahman alone is real.
• 1:12:04
  Speaker 1: Individual being is identical with Brahman. Everything else is unreal.
• 1:12:09
  Speaker 1: This is the fundamental tenet of Idanta philosophy. Brahman is
• 1:12:14
  Speaker 1: not this. It is not that the denial of attributes
• 1:12:18
  Speaker 1: to Brahmin does not reduce it to avoid or nonentity.
• 1:12:22
  Speaker 1: Brahmin does not possess any attribute that belongs to my illusion.
• 1:12:26
  Speaker 1: It is an embodiment of bliss and wisdom. Infinity, eternity, immortality,
• 1:12:32
  Speaker 1: and absoluteness are the characteristics of the limitless existence. Knowledge, Bliss,
• 1:12:37
  Speaker 1: the absolute baffles the mind of even the greatest scholar.
• 1:12:41
  Speaker 1: It eludes the grasp of even the mightiest intellect. It
• 1:12:45
  Speaker 1: is experienced as pure consciousness, where intellect dies, scholarship perishes,
• 1:12:50
  Speaker 1: and the entire being itself is completely lost. In it,
• 1:12:53
  Speaker 1: all is lost and all is found. God is very
• 1:12:58
  Speaker 1: close to youides in your heart. Closer is he than breathing,
• 1:13:03
  Speaker 1: nearer than hands and feet. He is your very self
• 1:13:07
  Speaker 1: or Atma eight. How to attain God realization, develop discrimination
• 1:13:13
  Speaker 1: between the real and the unreal. God alone is real,
• 1:13:18
  Speaker 1: everything else is unreal. Renounce all sensual pleasures, seeing the
• 1:13:23
  Speaker 1: defects in them. They wear out the senses, cause diseases,
• 1:13:27
  Speaker 1: restlessness of mind, et cetera. Equip yourself with the sixfold
• 1:13:32
  Speaker 1: virtues of serenity, control of the senses, cessation from sensual enjoyments, endurance,
• 1:13:37
  Speaker 1: faith in God, scriptures, Guru, and in one's own self,
• 1:13:41
  Speaker 1: and concentration of mind. Hear the great sayings of the
• 1:13:45
  Speaker 1: revelations that speak of the identity of the individual being
• 1:13:48
  Speaker 1: with the supreme soul. Reflect upon them, and then practice
• 1:13:52
  Speaker 1: intense meditation. You will attain self realization. Serve all, seeing
• 1:13:58
  Speaker 1: God in all. Perform all your daily actions as worship
• 1:14:02
  Speaker 1: of God. Give up the idea that you are the doer.
• 1:14:07
  Speaker 1: Feel that God does everything and that you are only
• 1:14:09
  Speaker 1: his instrument. Give up attachment to actions and their fruits.
• 1:14:14
  Speaker 1: Do repetition of a mantra of His holy name. His
• 1:14:18
  Speaker 1: name is a great purifier, Sing his praises, Worship him,
• 1:14:24
  Speaker 1: Meditate upon his beautiful form. Surrender to His will. Do
• 1:14:29
  Speaker 1: not identify yourself with the body which is inert, impure,
• 1:14:33
  Speaker 1: perishable and which is only a combination of the five
• 1:14:36
  Speaker 1: elements earth, water, fire, air, and ether. Always feel that
• 1:14:42
  Speaker 1: you are the all pervading formless pure existence, consciousness, bliss atma,
• 1:14:48
  Speaker 1: assert I am Brahmin, see the self in all. Take
• 1:14:53
  Speaker 1: pure food, keep company with the wise, study Guidah and
• 1:14:58
  Speaker 1: other religious books. Daily eradicate all vices, cultivate all virtues,
• 1:15:05
  Speaker 1: observe non harm, truthfulness and chastity. Keep the body fit
• 1:15:11
  Speaker 1: and energetic by practicing daily some important postures such as
• 1:15:14
  Speaker 1: head stand pose, shoulder stand pose, Matsi posture, paschamaden posture,
• 1:15:20
  Speaker 1: Bujan posture, and mayure posture, a few rounds of easy
• 1:15:23
  Speaker 1: comfortable practice of breath control, and like physical exercise such
• 1:15:27
  Speaker 1: as long walk. God is a question of supply and demand.
• 1:15:32
  Speaker 1: If you really yearn for his sight, he will reveal
• 1:15:35
  Speaker 1: himself to you in an instant. Combine all the love
• 1:15:38
  Speaker 1: you cherish towards all worldly objects, wife, son, wealth, property, relatives, friends,
• 1:15:45
  Speaker 1: and then apply this combined love towards God. You will
• 1:15:49
  Speaker 1: realize in this very second it is not very difficult
• 1:15:53
  Speaker 1: to have the vision of God or to please him.
• 1:15:57
  Speaker 1: God is an ocean of mercy. He is as a
• 1:16:00
  Speaker 1: slave of his devotees. He ran with lightning speed to
• 1:16:04
  Speaker 1: save Throupathi from the wicked hands of the Coravas. He
• 1:16:08
  Speaker 1: begged pardon of Pravada for not coming to his rescue earlier.
• 1:16:12
  Speaker 1: He caressed the dying bird Jatayu, keeping him on his laps,
• 1:16:16
  Speaker 1: and wiped off his dirt with the trusses of his hairs.
• 1:16:19
  Speaker 1: He carried the palanquin of his devotee Tiagaraja and also
• 1:16:23
  Speaker 1: water in a vessel for his ablution. He proudly bears
• 1:16:27
  Speaker 1: as an ornament the scar left on his chest by
• 1:16:30
  Speaker 1: the kick of Briguo. He wears the skulls of his
• 1:16:33
  Speaker 1: devotees as a garland round his neck. The Lord himself
• 1:16:37
  Speaker 1: has admitted I am under the complete control of my devotees.
• 1:16:41
  Speaker 1: Pray to him fervently for his grace. Be up and
• 1:16:45
  Speaker 1: doing in spiritual practice. Never waste a single minute. Pray
• 1:16:50
  Speaker 1: fervently like Pravlad, sing his name like Rada. Weep in
• 1:16:55
  Speaker 1: solitude like Mirah on account of his separation. Do praise
• 1:16:59
  Speaker 1: life Lord Gouranga, Singh Badjan like Ram, offering of Bengal
• 1:17:05
  Speaker 1: dance in divine ecstasy like chaitin Ya Maha, Prabhuan, enter
• 1:17:09
  Speaker 1: into feeling deep meditative absorption. Repeat his name like Valmiki
• 1:17:13
  Speaker 1: to Karam and Ramdas. He will certainly bless you with
• 1:17:17
  Speaker 1: his beatific vision, supreme knowledge and eternal bliss. Nine mysterious
• 1:17:23
  Speaker 1: help from the Lord to devotees. Hear the glorious events
• 1:17:27
  Speaker 1: in the lives of Sri Rupkekla, Supreme Lord of Ayodia
• 1:17:30
  Speaker 1: and a soldier devotee of Punjab. Sri Rupkla Bagvan was
• 1:17:34
  Speaker 1: a famous devotee who lived the latter part of his
• 1:17:37
  Speaker 1: life in Ayodia. He was a native of Chapra near Varanasi.
• 1:17:42
  Speaker 1: He was an inspector of schools. He was a sincere
• 1:17:46
  Speaker 1: devotee of Sri Rama. One day he was absorbed in meditation.
• 1:17:51
  Speaker 1: He did not visit any school for inspection. Lord Rama
• 1:17:55
  Speaker 1: himself assumed the form of the inspector through his yoga
• 1:17:58
  Speaker 1: illusory power. Inspected of particular school, signed in the register
• 1:18:02
  Speaker 1: and disappeared. When Sri Ropklabudvan came to the school next morning,
• 1:18:07
  Speaker 1: the teachers said that he had already visited the school
• 1:18:10
  Speaker 1: the previous day and showed him his signature in the register.
• 1:18:13
  Speaker 1: He was very much astonished this one evidence gave him
• 1:18:17
  Speaker 1: great encouragement. He instantaneously resigned his post went to Ayodia
• 1:18:23
  Speaker 1: to spend the rest of his life in communion with
• 1:18:25
  Speaker 1: Lord Rama. Have you not heard of an incident in Punjab?
• 1:18:30
  Speaker 1: A soldier, a sincere Rama devotee, was on patrol duty
• 1:18:33
  Speaker 1: at night in a cantonment area. One night of fine
• 1:18:37
  Speaker 1: praise party was moving about near by. The soldier was
• 1:18:41
  Speaker 1: very much moved by their deep devotion. He left his
• 1:18:45
  Speaker 1: duty and joined the praise party. He enjoyed the praise
• 1:18:48
  Speaker 1: to his heart's content. In the depth of higher emotions,
• 1:18:52
  Speaker 1: he entered into feeling deep meditative absorption, the ecstatic state
• 1:18:56
  Speaker 1: of devotees. When he returned at six a m. With
• 1:19:00
  Speaker 1: great apprehension, he inquired the Sabadar Major whether anything had
• 1:19:04
  Speaker 1: happened during his absence. The Sabadar Major said, nothing happened.
• 1:19:09
  Speaker 1: I saw you through out on your patrol duty. The
• 1:19:13
  Speaker 1: devotee soldier was extremely surprised to hear the statement of
• 1:19:16
  Speaker 1: the Sabadar Major. He thought it was all the grace
• 1:19:19
  Speaker 1: of Rama. Rama himself took charge of the patrol duty
• 1:19:23
  Speaker 1: to protect his devotee. He assumed the form of the
• 1:19:27
  Speaker 1: soldier when the devotee came to know of this incident,
• 1:19:31
  Speaker 1: he immediately managed to get himself demobilized and went to
• 1:19:34
  Speaker 1: a yoda to spend the rest of his life in devotion.
• 1:19:38
  Speaker 1: If you are sincere in your devotion, you will have
• 1:19:40
  Speaker 1: the sight of God face to face this very moment.
• 1:19:44
  Speaker 1: Ten incidents from the life of Swami Sadasivabramendra. More than
• 1:19:49
  Speaker 1: one hundred and fifty years ago, there lived a very
• 1:19:51
  Speaker 1: famous yogi wise by name Sadasivabramendra Suraspati, in Narreir near
• 1:19:56
  Speaker 1: Koruru in the district of trichiniploy South India. He is
• 1:20:00
  Speaker 1: the author of Brahma Sutraviridi and Atmavidya Villas and various
• 1:20:04
  Speaker 1: other books. He has performed innumerable miracles. Once, when he
• 1:20:09
  Speaker 1: was absorbed in deep meditative absorption on the banks of
• 1:20:12
  Speaker 1: the covery, he was carried away by the flood and throne.
• 1:20:15
  Speaker 1: Somewhere else he was deeply buried underneath the sand. Peasants
• 1:20:20
  Speaker 1: went to plow the fields, They hit against the head
• 1:20:23
  Speaker 1: of the yogi and some blood oozed out. They dug out,
• 1:20:27
  Speaker 1: and to their great astonishment they found a yogi seated
• 1:20:30
  Speaker 1: in deep meditative absorption. On another occasion, as an adute,
• 1:20:34
  Speaker 1: he entered the tent of a muslin chief naked. The
• 1:20:38
  Speaker 1: chief was quite enraged at the sage. He cut off
• 1:20:41
  Speaker 1: one of his arms. Sadasiva Brahmin walked away without uttering
• 1:20:46
  Speaker 1: a word and without showing any sign of pain. The
• 1:20:50
  Speaker 1: chief was greatly astonished at this strange condition of the sage.
• 1:20:54
  Speaker 1: He thought that this man must be a great soul,
• 1:20:57
  Speaker 1: a superhuman being. He repented my followed the sage to apologize.
• 1:21:03
  Speaker 1: Sadasivhah did not even know that his arm was cut off.
• 1:21:07
  Speaker 1: When the chief narrated to the sage what had happened
• 1:21:09
  Speaker 1: in the camp, Sadasivah excused the chief and simply touched
• 1:21:13
  Speaker 1: his maimed arm. Sadasiva Brahmin had a fresh arm. These
• 1:21:18
  Speaker 1: incidents in the life of this sage should convince everyone
• 1:21:21
  Speaker 1: that there is a sublime, divine life independent of objects
• 1:21:24
  Speaker 1: and the play of the mind and the senses. The
• 1:21:27
  Speaker 1: sage was quite unconscious of the world. He did not
• 1:21:31
  Speaker 1: feel a bit when his arm was cut off. He
• 1:21:34
  Speaker 1: ought to have been absorbed in the divine consciousness and
• 1:21:37
  Speaker 1: become one with the divine. Ordinary people yell out even
• 1:21:41
  Speaker 1: when there is a pin prick on their body. The
• 1:21:43
  Speaker 1: above incidents in the life of Sadasiva Brahmin amply proved
• 1:21:47
  Speaker 1: the existence of God and a divine eternal life where
• 1:21:50
  Speaker 1: all sorrows melt, all desires are satisfied, and where one
• 1:21:54
  Speaker 1: gets supreme bliss, peace and knowledge. Eleven. A question of belief,
• 1:22:00
  Speaker 1: Rama said, O, Swami Sivanandah, give me definite proofs for
• 1:22:04
  Speaker 1: the existence of God. Sivanandah replied, O, Ram, your mother
• 1:22:10
  Speaker 1: said Krishna is your father. You did not ask her, Oh, Mother,
• 1:22:14
  Speaker 1: prove he is my father. Existence of God is a
• 1:22:18
  Speaker 1: self evident truth. It is self proved. It is a
• 1:22:22
  Speaker 1: great insult. It is quite absurd to say, give me
• 1:22:26
  Speaker 1: proofs for the existence of God. When the Lord is everywhere.
• 1:22:31
  Speaker 1: Behold his glory in the sun, moon and stars, in
• 1:22:35
  Speaker 1: the fire, in the lightning, thunder, in the ocean, in
• 1:22:39
  Speaker 1: the sky, in the flowers, in the mind, in the intellect,
• 1:22:42
  Speaker 1: and in vital energy. Twelve. God is existence, bliss and peace. Shiva.
• 1:22:49
  Speaker 1: Do you exist? Prof yes, Shiva. If you say that
• 1:22:55
  Speaker 1: you do not exist, and if somebody beats you, then
• 1:22:58
  Speaker 1: you will see whether you exist or not. Existence is God?
• 1:23:03
  Speaker 1: You want death or immortality? Proth I want neither death
• 1:23:07
  Speaker 1: nor immortality. I do not want immortality because the world
• 1:23:12
  Speaker 1: is so bad and full of miseries that immortality would
• 1:23:15
  Speaker 1: mean eternal suffering. I do not want death because nobody
• 1:23:19
  Speaker 1: wants death. Shiva. You are confusing yourself when you say
• 1:23:25
  Speaker 1: that you do not want death. It means that you
• 1:23:27
  Speaker 1: want immortality. Immortality is God. You want pain or bliss? Proth.
• 1:23:34
  Speaker 1: I want neither pain nor bliss, Shiva. Then what do
• 1:23:38
  Speaker 1: you want? Prof There is something higher than bliss, Shiva.
• 1:23:44
  Speaker 1: There is nothing higher than divine bliss. Proth desirelessness Shiva.
• 1:23:51
  Speaker 1: Desirelessness is bliss. Bliss is God. Do you want peace
• 1:23:56
  Speaker 1: of mind? Proth? Yes, Shiva? Peace is God. So now
• 1:24:03
  Speaker 1: do you believe that God exists? Thirteen? A dialogue between
• 1:24:07
  Speaker 1: a theist and an atheist. Atheist, please show me your
• 1:24:12
  Speaker 1: God or Brahmin, of whom you speak very highly every day.
• 1:24:15
  Speaker 1: If God really exists, I should see him with my
• 1:24:18
  Speaker 1: own eyes now, Theist, I will beat you now with
• 1:24:22
  Speaker 1: this stick. Please show me your pain in concrete form. Atheist,
• 1:24:28
  Speaker 1: how can I show you my pain? Your question is
• 1:24:31
  Speaker 1: quite absurd. One will have to feel the pain one's
• 1:24:34
  Speaker 1: self theist. Similar is the case with God. Also, you
• 1:24:40
  Speaker 1: will have to realize him through constant and intense meditation.
• 1:24:44
  Speaker 1: He cannot be seen by these fleshy eyes, as he
• 1:24:47
  Speaker 1: is beyond the reach of the senses and the mind atheist.
• 1:24:51
  Speaker 1: If God is beyond the reach of the senses, then
• 1:24:54
  Speaker 1: he should be a nonentity, a mere void, a negative concept,
• 1:24:57
  Speaker 1: a metaphysical abstraction. I do not wish to attain such
• 1:25:01
  Speaker 1: a negative state of nothingness. I will not gain anything
• 1:25:05
  Speaker 1: by attaining him. I am very happy here when I
• 1:25:08
  Speaker 1: enjoy the different kinds of sensual objects. There is nothing
• 1:25:12
  Speaker 1: beyond these sensual pleasures. Why do you talk of something
• 1:25:16
  Speaker 1: beyond the senses? How could this be? I cannot believe
• 1:25:20
  Speaker 1: such things. I am a scientist. I want accurate laboratory proofs.
• 1:25:27
  Speaker 1: Theist ha ha ha ha well said, you want laboratory
• 1:25:36
  Speaker 1: proofs very fine. Indeed, you wish to limit the illimitable
• 1:25:41
  Speaker 1: ulpervating God in your test tube, blowpipe and chemicals. God
• 1:25:46
  Speaker 1: is the source for your chemicals. He is the substratum
• 1:25:50
  Speaker 1: for your atoms, electrons and molecules. Without him, no atom
• 1:25:55
  Speaker 1: or electron will move. He is the inner ruler, He
• 1:26:00
  Speaker 1: is the controller. Without him, the fire cannot burn, the
• 1:26:04
  Speaker 1: sun cannot shine, the air cannot move. Without him, you
• 1:26:08
  Speaker 1: cannot see, cannot talk, cannot hear, cannot think. He is
• 1:26:13
  Speaker 1: the maker of all scientific laws, the law of gravitation,
• 1:26:16
  Speaker 1: the law of cohesion, the law of attraction and repulsion,
• 1:26:20
  Speaker 1: et cetera. He is lawgiver. Bow to him with faith
• 1:26:25
  Speaker 1: and devotion, you will have a thorough knowledge of the
• 1:26:28
  Speaker 1: science of sciences, Brahma knowledge, through his grace and attain liberation. Atheist,
• 1:26:35
  Speaker 1: is there anything like the science of sciences? I had
• 1:26:38
  Speaker 1: my education at Oxford and Harvard Universities. I never heard
• 1:26:43
  Speaker 1: there of a science like this, theist, Just note the
• 1:26:47
  Speaker 1: conversation that took place between Sonica and Angyras. Sonica, the
• 1:26:52
  Speaker 1: Great Householder questioned Angyros, what is that which, being known,
• 1:26:56
  Speaker 1: all these become known? And Gyras replied, it is rama
• 1:27:00
  Speaker 1: knowledge the science of sciences, by knowing which the immortal
• 1:27:04
  Speaker 1: Brahman is realized. By knowledge of Brahma knowledge or the
• 1:27:08
  Speaker 1: science of sciences, you hear what cannot be heard, You
• 1:27:11
  Speaker 1: perceive what cannot be perceived, You know what cannot be known,
• 1:27:15
  Speaker 1: you think what cannot be thought of. Just as by
• 1:27:18
  Speaker 1: the knowledge of a single nugget of gold, All that
• 1:27:20
  Speaker 1: is made of gold is known, the difference being only
• 1:27:23
  Speaker 1: a name arising from speech, but the truth being that
• 1:27:26
  Speaker 1: all is gold. Just as by the knowledge of a
• 1:27:28
  Speaker 1: single pair of nail scissors, all that is made of
• 1:27:31
  Speaker 1: iron is known, all modifications being only a name based
• 1:27:34
  Speaker 1: upon words, but the truth being that all is iron.
• 1:27:37
  Speaker 1: Thus is that Brahma knowledge or the science of sciences.
• 1:27:41
  Speaker 1: The basis for all the secular sciences is Brahma knowledge
• 1:27:45
  Speaker 1: or spiritual science. If you know this supreme science through
• 1:27:49
  Speaker 1: direct intuition, you will have knowledge of all other worldly sciences,
• 1:27:53
  Speaker 1: just as you will have knowledge of articles made of clay.
• 1:27:55
  Speaker 1: If you have ignorance of clay itself, you cannot learn
• 1:27:59
  Speaker 1: this science of SNAs sciences in any university. You will
• 1:28:03
  Speaker 1: have to learn this from a noa of vedis established
• 1:28:05
  Speaker 1: in Brahman Guru, after controlling your senses and the mind. Atheist,
• 1:28:11
  Speaker 1: How can I believe that God exists when I cannot
• 1:28:13
  Speaker 1: see him actually with my eyes? Theist? Though you do
• 1:28:17
  Speaker 1: not see the stars in the daytime, yet they do exist.
• 1:28:21
  Speaker 1: Though you cannot see the sun during a cloudy day,
• 1:28:24
  Speaker 1: yet it does exist. Even so, though you cannot see
• 1:28:28
  Speaker 1: God with these physical eyes. Yet he does exist. If
• 1:28:32
  Speaker 1: you get the divine eye or the eye of intuition
• 1:28:34
  Speaker 1: by the practice of meditation, you will behold him. Atheist,
• 1:28:39
  Speaker 1: I think that there is no such thing as God,
• 1:28:41
  Speaker 1: or immortal soul, or divine eyes or eternal bliss of
• 1:28:44
  Speaker 1: the soul. It is all the wild imaginations of the
• 1:28:48
  Speaker 1: so called vedantins and devotees. Just as red color is
• 1:28:52
  Speaker 1: produced by the combination of lime, nut, and beetle leaves,
• 1:28:56
  Speaker 1: so also this body is formed by the combination of
• 1:28:59
  Speaker 1: the five elements. This body only is the soul. There
• 1:29:03
  Speaker 1: is nothing beyond this body. There is nothing beyond sensual enjoyments.
• 1:29:09
  Speaker 1: The philosophy of flesh, or the philosophy of viricana, or
• 1:29:13
  Speaker 1: the epicurean eat, drink, and be merry appeals to me most.
• 1:29:17
  Speaker 1: We should extract as much pleasure as possible from this
• 1:29:20
  Speaker 1: body and the sensual objects. There is no use in
• 1:29:24
  Speaker 1: practicing penance or self restraint. We should allow the senses
• 1:29:28
  Speaker 1: to run riot or to have a free play with
• 1:29:30
  Speaker 1: the sensual objects. This is the only wisdom. Fasting, observing, silence, celibacy, meditation,
• 1:29:39
  Speaker 1: et cetera are the foolish acts of an ignorant man theist.
• 1:29:43
  Speaker 1: These worldly objects are ephemeral. They wear out the vigor
• 1:29:47
  Speaker 1: of all senses. Even the longest life is very short.
• 1:29:52
  Speaker 1: No man can be made permanently happy by wealth, sons
• 1:29:56
  Speaker 1: and woman. Man weeps in old age. He is drowned
• 1:30:00
  Speaker 1: in sorrow when he loses money, when his wife or
• 1:30:03
  Speaker 1: son dies, when he develops incurable disease. Natchikatas was not
• 1:30:08
  Speaker 1: tempted by the worldly gifts of Lord Yama. He persisted
• 1:30:12
  Speaker 1: in attaining the eternal bliss of the immortal soul, and
• 1:30:15
  Speaker 1: got it through the instructions of Lord Yama. A passionate,
• 1:30:19
  Speaker 1: ignorant man who has neither discrimination nor dispassion, who is
• 1:30:23
  Speaker 1: drowned in worldliness, cannot have a clear conception of the
• 1:30:26
  Speaker 1: supreme essence. Atheist nature only does everything. Why should we
• 1:30:32
  Speaker 1: accept the existence of God. Nature nourishes. Nature is everything.
• 1:30:38
  Speaker 1: This world can go on without a lord. Nature can
• 1:30:42
  Speaker 1: manage everything. Theist nature is not independent. She is the
• 1:30:48
  Speaker 1: handmaid of the Lord of Nature. Nature is his illusory power.
• 1:30:53
  Speaker 1: Just as clay is to the potter, so is nature
• 1:30:56
  Speaker 1: to the Lord. The Lord gazes at material world or nature,
• 1:31:01
  Speaker 1: he is the prime immobile. He sets the material world
• 1:31:05
  Speaker 1: in motion, then the material world starts her activities. Just
• 1:31:10
  Speaker 1: as heat is inseparable from the fire, so also the
• 1:31:13
  Speaker 1: illusory power is inseparable from the Lord, the possessor of power.
• 1:31:18
  Speaker 1: Just as the power of burning is inherent in fire,
• 1:31:21
  Speaker 1: so also illusory power is inherent in the Lord. Atheist?
• 1:31:25
  Speaker 1: What are the chief attributes of your Lord? Theist? God
• 1:31:29
  Speaker 1: is omnipotent, omniscient, omnipresent and all merciful Atheist. Can he
• 1:31:35
  Speaker 1: make a two sided paper only one sided? Can he
• 1:31:39
  Speaker 1: make a man jump on his own shoulders? Can he
• 1:31:42
  Speaker 1: make the fire burn downwards? Can he make the sun
• 1:31:45
  Speaker 1: radiate coolness? Can he make a barren woman son, father
• 1:31:49
  Speaker 1: of seven children? If he cannot do these things, he
• 1:31:53
  Speaker 1: is no longer the omnipotent Lord Theist. Do not ask
• 1:31:57
  Speaker 1: such impertinent, useless and meaningless questions. Spiritual minded person will
• 1:32:03
  Speaker 1: never talk a word in vain. You are wasting your life,
• 1:32:07
  Speaker 1: time and energy. God is omnipotent. He can do and
• 1:32:12
  Speaker 1: undo things in the twinkling of an eye. His grace
• 1:32:15
  Speaker 1: makes the dumb man eloquent and the cripple a mountaineer.
• 1:32:19
  Speaker 1: Develop faith and devotion. Utilize your body in his service.
• 1:32:25
  Speaker 1: It is very difficult to get a human birth. Therefore,
• 1:32:27
  Speaker 1: try your best to realize Him in this birth. Try
• 1:32:31
  Speaker 1: to become wise, learn to discriminate, cultivate your heart, make
• 1:32:37
  Speaker 1: it soft and pure. Atheist. You say God is all merciful.
• 1:32:43
  Speaker 1: I say God is very cruel. He is very unjust.
• 1:32:48
  Speaker 1: He makes some very rich, others very poor, some healthy,
• 1:32:52
  Speaker 1: and others very sickly and deformed from their very birth. Theist.
• 1:32:56
  Speaker 1: God is quite just, He is the silent witness. This
• 1:33:01
  Speaker 1: world runs in accordance with definite laws. There is order.
• 1:33:06
  Speaker 1: Virtue brings its own reward, Vice brings its own punishment.
• 1:33:11
  Speaker 1: God neither punishes nor rewards any individual. Man reaps the
• 1:33:15
  Speaker 1: fruits of his own actions as he sows, so he
• 1:33:19
  Speaker 1: reaps the law of cause and effect operates. This law
• 1:33:24
  Speaker 1: is inexorable. Atheist. Why God created this world? When he
• 1:33:29
  Speaker 1: is fully satisfied? I e. One in whom all desires
• 1:33:33
  Speaker 1: are gratified. How did the desire to create this world
• 1:33:36
  Speaker 1: arise in his mind? Theist? Why God created this world?
• 1:33:41
  Speaker 1: When did action begin? Why should there be ignorance at all?
• 1:33:46
  Speaker 1: When did man take his first birth? How can ignorance
• 1:33:50
  Speaker 1: come in the Atma? Who is of the nature of existence, consciousness, bliss,
• 1:33:55
  Speaker 1: which is more powerful, whether destiny or self effort, and
• 1:33:59
  Speaker 1: many such other questions are transcendental questions. Such questions do
• 1:34:04
  Speaker 1: not help in any way one's progress in the spiritual path.
• 1:34:08
  Speaker 1: The result is mere lingual warfare and beating about the
• 1:34:11
  Speaker 1: bush with no substantial result. Words are finite, language is imperfect.
• 1:34:18
  Speaker 1: One can get a solution to such questions only when
• 1:34:21
  Speaker 1: one transcends the three states and the three qualities and
• 1:34:24
  Speaker 1: rests in one's own essential nature through constant and protracted
• 1:34:28
  Speaker 1: profound meditation and attains a firm foundation or the established
• 1:34:31
  Speaker 1: in yoga state. The frail, finite intellect that is conditioned
• 1:34:36
  Speaker 1: in time space causation cannot peep into the beyond. You
• 1:34:40
  Speaker 1: will get answers for these questions when you get knowledge
• 1:34:43
  Speaker 1: of the self. All doubts are rent as under the
• 1:34:47
  Speaker 1: three knots are broken when one attains brahmic, divine natural
• 1:34:50
  Speaker 1: state or the native state of pristine purity in glory.
• 1:34:54
  Speaker 1: People generally rack their brains and waste their energy when
• 1:34:57
  Speaker 1: such doubts assail them. This is a trick of the
• 1:35:00
  Speaker 1: mind to delude the aspirant and swerve them from the
• 1:35:03
  Speaker 1: path of divine contemplation. What is wanted is rigorous spiritual practice,
• 1:35:08
  Speaker 1: burning dispassion, strong desire for liberation, and sustained discrimination. Atheist.
• 1:35:14
  Speaker 1: If God is all merciful, if he is an ocean
• 1:35:17
  Speaker 1: of mercy, why should there be pain and disease in
• 1:35:19
  Speaker 1: this world? Theist? Pain is in a way a good
• 1:35:24
  Speaker 1: thing in this world. It is an eye opener. It
• 1:35:28
  Speaker 1: is a blessing in disguise. It infuses mercy in your
• 1:35:32
  Speaker 1: heart and turns your mind towards God. It develops your
• 1:35:36
  Speaker 1: will power or power of endurance. It forces you to
• 1:35:40
  Speaker 1: find out the way of escape from the clutches of
• 1:35:42
  Speaker 1: maya illusion or the thraldom of matter. Atheist? Why should
• 1:35:47
  Speaker 1: there be evil in this world? Can he not create
• 1:35:50
  Speaker 1: a world with pure bliss only? Why should there be
• 1:35:53
  Speaker 1: mixture of pleasure and pain? Does this not go against
• 1:35:57
  Speaker 1: his omnipotent nature? Theist? This universe is a mixture of
• 1:36:01
  Speaker 1: good and evil. This is a relative plain. You cannot
• 1:36:06
  Speaker 1: expect pure, unalloyed happiness here. You can find pure bliss
• 1:36:11
  Speaker 1: in your innermost self or brahmin only. Evil is not
• 1:36:14
  Speaker 1: a distinct entity. Good and evil are the obverse and
• 1:36:18
  Speaker 1: reverse sides of the same coin, evil exists to glorify good.
• 1:36:24
  Speaker 1: What is evil at one time is good at another time.
• 1:36:27
  Speaker 1: What is evil for one is good for another. A
• 1:36:31
  Speaker 1: rogue is a saint of the future. If you keep
• 1:36:34
  Speaker 1: him in the company of a saint, he will become
• 1:36:36
  Speaker 1: a veritable great soul. Have you not studied the lives
• 1:36:39
  Speaker 1: of Rutnakar, Jegai and Madhai. They became very good saints
• 1:36:44
  Speaker 1: when they came in contact with great souls. The body
• 1:36:48
  Speaker 1: of a man is the result of good and evil actions.
• 1:36:52
  Speaker 1: Therefore he should reap the fruits of his good and
• 1:36:54
  Speaker 1: evil actions pleasure and pain. Atheist, thank you very much. Indeed,
• 1:37:01
  Speaker 1: my mind is slightly turned towards your side by your
• 1:37:03
  Speaker 1: impressive instructions. Please give me some strong proofs for the
• 1:37:08
  Speaker 1: existence of God. I am led to believe now that
• 1:37:11
  Speaker 1: supreme intelligence or power governs this universe. Theist God or
• 1:37:16
  Speaker 1: Brahman is self proved. The self is the basis of
• 1:37:20
  Speaker 1: the action of proving. Therefore, it is evident before the
• 1:37:24
  Speaker 1: action of proving itself. It is therefore impossible to deny it.
• 1:37:30
  Speaker 1: In denying the existence of Brahmin, you deny your own existence,
• 1:37:33
  Speaker 1: which is absurd. Brahman is the basis of all presuppositions, demonstrations,
• 1:37:39
  Speaker 1: and all notions. Atheist. I have understood this point well. Doubtless,
• 1:37:45
  Speaker 1: the self cannot be demonstrated, but it is possible to
• 1:37:49
  Speaker 1: infer his existence from certain empirical facts. Please furnish me
• 1:37:54
  Speaker 1: with those facts, then I will have perfect conviction. Theist.
• 1:37:59
  Speaker 1: The existence tints of Brahmin is known on the ground
• 1:38:01
  Speaker 1: of its being the self of everyone. Because everyone is
• 1:38:04
  Speaker 1: conscious of the existence of his self. There is an
• 1:38:08
  Speaker 1: inherent feeling in everybody. I exist aham ASMI man never
• 1:38:12
  Speaker 1: thinks I am not this self of whose existence all
• 1:38:16
  Speaker 1: are conscious is Brahmin Atheist, well said, Indeed, I can
• 1:38:22
  Speaker 1: understand this point very well. It appears to me nicely.
• 1:38:27
  Speaker 1: Please teach me further in this direction. Theist. Close your
• 1:38:32
  Speaker 1: eyes and imagine for a moment that you are dead. Atheist. Yes,
• 1:38:38
  Speaker 1: I have closed my eyes. Now I now imagine that
• 1:38:41
  Speaker 1: I am dead Theist. What do you find now, Atheist?
• 1:38:47
  Speaker 1: I imagine that my dead body is lying down on
• 1:38:49
  Speaker 1: the ground as a corpse, and I am witnessing the
• 1:38:51
  Speaker 1: dead body. Theist. You can never imagine of your annihilation.
• 1:38:57
  Speaker 1: You can never think that you do not exist after
• 1:38:59
  Speaker 1: the physical body is thrown away. This itself clearly proves
• 1:39:04
  Speaker 1: that you are always the witnessing subject Atheist. This also
• 1:39:09
  Speaker 1: convinces me to some extent. Please give me some more
• 1:39:12
  Speaker 1: practical illustrations, Theist. Here is a very practical illustration. You
• 1:39:18
  Speaker 1: dream sometimes that you are dead and that your relatives
• 1:39:21
  Speaker 1: are weeping. Even in that supposed death state, you see
• 1:39:25
  Speaker 1: and hear them weeping. This clearly indicates that even after
• 1:39:29
  Speaker 1: seeming death, life really persists. This also proves that immortality
• 1:39:34
  Speaker 1: is an inherent attribute of the soul. You exist even
• 1:39:38
  Speaker 1: after the physical sheath is thrown out. That existence is
• 1:39:42
  Speaker 1: Brahman or Atma Atheist. This is really a wonderful illustration.
• 1:39:48
  Speaker 1: My doubts about the existence of God or Self are dwindling.
• 1:39:52
  Speaker 1: Please give me some instructions from the experiences in daily life, Theist.
• 1:39:57
  Speaker 1: A certain lady had a fall from the third se
• 1:40:00
  Speaker 1: story of her house. Underneath there was a bed of
• 1:40:03
  Speaker 1: sharp angular stones. She would have received very serious injuries,
• 1:40:08
  Speaker 1: but she was miraculously saved. She herself expressed, I actually
• 1:40:12
  Speaker 1: felt the warm embrace of some invisible hands. Some mysterious
• 1:40:17
  Speaker 1: powers saved me. Instances like this are not uncommon in
• 1:40:21
  Speaker 1: daily life, Atheist, May I hear another illustration, Theist, you
• 1:40:27
  Speaker 1: find that even the world's best doctors fail to cure
• 1:40:30
  Speaker 1: a dying king. You might have also heard of many
• 1:40:33
  Speaker 1: instances where patients ailing from the worst type of diseases
• 1:40:36
  Speaker 1: are cured miraculously, where even the ablest doctors have declared
• 1:40:40
  Speaker 1: the case to be hopeless. This itself is a clear
• 1:40:43
  Speaker 1: proof that there is the divine hand behind all cure Atheist.
• 1:40:48
  Speaker 1: Can you illustrate this through the theory of action? Theist?
• 1:40:52
  Speaker 1: Some people die when they are eighty years old, some
• 1:40:55
  Speaker 1: die when they are in the womb, Some die at twenty,
• 1:40:58
  Speaker 1: some at forty. What is the cause for the variation?
• 1:41:03
  Speaker 1: Who has fixed the span of life for all? This
• 1:41:06
  Speaker 1: clearly proves that there is the theory of action, That
• 1:41:08
  Speaker 1: there is one omniscient lord who is the dispenser of
• 1:41:11
  Speaker 1: the fruits of the actions of the individual beings, who
• 1:41:14
  Speaker 1: fix the span of the life of the individual beings
• 1:41:16
  Speaker 1: in accordance with their nature of action, who knows the
• 1:41:19
  Speaker 1: exact relation between actions and their fruits. As action is incenient,
• 1:41:24
  Speaker 1: it certainly cannot dispense with the fruits of their actions. Atheist,
• 1:41:29
  Speaker 1: prove the existence of God through facts about this physical body,
• 1:41:33
  Speaker 1: which is regarded as the temple of God. Theist. The
• 1:41:37
  Speaker 1: incensient engine of a railway train cannot move without a
• 1:41:40
  Speaker 1: qualified driver. Even so, this incenient body engine cannot move
• 1:41:45
  Speaker 1: without an intelligent driver who is God or ishvar from
• 1:41:49
  Speaker 1: the existence of the body, you can infer the existence
• 1:41:52
  Speaker 1: of the hidden driver of the body engine Mark. There
• 1:41:56
  Speaker 1: is display of intelligence in every inch of creation. Who
• 1:42:00
  Speaker 1: pumps blood into the arteries, who converts food into chyle
• 1:42:05
  Speaker 1: and red colored blood, Who affects the peristalsis in the
• 1:42:08
  Speaker 1: bowels and stomach, and controls the process of assimilation and elimination.
• 1:42:13
  Speaker 1: Who shuts the eyelids to prevent dust from falling into
• 1:42:16
  Speaker 1: the delicate eyes. Who gave intelligence to the cells and
• 1:42:20
  Speaker 1: glands to secrete milk, bile, saliva, gastric juice, et cetera
• 1:42:25
  Speaker 1: from the blood. Who gave intelligence and power to the
• 1:42:29
  Speaker 1: spermatozoa to move, unite with the ovum in the womb
• 1:42:32
  Speaker 1: and develop into a fetus. Wherefrom does this minutest, suppless
• 1:42:37
  Speaker 1: substance individual being as minute as the tiniest grain of sand,
• 1:42:41
  Speaker 1: derive the capacity to assume gradually the features, complexion and
• 1:42:45
  Speaker 1: shape of its parents. What is the power which sustains
• 1:42:49
  Speaker 1: it and helps its growth in the mother's womb? Who
• 1:42:52
  Speaker 1: arranges for milk in the mother's breast before the child
• 1:42:55
  Speaker 1: is born? How wonderful is the human machine? How harmoniously
• 1:43:00
  Speaker 1: all the organs work in unison in the economy of nature.
• 1:43:04
  Speaker 1: In Gidah, this body is known as nineingate city. In summer,
• 1:43:08
  Speaker 1: the skin works energetically to throw off all impurities of
• 1:43:11
  Speaker 1: the blood and to relieve the kidneys which had overworked.
• 1:43:14
  Speaker 1: In winter. The endocrine, pituitary, pinial adrenal glands work in
• 1:43:20
  Speaker 1: perfect harmony in manufacturing the internal secretions and the hormones
• 1:43:24
  Speaker 1: to help the metabolic process of the body growth and structure.
• 1:43:28
  Speaker 1: It is a great marvel to see the working of
• 1:43:30
  Speaker 1: the nervous system under the control of brain and the
• 1:43:33
  Speaker 1: movement of the impulses through the spinal cord. There is
• 1:43:37
  Speaker 1: a magnificent electric battery inside with switchboard and wires. The
• 1:43:42
  Speaker 1: operator is in a ruler or God who controls and
• 1:43:45
  Speaker 1: supervises everything. He is Supervisor, permitter, and the great Lord.
• 1:43:51
  Speaker 1: Look at the heart and lungs, which work under the
• 1:43:53
  Speaker 1: direct control of the brain. How wonderful are these three
• 1:43:57
  Speaker 1: vital organs the tripods of life? Can an eminent scientist
• 1:44:01
  Speaker 1: manufacture any of these organs, tissues, fibers, tendons, or cells
• 1:44:06
  Speaker 1: in his laboratory with his intellects? How harmoniously the different systems,
• 1:44:11
  Speaker 1: such as the digestive system, circulatory system, nervous system, integumentary
• 1:44:16
  Speaker 1: system work without any rest, how beautifully the different centers
• 1:44:21
  Speaker 1: in the brain, such as the vision center, authority center,
• 1:44:24
  Speaker 1: center of smell, et cetera, do their functions. One is
• 1:44:28
  Speaker 1: struck with awe and wonder when he begins to think
• 1:44:31
  Speaker 1: seriously of the structure and working of this delicate human machinery.
• 1:44:35
  Speaker 1: To think that this most wonderful mechanism is the result
• 1:44:38
  Speaker 1: and product of a fortuitous combination of matter or atoms
• 1:44:42
  Speaker 1: is simply absurd and ridiculous. Indeed, it has been doubtless
• 1:44:46
  Speaker 1: molded and fashioned by some architect who is infinitely more skillful, intelligent,
• 1:44:51
  Speaker 1: and powerful than the ordinary architects who build palaces in Bungalows.
• 1:44:56
  Speaker 1: That architect is God, or ishvar or creator. Call him
• 1:45:01
  Speaker 1: by any name. It does not matter much. Atheist give
• 1:45:06
  Speaker 1: me facts for the existence of God by the study
• 1:45:08
  Speaker 1: of mind and its functions. Theist unless there exists one
• 1:45:13
  Speaker 1: continuous principle equally connected with the past, present, in future,
• 1:45:17
  Speaker 1: or an absolutely unchangeable self which cognizes everything, we are
• 1:45:21
  Speaker 1: unable to account for remembrance of Lord, recognition, and so on,
• 1:45:25
  Speaker 1: which are subject to mental impression on place, time and cause.
• 1:45:30
  Speaker 1: The self is distinct from and superior to ideas, because
• 1:45:33
  Speaker 1: the ideas require an ultimate principle which unites and connects them,
• 1:45:37
  Speaker 1: while the self is itself the ultimate principle, which renders
• 1:45:40
  Speaker 1: the cognition of the ideas possible. The mind is an
• 1:45:44
  Speaker 1: organ of sensation in thought. It must be under the
• 1:45:48
  Speaker 1: control of some one who uses this instrument. The individual
• 1:45:52
  Speaker 1: being or human soul is not the director of the mind,
• 1:45:55
  Speaker 1: because we see that ordinary men are swayed away ruthlessly
• 1:45:58
  Speaker 1: by the mind. Therefore, there must exist some other supreme
• 1:46:02
  Speaker 1: being who is the director of the mind. He is
• 1:46:06
  Speaker 1: the inner ruler and controller. Then again, look at the
• 1:46:09
  Speaker 1: miraculous power of the mind. In the Kennepanishad, the first
• 1:46:13
  Speaker 1: mancher begins, who is the director of the mind. There
• 1:46:17
  Speaker 1: is the play of the divine hand. Here also can
• 1:46:20
  Speaker 1: my brother psychologist manufacture a mind from his laboratory. We
• 1:46:25
  Speaker 1: are struck with wonder when we look into the diverse
• 1:46:27
  Speaker 1: faculties of the mind viz. Power of discrimination, power of judgment, reasoning,
• 1:46:33
  Speaker 1: retentive power, imagination, cogitative faculty, or the power of reflection, understanding,
• 1:46:39
  Speaker 1: et cetera. No one but God can create such a
• 1:46:42
  Speaker 1: powerful and miraculous mind. Atheist, give me facts for his
• 1:46:47
  Speaker 1: existence from the study of nature. Theist who provides food
• 1:46:51
  Speaker 1: for the little frog that lives hidden between the strait
• 1:46:54
  Speaker 1: of rocks. Who has clothed the fruits with skin to
• 1:46:57
  Speaker 1: prevent contamination from outside. Who divided the season? Who made
• 1:47:03
  Speaker 1: the water warm beneath the ice to enable the fishes
• 1:47:06
  Speaker 1: to live comfortably in the icy regions of the Himalayas
• 1:47:09
  Speaker 1: and other places. Who has combined four parts of nitrogen
• 1:47:13
  Speaker 1: with the one part of oxygen? At whose command does
• 1:47:16
  Speaker 1: the sun rise in the morning and set in the evening?
• 1:47:20
  Speaker 1: The sun is ninety two million, eight hundred and thirty
• 1:47:22
  Speaker 1: thousand miles away from the Earth. What a great wonder
• 1:47:26
  Speaker 1: that from such a long distance the Sun is able
• 1:47:28
  Speaker 1: to convey light, heat, energy, and vitality to all the
• 1:47:32
  Speaker 1: living beings who inhabit the earth. There are millions of
• 1:47:35
  Speaker 1: suns larger and smaller than the one which we see,
• 1:47:38
  Speaker 1: but which appear to us like tiny stars, on account
• 1:47:41
  Speaker 1: of their being remoter than the sun with which we
• 1:47:43
  Speaker 1: are acquainted. It takes millions of years for the light
• 1:47:47
  Speaker 1: from these stars to reach this earth. Velocity of light
• 1:47:51
  Speaker 1: is one hundred and eighty six thousand miles per second.
• 1:47:54
  Speaker 1: Light from some distant stars has not yet reached us
• 1:47:57
  Speaker 1: even now. What a great marvel it is. All these stars, planets,
• 1:48:03
  Speaker 1: and satellites are revolving in the sky in fixed orbits,
• 1:48:06
  Speaker 1: from day to day, month to month, and year to year,
• 1:48:09
  Speaker 1: under immutable, definite laws. God is the controller. The sun
• 1:48:15
  Speaker 1: cannot shine without him, fire cannot burn without him? Who
• 1:48:20
  Speaker 1: supplies water to the trees, flowers, various shrubs, et cetera
• 1:48:25
  Speaker 1: that are found in this world? Who is this unseen,
• 1:48:28
  Speaker 1: untiring gardener, who works without wages or any sort of remuneration,
• 1:48:33
  Speaker 1: Who gives nourishment in time to tigers, lions, birds, fishes, plants, insects, worms,
• 1:48:40
  Speaker 1: et cetera. How is it that only human beings are
• 1:48:44
  Speaker 1: born of human beings? Birds of birds, tigers of tigers,
• 1:48:47
  Speaker 1: dogs of dogs, horses of horses, elephants of elephants, ants
• 1:48:51
  Speaker 1: of ants, bears of bears, mules of mules, and exact
• 1:48:55
  Speaker 1: copy of their parents in every respect. From a tiny
• 1:48:58
  Speaker 1: seed there springs a heath huge banyan tree that can
• 1:49:01
  Speaker 1: give shelter for thousands of persons. From a tiny seed
• 1:49:05
  Speaker 1: there comes out a big mango tree that gives thousands
• 1:49:08
  Speaker 1: of delicious fruits. What is that power which supports and
• 1:49:11
  Speaker 1: nourishes these trees? What is that hidden miraculous power that
• 1:49:16
  Speaker 1: brings out huge form with hair, fingers, toes, eyes, nose, teeth, ears, legs, thighs,
• 1:49:24
  Speaker 1: et cetera out of a tiny embryo? What is that
• 1:49:27
  Speaker 1: power that brings out a mighty tree with foliage, flowers,
• 1:49:31
  Speaker 1: twigs and fruit out of a tiny seed? Atheist? Can
• 1:49:35
  Speaker 1: you explain the meaning of the echislochi of Sri Sankara theist?
• 1:49:40
  Speaker 1: In the daytime? What gives you light Sunday at night
• 1:49:44
  Speaker 1: when there is no sun? What gives you light? Moon
• 1:49:48
  Speaker 1: stars and lamps? When there are no sun? Moon stars
• 1:49:52
  Speaker 1: and lamps? What gives you light? Eyes? What gives you
• 1:49:57
  Speaker 1: light when the eyes are closed? Intellect or intellect? Who
• 1:50:02
  Speaker 1: finds out the defect in the intellect? Whether there is
• 1:50:05
  Speaker 1: clarity or turbidity. Aham I that I is the light
• 1:50:10
  Speaker 1: of lights, or the eternal soul or Ottman or the
• 1:50:13
  Speaker 1: infinite Atheist, what can we infer from the study of
• 1:50:17
  Speaker 1: deep sleep? The Vedantins talk much of deep sleep. What
• 1:50:22
  Speaker 1: is the difference between sleep and deep meditative absorption? Ram?
• 1:50:27
  Speaker 1: In sleep there are no senses, no objects, no mind,
• 1:50:30
  Speaker 1: and yet you experience the highest bliss without a concrete awareness.
• 1:50:35
  Speaker 1: When there are no objects, wherefrom have you derived the bliss?
• 1:50:39
  Speaker 1: The mind rests in Brahmin during sleep, and it is
• 1:50:42
  Speaker 1: from Brahmin that bliss is derived. Further during sleep, when
• 1:50:46
  Speaker 1: there are no other persons, I alone exists. In sleep,
• 1:50:50
  Speaker 1: you experience ignorance happiness. There is a veil between you
• 1:50:55
  Speaker 1: and the self. You do not return to the waking
• 1:50:58
  Speaker 1: state with intuitional knowledge. You are ignorant, whereas in deep
• 1:51:02
  Speaker 1: meditative absorption you get knowledge of the self. You enjoy
• 1:51:05
  Speaker 1: directly the eternal bliss of the self, as there is
• 1:51:07
  Speaker 1: no veil, your ignorance is destroyed in deep meditative absorption. Atheist,
• 1:51:14
  Speaker 1: give me a very simple, but very impressive proof for
• 1:51:17
  Speaker 1: the existence of soul. Theist, you say, in daily life,
• 1:51:21
  Speaker 1: my body, my vital energy, my mind, my sense. This
• 1:51:26
  Speaker 1: clearly denotes that the self or atma is entirely different
• 1:51:30
  Speaker 1: from body, mind, vital energy, in senses. Mind and body
• 1:51:35
  Speaker 1: are your servants or instruments. They are as much outside
• 1:51:39
  Speaker 1: of you as these towels, chairs, cups are. You are
• 1:51:43
  Speaker 1: holding the body just as you hold a long walking
• 1:51:45
  Speaker 1: stick in your hand. You are the possessor or proprietor
• 1:51:49
  Speaker 1: of this body. The body is your property or possession.
• 1:51:54
  Speaker 1: The body, the senses, the mind, et cetera, are not
• 1:51:58
  Speaker 1: the soul, but belong to it. Atheist, I am quite
• 1:52:02
  Speaker 1: satisfied now. I am quite convinced. I was under a
• 1:52:07
  Speaker 1: great delusion till now I was sunk in utter ignorance.
• 1:52:12
  Speaker 1: I am grateful to you for your valuable, cogent, convincing
• 1:52:15
  Speaker 1: spiritual instructions. Thou art, my guru and savior. Please tell
• 1:52:21
  Speaker 1: me now the method to attain this immortal self. Theist.
• 1:52:25
  Speaker 1: Purify the mind, control the senses, develop the four means,
• 1:52:32
  Speaker 1: hear the revelations, reflect, and meditate. You will attain self realization.
• 1:52:39
  Speaker 1: Atheist did rigorous austerity and meditation and eventually attained the
• 1:52:43
  Speaker 1: final beatitude of life. He now addresses the theist atheist, O,
• 1:52:49
  Speaker 1: my venerable preceptor, thousand prostrations unto THEE, Thou hast saved
• 1:52:55
  Speaker 1: me from this terriblesom sorrow cycle of births and deaths.
• 1:52:59
  Speaker 1: I now rejoice in the Self. Atma is now like
• 1:53:03
  Speaker 1: the Amuluka fruit in the palm of my hand. I
• 1:53:06
  Speaker 1: behold only the Self everywhere. The glory of brahmin is ineffable.
• 1:53:12
  Speaker 1: All my doubts, fears, worries, sorrows, delusion, pain have vanished
• 1:53:17
  Speaker 1: in Toto. I am bodiless, mindless, I am all pervading intelligence.
• 1:53:24
  Speaker 1: I am self luminous. I am divine consciousness, one with
• 1:53:28
  Speaker 1: the absolute consciousness. I am solely Shiva. I am pure.
• 1:53:35
  Speaker 1: No words can adequately describe the state of illumination. Again
• 1:53:39
  Speaker 1: and again prostrations unto THEE, my savior and redeemer, Theist
• 1:53:44
  Speaker 1: rest in supreme peace. Now roam about and disseminate this
• 1:53:48
  Speaker 1: supreme knowledge throughout the length and breadth of the land.
• 1:53:52
  Speaker 1: Lift up your brothers from the quagmire of some sorrow
• 1:53:54
  Speaker 1: cycle of births and deaths. You are no longer an atheist,
• 1:53:58
  Speaker 1: deceived person with perverted intellect. Thou art a blessed, liberated soul.
• 1:54:04
  Speaker 1: Now thou art Swamijnanananda suraspiity Schnanananda, my adorable Lord, I
• 1:54:11
  Speaker 1: shall carry out thy behests obeisance unto thee Chnanananda sings
• 1:54:17
  Speaker 1: a vidantic song. Supreme bliss of pure consciousness, knowledge, bliss, knowledge, bliss,
• 1:54:24
  Speaker 1: bliss absolute. In all conditions, I am knowledge bliss absolute.
• 1:54:29
  Speaker 1: I am without old, age, without death, without motion. In
• 1:54:32
  Speaker 1: all conditions, I am knowledge bliss absolute. I am without fear,
• 1:54:37
  Speaker 1: without worry, bliss absolute knowledge, absolute existence, absolute, independent, unchanging,
• 1:54:44
  Speaker 1: nondual Atma, nonduality, atma, immortal, atma eternal, pure perfect knowledge, bliss,
• 1:54:51
  Speaker 1: absolute knowledge, absolute existence, absolute, supreme bliss of pure consciousness