My Notes -Suresh Kalimahanthi

SIDHA VEDAM

His Holiness Swami

Sivananda Paramahamsa.

Published By

The General President of Sidha Samaj.

1959

Price Rs 2-50) ( Calico Rs 3-00

BY THE SIDHA SAMAJ HEAD OFFICE.

Printed at

The Sidha Samaj Printing Works

Meppayil (P.O.) BADAGAR.)

HIS HOLINESS

Swami Sivananda Paramahamsa.

INTRODUCTION

The purpose of this introduction is to

acquaint the reader with a brief account of

the author, His Holiness Swami Sivananda

Paramahamsa and the context in which this

work has come out.

In his early days the Swamiji observe

the tortures that people undergo atthe time

of death and moved by this phenomenon he

started thinking. Then, with a firm deter—

mination to find out a solution for this, he

renounced everything and entered the free

world. At the end of a good deal of suffering

and self-sacrifice, His Holiness discovered for

himself a solution for the suffering and this

solution or the method by means of which the

death pangs can be avoided is known as‘‘Sidha

Vidya”. After having attained self-realization

bya vigorous practice of this “Vidya” and

then harvesting the fruits of it in its fullest

measure, the Swamiji, out of dire sympathy

for the suffering millions, condescended from

his supreme position, which he had adorned

by his own efforts, and began to mix with the

common people, preaching to them and

initiating them into this noble means of

self-realization.

When people, irrespective of caste,

creed and position, began to follow him in

large numbers, being convinced of the tea-

chings and initiated into the noble path, the

necessity for a corporate living was felt and

‘‘ Sidha Samaj” was founded by His Holiness

in the year 1920. It was then enjoined on the

members to practice “Sidha Vidya” for &

hours a day and during the spare time do some

simple work which would provide them with

the means to meet the meagre necessities of

their austere life. Incidentally, certain rules

and regulations have also been framed for the

conduct of its members, particularly with a

view to lead them to the spiritual goal.

The Swamiji, touring all over the

country, had delivered numerous courses

ef lectures and entertained discussions with

various learfed and intelligent people and

the essence of these lectures and discu~

ssions have been’embodied in the form ofa

book known as “Sidha Veda” originally wri-

tten in Malayalam language, and the present

version is only a true translation of the revised

edition of it. In translating in English, it is to

be admitted, that the power of expressionand

the suggestiveness in the conversational style

of the original work have been affected to

some extent, due to the fact that there are no

appropriate wordsin English to convey the

exact meanings of certain Sanskrit expressions

and that the import in the conversational

style of a language is very difficult to translate

into any other language, without losing its

charm or affecting the fulness of meaning.

However, great care has been taken to preser-

ve the original quality of the work.

As already stated, this book contains

the exposition of a novel and noble path to

attain self-realization. It neither deals with

any abstract ideas or ideals nor are the expla-

nations shrouded in any mysterious intellec-

tual manipulation. It only deals with a techni-

que, a method, and therefore it is positive and

practical. And this method is explained in

simple and unambiguous language with ample

similies as illustrations to drive home the

meaning to any common man. The practi-

cability of this method, the possibility of the

successful conduct of this technique, raises

this work to a high pedastal among thousands

of spiritual and intellectual dissertations,

which discussthe Divine and the method of

communion with it. The simplicity and the

practicability of this method can be well

discerned from the very core of the method

itself. In the multitudinous activities of our

struggle for existence, in competing with our

neighboursto outshine them inall possible

ways, in the keen desire to command the

greatest amount of wealth and prestige, we in

our everyday life consume our “life force”

considerably and in due course, when all the

“life force” is expended in this manner, we

meet with the final catestrophe, the death. If

on the contrary, we preserve this life force’

within ourselves,without allowing it to perish

inthe manner described above, and then di-

rect it up and down in ourselves and finally

unite it at the Bhrumadhya, the place between

the two eye-brows,which is the seat of Iswara,

the Divine in us, self-realization becomes po-

ssible and then we become free from all the

horrors of death pangs. The main theme of

this work is the exposition of this technique,

this novel method of self-realization.

Therefore, it is hoped, that this

English translation would serve as a guide to

the English speaking brothern, and enable

them to comprehend the facts about life and

death and to overcome these tragic situations

through self-realization by means of the

profound method so graciously expounded

aud demonstrated by the Swamiji in this work.

S. Raman,

General President,

Sidha Samaj,

BADAGARA,.

CONTENTS

Universal Prayer

CHAPTER 1

Atma tathwa or Iswara tathwa.

CHAPTER 2

Guru tathwa

CHAPTER 3

Sukrita and Dushkrita.

CHAPTER 4

Srishti, Iswaraseva and Moksharm.

CHAPTER 5 se

Pancha Boota Varnanaand Aksha-

rabhyasam (Five elements and

Practicing of self-knowledge ).

CHAPTER 6 we

The origin of creation; its different

forms and its superior sense -

(Srishti, Srishtibhedam and

Visesha Budhi).

CHAPTER 7

Swapnam, Sushupthi and Jagrata

(Dream, Profound sleep and Vigilance )

Page

xi-xii

105

164

CHAPTER 8 ane

Karma-mochanam (Realese of Karma-

Realese of life-energy from the

entanglement of wordly affairs ).

CHAPTER 9

Thrimoorti and Saraswati

(Creator, Preserver, Annihilator

and the Goddess of speech ).

CHAPTER 10 ve

Definition of the differentia of Mind

as Vishnu, Sakti, Sukla, and Jalam.

CHAPTER 11

Stoola, Sookshma Karana Dehas.

(Details of Life, ego and Mind).

CHAPTER 12 aes

Nityanitya-Viveka. (Discrimination

of Eternity and Perishableness ).

CHAPTER 13 ..,

The Samsara Vriksha.

(The tree of life ).

CHAPTER 14 .. ae

Dakshinamoortti.

CHAPTER 15

Thrikaalam ( Time sense i. e., past,

present and future ).

178

189

210

214

219

223

231

243

CHAPTER 16 ...

Vritas and Moksha.

(Vows and Salvation }.

CHAPTER 17

Yogas.( The different kinds of yoga ).

CHAPTER 18

Chaturvarnam (The four

principle castes ).

CHAPTER 19

Sakti-pooja (Worship of Bagavati

(goddess ) as sakti).

CHAPTER 20

Matam (Religion).

CHAPTER 21... wee

Mahavakyams (Chatur vakyam or

the four great sentences from vedas ).

CHAPTER 22 ...

Shadadharas and Brahmanandam

(Six chief Positions of mind and jeeva

and the eternal Bliss )-.

Prayer a

Essential Messages

Religion oe we

Errata

REF ee

247

274

279

287

291

295

300

313

314

iG it

iii to vi

CS ha Uedam

“Vande Param Brahma chidatmakam sa

Dwande Gurum Santamumesameesam

Vande Sivananda Gurupraveeram

Vande Sadanyanapi Vandaneeyan.”

“I pay my respect to the Paramatma(the

Supreme Being ), whose form itself is Brah-

mananda (Eternal Bliss ), My salutations to

that Great Teacher, whose very form is quiet-

ness and who is the lord of the universe as

well as the Pathi of Parvathi. I bow my head

before the Guru, SIVANANDA. and all

other great men.

“Ananda Sukhadhadharam

Akhandananda vigraham

Dayalum Athi Santushtam

Vandeham Mama Satgurum”.

** My due respect to the holy and sacred Guru

the embodiment of Anantham, who is extre-

mely kind and interestedin the well-being on

all .”

Gidha Vedam

“* Ragadirogan Satatanushaktan

Aseshakaya Prasrutanaseshan_

Outsukya Moharatidan Jaghana

Yo Poorva Vydyaya Namostutasmy.””

* My obeisance to that extra-ordinatry physi-

cian, who always combets and cures the

diseases of Raga (desire), Dvesha ( hatred ).

ete., which pervade the entire body and co_

mstantly create the evil qualities of Sneha

Cattachment ), Moha ( illusion ) etc. ”

Sidhe VUedam

CHAPTER 1

ISWARA THATVA

Atma Thatva

HIS HOLINESS

Swami Sivananda Paramahamsa.

D isciple:—Oh! Good Teacher, I earnestly pray

that I may be shown a way to get out of the

ocean of Maya in which I am lost, perplexed

being tossed here and there.

Teacher :—O beloved disciple! where do you want

me to take you to, from the ocean of Maya?

Dis :—To the Almighty God.

Tea:—What do you understand by the term God ?

Dis :—God is understood to be Brabma, Vishnu

and Siva, the Creator, preserver and the

Destroyer of the Universe. They are

worshipped ina number of ways in various

temples by people in the form of images

and idols. I also have got a similar notion.

Tea:—Whatever may be your notion,do you

believe in the omnipresence of God or not?

Dis :—Yes. My firm helief is that God is

omnipresent.

Tea:—Then could an omnipresent God have

Nama and Rupa? (Name and form).

Dis :-—When Nama and Rupa are ascribed, the

omnipresent nature of God is taken away.

Hence, it must be, that God hasno Nama

and Rupa.

Tea :—You say, that God is omnipresent, without

Nama and Rupa. So, do you believe that God

is within us or do you not believe so ?

Dis :—As God is omnipresent, we must believe

that he is also within us,

Tea :-—Forgetting the God within us, when we say

that Ged is only Brahma, Godis only Vishnu,

God is only Mahesa or God isin the temple

image, and so on, are we to be considered as

following the religion of God, or are we to be

considered as not following the religion of

God?

Dis :—~Since God is everywhere, we cannot say we

are not following the religion of God, in

whatever form we may worship Him.

Tea:—But for this Divine energy within us, will

we be able to hear, see, know or speak ?

Dis :—No.

Tea :—I shall point out aninstance. If some one

passes away his body becomes dead. Can that

dead body see anything or hear anything or

know anything or speak anything or move

anywhere?

Dis :—No.

Tea:—Why not?

Dis :~—Because there is no divine energy in it.

Tea :—So if we don’t have the divine energy in us

we don’t have anything—not even the world.

The cause of our seeing and knowing things

is this divine energy. It is on account of this

Divine energy that we know about all these.

Therefore we have to believe that God alone

knows all these. We fail to recognise the

Divinity within ourselves and start assuming

that Heis Brahma; Heis Vishnu; He is Mehesa

and that he is in temples and so many other

things. Then how can we he called the

followers of the religion of God?

Dis :—If we consider all these, we will be atheists.

Tea :—Whosoever conserves and storesthe Divine

Energy in him, he alone is the true follower

of the religion of God.

Dis :—O, Teacher! What is the method of storing

the outflowing divine energy within our-

selves? Kindly put me in the way.

Tea:—Whom do you think is competent to put

you in the way?

Dis :—He is the Guru? (The teacher).

Tea:—What do you mean by Guru?

Dis :-—Guru is God. That is my belief.

Tea:—Guru can never be God, for you yourself

say that God is without Nama and Rupa and

iseverywhere. Is such an entity Bhinna or

Ahbinna? (Different or Not--different ).

Dis :—Itis Abhinna (Not--different).

Tea:—Such an entity cannot happen to be our

Guru. When we speak of a Guru we speak

of something external. If it is external it is

altogether different from us. When Guru

becomes so foreign, can God be called a

Guru? Moreover, when the Divine energy

is gone from us, we become mere dead bodies.

Tf we consider this energy of Godas Guru

and locate the same outside us, do we not

become dead bodies? Thus how can God

become your Guru ?

Dis :—If we look at the question in this manner.

God cannot become the Guru.

Tea :— Besides, as an illustration to prove that

God is not Guru, let me ask you whether you

believe in the existence of God or not?

Dis :—I believe that He exists.

Tea:~-Then, is the existence of that God casual

or permanent ?

Dis :—He exists always.

Tea :—When you sleep does He exist or not?

Dis :—Yes.

Tea :—During that sleep can you know, if your

Guru were to come near you?

Dis :—I cannot.

Tea:—Why not? Even when you are sleeping,

there is God. Can you tellme then the

reason why you are not able to know that at

that time?

Dis :—That I am not able to say.

Tea :—The reason is this. God has two aspects.

They are the Sakalathwam, (the attribution of

having all the qualities) and the Nishkalatwam

(the attribution of having no qualities). God

in his Sakalathwam aspect becomes Saguna

(one with qualities) and functions in Srishti

(creation ) Sthithi (preservation ) and Samhara

(annihilation ) developing Vikaras (volitions )

of Raga (love) and Dwesha (hatred ).

In his Nishkalathwam aspect he becomes Nirgu-

na( without any qualities ) and ceases the functi-

on of creation, preservation and annihilation,

extinguishing all Vikaras of Raga and Dwesha.

All these states happen from within us only.

A lifeless body is not subjected to these states.

That is because there is no divine power ina

dead body. Itis only when we have Divine

power in us we have these states. Nishkala-

thwam is attained when all the Divine energy

within is not allowed to flow out, but allowed

to get absorbed within ourselves. In our sleep

we are Nishkala.: We have life then. The Jeeva

(life) then is the pure untrammalled Athman

(Soul). For example, take the case of a hard

hearted, cruel and murderous person. While

he is asleep, he has life. At that time his life

has no blemish; and his Jeeva becomes

Nishkala. This state of lifeis Siva. This

is what is meant by the expression “’ Jeeva

Sivoha’'(I am the Jeeva and Siva). Life mani-

fested in Jeeva. When life is not manifested,

but is kept latent, it is Siva. This is the

reason for calling it ““JEEVA SIVOHAM”,

Siva is the Iswara. It is this Iswara who

becomes Nishkala. When he becomes

Nishkala, he also becomes Nirguna. The

word Nirguna indicates that he is without

Gunas (qualities or attributes). The Gunas

are Sathwa, Rajas, and Tamas. The

absence of all these three Gunas is the state

of being Nirguna. This state is without

Vikara (volition), without Moha (desire),

without Raga (love) and without Dwesha

(hatred). This state is the sleeping state.

‘Then the divine power within us is centered

within ourselves. That is how it becomes

Nirguna aud. Nishkala (without attributes

or qualities ) and NIRVIKARI ( without

Volitions). When we wake up from sleep

and the life begins to flow out, we get the

state of SAKALATHWAM. Sakalathwam

is with Kalankam (blemishes ), This is

the state when Vikara (volitions ) and

Saguna (qualities or attributes) set in.

Sagunam means the possession of the above

mentioned three qualities. When these three

qualities set in, there is creation, preser-

vation and annihilation. All these happen

from within ourselves. If there is no self

like this, there is nothing of these sorts.

So it is the self that becomes Sakalam,

Nishkalam, Sagunam, Nirgunam ,Nirvikara,

and Vikara. So the self is itself God.

While in a state of sleep, the self, that is

the divinity in us, is at perfect peace and

. bHss, with no other function whatsoever.

That is the reason why, while asleep, when

the Guru had come near, you were not able

to know the same. Now, when did you get

the idea, that the Guru had come near you?

Dis :—When I woke up.

Tea:—When you woke up, from where did you

have this idea?

Dis :—From within myself.

Tea:—That means where from? When you

were sleeping, weré you not there? Then,

had you the idea? When you woke up, how

does the idea start?

Dis :—When I woke up I got Vikaras ( Volitions ),

and from Vikaras it originated .

Tea:—From where did the Vikaras originate ?

Dis :-—From Jiva ( life).

Tea :-—How did it arise from Jeeva? Did you not

have Jeeva when you were sleeping? Did you

then have the Vikaras? Now, whatis it

exactly that you had when you woke up?

Dis :— When I woke up, I hada SANKALPA

Cidea ).

Tea:—~From where did you get this Sankalpa ?

Dis -—From the mind.

Tea:—If you don t have that mind, can there be

anything ?

Dis :-— No.

Tea:—Then, from where did you have the con-

ception of Guru (master) ?

Dis :—From the mind .

Tea:—Then who is Guru?

Dis:— The MIND.

Tea:—He who has got the power of originating

and diffusing is a preceptor, he is a teacher.

For example,a temple is built and dedicated

to a particular deity. The person who has

the power of conceiving and originating the

idea of the deity can only best dedicate . Such

aperson is the PRIEST or PUROHIT or

THANTHRI of the temple. In the same

manner, who is it that generates and gives

us the idea of this world?

Dis :--—-The mind.

Tea:—Who then, has the SANKALPA SAKTI

( power of conceiving and originating things )?

Dis :—The mind has it.

Tea :—Who then is the Guru?

Dis :—The mind.

Tea :—How many Gurus (teachers) dayou think

we have?

Dis :—Only one.

Tea:—That will never happen. For each and

every person his own mind is his Guru. There

is no other Guru. Therefore there is no such

thing as Guru or disciple. Because if there is

no mind there is nothing else left. All origi-

nate fromthe mind. That is why itis saidthat

mind is Guru. Not only that: Did singular

entity originate froma duality or plurality

of aspects ? What is your belief ?

Dis :—The popular notion is that the conception

of duality arises out of conception of one. If

also have understood this topic inthis manner.

Tea:—That is wrong. You cannot havea dual

conception fromone. On the other hand,

the conception of one arises from that of two.

The reason is this. If you want to conceive

of athing you must know its beginning and

end. Itis only then that you can determine

the thing. If you cannot know the peginning

and end, you cannot determine that thing.

While determining a thing, thereis a begin-

ning for it. When it has a beginning it must

Dis

have a base on which it could stand. If it

has no base, it cannot exist. If there should

be any end, there must be void beyond it,

and it is this void that distinguishes the end.

Therefore, for any object to exist there must

be something at the bottom to rest upon and

a void at the top to distinguish the end. Like

this we arrive ata duality of conception . It is

in this duality of conception that the unitory

conception exists. Moreover, if you don't

have a conception of the Akasa (Heaven)

and Earth, could there be any object?

r~No.

Tea :-—Thus we get a conception of all things only

from duality. Take for instance a seed.

The vital core isnot seen. Because core has

neither beginning nor end and it is embedded

in it. But if it should sproutup, what

should happen to the seed ?

Dis:—The outer cover of the seed should split

up Into two.

Tea:~—From where did this one originate ?

Dis :—~From a duality of conception.

Tea :—Besides this, our origin is from two. Male

by himself or fernale by herself cannot bring

forth any children. They must come to-

gether. Then only there will be off-springs.

So, wealso come out of a duality. Now,

where do you think the idea of “one”

comes from?

Dis :—From the conception of duality.

Tea:—If you don’t have the conception of

duality , what will be the position?

Dis :—Nothingness .

Tea:—It is about this nothingness that you

speak of as Adwaitham. Adhwaitham

means Dwaitha Rahitham (annihilation of

duality). That means without two. But

from where did this conception of duality or

plurality originate? It originated from the

self itself. When the energy of the self

vibrated, the dual conception arose. The

selfisthe AKSHARAM. Aksharam means

Kshararahitham (i.e. the imperishable).

Because all that we see, hearand know, in

short, allthat has a beginning and an end

are perishable. That which has neither

beginning nor end is imperishable. That

substance is ISEWARA (God). From this

Iswara, which isthe self without beginning

and end and which is Aksharam (eternal)

the void called Akasa originated. In that

Akasa, the self vibrates as energy and from

this vibration all states of existance come

into being. When the self begins to

vibrate through Akasa, then begins the dual

conception . This vibration is known as

Brahmam and Maya.

Dis :—O! Teacher! You said that it is from

the eternal principle that the two states

Brahmam and Maya originated. Pray

tell me more about them. Iam desirous

of knowing all these.

Tea:—When the eternal which is without begin-

ning and end becomes Akasa, then you get

the conception of Upari (the higher self) and

Kizh (the lower self), The higher self is

BRAHMAM and lower self is MAYA. It is

from Maya that things originate. Whatever

we know, hear and see all are in the Maya.

If there is no Maya, there is no state of being.

If there isno Maya, even the conception of

Brahmam is impossible. Because, the self

which is Brahmam is vibrated. It is that

vibration that is called Maya. It is only when

Maya the Sakthi (energy) harmonises and

merges with the self that we come to nothing-

ness. At this stage there is not even the

Brahmam. When the self began to vibrate

the idea of Brahmam also come. This is only a

Bramam (mental illusion }.} When this illusion

caused by the vibration of the self subsides in

the self, then all notions of beginning and

end, sound and sight, cometo anend, and

we attain the state of nothingness which is

ANAND (beatitude). In this state of beatitude,

the notion of BRAHMAM becomes extinct.

It is from Maya allthis earthly notions

of sound and other Avastha (phenomena )

originated. The meaning of Maya is,

“that is that which is not’. Maya is

not the characharams (animate and inani-

mate beings ) that we see around us. The

world speaks of these animate and inanimate

beings as Maya. Thatis not correct. All

these only exist in Maya’. Maya is the base

for all these things. If there is no Maya all

these things do not exist. It is like this.

See this lamp. Wemakethis. We place it

here. Wecleanit. We take it away and do

so many things. To do all these the funda-

mental thing that is necessary is earth. If

there is no earth, wecan neither make this,

nor place this here , nor take this partaway,

nor clean the same, nor do any other thing

with it. But we cannot call thislamp earth.

The earth is called earth and the lamp is

called lamp. But in order to do all the

above things the earth was the essential base,

Like this, to enable anything to originate,

or to be originated or made, or destroy or

to be destroyed, or seen or heard or known

Dis

the essential thingis Maya. If there is no

Maya all the above states cannot exist.

Hence all these so called animate and inani-

mate beings only existin Maya. Their base

is Maya. All that we see around is not

Maya. Mayais that which becomes non-

existing . That is Nitya (everlasting ).

That everlasting reality is knowledge.

That knowledge is enlightenment. This

enlightenment is Bodham (realisation) and

that realisation is called Vidhya (supreme

knowledge). That supreme knowledge is

Akshara. That Akshara is the real self.

Maya is the negation of all thatis the real,

the eternal, the all knowing and the real self,

This Maya is all that isunreal, transient and

ignorant. Now have we knowledge or not?

:—We have knowledge.

Tea:—Can you say what that knowledge is ?

Dis

:~No. I cannot.

Tea:—Now all these states of existence such

as we see, hear and know are reflections and

echoes of the real self, the all-knowing

within us. Ifwe don’t have this knowing

principle within us, we will not be able to

know, see or hear any of these things. For

instance somebody dies. It becomes a

corpse. Can the dead body know anything,

see anything or hear anything?

Dis :-—No.

Tea:—Why not?

Dis :—Because he is dead.

Tea :—When he is dead what is it that he did not

have?

Dis :—The knowing capacity.

Tea:—Why did he not have that?

Dis :—Because he did not have life.

Tea :—How did you determine that there was no

life?

Dis Because there was no movement or

animation .

Tea:—When a person sleeps, has he any move-

ment or animation?

Dis :-—No.

Tea:—Then do you say heis dead?

Dis :-—No.

Tea:—-Why not?

Dis :—Because that person has life.

Tea:—How do you determine that that person

has life?

Dis :-—Because he is breathing in and out.

Tea :—So how do you decide if a person is dead ?

Dis :—By want of breathing.

Tea:—So, when breath, the energy of life, isin

us alone we have knowledge. When the

breath goes out we don't haveany knowledge.

Dis

Tea

Dis

Tea

Dis

Tea

Dis

Tea

Dis

Tea

Dis

Tea

Dis

For example, a person is in his last moments.

He gasps for breath and while life . still

lingers below his ““Brhumadhya” (middle

of the brows) he makes certain gestures with

his eves and face. All other limbs have no

movements. When that life breath escapes

that corpse has no movement or gesture and

becomes like a log of wood which ean be rolled

about and can be burnt in fire. Then there is

no knowledge. What is the reason for that?

:—Because he has no life breath .

:-Now, when a person sleeps, does the

breath flow in and out?

yes.

:—Suppose we roll him on his body and call

him?

He will know.

:—What is the reason ?

:—Because the breath flows inand out in him.

:—Does the breath flow in and out ina dead-

body ?

:—No.

:—Does that dead body know, if itis rolled

and called or if it is placed in fire?

--No.

i-Why not?

:—There is no breath flowing inand out in

that.

Tea:—So what is the thing thatis the knowing

factor ?

Dis :—The breath, the energy of life.

Tea:—Besides, you thought over a matter a few

days back. You forgot all aboutit, When

you want to recollect it, what should you do?

Dis :—I must think about it.

Tea:—When you are recollecting it, does your

breath get out or does it get concentrated

within you ?

Dis :—It does not go out but gets concentrated

in me.

Tea:—When you are immersed in such deep

thoughts, do you recognise a personif he

were to come in front of you?

Dis :--No.

Tea:—Why is it so?

Dis :—That is due to my thoughts which at that

time, instead of wandering elsewhere were

concentrated within me.

Tea:—But when you are conversing with a

person ona certain topic, if a person goes in

front of you do you see him and recognise

him?

Dis :—Yes.

Tea :—What was the reason? Were you not

thinking on the topic of conversation ?

Dis -—Yes. But my mind was spread outside. In

Samirana is that which is in union with

Brahma Ranthra. That is the one which

is in contact with Brahma Ranthram. Brah-

mam is the everlasting entity. “Tranam ”

is that state where the flow is in union with

that reality. This kind of internal flow is Sa-

mirana. Instead of this kind, the kind of flow

which is external is Vayu. Thus it could

be seen when the energy of the self con-

centrates within ourselves, there is no other

states of existence, and that all states of ex.

istence originate with the vibration and flow

of the self outside. But itis only when this

vibration is concentrated inside us, we

become alert and we are able to think and

recollect. This intellectual and mental alert-

ness is from self luminosity. This light

(prakasam) is from Agni (fire). Agni

originates from Vayu. Then, when the life

energy which is Agni, Vayu, Prakasam and

Arivu gets controlled within itself, we get

alertness. Then, what is the supreme know-

ledge ( Arivu ) ?

Dis :—It is Jeevasakthi (the energy of life).

Tea:—When this Sakthi which is the supreme

knowledge vibrates and flows out as Vayu

it is called Maya. That is why Maya is

defined as “that is that which is not”.

Here that positive substance which becomes

naught is the Supreme knowledge. That

knowledge which escapes as Vayu is called

Maya. That is why itis said that Maya is

of the self and that it originates from within.

What do you think this self means?

Dis :—Self means ourselves.

Tea:—So wherefrom does this ‘ Maya” ori-

ginate?

Dis -—~From ourselves

Tea:—So, Maya has originated in this way

After this, mind has been created. That

mind is Guru.

CHAPTER 2

GURU THATRHYVA.

CHAPTER 2

ISCIPLE :—Oh Teacher ! You have- comment:

ed before that the whole world is our own

mind and that mind is Guru. If so does not

the world itself become our Guru ?

Tea:—Yes. But it is not exactly as you have

understood it to be. It is like this: on

account of the ‘“‘ Maya” described in the

previous chapter you get at two different

conceptions of Guru. The first is Karana

(cause): the second is Karya (effect). In

this way only when these two states unite can

the world exist. Therefore we must know

what Karana is and what Karya is. Then

Karya means anything that comes through

or can be got through experience or conse~

quence. In which manner it comes or what

way it is got and the effort we put to, all

from the Karana.

Dis :—Swami! can there be these two states, if

there is no world?

Tea:—Do you know in what state the thing

called the world exists ?

Dis :—-No.

Tea :—The world exists in three states. They are:-

Hearing, seeing, knowing. There is nothing

_else besides these. Is there a state called the

world beyond hearing, seeing and knowing?

Dis :—No.

¥Fea:—Therefore, these three states constitute

the world. What these three states are to

us? Karana or Karya?

Dis :—It is Karya.

Tea:—Then what is the world?

Dis :—Itis Karya.

Fea:~—Then what do we require to hear, or to

see or to know the world?

Dis :~We must have mind. .

Tea :—If thete is no mind, is it possible to hear

or to see or to know anything ?

Dis':—Not possible.

‘Fea :—Therefore , what is the reason for hearing,

seeing and knowing all these things ?

Dis :--Mind.

Tea:—So the mind’is Karana and all the other

things are Karya. It is like this:: You want

urgently ten rupees. You don't have it with

you for the time being. You know your

friend hasit. If you should get the required

Dis

Tea

Dis

Tea

Dis

Tea

Dis

Tea

Dis

Tea:

Dis

Tea

Dis

amount from him, what should you da?

:—I must ask him.

:—When you asked him, you got it. When

you got it, isit Karya or Karana?

--It is Karya.

:—What is it’s Karana ?

:—The request.

:—So the things that we desire is the Karya

and the endeavour to fulfil the desire is the

Karana. So what is the endeavour here?

:—The request .

:—-Where did this request come from ?

:— From the mind.

—So what is the Karana ( cause )?

:—Mind.

:—-So Karana (cause) is our mind and Karya

(effect) is the world. World is that which

contains all the beings. That is from Bra-

hma downwards to the ant. In that case

you are already aware of the existence of

a person called Brahma. Brahma himself

gives you an Upadesam (spiritual guidence).

If you don't follow up that Upadesam , will

you get any benefit out of it?

:—-No.

Tea :—Suppose an ant gives you an Upadesam,

Dis

if don’t follow it up will you get any benefit?

i—No.

Tea:—Suppose if you do, what Brahma asked

you to do, what will you get?

Dis :—I will get the benefit.

Tea :—If you do what the ant told you, what will

you get?

Dis :—In this case also , I will get the benefit.

Tea:—So,can you differentiate Brahma from

an ant?

Dis :-—No.

Tea:—It is because, if you do not act, thinking

that the Upadesh has been given by the great

being , the creator Brahma himself, you will

not get the benefit. If you act, thinking

that the Upadesh has been given by a smal!

insignificant being, the ant, still you will not

be without the benifit. That is why it is

said that there is no difference between

Brahma.and the ant. But where from do we

get the benefit ?

Dis :-—From our endeavours.

Tea :—From where does the endeavour come ?

Dis :—From the mind.

Tea :—If you don’t have a mind like that, could

you havea Brahma or an ant or even this

world ?

Dis -—No.

Tea:~So, in order to redeem ourselves from

the bonds of this universe, the mind is the

supreme guide. That is why it is said

that there is no such thing as Guru-sishya

relationship. Our mind is our own Guru.

Where can you locate this Guru in you?

Dis :—In my Hridaya (heart).

Tea:—Show me your heart?

Dis :—Here inside my chest near the deppression

between the two breasts.

Tea:—That can never be. You can never call

jt Hridaya. Is not the Hridaya, the seat

of the mind?

Dis :--Yes.

Tea :—Then, if there is no mind can there be any

being ?

Dis :—No.

Tea:—Then has an infant born today mind or

not?

Dis :—Yes.

Tea:—Does it not cry and suck milk?

Dis :—Yes.

Tea:—Does that baby cry or suck milk when it

sleeps?

Dis :—No.

Tea:—Why?

Dis :—When it has no activity.

Tea :—Why ? what is then absent in 1t?

Dis :—Then there is nothing .

Tea:—How can we say that there is nothing? If

we say there is nothing in it, does it not

become a corpse. Therefore what is there

in it?

Dis :—There is Jeeva in it.

Tea:—Then when Jeeva is alone present can

seeing hearing and knowing be possible?

Dis :—No

Tea:—Can Jeeva hear see or know ?

Dis :-—No.

Tea:—Then for hearing or seeing or knowing

what should be present?

Tea :—Mind .

Tea:—lIf there is no mind, can seeing or hearing

or knowing be possible?

Dis :—Not possible.

Tea :—Then ,was mind present during sleep ?

Dis :—Yes. But it was under control ,

Tea :—Where was it?

Dis :—It was kept controlled within it .

Tea :—For that, what should be present ?

Dis :—Jeeva.

Tea :—Whithout jeeva, can there be mind ?

Dis :—No.

Tea:-—-Then where from mind comes ?

Jis :—From Jeeva.

Tea:—Then during sleep, mind got absented in

jeeva and lost itself, It is like this; Suppos-

ing a little salt is put into vessel with water '

what is it that happens?

Dis ~The salt gets dissolved and lost in the

water.

Tea:—In the same way our mind during our

sleep gets absorbed in jeeva and becomes

nothing but jeevarupa. Then to find out

how mind lost itself in jeeva we have to find

out how salt lost itself in water. For this

we have to find out where salt has been

produced. Now tell me where has salt

been produced ?

Dis :--Salt comes from water.

Tea:—Then what is the orfginal form of salt ?

Dis :—It was in liquid form.

Tea:—Then , salt has been produced from water

and that is why the original form of salt is

liquid. The salt which has come from water

when joins water, does not take any new

‘form. In the same way mind has come from

jeeva. That mind, when entered jeeva, got

absorbed. It has no other state, other than

the state of jeeva. Thatis why during sleep

nothing is seen or heard or known. Then,

when the baby wakes up from sleep does it

not cry or suck milk?

Dis :—Yes.

Tea:—Then if there is no mind is it possible to

ery or to suck milk?

Dis :—~No.

Tea:—Jt cries and sucks milk. But can it know

how milk is produced or where from it was

getting it?

Dis :—Not possible.

Tea :—What is the reason for that ?

Dis :—~Because it is incapable.

Tea:—It is wrong to say that it is incapable.

Because if it is incapable it cannot cry or

suck milk. Therefore where does thinking.

come from?

Dis :—From mind.

Tea :—W hat do we require for thinking ?

Dis :—We must have mind.

Tea :—Even if we have mind, it is not possible to

think. Because, has not that baby got mind

when it cries and suck milk? Then can it

think?

Dis :—No.

Tea :—What is the reason for that? What is it

that is generally spoken of as lacking in babies ?

Dis :—We say that babies have no “ Budhi”

( intelligence).

Tea:—If there is no intelligences can thinking

be possible ?

Dis :—Not possible.

Tea:—Then, what must we have for thinking ?

Dis :—We must have intelligence.

Tea:—-Then it is intelligence that thinks. That

intelligence thinks about several subjects.

Where are these subjects stored?

Dis :—In the mind .

Tea:—Then, the mind is the place where several

subjects for thought are stored. Intelligence

reaches that place called mind and starts

thinking. When you start thinking abouta

subject, in which direction do your thinking

and seeing go?

Dis Upwards.

Tea:—Where from do you think?

Dis .—In the mind. :

Tea:—lIf the mind is located below, namely,

below the breasts, why should thinking go

upwards? Should we not search for it in the

depression between the breasts ?

Dis Yes. We should have searched for it in

the depression in the chest.

Tea :-—Do we do that?

Dis :—No.

Tea :—Supposing you placed a thing in the

northern room of the house we see here and

in order to take it back, if you make a search

in the southern room can you get it back?

Dis :—No.

Tea :—What is the reason ?

Dis -~Because it was not searched where it

was placed.

Tea

:—So instead of at the proper place, if you

search elsewhere, will you get at the re-

quired thing?

Dis

Tea

Dis

Tea

Dis

Tea

Dis

Tea

Dis

Tea

Dis

Tea

Dis

No.

:—In the same way where is the seat of think-

ing in us?

:-In the mind.

:—-Therefore, the subjects for our thoughts

have been placed inmind. That is why it is

said that the place of mind isin Brhu-Madh-

yam. Brhu are the two eye brows. The

middle place between the two eye brows is

called Brhu-Madhyam. ‘That is the place

of mind, That place is called Hridaya. If

Hridaya should be in the depression in the

chest as pointed out by you, is there any

contrivance for opening or closing it?

>No.

:—If there is no Hridaya, can we have light

or sight?

No .

:-—Then where does light come from?

:—From Hridaya.

:—Have you seen a blind man?

Yes.

:—Can a blind man see anything or have light ?

~There is no light and he cannot see

anything .

Tea:—Why? Are his eyes blind or his Hridaya

blind ?

Dis ‘—His eyes are blind .

Tea :-—If Hridaya is in the place you mentioned,

is there any light or sight from there ?

Dis No.

Tea :--—Why?

Dis :—Because the eyes are blind.

Tea :—Are your eyes blind now?

Dis :—-No.

Tea :—Have you no light now ¢ Can't yon see

these things ?

Dis :-—I have light and J can see.

Tea :—Then, when you close your eyes, is there

light in your eyes and can you see anything 7?

Dis :~—No.

Tea :-—Why is that?

Dis :—Because the eyes are closed.

Tea :—What happens if the eyes are closed ?

Dis :—It results in darkness .

Tea:-—-Why? Did you close your eyes or close

your Hridaya ?

Dis :---J closed my eyes.

Tea:—If as you said that Hridaya was in the

deppression in the chest, why has it become

impossible to have no light there? and why

has it become impossible to see from there ?

Dis :—Because the eyes have been closed.

Tea :—Supposing you open your eyes ?

Dis :—Light comes.

Tea:--From where does that light come ?

Dis :—From upwards .

Tea:—Then in whatever way we may consider,

we find that light comes from above only and

never from below. Besides, what happens

to us at night ?

Dis :—Darkness results .

Tea :—During day time what happens ?

Dis :—Light results .

Tea :—From where does light come ?

Dis :—From Akasa .

Tea :—Is Akasa above or below ?

Dis :~Above .

Tea:—Therefore, in whatever way we may

consider, light comes from above and not

from below. Besides, when a lamp is lighted,

from which side of the lamp does light

come?

Dis :—Fram above .

Tea:—What is that is required to get light

from that ?

Dis :—We require Agn..

Tea:—If there is no Agni will there be light ?

Dis :—No.

Tea:~—Then, where from does light originate ?

Dis :~From Agni,

Tea :—If there is no light, can we say there shall

be no Agni ?

Dis :—No.

Tea:—Then, even if there is no light, there will

be Agni. If there is no Agni there will be no

light. ‘Therefore, light comes from Agni.

Is that Agni in us or not?

Dis :—Yes. We have.

Tea :—Where is Agni in us ?

Dis :—Agni is in our belly ,

Tea :-—What is the use of Agni in our belly?

Dis :—It digests whatever we have eaten .

Tea:—Then is there any person in this world

whose food has been completely digested

so far?

Dis :—Yes .

Tea:—Never. Because, whatever we take as food

are chewed and masticated in the mouth

just as spices are ground on the grind stone,

and are swallowed only to be evacuated in

the form we have chewed and masticated.

The stools do not look as though they are

digested . Besides , if we have swallowed any

solid portion of our foodstuff unmasticated,

in what form is it evacuated?

Dis :—In the same form they are evacuated .

Tea:—Why so ?. Is there no Agni in the belly ?

Should the substances thrown into that Agni

be digested? Besides, if any substance is

thrown into Agni, does it not get charred?

Instead of that, is it not evacuated in

the same condition it was swallowed ?

Dis :-—Yes .

Tea:—Why is that so? Supposing we prepare a

pit of Agni and threw many things in it,

what will happen to them?

Dis :—They get burnt and destroyed.

Tea:—What happens when they are destroyed ?

Dis :—They become ashes .

Tea :—You said that we have Agniin our belly.

Then has not all that we swallowed up to this

day fallen in this Agni? Should not all those

things have got burnt and become ashes ?

Has anybody up till today evacuated ashes

from his bowels ?

Dis -—No.

Tea:-—Besides , if somebody comes here and

burns all the stinking filth around us then

what happens to them?

Dis :-—They become ashes.

Tea :—Have the ashes any smell ?

Dis :-—No.

Tea :—Therefore it means that whatever filthy

things are thrown into Agni, get purified.

This is the character of Agni. Then when

Dis

we eat fragrant substances, and when they

are evacuated after passing though the Agni

in our belly, in what state are they evacuated ?

It is evacuated with stinch and we have

to close our nostrils.

Tea:—Why? Is this the character of Agni?

Dis

When anything that is stinking is thrown

into Agni, it is purified and its smell is

also lost. Besides, when we put into Agni

in our belly, things that are pure and

fragrant, they get evacuated inthe dirtiest

condition . Therefore there is no Agni in

our belly. Besides when we evacuate, do

we not see in our stools worms ?

:-Yes, we see.

Tea:—Then, if there is Agni in our belly, can

there be worms? Can worms come out of

Agni?

Dis :—No.

Tea:—Besides it is not possible for the beings of

this world to live without food. We prepare

manure for our trees and plants. We dig a

pit and throw rubbish into it, If they remain

as rubbish, can they become manure ?

Dis :--No..

Tea :—-When this pit is closed and allowed to

remain like that .for some days, then

the rubbish get putrified and ultimately

becomes manure. They are taken out and

used as manure for trees and plants. In

the same way for us also, to enable us to

live, we require food as manure, we make

use of our belly as the manure pit. In our

manure pit we keep several things. They also

get putrified. If they do“not get putrified

it is called indigestion. Indigestion means

want of digestion, Digestion means getting

putrified, In that way if the substances we eat

do not get putrified we get many diseases .

Therefore as said before our belly is a

manure pit. Besides, when we take out the

manure intended for the trees and plants we

see various worms and insects. How were

they created? Did we put them inside it?

Dis :—No .

Tea:—Then, from the manure pit a vapour is

created due to heat and this vapour is called

“Swetham” (sweat). This sweat is Suk-

tam (semen). This suklam had its origin

in Agni. So there was heat in the pit. That

is why suklam is described as Agniswarupam.

This suklam is Brahmam . Srishti is through

Brahmam. If Brahmam is absent there is

no srishti. That is why it is described as

“ Brahmandakataham swedajothbhavam ”.

That is, the world we see has been created

out of sweat. It is like this. The sewat

that is produced in the pit mixes with the

“Kara” (the juice) of the substances put

init, That Kara is blood. That blood is

called Sronitham. And this sronitham ( the

blood ) and Sweda (the semon) when get

mixed Vayu is involved in it and thus Jeeva

is produced. This is how Jeevas like the

germs and insects are created. In the same

way germs and insects are also created in

our manure pit, namely, our belly. There-

fore itis clear from the above that there is

no'Agniin our belly. Besides, does not the

vegetation in the world gets dried up ?

Dis Yes .

Tea :—W hat is the reason for that ?

Dis :—Sunshine.

Tea :—From where does sunshine come ?

Dis :~From the sun.

‘Tea :—Where is the sun ?

Dis :—He is in the Akasa

Tea :—Where is Akasa ?

Dis :—It is above.

Tea:—In which part of the world?

Dis :— Ata great height and distance .

Tea:—Therefore the Sun which is at a great

height and distance from the earth is shed-

ding its rays all over uniformly. Is not the

sunshine from this distant Sun able to dry up

the vegetation on the earth? In the same

way, there is Sunin us also. That Sun is

called Prana. That Sun, the Agni, is in our

Brhu-Madhya. Prana’s rays are spread all

over our body just as the Sun’s rays are

spread all over the world. Just as the Sun’s

‘rays dry up the vegetation on the earth, the

.Sun in our Brhu-Madhya is able to purify

the substance in our manure pit, the belly

and evacuate the unwanted things. There-

fore the Sun which is Prana which is Agni is

in our Brhu-Madhya. It is that place that

is called. -Hridaya. Not only that, Hridaya

is in Akasa. Do you know where Akasa is?

Dis :—Akasa is up above our head .

Tea:—That cannot be the Akasa. If that is

the Akasa ,. Hridaya must also be there. If

the Hridaya is elsewhere, can there be

Prakasa in us?

Dis :—No.

Tea:—If the Hridaya is in the chest, even the

dead body must have a glow, because -its

Hridaya and Akasa are still there. But

why does it not have ‘this glow ?

Dis :- Becaue the body is dead .

Tea:--What was it that the body lost by death?

Dis :—Jeeva (the life).

Tea:—If you don't have Jeeva, is there any

prakasa ?

Dis :—No.

Tea:—So, what was this prakasa?

Dis :—Jeeva.

Tea :—When life, the Jeeva, within us, gets

destroyed from within, the Prakasa, the

glow of life, is then ‘extinguished. Sa,

where from was the Prakasa shining ?

Dis :—From within us .

Tea:~Which part of us?

Dis -~The upper part of us.

Tea:—Therefore Akasa is in the upper regions

in us. But this Akasa which is extremely

bright, cannot be seen. Now say, from

where do we have Prakasa ?

Dis :~In the skies above from the sun.

Tea :—It is notso, When a man is dead there

were the external skies and the so called

Sun. But that dead body was without any

glow of life,in other words, without any

Prakasa. Even in the case of a person slee-

ping in the midday, does the so called Sun

kindle any glow in him?

Dis :—No.

Téa :—Why is it so? Where are the skies and

the Sun you mentioned ? Why does. he not

have Prakasa ?

Dis :—Because he is sleeping .

Tea :—When does he begin to have Prakasa ?

Dis :—When he wakes up.

Tea :-—Then from where does he gat it ?

Dis :-~From within his own self .

Tea :~From which part of his self ?

Dis :—From the Akasa in him.

Tea:—Whiat is this Akasa ?

Dis :—The upper region of each individual .

Tea :—What is that ?

Dis :—Siras ( head ).

Tea :—So where from do we get,the most of our

Prakasa ?

Dis :-—From the head.

Tea :—So, what is our upper region ?

Dis :—Head .

Tea:—Not only that. It is said that the real

Akasa is invisible. Then if what you descri-

bed as Akasa is this, See,.is.it not visible ?

Dis :--Yes ..-

Tea :—So, can we say that Akasa is invisible ?

Dis :—No .

Tea:—Then the thing. that we cannot see is our

own head. It is like this. By looking into

a mirror we can see only the face. By

arranging a number of mirrors on all sides

and standing topsy-turvy, we cannot see the

whole of the Siras (the topmost portion of

the head) at one time. That is why it is said

that Akasa cannot.be seen. That is every

one’s Siras. Besides it is from this Akasa

that sound originates. It is from this Akasa

that we hear sound also. If the sound

originates ‘from the skies pointed out by

you, can you hear my voice if I keep quiet ?

Dis :—No.

Tea :—So, from where does the sound come ?

Dis :—From our own head .

Tea:—If you do not have a head, can you

have sound ?

Dis -—-No.

Tea:—So, thisis the reason why it is said that

sound originates from Akasa. That Akasa

is siras. From siras sound originates. Besi-

des, what should we have to hear sound ?

Dis :—There must be a head.

Tea :—That is why it is said that the sound is

originated and also heard from Akasa . Then

if we don’t have the head, we cannot produce

sound or receive sound. Moreover, suppo-

se we don't have hands, legs, eyes, nose etc.,

but have only life, a head and a tongue,

even then we can produce sound. But if we

don’t have a head, can we produce sound ?

Dis :—No.

Tea:—See me clapping. Then what happens?

Dis :—Sound is produced .

Tea:—Why does it happen ?

Dis :—By the contact made by the two hands.

Tea:—It is never possible with hands because,

when our head is removed still don’t we have

the hands attached to our body ? At that time

can we move or clap our hands?

Dis :--Ne . :

Tea:—Then, where is all energy stored up ?

Dis :~-In the head .

Tea:—lf you don't have a head, have you any

conception of any thing either Akasa or

Adi (beginning) or Antham ( end )?

Dis :—No .

Tea:—So, from where do all states of existence

originate ?

Dis :—-From our own head:

Tea:—I shall give you another instance to the

effect that we have light only. from our head.

Here is a storeyed building. In this house,

thera are two floors. We place a powerful

light inthe down floor and we shut all the

doors and windows. There is a stair case to

reach the upper floor. Through. that stair

case we reach the upper floor. In thatfloor

there is a small window with two shutters.

If we look outside through that small wi-

ndow, can we see any object with the aid of

the light burning in the first floor ?

Dis :—No.

Tea :—~Why not?

Dis :—The prakasa (light) is in the down

floor only. So we cannot see outside .:

Because the doors and windows of that

room are closed, no light outside could

be seen.

Tea:—Similarly consider this human body as a

storeyed house. That is. consider the por.

tion below the neck as the ground floor and

that above the neck as the upper floor. If

the prakasa (light) is below the neck, by

looking through the windows (eyes ) in the

upper floor, can we see anything outside >

Dis :+-No; we cannot see .

Tea :~~-Can you téll me why it is so?

Dis :~Because the light was in the lower floor

below the neck -

Tea:—So, where should we think the light to

be coming from ?

Dis :—From the upper floor above the neck .

Tea:—-Take another example. In front of this

door we have placed this lamp. If we

shut the door what will be outside?

Dis :—Darkness .

Tea:--If we open the door?

Dis :—It is lighted ,

Tea :—So, where from did the light come ?

Dis :~—From the lamp inside.

Tea:—Where was it shining ?

Dis :~At the top of the lamp according to the

power of the oil and wick.

Tea :~—If that lamp did not have oil, wick and

fire will it burn ?

Dis :- No.

Tea:—But where was the light actually burning?

At the bottom or at the top?

Dis :—At the top.

Tea:—In the same manner, we may consider our

body as a lamp . In this lamp, pouring the oil

called vayu or Karma and placing the mind

as the wick, the light is lighted with the fire

of Athma and the lustre cast about is the

world that we see around. That is this world

is the illumination of the mind burning in the

body just like the illumination of light cast

about by the burning of the wick in the lamp.

The flame of the lamp isat the top of it .

So also the flame in usis at the top portion

of the brow or point vitus. Because Siva is

said to be virupakshan Thrilochanan (three

eyed). People also draw some imaginary

pictures of this personification with a third

eye in his forehead based on this conception.

The third eye is said to be the eye of fire,

But Siva is our Jeeva (life). The three eyes

of this Jeeva are Ida, Pingala and Sushumna.

Ida is moon the mind. Pingala is the sun

the light within. Sushumna is Agni. This

is the reason why it is said that Siva’s third

eye is of fire and the same is in Brhumadh-

ya or middle of the brows. It is this con-

ception that is depicted in the pictures of

Siva. Thus Brhu-madhya which is Sushumna

is the eye of fire. Then, if there is no fire

in Brhu-madhya can there be any light

for us?

Dis :—No. There cannot be any light.

Tea:—So where is it that we have light ?

Dis :—From Bruh-madhya where the eye of

fire which is Sushumna is situated .

Tea:—This Sushumna is the Hridaya (heart }.

We get light from the eye of fire which is

sushumna which isthe same as Brhu-Madhya

and which again is identical to Hridaya.

Chapter 3

Sukritha and Dushkritha.

CHAPTER 3

Dscrte :~From what has been said ] am

convinced that the self is Iswara and this

world is an expression of this self. But

generally people say that our birth , and

death are according to our Punya and

Papa (good and bad deeds). What is the

reason for people to say this?

Tea:—What have you understood by Punya

and Papa?

Dis :—Punya or Sukritha means doing good

work, like being kind and harmless to

others and giving gifts of food, cows and

other things and performing Yaga, Homa

and other Pujas. Papa or Dushkritha

means doing bad work like harming

others and refusing to be charitable etc.

This is how I have unterstood these

expressions.

Tea:—This conception is very wrong. You

cannot. say that Sukritha is good work

and Dushkritha is bad work. You say

that Birth and Death is due to Sukritha

and Dushkritha. So all beings, from an

ant to an elephant, must be under the

rule of this Sukritha and Dushbkritha. Of

these ,can you tell me who are all bora

of Dushkritha ?

Dis :-We, human beings, are born of

Sukritha (gooddeed) and the rest of

Dushkritha (bad deeds).

Tea:-When did we the so called human

beings do Sukritha to be born as human

beings and the so called animals like ants

etc do Dushkritha to be born as such?

Dis :-—In their previous existence .

Tea:—Can you tell me who we were in our

previous births and what were the good

deeds that we did to be born as hu-~

man beings and who the ants and other

animals were in their previous births and

what were the evil deeds done by them

to be born as such?

Dis --No.

Tea:—Then there is no use in believing in

things about which one has no experience .

You must only beleive in things that

come into your Shruthi ( hearing), Yuk-

thi (reason ) and Anubhavam (experience).

All creatures from the tiniest ants to our-

selves are of one Jeeva( life}. The appa-

rent difference that we note is the di-

fference in the shape of the body. More-

over, all these shapes are only the refle-

ctions and echoes of our energy that

flows out from within us. About this I

shall speak in detail afterwards. If you

say birth and death is due to Sukritha

and Dushkritha even the persons whom

you call Kings are subject to these two

States. How do we reap the fruits of

our Sukritha and Dushkritha ?

Dis :—The benefit of whatever we did in the

previous birth we will reap during this

birth, and the benefit of whatever we do

during this birth, we will reap during the

next birth .

Tea:—How ? In what manner ?

Dis :—Those who do good deeds become Brah-

mins , rulers and richmen. Those who

do evil deeds become poor, sickly and

so on.

Tea:—But do not Brahmins, kings and rich-

men become sickly ?

Dis:—They do become sickly.

Tea:—What was the cause and when did they

do the Dushkritha ?

Dis :~In the previous birth :

Tea:--If they have done evil in the previous

birth how can they become Brahmins or

Kings or Richmen? In that case we are

also entitled to become like them. Accor-

ding to you it is ‘only when there is

absolutely no. sin at all that there is the

possibility of becoming the king , Brahmin

or richman. It is said that they must

be the very embodiment of Virtue, and

if their Virtue has reached the highest

limit, there is no room in them, for any

sin at all. When Virtue reaches the

highest point it becomes God because the

highest thing is God. When Virtue joins

God it become God. Then it become

King. The king is of Divine origin : That

is the reason it is said that the king is

the Prathyksha Devatha. (The King is the

visible God). In some schools we have

seen this expression “ Raja Prathyksha

Devatha” (King is the visible God) be-

ing written and hung on the walls. So

the king is understood to be the visible

God. Such a King should not have. any

illness. Moreover, we don’t have the illness

that mostly, the Kings are susceptible to.

They get consumption, Venereal affections,

Diabetes and Paralysis. So they must be

persons who have committed greater sins.

Can such evil men be born as Kings ?

Dis :—No.

Tea:—So, from where does the idea of Su-

kritha and Dushkritha arise?

Dis :—From mind.

Tea:—If we don’t have mind, will we have

this idea of god and evil ?

Dis :-—No.

Tea :—What will happen when nothing evil

comes out of the mind?

Dis :— Ht will be Sukritha only.

Tea:—Do you know what Sukritha means?

Dis :—It is a state when one unites with God.

Tea :—-Then where is Iswara in us?

Dis :—Iswara is above us.

Tea:—Iswara is higher than us. Then' we

have above us our head. Iswara is in

that head. If we want to be in union

with Iswara, there must be one single

Gathi (path). This state is called Pu

nyolkrishtam (supreme virtue). Virtue

at its highest point is Iswara (God )~

Iswara is He who has attained the high-

est Virtue. That is why it is said that

the king is of divine origin. So those

who leave off all the evil deeds arising

from within, and become in tune with Iswara

in his head and thereby reach the highest

point of virtue become Kings. Suppose

a person whom you call Chandala would

reach this point. Then, what would he be?

Dis :~He will be a King.

Tea :—So,is there a separate creation of be-

ings called Kings ?

Dis :—No.

Tea:—So, how does a person become a King?

Dis :—By his own endeavours .

Tea:—It is like this. The status of a king

is attained when one is able to con-

centrate all his outflowing energies, ( preve-

nt them from spreading outside) into one

channel (Eka Gathi) so as to reach the

supreme within him. Those who are now.

known as Kings or Rajas, are.only per-

sons who adopt the rule of the brute

and who follawing the principle, that

might is right, annex and appropriate to

themselves all the lands and properties,

which are meant to be common in na-

ture, to all leving beings. A person

with some physical strength who can

cammand some followers, could make him-

self a so-called King by making others

obey and follow him. This is the origin

of almost all the so called zamindars,

Rajas and Maharajas, Kings and Emperors.

For example, during the Moplah Rebe-

llicn in 1921 (1096) the leader asyou know,

was one Kunhi Abmed Haji. He was a

known depredator with two or more cri-

minal convictions to his credit. He got

some followers and so he grew strong.

He waged war against the Government of

India. He was harassing and butchering

people . Suppose, if such a man had

succeeded , what would have been his

designation ?

Dis :-He would have been a Raja( a King ).

Tea:—So, is this kingship a special creation

of God or, the direct result of being

wicked ?

Dis :-—It is the direct result of being wicked.

Tea:—You have misunderstood what Sukritha

and Dushkritha mean. When Dushkritha

(Evil) ceases it is Sukritha (good) and

vice versa. Suppose a man is laid up

with sickness. Do you call him a man

of Sukritha or a man of Dushkritha?

Dis :—A man of Dushkritha (evil deed).

Tea:~You cannot say so. A man dies only

when his Sukritha ends. That is the

same as saying that he dies only when

his Punya ends. A sick man has still

jeeva within him. Sin or evil is that state

when we are bereft of the energy of God-

Has not a sick man this energy within

him? When this energy is gone from us

we become something like wooden dolls.

This is the real state of Papam (sin).

Papam is the wasting away of Jeeva(life ).

Jeeva is the [swara. This Iswara is the

Punya (supreme virtue). Our mind is

like the region of chandra (the moon's

disk}. Mist is water turned into vapour.

This vapour is Vichara the smoke. Just

as water evaporates and gets lost in the

skies so also this substance, Punya, the

life, evaporates away into various forms

of thoughts and finally gets exhausted.

This exhaustion is death. So, what is

it that is exhausted ?

Dis :—Jeeva or the Punya which is the

essence of life gets exhausted.

Tea:—So we die when this punya gets exhan-

sted. This substance is the real wealth

in us. This wealth is the Sukritha called

otherwise Purushartha (wealth of the Puru-

sha or the inner being). This wealth is

stored in the “ Puram” (the outer shell).

It is the Artham in Sushumna. “Puram ”

means “ Veedu” (House). That is the

Jadam (body). Sushumna is Hridaya,

Artham is wealth. It is when this wealth

gets exhausted that we die out. This is

just like squandering away the money in

a box. If we squander away the money

from the box what is it that is left

behind ?

Dis :—Only the box.

Tea:—In the same way, consider this body

as the box. This body contained the

wealth called Sukritha. When this wealth

is squandered away, What happens?

Dis :--The death.

YTea:—Then Sukritha (wealth) exhausted.

What remains then ?

Dis :—The empty box, that is the dead

body, is left behind.

Tea:—When the wealth in the body is spent

away, the dead body is either buried .or

cremated. This is our actual experience.

Thus there isa wealth in our body called

Sukritha. This Sukritha is also called

Viseshakritha. Viseshakritha means also

that which is of knowledge. From this

we can see all that is done of knowledge

is Sukritha and all that is done of

Ignorance is Dushkritha. This is the real

state of truth. Now what did I say

about knowledge before ?

Dis :—It was described as Vayu, the sakthi

of Jeeva (energy of life).

Tea:—What were you told about the nature

of this Vayu?

Dis :-—It was said to be the Samirana which

is in contact with Brahmarandhra.

Tea:—So Sukritha is the concentration of

Vayu which is the supreme knowledge

is us and Dushkritha is its release and

exhaustion. This is the reason for the

popular saying that with the extinction

of Punya, Papa sets in. Now, what do

you understand by Papa(sin)?

Dis :-—The destruction of life.

Tea:—Do you love your life ?

Dis :-—Yes. I love my life.

Tea:—In that case should you die?

Dis :-—-I will die out.

Tea:—If you love your life, do you think

that you will die?

Dis :—I don't understand that.

Tea:—I shall tell you. If you love your life

you will not waste your energy outside,

but concentrate and store the same,

within yourself -

Dis :-~That is so.

Tea:—Then, how can you die out ?

Dis :—No. I cannot die out.

Tea:—Not only that. If you love your life,

you will not do any herm to others.

When you begin to love yourself you will

not also waste away your life. You will

be within yourself and when you are

within yourself you cannot do any harm

to any other being. It is like this. Ima-

gine a house with two floors, each with

one room, the upper floor containing

many windows. You get into this bui-

jding, go upstairs and shut the entrance.

You look around through the many wi-

ndows. You can see everything that goes

about outside. But if you want to do

any harm to any individual outside,

unless you actually come out, can you

do any harm?

Dis :—I can’t.

Tea:—So long as you are in that high level,

you are in a position to see everything

around you. But when once you come

down you get in touch with the world

outside, and you can harm any indivi-

dual you like. Similarly when your life

is concentrated within yourself with-

out mingling with the outside world

When a person is dead, does the corpse

has any consciousness or memory?

Dis :—It has no consciousness or memory .-

Tea:—Why is it so?

Dis :—Because it is dead.

Tea:—When he died what is it that the

corpse did not have ?

Dis --Vayu, the Jeeva (life).

Tea:—So, what is the principle that gives us

our lives ?

Dis :—Vayu, the energy of life.

Tea:—This is known as Iswara, God.

PPM Ppo-

Chapter 4

Srishti, Iswaraseva and

Moksham.

CHAPTER 4

ISCIPLE:- Swamiji, in the previous chapter

Vayu, the energy of life was stated to

be the Iswara or God. I pray that this

may be explained further.

Tea:—The meaning of the word Iswara is

the supreme ruler, “Is” means rule,

“Wara” means the supreme one. Iswara

therefore means the supreme ruler. Who

is it that rules us?

Dis :—-The Vayu that is the Jeeva Sakthi

Cenergy of life).

Tea:—If there is no Vayu(air) will it be

possible for us to move, eat or drink or

do any other thing?

Dis :~-No.

Tea:—You have heard it said that God is

the creator, preserver and annihilator

That is right. These are done by the Vayu

(the energy behind all life}. Take for

instance a red hot piece of charcoal.

Place over it some fuel. Will it burn

of its own accord ?

Dis :—No.

Tea:—What should you do to kindle -a

flame out of it?

Dis :—I must blow .

Tea:—How do you blow?

Dis :—With Vayu, the life energy.

Tea:—What was the result that you got ?

Dis :—I got the bright flames.

Tea:—Do you see the bright flames ?

Dis »~Yes .

Tea:-To make themselves visible what

should there be?-

Dis :—There should be form.

Tea :--Has Vayu any form ?

Dis :-—No.

Tea:—What was it that had the form ?

Dis :—Fire.

Tea:—What is the form in which fire

manifests itself ? .

Dis -—Prakasa ( brightness ) .

Tea -—What was the cause of this form?

Dis :~Vayu.

Tea:—So who is it that creates ?

Dis -—Vayu the divine energy.

Tea :~Suppose , with the aid of this flame,

you light another lamp well-fed with oil ,

and lock the same up in a box. Will the

same burn ?

Dis :—No.

Tea :—Why not ?

Dis Because there is no air.

Tea:—So to make the Hight continue to burn

what should there be?

Dis :—'There must be the Vayu.

Tea >So, who is the preserver ?

Dis -—Vayu.

Tea:—In order to annihilate this fire what

should you have ?

Dis :—I must have Vayu.

Tea :—With the help of the Vayu how is it

that you annihilate this form?

Dis :-—By blowing it out.

Tea:—So who is the annihilator ?

Dis :—It is Vayu.

Tea :—So who is doing creation , preservation

and annihilation ?

Dis :-—Vayu the Jeeva .

Tea:—This Vayu is the Sakthi (energy). It

is from this sakthi that the Srishti (-crea-

tion ) Sthithi ( preservation} and Samhara

( annihiltion ) come out. This force is

called the Siva Sakthi. There is no force

higher than this; that is why it is said

that even a “Sivam” would become a

“Savam” (dead body )if this force is taken

away from him. The only cause of this

universe and all the good and bad in it is

this Sarira .

Dis :—Swamiji, up till now you have been

saying that the Supreme cause of this

Universe is Vayu; but now you introduce

a different word ‘the Sarira”. Why so?

Tea:—What is it that you have understood

by this word ?

Dis :—It is this body of ours.

Tea:—What you have now touched and poi-

nted out is not the Sarira. It is called

the chest. Can you point out the

real Sarira?

Dis :—Then the whole of the body is Sarira.

Tea:—Suppose if one limb is lost, can you

not call it Sarira ?

Dis :—I cannot call it. .

Tea:—One has no legs. Another has no

hands , another has no nose, another has

none of the above mentioned limbs. Can.

you say he has no Sarira ?

Dis :—No. I cannot say that .

Tea:—Not only that, All these limbs have a

separate name. So they are not the

Sarira. Moreover it is said- that the skin,

bones and nerves are only of Sarira-

Sambandha (connected with Sarira).

Suppose we remove these things away

that are connected with Sarira can we

get at the Sarira.

Dis :—~-No. .

Tea:—Why not? you sit near two or three

others touching them. You are said to

be connected with them. Is that not so?

Dis :—Yes.

Tea :—They all separate themselves from you,

leaving you alone. Can you say they are

connected with you still ?

Dis:—No.

Tea:—So also if you sever the skin, nerves

and the bones that are connected with

the Sarira you must be seeing the Sarira

separately.

Dis :—Yes. I must be seeing it.

Tea:—But do you see it?

Dis :—No.

Tea:—So you cannot call this body the

Sarira. The word Sarira originally meant

something that is subjected to Nasam (decay)

that is subjected to the process of Dhra-

vakam (spiriting away ) and that is subje-

cted to Kshaya (wasting away) and that

is subjected to Ksheenam (getting weaker

and weaker). If what you had pointed

out was Sarira, is there any decay for it?

Dis :—Yes .

Tea:—When ?

Dis :—When persons die.

Tea:—If persons die do their bodies get decayed?

Dis :-~Yes. Their bodies get decayed.

Tea:~Never. If you call this physical body

the real Sarira even after death there is

this body. It does not perish. It does not

perish fully even if you bury or burn it.

Dis :—Yes, it does perish.

Tea :—How?

Dis :—If we allow it to remain for a number

of days, it perishes.

Tea:—Then how does it actually perish?

Dis :—By being eaten up by worms.

Tea:—Even then it does not fully perish. If

we proserve this body of ours from

any injury from others it will not perish.

For example dead bodies ( mummies y of

thousands of years old are unearthed in

Egypt and these bodies are said to. be

in good condition even to day. There is

nothing improbable in this. We have seen

fishes like shark being preserved for a

good number of years. Let me give an

illustration which all people have seen.

The sharks, whales and other varietes of

fish have been preserved for the last

several thousands of years after being

treated properly. We can see them to-

day. In the same manner can we not

preserve this body of ours. Could it

then perish ?

Dis —N>.

Tea:—Just as the dead bodies of fishes and

other animals are eaten away by insects

and worms called men, the skin and flesh

of the dead bodies of human beings also

are eaten away by the so-called animals

like warms,insects and microbes. Other-

wise, this gross body of ours will not

perish. It is like this. When one dies

it becomes a corpse. After burying it,

supposing after a hundred years we

exhume, what will there be?

Dis :—Skeleton , skull and bones.

Tea:—Supposing the sole thing was destroyed

can we see anything?

Dis :—No.

Tea:—Then, let me illustrate. Supposing we

bury under earth a dried log of wood

and open the pit after some hundred years

what will be there?

Dis :—You can see the core only of that wood.

Tea:—The bark of the wood have been eaten

Dis

Tea

Dis.

Tea

Dis

Tea

away by moths leaving the core.

Similarly, when a dead body is buried,

worms, insects and microbes eat away

this skin anb flesh Jeaving the skeleton.

Srishti cannot be with skin and flesh.

The foundation for them being the

skeleton, it does not get destroyed.

Besides, even when burnt, it does not get

destroyed completely. Because, the bones

are picked out by means of forceps. Ei-

ther they are thrown away in Ganga or

Sethu. They are sometimes preserved in

tombs. When we think of all these things,

we find that body neither gets destroyed

nor is it possible to destroy completely. It

is only said that this body perishes. But

in reality, nobody thinks what is that

actually perishes from this. Therefore

what is that perishes frcm this body,

when the body dies ?

y-The Jeeva Sakthi (the energy of life).

i--What is the body called when this Jeeva

Sakthi goes away from it?

:—Savam ( Corpse ).

:—Till then how was it called ¢

:—Sarira.

—Then when do we call it Sarira and

when do we call it Savam?

Dis :—So long as there is Vayu it is called

Sarira and when it escapes it is called

Savam.

Tea:—So this Vayu is called the Sarira. So

long as that Vayu stays in the body, the

body along with the Vayu is called Sarira.

When the same goes out it is called Savam.

Supposing we keep a plantain here and

if the pulp inside is removed what remains?

Dis :-~The rind remains.

Tea :—What do we call it?

Dis :—The rind of the fruit.

Tea:—-What is the reason for calling it like

that ?

Dis :—Because there is no pulp inside it.

Tea:--When there is pulp in it what do we

call it?

Dis :—Fruit .

Tea:—So with pulp it is called fruit and with-

out it it is called rind. Similarly so long

as there is Jeeva inside the body it is call-

ed Sarira, and whan Jeeva leaves it is

called Savam. Similarly when Sarira the

Vayu leaves the body it becomes Savam -

So Vayu is Sarira. It is only when there

is a Sarira there is the desire for food

and drink and other functions like seeing

hearing and knowing etc. If there is no

Sarira there is no desire for all these, and

this fact becomes clear after death when

there is only the body left behind. Is

it- not so?

Dis :— Yes.

Tea:—Does this dead body perform any of

its former functions ?

Dis ‘—No.

Teat—If it had Sarira proper should it not

have all its former functions ?

Dis Yes it ought to have.

Tea:—So can you cali this Sarira .

Dis -—-No.

Tea:—Then what is this Sarira ?

Dis It is clear that it is the Vayu the

energy of life.

Tea'-Yes.It is this Vayu, the energy vf

life that perishes from the body. It is

like this: just as water flows Jeeva Sakthi

flows out through the five senses and gets

weakened, deminished and finally destroyed.

What is that thing that gets destroyed?

Dis :—It is Vayu the Jeeva sakthi.

Tea‘—It is this Vayu that is called Sarira or

Deham. For example, supposing one gets

a rheumatic swelling in his knee, can he

move the leg?

Dis :—No.

Tea:—The cause?

Dis :—It is because there is no proper circula-

tion of blood and consequently the move-

ment of Vayu has become weak.

Tea:—Moreover if a person is attacked, by

paralysis and his hands and legs are

affected, ‘will he be sensible to any pain?

Dis :—No.

Tea:—Can he move his hands and legs with-

out any help?

Dis :—No.

Tea:—What is that due to?

Dis :~—That is because there is no circulation

of the Jeeva Sakthi.

Tea:—So what is it that gets weakened ?

Dis :—Jeevasakthi (the life energy).

Tea ':—That Jeevasakthi is Vayu which is also

called Deham. Deham means that which

is being burnt up, and Vayu is this Jeeva-

sakthi that is being burnt up. For instance

you pour kerosene oil over a heap of fire

wood or cocoanut shells and set fire to it

and when the heap is burning you cover it

up tightly without allowing the air to get

in, Will it burn ?

Dis ‘—-No.

Teai—What is the reason?

Dis :—~Because there is no air.

Tea:—So on what was the fire depending?

Dis :-—On Vayu

Tea:—Suppose a piece of stick is kept far

away from another that is burning. Will

that stick burn ?

Dis -~-No.

Teas—In whichever substance there is Agni

that substance alone can burn. Therefore,

because there is Agni in Vayu, it is that

vayu that burns. It is like this. Sabda is

Agni-swarupa (form). Vayu the Jeevasakthi

gets burnt and destroyed by means of -Sa-

bda (sound). That is why it is called De-

ham. That is why in Tamil say ‘“‘ Katha—

they ” “Kathathey ”. In Malayalam in cer-.

tain places for crying they say ‘“ Kaluka”.

It is because Agni is responsible for “ Ka-

thal” and “Kalal”. Therefore it is said

that Vayu is Deham, since Jeeva Sakthi

(the life force) which is the Vayu is

being éxhausted by the way of Sabda.

This vayu the jeeya sakthi is Iswara.

This Iswara is responsible for Srishti,

Sthithi, and Samhara. Besides, we have

been created by Vayu the Jeevasakthi.

For example, can a dead body copulate?

Dis :—~—No.

Tea:—What is the reason?

Dis :—Because there is no Vayu the Jeeva

Sakthi in the corpse.

Tea :—So, it is only when there is the flow

of vayu, the breath, in the body that the

function of reproduction is possible. Then

only there will be desire for copulation

and copulation is possible. Without

copulation can we get issues?

Dis :—No. It is impossible .

Tea:—Why so?

Dis :—There is no copulation.

Tea:—So what is required for copulation?

Dis :—Vayu the energy of life.

Tea:—Then who creates ?

Dis :—-Vayu the Jeeva.

Tea:—-Then if there is vayu alone, can

there be creation?

Dis :—Ne.

Tea:—Then with what does the Vayu -create ?

Dis :—With the help of Pancha. Boothas:

Tea :—What are they ?

Dis :—Prithvi, Appu, Agni, Vayu, Akasa.

(Earth , Water, Fire, Air, and Ether ).

Tea :—If it is possible for this invisible Vayu

to put all these in the womb. of a.female

and create, can you create anything in

this manner ?

Dis :—It is not possible.

Tea:—Then how do you think this creation is

brought about? Take a child aged about

four or five. Supposing it copulates, can

this child bring forth any issues ?

Dis *—No.

YTea:--The reason ?

Dis :-—Because the child has no Indryia

( vital fluid ).

Tea:—What is the vital fluid ?

Dis :—It is Sukla.

Tea:—If this Sukla does not fall into the wo-

mb of the female can there be pregnancy?

Dis :—No.

Tea:—Then, how is creation effected?

Dis :—With Sukle.

Tea:—Is the Sourse of this Sukla in a higher

or lower plane of the Jeeva?

Dis :—It is in the lower plane.

Tea:—Where is that Jeeva?

Dis :—In the Akasa.

Tea:--What did we say Akasa was, before?

Dis :—Head .

Tea:—Yes. It is like this. The Akasa is situated

above Brahma Randhra in the Zenith of the

head. The jeeva is residing this Akasa.

The movement of this Jeeva is the Vayu

(breath). The Vayu is the energy of life.

Sukla is secreted in the very place from

where this Vayu originates. This Place is

the Brhu-Madhya. That the place from

where Sukla is secreted is Brhu-Madhya

can be found out from the following. A

strong and healthy person, when he indu-

lges in sexual inter-course, gets a distinct

sensation in the middle of his brows and

a flesh across his eyes accompanied by a

thrill all over the body. This is due to

the connection of the Nadies (nerves) all

over the body with the Brhumadhya (the

vital point in the middle of the brow).

This centre is the eye of fire called the

Sushumna. It is from this point Vitus that

Sukla the vital fluid is secreted. This Su-

kla is spoken of as fire in genus. In the

case of people who are weak or who are

exhausted by hard work or who are sick

or who lust after the opposite sex, this

Sukla is disturbed from the point Vitus

stored up in the Scrotum and comes out

and gets as involuntary emissions. In such

cases it will be difficult to say from where

exactly this fluid comes. But all the same

this vital fluid is secreted by the point

Vitus as mentioned above. Vayu, the Sakthi

self originating effusion. But what is the

cause of this effusion ?

Dis :—Excess of heat.

Tea:—What is the cause of heat?

‘Dis :—Fire.

Tea:—Where does fire exist ?

Dis In Vayu (air).

Tea:—What did I say about Vayu?

Dis. :—It is Deha which is the energy of life.

Tea:—In this Deha which is fire when the heat is

increased that which is secreted like perspira-

tion is the Sukla. All propagation is with

this effusion of the vital fluid. So all crea-

tion is Swethaja. Itisthis swetham that is

self originated. Without this, there cannot

be any creation from mere animal pers pira.

tion. Creation is only from the perspiration

of Deham. Without knowing the meaning

of Deham people went wrong. Deham is

the Vayu as above said. When you fully

comprehend this, then the meaning will be-

come clear. Moreover, a new born child has

no secretion of Sukla. Gradually heat begins

to. develop and Suklam begins to secrete; and

with this secretion the sex-expression also is

formed. This is the real state of things.

Dis :—Oh! Teacher! Kindly tell me how this

Sukla is able to effect this creation?

Tea:— This self originated Sukla first becomes

eggs. The next stege is birth, from these

eggs. It is some what like this. Collect the

milky juice of the leaves of caster oil plant in

a dish. Teke a piece cf hollow stick and dip

one end of the same in the juice. Take it

away and blow air into it through the other

end with the aid of your mouth. Then what

will happen ?

Dis :—The juice will project itself like an egg at

the other end.

Tea :~—What was the reason?

Dis :—:When it was blown air entered into it.

Tea :—This milky juice is sticky. When the

hollow twig was dipped in, this milky juice

stuck to the end. When it was blown at one

end a fairly big globule was projected at the

other end. Sometimes there will be not only

one such globule; but sometimes there will be

two, or three and some times several tiny

ones according to the amount of the juice

stuck up at the end and the regulation of the

flow of air from the mouth. The Sukla is

also a sticky thing. During coitus this fluid

is moved by vayu the energy of life and is

brought down by it for ejection. In the act

of these processes of secretion and ejection,

tiny eggs are germinated charged with the

Dis

Tea

Dis

Tea

Dis

Tea

the divine energy from the point vitus. These

eggs are hatched in the womb. Generally one

such egg is hatched by the womb. Sometime

two such eggs are received and hatched, some-

times three and sometimes even four. Some-

times there are several of them, Some fe-

males are said to have given birth to what

credulous people would say“‘snakes and eggs’’-

They are not snakes and eggs. They are

mere freaks brought about by some defects in

the germination of the sukla by Vayu. Either

owing to the strength of the Dhathu (the vital

principle) or owing to the force of Vayu

or other. defects the act of germination is

disarranged and a number of such disarra-

nged cells falls into the womb and when these

cells are hatched and delivered they look like

afew pieces of flesh resembling snakes and

eggs. This is how beings are propagated.

Can it be in any other way?

:—Gonsidering all these the creation cannot

be in any other manner.

:~So who is it that created us?

i~Vayu the divine energy .

:-So who is the author of creation?

s-lt is Vayu the divine energy.

:--What is the essential thing that we must

have in us to he alive?

Dis :—There must be this Vayu.

Tea:—Then who is it that resides in us ?

Dis -—It is the above said Vayu.

Teai—When a man died what did he loose?

Dis +—Only this Vayu.

Tea:—So who is it that does the Samhara

( destruction )?

Dis +-This Vayu.

Tea -—So,whoisthe auther of the three states

of existences viz., Srishti, Sthithi and

Samhara ?

Dis :—It is this Vayu the energy of all life.

Tea :—This Vayu is the Iswara. It is consonance

with the qualities of this Vayu that Iswara

(God ) is stated to be the all pervading and

omnipresent one without name and form,

without any existence in time or space and

without any beginning or end. Has this

Vayu any name or form?

Dis +~No.

Teai'—Has this Vayu any dimensions ?

Dis -—No.

Tea :—Has this vayu any beginning or end ?

Dis :—No,

Tea:—Then how is this Vayu situated ?

Dis :—It is spread everywhere,

Tea:—That is why god is said to be all perva-

ding. If Cod is said to be without any

Dis

Tea

Dis

Tea

Dis

Tea

Dis

dimensions, is there any space for it to be

filled?

No.

Jf there is no self can there be any con-

ception of dimensions viz.,inner and outer ?

-—-No

:—When did you get the conception of space

as the inner and outer?

i—~After being conscious of the self.

'—-But when you were sleeping did you have

this conception of space as the inner or outer?

>No.

-—When did you get that conception ?

:~When I woke up.

:—-Where did you get that from?

i—From myself.

‘So when the self vibrated as Akasa the

idea of space originated. This originated

from within the self. So, what is the su-

bstance that sustains this inner and outer

conception of space?

~~It is vayu the energy of life.

:-That is why God is said to be both in and

out. So what is God?

s-It is the Vayu.

Tea:—What is the Supreme knowledge ?

Dis

Tea

:—The same Vayu.

:~-The guardian of all life ?

Dis :—The same Vayu.

Tea :—So, we have known that Vayu is the God,

Dis

is the supreme knowledge and the guardian

of alllife. Without realising this we grope

about in darkness. We die out only when the

whole of this Vayu the energy of life is gone

from us. Our resurrection and ascension is

the concentrating of this energy at the point

vitus in us called Brahma Randhra. This is

the real worship of God. But in the name of

such a worship what is it that people do?

r~They go to temples and other places of

worship, burn lights, break cocoanuts and

perform pujas and other ceremonies.

Tea:—Can you call this Iswara Seva?

Dis

:—No.

Tea:—What is then Iswara Seva ?

Dis

r—It is serving or ministering to God.

Tea:—Ministering to God means what ?

Dis

It is worshipping him.

Tea:—I shall tell you what is meant by minister.

Dis

ing to God or serving God really means by

an illustration. A doctor prescribes a

mixture. After preparing the mixture and

sweetening it what does he do ?

>—He serves or administers it to the patient.

Tea:—So how is the service and ministering

effected ?

Dis :—By taking it in so that the medicine gets

into the tissues of the body.

Tea:-In the same manner serving or

administering God is done by making God

enter us. Instead of this if we spit him out,

what would it be?

Dis :—It would be anything but serving God.

Tea:—So, in order to make God enter us, so

that we may be one with him, we must know

him. If you do not know him can you

serve him?

Dis :—No.

Tea:—Till now you have been considering Siva,

Rama, Krishna, Kali, Kutti-Chathan, Gana-

pathy, Subramanys, Bagavathi and so on as

Gods. Now who is the real Iswara (God)?

Dis :—Vayu the energy of life.

Tea:—Iswara seva means taking in this Vayu

the energy of life. Without concentrating

this energy in cur point vitus or Brahma

Randra how can we resurrect or ascend

to Moksha or Salvation?

Dis --We cannot.

Tea:—Have you known, where Brahmarandra is?

Dis :—It is in us.

Tea :--Is it higher: up in us or lower down?

Dis :—It is higher up in us.

Tee:—Where is Jeeva? Is it within us or

outside us?

Dis :—It is within us.

Tea :—Where does the path lie for the Jeeva

to reach this Brahma Randhra?

Dis ‘—The path lies within us.

Tea :—Is it possible for us to carry this Jeeva

to this point through any other path

outside us?

Dis ?—No.

Tea:—When this inner Jeeva goes out what

would happen?

Dis :—Death would happen.

Tea :-—If we die, what are we?

Dis :—We become mere dead bodies.

Tea :—Can a dead body get Moksha (liberation)?

Dis :—~No.

Tea :—Why not?

Dis :—Because there is no Jeeva.

Tea :—So, for whom is the Moksha?

Dis :—Only for the Jeeva.

Tea:—Why should Jeeva have Moksha ( libera-

tion}? Is Jeeva in bonds? Is not this Jeeva

said to be Nirmuktha (beyond Mberation )

Nirahankara (Beyond egoism) and Nir-

bundha (beyond bonds). Why then should

such a Jeeva have Moksha and what do you

understand by this Moksha?

Dis :—Moksha means, Mochanam (freedom).

Tea: —Mochanam (freedom) from what?

Dis :—From bonds.

Tea:—Has anybody tied down Jeeva?

Dis :—No.

Tea :—Our energy flows out from us and enters

into so many things. We cling on to these

things helplessly and this is called the

bondage. For example, see me; what have

I done?

Dis :—You have clasped this wooden plank tigh-

tly in your arms close to your chest.

Tea:—Yes, lam holding this plank tightly. The

plank is not holding me. Such being the case

if I] cry out and weep, “leave me; liberate

me”, and so on, will I be free from the

contact of this plank ?

Dis :—No.

Tea:—Why is it so ?

Dis :—You are yourself clasping the plank

tightly.

Tea:—Is the plank having any hold on me?

Dis :-—No.

Tea:—Before complaining I must see who is ho-

lding the plank. Is it myself that holds the

plank or is it the plank that holds me? If

I look into this, I will know that the plank

is not holding me, but I am alone holding

the plank. Suppose I leave my hold; what

would happen?

Dis :—The plank falls down.

Tea:—In the same manner, the self, that is

the Siva, spreads out as Sakti. Then it

becomes Siva Sakti. From this Sakti

creations originate, and we cling on to these

creations as mother, father, wife, husband,

children, home, wealth, power, prestige, caste,

andsoon. These do not cling onto us. We

go and cling on to them. Suppose, you are

sleeping by the side of your baby. In the

sleep if you roll yourself on your baby

and crush him, are you concious of what you

are doing to the beloved child ? Suppose also,

while thus sleeping, a chandala who is con-

sidered to be an untouchable and who is trea-

ted even worse than the so called animals,

comes near you and touches you. Are you

able to know that?

Dis :—No. I will not be able to know these things.

Tea:—When you wake up, do you have any

feeling to the effect that a chandala polluted

you and consequently that you have become

unclean and that you must be purified?

Dis :—No.

Tea:—Suppose again, this chandala who eats the

most rotten food, makes a pudding, out of the

worms coming out ofthe rotten carcass of

a cow, and when you are asleep, pours a

spoonful of this in your mouth, What will

happen ?

Dis :—It will simply go down by throat.

Tea:—Then, did you know what you were doing ?

Dis :—No.

Tea :—Why?

Dis :—~Because I was sleeping.

Tea:— When we were sleeping, how was our life

centred: was it ontside or inside ?

Dis :—It was inside.

Tea:—Creations are made as already stated from

and out of the flow and spread of our energy.

We cling on to these things which are of our

own creation and feel miserable just like the

example of the person holding the plank tigh-

tly as above mentioned, We must loose our

hold of these things and concentrate all our

energy in our Brahma Randhra. This is what

is really known as Upadesam (spiritual Gui-

dance). What is this upadesam generally for ?.

Dis :—To attain Moksha ( liberation ).

Tea:—To get Moksha, how should ‘the Jeeva

travel; in a downward flow or an upward

flow?

Dis :—Jeeva should go upward only.

Tea:—Have you heard of any upadesa (spiritual

Guidance ) now being given in the world

to elevate this Jeeva to attain the path

of liberation ?

Dis -—Yes. There is even now the Panchakshara

and Brahmopadesa etc. , being imparted and

chanted for this Moksha. /

Tea :—But you will never get the Urdhva Gathi

(Upward path) for your Jeeva by saying

“Siva” “Rama ” “Narayana” or by reci-

ting ‘‘ Namasivaya” “Ohm” “ Aym” “ Kleem”

“Sowm” “Vada” “Vada” “Vagvathini”

“Balaparameswari Swaha” “ Ohm”, “ Hreem”,

“Namasivaya”’, ‘“ Ohm Namo Narayanaya”

“Ashtakshari ”, “ Thrayakshari” “ Ekakshari”

“ Thripurasundari ” “ Swayamvarani

“Prainanam Brahma” “Aham Brahmasmi”,

*Thathwamasi”, “‘ Ayam Atma Brahma ”.

Also the Gayathri, “ Ohm Bhu, Ohm Bhuvaha

Ohm Bhuvar Bhavasva; Ohm Tat Savitur-

varenyam Bhargo Devasya Dhimahi Dhiyo

Yo Nah Prachodayat”. Do you mean to say

that by the mere chanting of these words

you will get an upward path for your Jeeva?

Dis :-—No. .

Tea:—By uttering such things what Gathi( path)

will you attain, the Urdhva gathi (upward

path) or the adhogathi (the-downward path)?

Dis :-—Only the adhogathi (the downward path).

Tea:—The downward path of the Jeeva or

Deham is the wasting away ofthe Vayu which

is fire in essence as Vibrations. It is because

of this wastage that we die. The Upadesam

or the Spiritual Guidance is to prevent this

wastage and to store and accumulate the

same at the point vitus. This Sanskrit word

“Upadesam” is itself connotative of this idea

This word contains two concepts ‘‘Upa” and

“Desa”. Can you tell me what is meant

by the concept “ Upa” ?

Dis :—“ Upa” mecns nearby or nearness.

Tea:—“ Desam” means what ?

Dis --Sthanam (certer of place).

Tea:—Now what is the actual significance of

“ Upadesam ” ?

Dis :-Being near the place.

Tea:-~Who wants the place? Eces a dead

body, require it?

Dis :-~—No.

Tea:—Why not?

Dis :—Because it has no life.

Tea:~Then who is it longing to be there?

Dis :~The Jeeva,

Tea :—I will tell you where this place is. Tell me

when you suddenly get frightened or sud-

denly slips down into a ditch or receive

a blow from behind or near a sudden

explosion how and in what direction does

your breath go ?

Dis :—It gets concentrated and goes up in an

upward gasp to the Brahma Randhra, the

vital point.

Tea:--So which is the place of this Jeeva ?

Dis :—Brahma Randhra (the vital point).

Tea :-—-How does it go up? Through the inner side

or outer side?

Dis -—Through the innerside.

Tea :—Our Jeeva resides within us and pervades

all over the limbs and extends up to the low-

est extremity of our body, the urinary tract.

If there is.no Jeeva, the vital fluid cannot be

secreted and ejected, The Jeeva itself is

the vital fluid. If the Jeeva were to stop some

where above the urinary tract, then, it will be

impossible for either the urine or the vital

fluid to come out of the tract. Itis the Jeeva

that ejects out the urine and vital fluid from

the end of the tract. It is this Jeeva that lies

extended up to the urinal canal at the lower

extremity of the body. It isthis Jeeva that goes

up all when we get suddenly frightened or

when we slip into a ditch. Have you observed

from where this going up actually starts?

Dis :—From the root of the urinary tract.

Tea :~ Thus the path of the Jeeva lies within us.

We must clear this passage. The saying that

the path of life must be straight and that life

should attain a good Gathi (path) refers only

tothis. We must constantly collect and con-

centrate our Sakti ( energy) that is being wa-

sted intheform of breath and take the same

through the passage within usto Brahma

Randhra. Then only we will get the Gathi (tight

path ) for the Jeeva to reach the point vitus.

In no other manner can Jeeva attain the corre.

et Gathi. Have you observed a person when

he is in his last moments ?

Dis :—Yes.

Tea:—How is the Gathi Glow of breath) then ?

Dis :—Gathi is inan upward flow.

Tea:—Itis this upward flow of breath that is the

natural Gathi (flow) of Jeevaand it is about

this that I am speaking of as the right path.

You can even now adopt such a method of

breathing as I am doing now. This is the Gathi

that many don’t get in their last moments.

Do all get this?

Dis :-—No.

Tea :~-All of us die. But we do not study how to

face our last moments. We do not study how

to die. That is why we suffer. If we know how

to die we need not haveany suffering. We

must get at the correct path and proceed. Be-

cause we have not learnt how to die, we suffer

Naraka (hell) and we have to die. To die means

to forget. We have to forget all thoughts of

J the self and the world. Then will we die?

Dis :—We cannet die.

Tea :—The method of breathing that I just now

demonstrated to youis what is required at the

death bed. Without getting this straight flow

of breath at the last moments how many linger

in thier death bed gasping for breath a number

of days together; sometimes even a number of

months, their bodies being gradually eaten

away by worms. Do you not see actually

people suffering like this?

Dis :—Yes.

Tea :—-At that time can they describe the sort of

agony they are undergoing?

Dis :—-They cannot.

Tea:—We on-lookers cannot bear to see their su-

fferings. Such being the case how much mere

should they suffer? Can we describe ?

Dis :—No.

Tea:—Suppose if they had practised to control

their breath in the manner I have shown you,

should they suffer like this in their last

moments ?

Dis :—No.

Tea:—Is the track of the Brahma Randhram

opened or closed for us now ?

100

Dis :~-It is closed.

Tea :— Unless -we open this track, can we take the

Jeeva to the Brahma Randhra and make it rest’

there?

Dis :—No.

Tea :—W hat is known as death is the complete flow

out of the Jeeva from our body after its failure

to force open the entrance to the Brahma

Randhra. The state of liberation to the colle-

ction of the outflowing energy of Jeeva in one

single streamand concentration of the same

in Brahma Randhra above. This is the attai-

nment of self-realisation. Now tell me how is

your flow? Is it towards this BrahmaRandhra

or away from it

Dis :—Away from it and going down.

Tea:—By this downward flow what happens to

the Jeeva (life) ?

Dis :--It dies out.

Tea :—Now after hearing all these, how is your

aspiration working ? ‘

Dis :—It works up.

Tea:—So the life that was being wasted is now

getting stored up. Who is the most supreme

in us?

Dis :—Iswara.

Tea :—So Jeeva stored up gets united with the

Iswara. What is it that we get out of

101

the union of Jeeva with Iswara ?

Dis :—Moksha (liberation).

Tea :—This is what is called unifying of Prana and

Apana. Prana is within us. Apana is that which

goes out. Pranayama is the practice for uniting

the Apana that goes out withthe Prana within

us by preventing its flow out. The meaning of

Pranayama is to do “Ayamam” for the Prana.

“ Ayamam” means prolonging. That is pro-

longing the retention of Prana by preventing

its flow out. While we are awake we must get

the same Gathi (flow of breath) as the one

that we get while we are ina deep sleep. While

we are sleeping how was this flow con-

centrated: was it internally or externally?

Dis :—lt was internally concentrated.

Tea:—While we are asleep generally the flow of

our breath happens fo be in so many different

ways. Some snore heavily making all sorts of

noises. These noises indicate that there is

something wrong with the flow of breath. If

the flow of breath is ina normal and natural

state it is very subtle and smooth. There will be

only a slight heaving of the chest and no noise

at all. If you want to get liberation from your

bonds you must be able to follow the correct

path to reach the place where there isthe

divine light. We must blow our breath into

102

that place for light. If you blow a heap of

charcoal at a place where there is no fire,will

you get light ?

Dis :—No.

Tea:—In order to make the charcol burn, what

should you do?

Dis :—We must blow the fire.

Tea:—In the same manner without blowing the

Sushumna, the eye of fire, if we waste our

energy out side, we will not get any light. We

must blow the eye of fire in our Bhrumadya

(middle of the brow) with Vayu the Jeeva.

Sakti and in this fire burn all our passions and

desires. Then only we will be enlightened with

knowledge. In no other manner can we attain

the real knowledge. This blowing of the Sushu-

mna with vayu as above mentioned is Prana-

yamam (conserving of life). People breathe in

so many ways in the name of Pranayama with-

out knowing the real truth. Some close one

nostril and take in their breath through

the other one forcibly and get brain fever,

madness, consumption and other nervous

complications and die. These adverse effects

obtained by such people have scared away

the people from the practice of genuine Pra-

nayama. A real Pranayami (one who practices

Pranayama) is free from any sickness. Our

103

Prana (life } is inside us. Such being the case,

if you pull from out side closing one nostril,

asso many do, will it be of any avail?

Dis :—No.

Tea:—For example, you have a bag full of grain.

There is also plenty of grain outside this bag.

If you want to fill the bag with the grain

that is scattered outside, will it be possible?

Dis :—No.

Tea:—Without considering the capacity of the

bag, if we attempt to stuff some more

grain in it, what will happen?

Dis :—The bag would give away.

Tea :—In the same manner, if you attempt to fill

yourself with the outside Vayu, so as to make

it one with whatis inside you, you will only

injure yourself and die. The practice of Prana-

yamia, is the regulation and control of the flow

of our inner Prana from inside. Such adepts

are free from illness and diseases, and you

have also heard it saidin the world thata

constant pranayami has no sickness.

CHAPTER 5

D 1S:—oh! Teacher, I have come to know

now that creation isin the manner as descri-

bed in the previous chapter. But the world

says that it is with the help of Pancha

Bhootha (five elements) that the world is

created. Please explain to me in detail the

reason for it.

Tea:—What are the Panchabhootha (five elements)?

Dis :—Prithvi (earth) Appu (water) Agni (fire >

Vayu (air) and Akasa (ether) are the Pancha

Bhootha.

Tea:—Prithvi, Appu, Thejas (fire) Vayu and

Akasa are known asthe Pancha Bhootha. So

the Vayu described in the previous chapter is

also one of the elements of this Panchabhootha-

Whatever it may be, creationis said to be with

these five elements. People do not really under-

stand what is meant by Panchabhutha. About

the origin of this Panchabhootha they say that

Prithvi (earth) originated from Appu (water)

108

and Appu originated from Agni (fire) and

Agni originated from Vayu (air) and Vayu

originated from Akasa (ether) and Akasa ori-

ginated from the Akshra. Itis said that it is

from water that the earth originated. This

is doutful. If there is no earth there cannot be

water. Water stands on the earth. The earth

does not stand on water. The Ocean isa big

reservoir of water. If there is no Ocean bed

there cannot be water. Besides there are islands

in the Ocean. These islands show that there is

earth at the Ocean bed. When wesink down

a well we get water. This water is collected on

the earth at the bottom, So itis not quite

correct to say that the earth originated from

water. There can never be creation with the

help of these Pancha Bhootha as you have

understood. The Pancha Bhootha are Prithvi,

Appu, Agni, Vayu and Akasa. You cannot by

combining these five things create a living

being. Look, here is the Akasa, the empty space.

Can you mix this with the other four elements

and create any living thing ?

Dis :-—No.

Tea:~—Again, look, here is Vayu. If you mix

this with the other four, can you create?

Dis :--No.

Tea:—Take also Agni. If you mix this with

109

the rest, can you create?

Dis :-—No.

Tea:—These elements are things that exist

within us. It exists in us like this. Here is a

table lamp. The wick is lighted and we

place a glass chimney over it. We get bright

light. Suppose there was no hollow space

in the chimney what would happen to

the light, if we place the chimney over it?

Dis :—The light will be put out.

Tea:—Suppose you don’t place a chimney over

that burning wick?

Dis :—I won't get the bright light.

Tea:—So you see,the rays that are being scattered

by the light are all collected together inside

the chimney. When the rays are so collected

we get the brightness of the light through

the medium of the chimney. This chimney has

openings and these openings are into the

atmosphere. Suppose there are no Openings

will the light burn?

Dis :—No.

Tea:—Thereisno direct or actual connection

between the chimney and the light. There

are openings and through these openings the

air flows in and out. With the aid of the air

the light burns. If we do not place a chimney,

the light gets scattered. The chimney prevents

110

this scattering of the rays of the light and

makes the light bright. Unless you place this

chimney do you get the brightness in spite

of tke fact that there is the burning wick

and air surrounding it?

Dis :—No.

Tea :—Why not?

Dis :~Because there is nothing to prevent the

scattering of the rays of light and at the same

time to transmit its brillancy around, as is

done by the transparent chimney.

Tea :—What is true of this light istrue of us also.

There is the Akasa, and Vayu and Agni in us.

We have alsoa chimney which is called the!’

in us. This world is reflected through the

chimney"I”. When we remove this chimney

“I” we do not see the world. This is the real

state of the world. It cannot be that this world

is created by the panchabhootha. In case, we

are created by the mixing of the five

elements together, we should never die. Even

if we say that we are created by mixing Vayu

with the other four elements we will not

be correct. If we close the nose and mouth

of a person tightly the person dies. Vayu is

there still and it could get into the body

through the other openings. There is also

the fire in the body and nothing prevented

111

its shining out through the other openings.

But in spite of these we die, if our

noses and mouths are closed. Have you

observed what happens to the burning wick if

we close the top of the chimney ?

Dis :—The light is put out.

Tea:—~The light is put out because there was no

exitfor thesmoke. This smoke fills up the

whole chimney and it becomes impossiblefor

the light to burn. In the sam2 manner there is

a burning light inside us, which shines out

through the medium of our mind. The various

thoughts and desires surge within this mental

chimney as the smoke from the burning wick.

These thoughts and desires instead of being

cleared away are allowed to cloud our minds

with the result the light in us is ultimately put

out. When our light is put out we die. The

proof that there is fire in us is this. If we

touch our body we feel the heat but a dead

body has no heat. Our body is just like a lamp.

In the lamp only the wick is burning in the

hollow of the chimney. This chimney does not

form part of this burning wick. Still can you

touch the chimney ?

Dis :—No.

Tea:—Why not?

Dis :-—Because it is hot all over.

112

Tea:—The chimney feels hot because the flame

inside heats the vayu which in turn transmits

the heat onto the chimney. In the same mann-

er there is aflame burning at one end of our

body. This flame lends its heat to all parts of

the body through the medium of vayu which

fills up the numerous tiny hollow spaces in

the tissues of our body. That is how our body

gets a warm temperature. When this flame is

put ont the body loses its heat and becomes

cold just like the lamp when its flame is put

out. The body of a dead man is cold to our

touch. It has lost its temperature. Ifas you

say that creation is made with the help of

these five elements we should die. Not only

that. The body should not begin to lose vayu

first, heat next, and so onallthe elements

one by one. All the elements must die out

simultaneously. For example we make an

image out of an alloy,composed of gold, silver,

copper, lead, iron etc. When the image is

completely destroyed the different metels

composing the alloy,all get destroyed simluta-

neously. This is what should take place at

death if our body is made of panchabhootha.

Thus our body is not made of the so called

panchabhootha. But listen. I shall tell! you

what these panchabhootha really are. The five

113

elements are known to be Akasa, Vayu, Agni,

Appu and Prithvi. Of these the Akasa is Brah-

ma, the Sadasivam (the ever existing Sivam ).

This Akasa is located within us above the

Bhru Madhya (point Vitus). Vayu is Sivam

(the life essence and is located in the Bhru

Madhya. Agni is Rudra,the effulgent fire

from Vayu.It is located between the lower

part of Bhru Madhya and the root of the

naval cavities, Appu is Vishnu, the mind that

pervades from.this Rudra and is. compared

to water on account of its flow and Prithvi

down below is Brahma the Ahamkara. Thus

from Sadasivam etherial Brahmajyothis or

the divine light, Siva the all pervading Vayu

which is the energy of all life originated.From

this all pervading Sivam, Rudra the vibrating

glow of light originated and from this glow

Vishnu the mind like vapour from water ori-

ginated and from this water like mind Brah-

ma the Ahamkara the fountain head of all

Nescience and the Creator of this so called

world originated. These are the Panchabhuthas

(five elements of creation ). These five eleme-

nts are 5 metaphysical states which bring about

a conception of this world. You cannot crea-

te a world like this by mixing the so called

five elements. The eternal self the Brahmam,

114

vibrating as Vayu, Agni Appu and Prithvi

finally becomes the embodiment of Ahamkara.

It is from this Ahamkara that the world

comes out as mentioned above. For example

when we are asleep we have no world. That is

because our Sakti was concentrated in us with-

out being spread outside. After waking up

when this concentrated energy spreads out

we begin to have the mind and Ahamkara.

It is the Ahamkara that keeps up this world.

A dead body has no world because there is

no flow of energy. The world comes out of

this flow and when this flow is concentrated

in us the world vanishes. This is the real

state of creation and the existence of the

world. This inner force of ours is variously

conceived of as Panchabhootha, Panchaendria,

Pancha-Brahma and so on. Out of this

_Panchabhootha conception, Akasa is the Jothi

the eternnal reality called otherwise Sada-

Sivam. Vayu is the Jeeva known as Sivam.

Agni is Rudra the glow of life. Appu is

Vishnu the mind. Prithvi is Brahma the

Ahamkara. All these five elements originate

from Akshara. Akshara is the Self. I have

already said that this Akshara is the Self.

It is again this Self that becomes Akasa and

with it all the five states as above mentioned

115

also originate. Without these five states known

as Panchabhootha itis impossible for any

being to reproduce itself. For example when

we are aSleep three of these states viz., the

mind, Ahamkara and the prakasa (glow?

were absent in us. There were the other two

states viz., the Akasa and Vayu in us.It is

only when we wake up that all the five states

manifested themselves. It is only in this

completeness of circumstances that we are

able to reproduce. This is the reason why it

is said that all creations are made out of

Panchabhootha or the five elements. These

truths were reduced into writing for the bene-

fit of the world by persons who have realised

them. Butthe so called scholars without

probing deep into their inner meanings and

significance and without realising the truth

themselves have unfortunately misguided the

whole world by giving a totaly different

interpretation to the expressions invented by

those who have realised these truths. It is

just like this. A man planted a banana see-

dling. He watered and manured it. It grew up

and yeilded a big bunch of crop. From that

bunch one banana was taken and the same was

nicely roasted. Another was made into a curry,

a third one was made into a pudding and a

116

fourth was allowed to ripen and eaten as fruit.

Whose is this experience ?

Dis :—The experience is of the person who pla-

ced the seedling ?

Tea:—Suppose we have neither seen the banana

tree, nor enjoyed its fruits nor even heard of

the same, could we speak of anything about

the same ?

Dis :—No.

Tea:—Imagine a person who planted a banana

tree and enjoyed the fruits wrote about his

experience on a cudjon leaf or paper. We

read what we wrote. By this mere reading

do we get the real satisfaction of having

seen the tree or eaten its fruits?

Dis :—No. We do not get the real satisfaction.

Tea:—Who was it that enjoyed it’s taste?

Dis:—The person who ate it.

Tea:—In the same manner people not being able

to understand what was written by men

of experience actually enter into various

disputes and fight among themselves. One

speakes of the pudding like this. “‘l know its

taste“. “It is pungent” without realising that

it is always sweet. Another speaks of the

curry like this. ‘“ I know its taste”. “It is

very sweet” least realising that it is always

pungent or hot. So on they discuss and

117

fight. When two like this are fighting a

third man comes with another absurdity.

Thus the confusion is only increased. None

of these have tasted and experienced the

real things. The one who had the exper-

jence of real taste was the one who ate it.

You only read about what this experienced

man has written and without understanding

the meaning begin to speculate. Imagine a

person partaking of some rich food in a plate

or leaf. After the food is eaten completely a

dog comes and licks the empty plate or leaf.

Does this dog know anything about the food

served in the plate or leaf? Dis :-—No.

‘Tea:—Just then if another dog comes there to

lick the same leaf what would happen?

Dis :--Both the dogs would fight and tear each

other.

Tea :—But do these dogs know anything about

tke taste of the food served in the leaf?

Dis :-—No. Tea:—Who knew the tastes ?

Dis ~The one who actually ate the food?

Tea:—In the same manner various treatises were

composed by persons who have known the

reality. These are known by the name Sruthi.

Sruthi is knowledge. This knowledge as expre-

ssed in these treatises is of the persons who

have attained self realisation. Without realising

118

the self for themselves people read these trea~

tises and misunderstanding the meaning, go

about pretending that they have understood

everything, and enter into profitless disputes,

There is no genuine desire in them for know]-

edge and experience. They thirst for mere

fame, position and recognition by the world

as great learned personages. The human soci-

ety has gone to ruins on account of these

fame mongers. People have become ignorant.

There is no real Akshara-Abhyasam (study

of Akshara ) anywhere.

Dis :—Oh! Revered Teacher! Do you say that

nobody has had Akshara-Abhyasam in this

world?If that be so, how did this people

study all scripts. (Grandhams) ?

Tea :—What have youunderstood by Aksharam?

Dis :—The fifty one alphabets (Sanskrit begining

from A.

Tea:—Oh! Akshara is not so many.“A‘is not

an Akshara .Have you understood the

meaning of the word Akshara?

Dis :-—-That which has no Ksharam ( decay ).

Tea:—What is the thing that is without any

decay?

Bis :~It is Brahmam .

Tea:—What is that Brahmam?

Dis +~-That is the Self.

120

characters than you have mentioned? Besides,

you yourself had said that Akara has sound.

Now look here, what are my two hands doing?

Dis :—They are clasped toghter in obeisance.

Tea :—Now what am I doing with my hands ?

Dis :—You have unclasped and you are keeping

them apart without removing the contact.

Tea:—What is this state ?

Dis :~It is like Akara.

Tea :—Has it any sound ?

Dis ‘—No.

Tea:—Look at my mouth. In what form is it ?

Dis :—It is closed.

Tea :—Can you call jt Akara ?

Dis :— No.

Tea'—What ami doing now?

Dis :—Yotu have opened and it isin the form of

Akara,

Tea:—Has this Akara any sonnd ?

Dis :-—No.

Tea :—Is sound made; or does it originate by itself ?

Dis :—It is made.

Tea:—So, is there any destruction for what is

made ?

Dis :-—It has destruction.

Tea:~When you say “A”does your energy go out

or does it remain inside ?

Dis -—It goes out.

121

Tea:—In the same way by making noise our Jeeva

in us goes out daily, When it goes out what

happens?

Dis :—We die.

Tea :—So what do we learn? Is it the one that is

eternal or not eternal >

Dis :—Not eternal.

Tea:—Therefore, the practice done by the self by

itself is Akshrabhyasa. In the previous chapter

it was said that Vidya (knowledge) is Akshara

(eternal Jand that Akshara is the self. So, that

which is to be learned is the Vidya or the self.

Then there willbe no destruction. Thus,

Aksharabhyasa( the study of Akshara) is done

to become the eternal. The Akaram that you

have mentioned just now is for the destruction.

So can you call that Akshara ?

Dis :—No. ,

Teai—I£ you make a sound, the energy is wasted.

Can you call this wastage Akshara ?

Dis :—No, it cannot be called so.

Tea :—So have you studied Akshara?

Dis :—No. I have not studied it.

Tea:—So will you be able to realise the Artha

(meaning or reality) without studying Akshara?

Dis :—No.

Tea:—Without realisation will you get at this

Artha (meaning or reality }?

Dis :—No.

Tea:—The meaning of Artha in a wordly sense is

wealth. Suppose you have this wealth where

will you store the same, inside or outside ?

Dis :—Inside.

Tea:—Inthe same manner Artha (reality) is

within youin your Dhathu,(the vital principle)

Without practising Akshara can you get at

this vital principle the Dhathu or root ?

Dis :—No,

Tea:—Where do you think still the Dhathu to be?

Is iten cudgon leaf or paper or is it within

us ?

Dis :—It is whithin us only.

Tea:—Without rousing this Dhathu will-you

realise Artha ( reality ) ?

Dis :—No.

Tea:—So itis only when you practise Akshara

you will rouse your Dhathu and get at the

real Artha or reality. If you study merely

the letters (alphabets) which the common

people call Akshara, you will be only wea-

kening your Dhathu. You also become dull.

Any amount of your wordly studies will be

of.no avail to youif you do not rouse your

Dhathu. The Popular notions about these

metaphysical topics are all wrong. If you want

to study the truth you must go to the root

123

and study it fromthere. Then only vou will

get at reality. It is like this. You have a piece

of paper. This paper has now an inner and

outer surface. But if you take the onter

surface alone as the sole reality canyou know

any thing about the other side or conceive of

a duality of surfaces ?

Dis :—No.

Tea:—Now what have I done?

Dis :—You have drawna “()” horse shoe like

mark on the paper.

Tea :—By putting this mark what did you get?

Dis :—I got the conception of an inner and outer

side.

Tea :--How did you get itt

Dis :—By drawing the mark in that manner.

Tea:—lIfithat was not drawn could there be an

inner side and outer side?

Dis :—No.

Tea:—So, what came first, the inner or outer side?

Dis ~The inner side.

Tea:—If there is no innerside, can there be any

outerside ?

Dis :—~No.,

Tea:—Then which is bigger, the inner side or the

outer side 7

Dis :—The outer side.

Tea:—The inner side is very small and the outer

124

side is very big. So the big one originates

from the small. To illustrate this point, tell

me whether a seed ora tree is bigger?

Dis +—-The tree is bigger.

Tea:—If there is no seed, can there be any tree ?

Dis :—No.

Tea:—So, what is the basis for such a big tree ?

Dis :—Seed.

Tea :—In the same manner the big outside which

is the world is originated from the very small

innerside of ours. For example: Potter, first

of all, cleans the clay and makes a ball out of

it. Is there any inner side or outer side for

this ball ?

Dis :—-No.

Tea:—Why?

Dis :—Because the clay has the form of a ball.

Tea:—Then, what does he do after placing it

on a wheel ?

Dis :—He, then, turns the wheel and makes a pot

out of that ball.

Tea :—How does he do it ? /

Dis :—When the wheelis rotating he makes a2

small cavity in the ball with his thumb and

this cavity is the innerside.

Tea :—Then what is it that comes first ?

Dis :—The inner side.

Tea :—Besides this, suppose yuu require the inner

side and I the outer. Then, what will you do,

being in need of the innerside ?

Dis :—I will have to make the innerside.

Tea :—Being in need of the outerside, what should

Ido?

Dis :—Make the outerside.

Tea:—That is never possible, because, there is no

outer side if there is no innerside. Therefore

being in need of the outerside, I have to make

the innerside only. So, yourself, being in need

of the innerside and myself, being in need of

outerside, make the innerside only. You

make the innerside and sitin and I make the

innerside and sit outside. Very well. Now see

this house. If there is no house like this can

you speak of an inner and an outer side ?

Dis :—No.

Tea :—Now sitting at this door step I look outside.

Then canl see orknow what happens inside

the house ?

Dis :--No.

Tea:—lIf I look inside can I know anything about

what takes place outside ?

Dis :--No.

Tea:—Then, can whatever in the innerside be spo-

ken of as existing in the outerside ?

Dis :-—No.

Tea:—Can whatever in the outerside, be spoken

126

of as existing in the innerside ?

Dis :—-No.

Tea :—So there are these two sides, each forming

the counter part of the other. So also we

have two states known as the subjective and

objective states. Andharya is the inner subje-

ctive side. Bhahiyam is the outer objective

side. Out of these two sides from which is

our origin ? Is itfrom the inner or the outer

side ?

Dis :—From the inner side.

Tea :—So, is not the inner side the real source?

Dis :—~Yes.

Tea :—Is not this source our inner shrine ?

Dis :-—Yes.

Tea :—-Is it not to this shrine that we have to go?

Dis -—Yes.

Tea :—Is not this shrine the source of all reality ?

Dis Yes, it is so.

Tea:—Can you speak of the outer side as reality ?

Dis :—~No.

Tea:—So the real is within us. Is it not ?

Dis :—~Yes.

Tea :--Is this not the truth ?

Dis :—Yes.

Tea :-~—Is it not the truth that we want ?

Dis :—Yes.

Tea :—So, where have we to learn to go ?

127

Dis :—To the inner side.

Tea :—Now where do we learn?

Dis :~In the books, in the outside.

Tea:—So, is it true or false ?

Dis :~False.

Tea:—So what we are being taught and what we

teach are all falsehood. To know the truth,we

have to seek in the Innerside. Do you think

that adead body has any conception of the

world?

Dis :—No.

Tea:—Why?

Dis :—Becauseit has no life.

Tea:—So, if there is no life, is there any world ?

Dis ‘—No.

Tea :—Then, from where does the world originate?

Dis -—From the life. ‘

Tea:—But is there the world atall times when

there is life?

Dis :—No.

Tea :—W hen is it that there is no world?

Dis :—While sleeping.

Tea:—While sleeping, where does the Jeeva

remain ?

Dis :—It remains in us still,

Tea :—Then, do we have any conception of begin-

ing and end, place and things etc ?

Dis :—No,

128

Tea:—When, do these conceptions originate ?

Dis :—When our jeeva comes out after the cessa—

tion of the sleep.

Tea:—Then, from where does it come out?

Dis :—From the Inner sole.

Tea:—Therefore, the jeeva, which has come out

side isto be taken back to the Innerside and

then only we attain the truth. Then we will

have knowledge. Thisis called Masthaka

jnana (the knowledge of the head). Now, in

the world there is only the book knowledge,

which is not real. Therefore, whatever we

are taught are unreal. But, the Vedas and

Ithihasas are not unreal, because these are

written by those who have taken their jeeva

to the innerside, to the Masthaka, and have

known the reality. People generally go in the

reverse direction and proclaim themselves to

be the truth-seers and this process we have

already seen is quite unreal. One cannot know

the reality by studying books which are in the

outerside. To know the reality we should look

into the inner principles and do Akshara-

bhyasa. Then only the Dhathu will get

enlightened. Then only we can attain the

state of Sarvajna(the all knowing) .

Chapter 6

The origin of creation;

its different forms

and

its superior sense.

(Srishti, Srishtibhedam and

Visesha Budhi )

CHAPTER 6

Dis: —on: Swamiji, Iam convinced that

Tea

Dis

Tea

Dis

the stete of creation is as what was described

in the previous chapter. But there are varied

forms of these creation each different from

the other.It was said in chapter 3 that this

is due to Griba-Vyathyasa( bodily differences)

and that the same will be explained later on.

I pray that the same may be explained to

me in detail. Iam eager to know all these.

:-What are the different forms of creation ?

:~ They are the human beings, the quadrupeds,

the birds, the reptiles, the water beings, the

ants, the insects and so many other things.

t—Who are these human beings?

:—We all, the Manushya (men).

:—-Why are we called Manushya?

i~mBecause we are intelligent.

:—The other animals?

:—Trey are not intelligent like us.

Tea:—This is an absurd notion. It is we, the

so called human beings, who are wanting

in intelligence. All other beings except us

are highly intelligent .The three common

and main functions of all beings are (1)

‘eating (2)sleeping and (3) coupulating. We

human beings considering ourselves super-

ior, ridicule the other beings like reptiles,

131

birds, beasts and other insects including

microbes. The other creatures all are thinking

like us that they are also human beings.

Really there is no special creation of Manu-

shya (human beings) as such. The so called

human beings also are animals like bipeds and

quadrupeds. There is no rhyme or reason in

saying that we are the most intelligent of all

beings. We take the instance of a parrot. We

cage this creature and make it familiarise

with us. It carefully picks up our voice and

tries to imitate it. If we teach it anything it

tries to repeat it. Is this accomplished without

any intellectual effort on the part of the

parrot? While this creature is able to pick

up our sounds and words we are not able to

pick up its sound and voice and imitate the

same as it would ours.

Dis :—Swamiji! Animals and birds have no

languzge.

Tea:—You should not say that. There are as many

different languages as there are different spe-

cies of creation. But we are not able to under-

stand that. It is like this. You know only the

language prevailing in your part of the

country. Suppose a “man fromthe North

comes and speaks Hindustani, or an English-

man comes and speaks his tongue, or a man

Dis

132

from Kanara comes and speaks Canarese, are

you able to make out anything of what these

respective individuals would speak ?

No.

Tea :—The reason ?

Dis :

Because | am not acquainted with their

languages.

Tea :—In the same manner the beings. What we

Dis

call beasts and birds have also their own

tongues. Because we have not studied them

we are not able to understand them. If one

member froma herd or group goes astray,

the others immediately detect the same and

cali for it. The strayed member responds to

the call and runs back to the herd. Do we not

see all these in the so called birds and reptiles?

Yes. We do see.

Tea:—So they too have their own systems of

language. They can converse and commu-

nicate with each other in their own language.

They can understand and obey it also. We do

not understand it because we have not studied

their systems of language. This is as stated

before, just like our not being able to. under-

stand another human language that we are

not previously acquained with. But they pick

up our language and respond. A buffalo ora

bull accustomed to hear directions in one

133

language, if taken toa country where a di-

fferent languageis spoken, easily picks up the

purport of the directions given to it in this

new language. Not only that; we capture the

so called wild animals such as lions, tigers,

elephants, leopards ete., and tame and train

them to do various tricks. They pick up what

all we teach them. The training is given not

in their language but only in our language.

When they are capable of doing this can we

under-rate their intelligence ?

Dis :-—Yes. They have intelligence. Without that

they would not be able to respond to our words

Tea :—Moreover, we can prove that we are infer-

ior in understanding to them and they, whom

we ordinarily say as inferior beings, possess

superior powers of understanding. For exa-

mple, suppose, if we want to study other la-

nguages, except our mother tongue, we ought

to taught theother languages in our tongue

only. Then only we can understand it. Ifnot;

is it possible to understand and study?

Dis :—We cannot.

‘Tea:—Then, the above said animals and birds are

taught in-our languages only, and not in their

language. So, who has got Visesha budhi

. (superior sense }? 7

Dis :—It is cleared that the above beings have got

134

the superior sense.

Tea :— Though we proudly think, that we are only

got the superior knowledge, and we are the

human beings, we are not able to study the

other languages unless we are taught it in

our tongue. But the other beings are taught in

our language and they follow accordingly.

We are not giving instructions in their la-

nguage. Though we co-operate and work

with them, in several ways fora long time,

weare not able to understand thier speeches

between themselves. Therefore those beings

have got superior sense. You takea cattle from

the shed to a far off wilderness across a ferry

on a dark night and leave it there. If it is not

hurt or eaten up by any other animal, you will

find the said animal returning home to its

shed in the farm yard. Similarly if you take a

so called intelligent man through the streets of

a crowded city which he has not seen before

and leave him at a certain place, do you think

he would return home without the assistance

of another man?

Dis :—He won"t be able to comeback without

the help or assistance of another person.

Tea :--What is that due to? Did you not say that

human beings are superiorin intelligence and

understanding and that we are such human

135

peings ? Howis it then that a person taken

to another place through a crowded street is

not able to come home, without any help

whereas the so called beasts are able to trace

their way back, evenif taken tenor twenty

miles distance away? Who showed them the

way?

Dis :—Nobody showed them the way back. They

came back all alone of their own accord.

Tea:-—So who has got Visesha Budhi (Superior

understanding ) ?

Dis ‘~The so called animals.

Tea:—Who are the beings generally known to

have this Visesha Budhi?

Dis :~Human beings.

Tea:—So who are really human beings?

Dis :—Those whom we popularly call Mrigam

( beasts and birds etc).

Tea:—Who ought to be really whatis popularly

called Mrigam (animals) 7

Dis :—Those who boast as human beings.

Tea :—-The reason why these quadrupeds who are

generally called beasts, but who are the real

human beings, possess superior powers than

the so called human beings is this. As descri-

bed in the previous chapter the subtle Vayu

(air) is the Knowledge. The animals have this

Vayu always under their control. The inner

136

control of the Vayu that we have during our

sleep is always possessed by these animals. In

them the vayu thatis the essence of know-

ledge isin perfect Rhythm and harmony,

When this factor, which is the knowledge,

becomes so, all conditions come under its

control. So with the control over Vayu they

are able to know by a higher perception from

where they started and they can smell back

their way. Inusthe Vayu does not flow

inward in perfect Rhythm and harmony.

it gets scattered in various preoccupations,

likes and dislikes, with the result our energy

gets wasted. Dueto that we affectionated to

this worldly affairs i, e, our property, your

property, my son, your child, my friend, enemy

foreigners etc. We lose our superior powers

for example, the sense of smelling. This is

the reason why we arenot able to trace our

way back home if we are left in afar off

wilderness. When we gather up all the sca-

ttered energy in one single stream we get

complete control over Vayu and we become

enlightned. By which we get self knowledge.

Then only we can be called human beings.

There is no separate creation of human beings

as such. We become human beings only by

our endeavour. It is only when we are twice

137

born as human beings we get rid of our illu-

sions and hallucinations and get salvation.

For example, whatis it that you seem to

perceive while you are crossing a desert in

hot sun?

Dis :—We seem to perceive water at a distance.

Tea :—If you goto the place where you thought

you saw water can you see the water ?

Dis :—~No. There won't be water there.

Tea :—-When you thought there was water there,

can you say that your thinking was correct ?

Dis :—No.

Tea :—The reason why you thought you saw water

is due to a blaze caused by the action of heat

on the vast expanse of sand which is devoid of

any shade of trees. In fact there was no water

when you went over to the place. This illusion

appeared asa reaction when the energy that

flowed out from you reflected onthe blaze

caused by the heat. This illusion is known as

Mriga Budhi (perception of beasts). So whae-

ver gets this optical illusion are only beasts.

Since this illusion is only a reflection of your

own energy, when the same flowed out, if you

can prevent this flow out, and concentrate the

same within you in one single inward flow, you

will get over such illusions. Then only you

will become real Manushya (human)

138

The significance of the word Manushya is one

who doss Mananam. Mananam means discri-

mination of the good and bad or finding out

the eternity and temporary also the everla-

sting and decaying. A person who has known

reality is unperturbed. He is calm and serene.

He does not allow himself to be dragged out.

He does not waste himself in noisy words.

Noisy words are not reality for when we are

in deep thinking can we utter anything?

Dis :—No.

Tea:—When you are uttering something can you

have concentration of thought?

Dis :—No.

Tea :—Not only that, when we are in deep thought

some body comes near us and makes a noise.

Then what do you say ?

Dis :--I say, please don’t make noise. lam deeply

thinking about something.

Tea:—So, when we are in deep contemplation,

neither could we make any noise, nor could

we tolerate any other person making any other

noise. In the same manner when we are ina

state of Mananam or contemplation of reality

wecannot make any noise. Our sound vibra-

tions get merged within us. Then only we be-

come real human beings. (even the english word

Human or manis indicative of this meaning).

139

This is the state where the mind gets merged

with the eternal reality. Thatis why it is

often and on said that only human beings can

have salvation. All the so called men and

women who indulge in hatred and energy and

fight with each other and waste their breath

in so many ways are not human beings.

They are only beasts. To become human be-

ings you must cast off your Raga( likes) and

Dwesha( dislikes) and attain the state of inner

harmony and composure. Till you-attain this

you are only beasts.

:—Swamiji. All that you have stated seem to

be true. But how isitin nature we see so many

different varieties of creations? There are the

so called human beings and there are besides

them the so called beasts like elephants, lions,

tigers, cows, goats and so on and birds like

kites, parrots, crows, peacocks etc., and reptile

and water beings like snakes, frogs, fishes and

many other tiny insects like ants and other

microbes. You also said that in all these cases

the creation is one and thesame. But how did

they become different in forms like these ?

Kindly explain these also to me.

Tea:—You see the nature in different forms

just like you see the human abodesin different

sizes and shapes.Some abodes have storeys:

140

some don’t have them. Some are square:

some are octagon:some face East: some

face West:some are terraced: some are

roofed: some are built with bricks:some

are built with mud:some are roofed with

tiles: some are covered with leaves and so

on. But who are living in these abodes?

Dis -—Human beings.

Tea :—The various forms that youseein nature

are only the griha (abodes ) of the Jeeva. Just

as there are varicus kinds of griha for the

human beings to livein, like the bigger ma-

nsions with four storeys and eight storeys or

the smaller habitations like the mud huts and

hovels, there are various kinds of bodies in

nature like men, beasts, reptiles, birds insects

ete., for Jeeva to live in. Now tell me who

are residing in these bodies 7?

Dis :—Jeeva.

Tea:—How many Jeevas are there?

Dis :—Only one.

Tea:~—So simply because of the differences in the

nature oftheir bodies can you say one is a

superior kind of Jeeva and another as inferior

kind ?

Dis :—No. We cannot say.

Tea :——Can there not be among those who dwell

in humble mud huts men more intelligent than

141

those who live in palaces ?

Dis :—There can be.

Tea:—How is that? Can youtell me?

Dis +-I have moved with all sorts of men, such as

the big Maharajas and Zamindars and also with

the poor people whom they call Pulayas and

Parayas. I have seen among Pulayas and Para-

yas many respectable men who are more inte-

lligent than these Maharajas and Zamindars.

Not only that: there were Saints like Nandanar

and Pakanar among them whose ideas are

followed by theseso called superior class even

unto this day as they are considered to be true

and sound. Such poor people are greater than

these high class people.

Tea :—So, is intellect and wisdom a monopoly of

any class ?

Dis :-—No.

Tea :—In what kind of habitations did this Saints

Pakanar and Nandanar live, and in what kind

of habitations do these poor Pulayas and

Parayas live?

Dis :—The Pulayas and Parayas whom I have

come across are living in mud hovels covered

with leaves. I hava heard it said that Pakanar

and Nandanar were also living in small huts

built in wilderness.

Tea:—So, can you say only people living in

142

particular homes are men of culture and

wisdom ? ‘

Dis :—No.

Tea :—Now, hear me. The bodies (Jadam) of the

so called human beings are something like the

eight storeyed palaces. Those of the so called

beasts are something like the four storeyed

palaces and those of the so called ant something

like the huts. But can you say that the Jeeva

of the so called ant living ina mud hole is di-

fferentfrom the Jeeva of the socalled man

in the eight storeyed palace?

Dis :—There is no difference.

‘Tea :—But where does the difference lie ?

Dis :~In their habitations.

Tea :—By this differences in the habitations is there

any differences in the intellectual capacities ?

Dis :—No.

Tea :—But the smaller beings do possess greater

mental and physical powers than the bigger

ones, I shall point out this to you. You have

seen the tiny ants. No other beings have got

such physical and mental capacities as these

tiny ants living in small holes. You have seen

an ant carrying a weightseveral times heavier

than its own single handed. Can any other

being carry a weight like this heavier than

its own weight single handed ?

143

Dis :—No.

Tea:—Not only that. These ants are very inte-

lligent. You have seen that they work systema-

tically overcoming all obstacles and store

their food for future use with great foresight

and imagination.

Dis :—Yes, I have seen.

Tea:~—Now about their speed. Have you seen

what happens to a person who runs along a

narrow lane, infested with ants ?

Dis :—They nimbly get on his body and sting him,

Tea:—So who has got more speed ?

Dis :—Ants.

Tea :—Like this various beings do various things

with very great insight, caution and fore-

thought. We are also a kind of beings. We

also do several things quite cleverly and

intelligently but beings like bees, spiders, and

weaver birds and hornets do things which we

can never do. Among these creatures the beha-

viour of bees is very interesting. These animals

make big hives beneath suitable branches and

store honey and live therein. Animals other

than men make their abodes independently

and without any trouble to other beings. But

in the case of men, they are not only indepe-

ndent in constructing their houses but also

destroy many animals and trees in the process.

144

The houses thus constructed by man with the

help of many men collapse in strom or rain,

whereas the abodes constructed by bees etc,

can withstand these destructive forces. It is

because these little animals are capable of

selecting suitable places for their nests. There-

forethe knowledge of these animals seems to

be more profound and wonderful.

Further, you observe the behaviour of

birds. When the female bird is aboutto lay

eggs, the male and the female pick up twigs,

blades of grass etc.,and build a nest. The female

lays eggs and broods. The male keeps a watch.

Then the eggs are hatched and the parent birds

very affectionately pick up foodfor the young

ones knowing thatthe young ones are not yet

eapable of seeking food for themselves. In

this manner they bring up their young ones

until they are able to fly and seek food for

themselves. When once they are ableto fly and

seek food for themselves, they kick out their

young ones and are no more worried about

them. Their relationship as parents and

children ceases to exist. They all become

members of one society. There is no distinction

as father, mother, son etc., all are equal.

Their intelligence and foresight are surprising.

They hada great sense of responsibility in

145

the matter of food supply and bringing up

their young ones. They are capable of under-

going any amount of troubles and difficulties

when their young ones are not able to look

after themselves. But when the young ones

once feel strong to look after themselves

they adopt a detached attitude and send them

out. The young ones also cheerfully detach

themselves from the parents and go out.

Are these not within our observation?

Dis :~-Yes, these are within our observation.

Tea :-—-We, the so called human beings, are not able

to look after our children, as these birds do

with their young ones. The Human mothers

neglect their children and go after their own

pursuits. They feed their children untimely and

do not at all take any care of their health.

They foolishly give unwholesome food to them

and spoil their health and appetite. The mothers

themselves don’t take care of their health and

infect their children with all their ailments.

Look at the birds. Their young ones are always

taken care of. When one of the parents goes out

the other keeps a watch over the young ones

and looks after them carefully. In the case of

human beings, even if one of the children is

about hundred years old and their parents

happen to be alive, they will he always

* 10

146

thinking of providing for their children, how-

ever grown up they might be. The children

also in the same way exhibit a pitiable anxiety

for their parents. The human beings suffer a

good deal by such absurdities of family affe-

ection like mere brutes. Such things also are

within our every day experience. Is it not so ?

Dis :—Yes, itis so.

Tea :—We don’t think about these things and that is

why we are ignorant, instead of getting enligh-

tened. The main cause of our not thinking

about these things is duetoa false sense of

pride that we are the most intelligent of the

creations and that all other beings are inferior

to us. We think like this because of our foo-

lishness. If we see a thing or hear about a

thing or have a conception of anything and if

we reason out about them properly we can

arrive atthe truth. Without doing that we are

obsessed by the false notion that we are super-

ior to all creations and all the rest are below

us. Iswara (God) is Jeeva. This God resides

in the heart of all beings and manifests himse-

lf through the mechanism of Maya in all be-

ings. God is in all beings. There is only one

God and there is only one kind of Divine

energy for all beings. We think our energy is

different from the energy of other beings

147

because we have not understood the truth.

When we know the truth we could see the

identity of this energy with the self. At this

stage false pride and likes and dislikes vanish

away and we realise the self.

Dis :—Ihave still a doubt.in what you have stated,

You said thereisno difference between one

being and another. Then there are what is

known asthe Purusha(male) and Sthri(female).

Can we say that there is no difference like this?

Tea :—What have you understood from what I

have stated before? I said that all is of one

energy. Then, can there be any difference of

one being from another? But I shall explain

to you what is the real significance conveyed

by the term Purusha and Sthri. Can you tell

me who is a Purusha and who is a ‘Sthri?

Dis :—We areall Purusha and the ones that gave

birth to us are the Sthri.

Tea:--Suppose from the beginning the world

knows us as Sthri, then by what name will we

be called? Willthe world say that we are

Purusha and not Sthri?

Dis :—If that be so we will be called females and

females males.

Tea:—People do not understand what is the ori-

ginal significance of Purusha. This term

acquired a different meaning and people began

148

to follow this popular meaning without

thinking deeply what the real significance of

the term is. Can you now tell me what this

term Purusha means?

Dis :—One who resides in a Puram (habitation)

is a Purusha.

Tea:—Where are the beings-beginning from an

ant toan elephant residing?

Dis :—in their respective habitations.

Tea :—What are these habitations ?

Dis :—The homes that we live in, and the respe-

ctive coverts in the case of animals, wherein

they take their shelter.

Tea:—But if you don’t havea Jeeva of what use

are these homes or habitations ? Can there be

any use atall?

Di; :—There won’t be any use whatsoever.

Tea:—What is the Puram meant for?

Dis :—It is meant for us to live in happily.

Tea -~Without Jeeva (fe) can we live happily ?

Dis :—No.

‘Tea:—Why not?

Dis :—Because we don’t have Jeeva.

Teu:—So, who want this Puram to live

happily >

Dis :-~—-Jeeva .

Tea:—Which is the Puram wherein Jeeva resides ?

Dis :—This Jadam (body}that we see.

149

Tea:—So by what name should we call this

Jadam (body)?

Dis :—Puram.

Tea :—When the Jeeva is concentrated and made

to vibrate within without any wastage outside,

it becomes the Purusha. This Purusha is Siva.

This aspect of the Purusha is like this.

A man gets into his house and closes all

the doors and windows and sits inside. Can

he see, hear, or know anything outside?

Dis :—No.

Tea :—Suppose he opens the door and comes

out and sits on the verandah, can he not see

hear and know what takes place outside?

Dis :—Yes.

Tea:—Why did he not see, hear or know when

he was sitting inside?

Dis :—Because he retreated inside his house and

shut all his doors and windows and sat quiet.

Tea:—But when hecame out into the verandah

what happened?

Dis :—He becomes aware of all that takes place

outside.

Tea:—When was it that he actually knew what

was happening outside,was it when he was

inside or was it when he was outside?

Dis :—Only when he was outside.

Tea:—How can that be? When he comes out

who is it there in the houseto know that

he severes his connection with the house ? But

in the example given the person is stil] on the

verandah. He has not left the house. Can you

say that he has left the house, when he is still

in the verandah ?

Dis ‘—No.

Tea:—Can be said to be inside the house either ?

Dis :—No.

Tea :—So he was ata place which was neither in-

side nor outside and so he was able to know

hear or see what was taking place outside.

If he leaves the house or if he is inside the

house, he cannot see anything about what is

taking place outside that house. Now in this

manner tell me where wasour Jeeva(life )

when we were sleeping ?

Dis :~Our Jeeva was inside us.

Tea :—You wake up and see all these and hear all

these. Then where is the Jeeva ?

Dis :—Our Jeeva is outside.

Tea:—If our Jeeva is outside could we see or

here or know about the things that take

place around us ?

Dis :—No.

Tea:—Why not? Suppose our Jeeva is outside,

what would happen?

Dis :—We will become Savam (dead bodies) .

151

Tea:—If our Jeevais mearly inside us could we

have Enown anything outside ?

Dis :—No.

Tea :—How is it so ?

Dis :— Because our Jeevaisinits natural place

without spreading itself outside.

Tea :--Where does it stay ?

Dis :—It stays in its puram( house).

Tea:—So what is this Jeeva called when it is

inside its own puram ( house)?

Dis :—It is called Purusha.

Tea :—How did it become so?

Dis :—Because the sakti of Jeeva ( energy of life )

was concentrated within, without any flow

outside.

Tea:—W ho arethose who can control their energy

like this ?

Dis :—~Purushas (realised beings or Super-man ).

Tea:—Who are those who cannot control their

energy like this ?

Dis :-—They are those whose Jeeva is neither in

the innerside nor in the outerside.

Teai:—When is it that you said you perceive the

affairs outside ?

Dis :—WhenI wake up and when my Jeeva is

neither inside me nor outside me.

Tea:—Now hear me. When our Jeeva is concen-

trated inside and rests calmly it is Purusha,

152

But when the Jeeva wakes up from this rest

and vibrates out it becomes Siva Sakti ( the

energy of Siva). Thisis what is known as

Purusha Prakrithi. This is the flow out of the

Purusha fromits ahode as Sakti (energy ).

Purusha is the Jeevaflife). The Sakti(the

energy )is the Sthri. This Sthriis Prakrithi

(nature), Purushaprakrithi is the external

flow of the Purusha from within. This Pra-

krithi is Sakti (energy). This is the Dame,

mother Nature. It is from this Mother that al?

of us originated. So whois our mother ?

Dis:—Qur mother is this Sakti, the Maya.

Tea:—Who is Jeeva ?

Tis :—Siva.

Tea:--When Sakti is our mother, who ought to

be this Siva to us ?

Dis :—Siva must be our father.

Tea:—So, Siva became the father. This father is

Purusha and Sakti became‘the mother. This

mother is Sthri. So can we call anybody Puru-

sha or Sthri(male or female) asitis popularly

known? Purushaand Sthri are father and

mother. So, inthe common parlance we are

. helther Purusha nor Sthri, So what are we ?

Dis :—We are then neither male nor female.

Tea:—What is that person called ?

Dis :—Napumsaka ( Neuter).

153

Tea :—-What does this Napumsaka indicate ?

Dis :—That it is neither male nor female.

Tea :-—Now hear me carefully. The Jeeva that is

the purusha, the Sivam within us, when moves

out becomes Sakti. That Sakti is the mind. It

is from this mind that the neuter ego namely

the “I” originates. For example, suppose we

sleep in a room familiar tous. Suddenly we

wake up from that sleep. Webegin to grope

about the wallsina rather unfamiliar way.

That is because when we woke upthe Sivathe

Purusha suddenly came out as Sakti. That

Sakti was the mind and then there was only

the mental factor. So we were notable to

recognise things immediately. In order to

recognise things there must be the neuter, the

Ahamkara (ego). Itis this neutral factor that

discriminates and differentiates. The saktithat

isthe mind appeared divided only through

the medium of this neutral principle which is

the Ahamkara. Without this Ahamkara the

“1” thereis nothing. Whatever we see and

hear-are all from this Ahamkara. This Aham-

kara is the Brahma (creator). Itis: Brahma

that creates with the energy called Mind. This

is called“Brahma Srishti (creation of Brahma)

Without this Brahma there is no creation as

such. This Brahma is always in Yajna. Yajna

Dis

is Yaga (the sacrificial fire). The Yaga

Kundam( the pit where the sacrificial fire is lit )

is in Brhumadhya (middle of the brow). This

Brhumadhya is the eye of fire called Sushumna

The Brahma that is the egoistic‘I”sits by

this fire end performs Homa (sacrifice ) cast-

ing his volitions in the sacrificial fire. The

world that we see around us is the smoke that

comes out of this sacrifice. This world is

something like smoke. We are engulfed and

lost in this smoke. So we are not able to disti-

nguish the Sthri from Purusha. When the

reality of this smoky world is revealed every-

thing becomes clear. If the smoke should clear

the things that are cast into, the fire must be

burnt out completely. This is accomplished

only by blazing forth the fire. When once the

fire is so blazed, you get the light( Prakasam).

In this light ( enlightenment ) you can discern

the mind, the source of all activities. When

once the mind is discerned you can control the

same and when you control thesame you be-

come the real Purusha or the super-man. Till

then you are only a neutral entity.

:—Beloved Guru! It was said that our mother

is Maya and that Maya is the Sakti. But in the

world ladies conceive and deliver children.

Such ladies are known as mothers. How isthis

155

to be reconciled ? Kindly explain this also.

Tea:—Who gives birth?

Dis :—Ladies.

Tea :—What was the cause of their giving birth

to children?

Dis -~—Their conception.

Tea :—What is the cause of their conception ?

Dis :—Samyoga (cohabitation ).

Tea :—Can there be conception without Samyoga ?

Dis :—No.

Tea:—in cohabitation how does conception take

place?

Dis :~Conception takes place because of the

Sukla (vital fluid).

Tea:—Without Sukla can there be conception?

Dis :—No.

Tea:—So what is the Sukla?

Dis :-—This sukla is the Bijam.

Tea:—What do you mean by Bijam?

Dis :—it is the seed.

Tea:-Without this Bijam (seed) can there be

anything?

Dis :—No.

Tea:—You have some seeds. You want to raise a

crop. What should you do ?

Dis :-—I must plough the field, level the ground

and sow the seed. ,

‘Tea:—If you sow the seed elsewhere will it

156

sprout out?

Dis :—Yes.

Tea :—No; the seed will sprout out only ina conge-

nial soil. Did itsprout out from the granery

where it was stored ?

Dis :—No.

Tea:—Suppose you throw this seed on a rock or

ina wellorina tank orina river or in the

ocean, will it sprout out ?

Dis :—No.

Tea >~Why not?

Dis :—Because the seed is not sown in the proper

place.

Tea:—So the seed will never sprout out unless

there is a congenial soil. It sprouts out in the

fields prepared forit and grows up and yields

the stalks full of grain. But how do you speak

of these stalks ? Do you speak of them as belo.«

nging to the plant or as belonging to the soil?

Dis :—We speak of them as belonging to the plant.

Tea :—Did not this sprout out from the field? So

why do you call this as belonging to the plant?

Dis :—If we don’t sow the seed we won’t get the

plants. So it is from the seed that these stalks

of grain come out. Thatis why we speak of

itas belonging to the plant.

Tea:—What was the field for ?

Dis :—Only for cultivating the seed.

157

Tea :—So you cannot say that the crop is a product

of the soil for the mere reason that the seed

was cultivated there.

Dis :-—No.

Tea :—So from where should we say that the crop

"came out?

Dis :—From the seed.

Tea :—So who gave birth to the crop?

Dis :—It was the seed that gave birth to it.

Tea :—So this seed never sprouts cut unless it is

sown ina proper place. Not only that. The

place must be ploughed, levelled and prepared

for it. When the seed is sown on this soft soil

the seed sprouts out and the tender plants

takes root in the soil. Then the plants grow

up freely and hives their yield. If the soil was

not soft but hard then it would not have been

possible for the seeds to sprout out and the

plants to take root. So the soil must be proper

In the same manner you should consider that

the part of the body where conception takes

place in women is the soil where Suklam

{ vital fluid ) falls. In no part of the body exce-

pt there could you throw the seed and get issues

Dis :-—That is so. We cannot get issues from any

other part of the body. ,

Tea:—Why not?

Dis :—The seed must be sowninthe proper place.

158

Tea:—The sex act is the preparation of the soil

for sowing the seed and when the same is so

prepared the vital flnidinthe form of eggs

as mentioned in chapter IV is discharged in

that field. The field also becomes roomy enou-

gh to accomadate the growing seedling. After

the growth is completed theissues come forth.

Such being the case, can you say that the wo-

man gave birth to the child?

Dis -—~No.

Tea:—Why not ?

Dis :— Because the child came out of Sukla. With-

out this seed there cannot be any conception,

Tea:—So the real garbha ( conception ) is the stor-

age of Sukla by the Purusha in his mansion

without any wastage. Without this seed, can

there be any procreation ?

Dis :—No.

Tea:—So who is it that gets pregnant?

Dis :~The Purusha the Super-man.

Tea:—The so called Purusha pregnant with

Sukla (vital fluid )delivers the seed in the

soil prepared for its reception by sexual

cohabitation. It is from this seed, that

the beings, called in nature as human,

originated. Out of these the so called male

forms come out on the seed contributed

by the male species and the female forms

159

come out of the seed contributed by the

female species.

Dis :—Oh Teacher! Is there Sukla in woman?

If there is seed in them how does it get into

their wombs ?

Tea:—Yes. Women too have the seed. In women

there is an organ whichis the counterpart of

the male organ through which the seed

comes out. The womb is seperate from this

organ. It opens with the help of Vayu

at the time of cohabitation and the whole

place become soft and moist. In that place

the seed of either male or female falls. This

seed attains growth and finally comes out as

babies, in the form of males and females.

:~It is said just how that the male seeds become

male babies and thefemale seeds become the

female babies. But how is it sometimes that

the female babies get the colour of their male

parents and male babies get the colour of

female parents ?

Tea:—Itis like this. During cohabitation if the

male is throughly absorbed in a mental imagery

of the female, this imagery gets reflected in

his sukla. In the same manner if the female is

absorbed ina mental imagery of the form of

the male this imagery gets reflected in her

sukla. These reflections give the shapes and

160

forms to the children. The cause is the mind.

If there isno mental imagery there cannot be

any forms. This imagery arises in the mind.

The Sukla itself is of the mind. It is with this

sukla that beings are created. The creation

consists in giving forms. These forms are our

mental imagery. This is how the children

acquire a look’ and colour entirely different

from their parents. For example, take the

instance of the cohabitation of a horse. A

beautiful male horse is placed in front ofa

female horse and then the eyes of the latter

are closed. Then a donkey is allowed to cohabit

with the female-horse, which imagines that

the male horse that is standing in the front is

in union with it. When the donkey's semon is

secreted, the mental imagery of the female-

horse is reflected in it and thus the seed falls

in the womb. Then the donkey is removed and

the bondage of the eyes of the female-horse is

removed. Due to this mental imagery the off-

spring becomes identical to the male-horse

that was placedinthe front. Although the

seed is that of a donkey, the mental imegery

influences the formation of the off-spring.

Therefore form is the thought.

Dis :-I understood what you say. But, is it po-

ssible to give birth to a baby either by the seed

161

of a male only or by that of a fetnale only?

Tea :—It is not possible. Females have Suratha(a

Dis

kind of juice ) blood and semen. During coha-

bitation Suratha and blood are secreted first.

If the womb is open, these will fallin it. Then

the semen, either that of the female or that of

the male, whichever secrets first, falls into the

womb in the form of an egg as mentioned in

the fourth chapter, If the female’s semen falls

into the womb after that of the male, it also

becomes a child. Ifitdoes not fall im-the form

of an egg, it will fallin the blood afid will be

mixed with it. That is why male-thildren

have no softness for the skin. In the same

manner when the semen of the female falls

into the womb first and then the man’s semen

falls after that in the form of an egg, that also

becomes a child. But, if the male’s semen falls

into the blood, unlike in the form of an egg, it

also become mixed with it. The female issues

are originated in this manner. That is why,

the body of the female is very soft.

:~Oh Teacher! Is not the semen of male and

female alike ? When the male’s semen is mixed

with the blood the body of the female issue

from thisis said to be soft and when the female's

semen is mixed with the blood, the body of

the male issue is said to be rough. What is

* it

162

the reason for this ?

Tea:—Male’s semen is thin and female's semen is

thick and it is due to this fact that we find the

difference.

Dis :-O! Teacher ! Why is female’s semen so thick

and the semen of the male so thin ?

Tea :—~During cohabitation three things are secre-

ted in females. First comes Suratham (2 kind

of juice ) secondly Sronitham (a kind of bload)

and thirdly the sernen which is the core of our

being. As these three secrete separately the

semen becomes thick. In the case of males,

these three form together and consequently it

becomes soft and loose. But, when the semen of

males and females are blown and strengthened

inside, it becomes Mani(strong drops). This

is known as Rasamani: Rasamani means semen.

When we blow and store this up this process

is known as Rasavatham. Rasam--Semen;

Vatam=air. Therefore when the life energy,

which flows out and gets exhausted, is restored

imside and blown up and down, and the semen

is stored up, we get Janma Saphalya (the

purpose of our life i. e. liberation ).

Uclume Q.

CHAPTER 7

Swapnam, Sushupthi

and Jagratha.

[ Seam, Profound slegp and /, i.3322 ].

HIS HOLINESS

Swami Sivananda Paramehemsa.

SIDHA VEDAM

CHAPTER 7

Dis: —~Swamiji! You said that the mental

imagery gives rise to forms and so the yar-

ious forms are nothing but mental imageries

taking shapes. I have not able to comprehend

this.

Tea:—There is no reality in what we see or hear

or perceive. I have stated several times before

this that all these originated from ourselves,

and that all these could be merged within

ourselves. The seeming reality of the things

that we hear, see and perceive are just like

mere dream forms.

Dis :—Pardon me Swamiji in anticipating you. Da

you say that all these things are mere dreams?

166

Iam not sleeping now. We see dreams only

when we are sleeping. Then how can all these

be said to be mere dreams ?

Tea:—Oh! Do you think that you are awake now

Not at all. You are now sleeping. And inyou

slumber you are hearing,seeing and perceiving

all these as mere dreams.

Dis :~Swamiji! How can it be like this? When

Iam sleeping Ido not know anything. Now I

am awake. Such being the case who can

believe that we are sleeping now and that

we see all these as mere dreams? :

Tea:~—You say you are now awake from your

sleep. What do you call this state ?

Dis :—Jagrath ( waking state).

Tea:—How many states are there ?

Dis :—~Three.

Tea -~—What are they ?

Dis :—-1. Jagrath( waking state ).2. Swapna

( dreaming state ).and 3. Sushupthi (sleeping

state).

Tea :--Now what state did you say you are in ?

Dis :—Jagrath (waking state ).

Tea:—What do you mean by this?

Dis :—The state of being self-conscious.

Tea :--Do you really mean to ‘say that you are

self-conscious ?

Dis :—Yes. | I am self-conscious.

167

Tea :—Then will you not know the self within you?

Dis :—Yes.

Tea:—So have you known yourself ?

Dis :--That I have not.

Tea ‘—Yousay you have not known yourself. Then

how can you say you are self conscious 7

Dis :—No. I cannot say that lam self-conscious.

Tea :—Without being self-conscious can you speak

of Jagrath ( state of wakefulness )?

Dis :—No.

Tea:—lIf you are not awake, than, what state would

that be ?

Dis :—Sushupthi.

Tea :—What is this state Sushupthi ?

Dis :—Sieeping State.

Tea:—So you speak of being in sound sleep. When

you arein the so called sound sleep do. you

have any idea that you are sleeping 7

Dis :-—No.

Tea:-~In the same manner you are now sleeping

and so you do not haveany feeling that you

are sleeping.

Dis -—When I was sleeping, I did not feel any-

thing. It is only now I see all these. What is

this due to?

‘Tea :-—When you are sleepingdon'tyou get dreams?

Dis :—Yes. I see dreams.

Tea:--Then do yon actwally feelthat youare on!y

168

sleeping and what you see are only mere

dreams ?

Dis :~— No.

Tea:—When you were dreaming what was the

state of feeling that you had ?

Dis :~—I was thinking that I was wide awake and

that I was actually enjoying all that occured

to me in the dream.

Tea:—But when you woke up what was the state

of your feeling ?

Dis :—I found out that I was.only sleeping and all

that saw were only mere dreams.

Tea:—In the same manner we are now sleeping.

All that we see about usisnonethe more real

thanthethings that we see in dreams. It is only

when we wake up, we become aware that what

we saw were not real things, but only mere

dreams.

Dis --~Now I understand that this state is the

sleeping state, and that these are all dreams.

But what about the states generally spoken.of

as sleep and dreams ?

Tea:~The so called sleep and the awakening from

it is also a dream; but it is not actual sleep or

awakening from it,

Dis :—ButI actually sleep and dream and such

being my experience how can this be accepted

Tea:-I shall explain the state of what you

169

generally call sleep and dream. Imagine you

have a work shop,a mile away from yourhouse,

While you are actually in the workshop pre-

mises, you see as far as your eyes could see,

and hear as far as your ears could hear. But

when you leave the said workshop, and come

back home, do you hear and see or perceive

anything, that actually takes place in the

workshop ?

Dis :—~No.

Tea:-—Why not ?

Dis :—Because I can’t see anything that takes place

in the workshop.

Tea :—Why so ?

Dis :—Because I amin my house and not in the

workshop.

Tea :—When you come away to your house from

the workshop, you don’t see or hear anything

of what takes place there. So, do you say you

are sleeping ?

Dis :—No. ;

Tea :—This body of ours is the world. Its bottom

portion is the workshop and the upper portion

isthe house. Butis the earth where the

workshop is situated separate from the one in

which the house is situated ?

Dis :—-No, It is one and the same. But, in one

part there is the house andin another there is

170

the workshop.

Tea:—In this same manner, this world is like a

work-shop. When you are in the so-called sleep

you are actually away in your home, fromthe

workshop. When you arein your home you

are not able to know or hear anything in the

workshop. ‘hisis what is generally called

sleep. But this is not the actual sleep. This is

only a suspension of work.

Dis :-—Who is it that was in the workshop ?

Tea :—Who is it that sees, hears, and knows in you?

Dis :—My mind.

Tea :—Without this mind can you see, hear or

know anything ?

Dis :-—No.

Tea:—Then whom should youthink that was in

the workshop ?

Dis :—The mind.

Tea :—-When this mind comes back from its work-

shop to its own home can you call that state

sleep ?

Dis :—-No.

Tea :—What should you call it ?

Dis :-—Suspension of work.

Tea :—Now think of a man spreading his wares for

sale and doing business the whole day in front

of his shop. When the business is over the man.

takes all his wares into his shop, closes the

Dis

171

doors and remains inside. At that time did he

have any transaction ?

:--No.

Tea:—At that time what was the state of his

Dis

business ? ;

:—His business was suspended.

Tea:—In the same manner the mind is a business-

man. This business man deals in goods like

thoughts. He suspends his business and locks

his wares inside. His wares are thoughts and

imaginations. This state of suspension is or-

dinarily understood as sleep. But this is not

sleep. It is only a suspended activity of the

mind. The real sleep is now.

:-Swamiji! Ifsleep be now, what about the

dreams that we get when we are in that state

which is commonly called the sleep ? Unless

weare in sleep how can we get dreams? So

what are these dreams?

Tea :—It is a mistake to think that we will never

Dis

get dreams, unless we are in sleep. We will

never dream, if we arein sleep. Whenyou see

dreams you can be sure you are not in sleep.

The dreams are only like this. Don’t you re-

collect what all took place in your shop after

you have come back to your own house

closing the same?

1~Yes, I recollect.

172

Tea:—At that time if you were asleep is it

possible to recollect those things?

Dis >—No.

Tea:—Can you call that state dreams ?

Dis :—No.

Tea :—What should you call it ?

Dis :—I must call that a state of recollection of

things done, and anticipation of things to be

done,

Tea :>—When and where are you doing that ?

Dis. :—In my own house after work.

Tea:—That is right. What you call sleepis only a

suspension of work when you are in yourown

abode. When you are thus free, the recounting

of what all the mind did, goes by the name of

the so called dreams. It is only common when

you return home after-work for you to think

about what all youdid and about what all vou

should do. In the same manner the mind after

leaving the world, it’s work-shop, recollects

what all it saw, heard and knew. This is

commonly known as dream. But it is not the

realdream. Itis only asaspension of the acti-

vity of the mind fromits workshop anda

review of all that took place thers, Gan we

call these dreams ?

Dis :—No.

Tea :—Not only that. Inthe dream do you get

anything that does not come into your know-

ledge and experience ever sinze your Dirch and

up to the time of the so called dream ?

Dis :~Yes. Wedo see.

Tea :—No. Youcan never d-2am of anvt ting about

which vou have never seen, ‘ienrlor thoughe

of. Youdreamof Asis. Africa, America.

Australia, Benar:s, Rameswaram. Kishkyndha

Ayodhys. Haridwar, Satyalokom, Hell. Heaven

flying upwa-t, jumping into tae sea, jumping

into t’e fire, ottack by a tiger, attack by 2

leonard, charge by an elzp4ant, bita by a ser-

pent, fall from iir22 boa -lingashio, runnin ,

fallins, mother’s deat’, father’s death. chi

falling into the wel, travel by a train, figh

ingin the war. getting, wounded, getting into

a scrape, breaking the head. »reaning the nad

lesirg on. eve, committing suicide by hingin:.

gettingemol y JI,becomingatrileran.$.0 -

In these, is ther: cne item about whicn yo.

have not either sezn, heard or known sinc:

you are born ?

Dis -—Noa,

Tee :— Therefore tha se called dreaming state js

that cf the mind w en t cuspends its ext2rnal

activities and begins to recollect all rhit fr

had seen, heard or know . Bart tois is not t2

real dream. The experenz: of our present

174

existence is the real dream.

Dis :—Swamiji ! The present experience(existence

is said to be a dream. But we don’t have suct

long dreams when we are asleep.

Tea:—This experience of our existence is only

short-lived. Do you doubt that the so-called

dream is not longer in duration than the

present experience of life?

Dis :—Yes. This experience of life is longer than

the dreams we get in sleep.

Tea:—But you are notin your life time exper-

iencing what all you experience in one minute

of your dreams. The occurrences in dream

cover a longer period of time than the span of

the life period itself. The experience of the

occurence in life is onlya short lived one.

What do you think to be the duration of

the dream when you experience the several

events in your sleep ?

Dis :—It is only of a short duration, a minute

or two.

Tea:—But during this short period you have be-

fore you the experience of innumerable number

of years. For example, you dream,"*the mother

died; the father died; performed the funeral

ceremonies at Rameswaram and Tirunelveli;

were born on such and such a date; became 60

years of age; performed the Sashti Purti -60th

175

year ceremony; got an attack of Paralysis; and

then got wounded; got convicted; became king;

died in such and such a place; was born again

in such and such a place; became known as such

and such a person; met such and sucha person;

both went and slept in such and such a place

andso on”. Like this we experience the events

of several years, all the events appearing

to be real. Sometimes we even burst out

in tears and feel a good deal distressed.

Now when you woke up, tell me have you

in fact undergone any such thing in actual

experience?

Dis >No.

Tea :—Within what time did all these take place >?

Dis :—Within a minute or so.

Tea :—-In this minute how many years, experience

was it that was brought out before you?

Dis ~The experience of several ages.

Tea :—-So, which dream is the long lived one?

Dis :—The so-called dreams which we experience

while we are said to be sleeping.

Tea :—We are ajl sleeping now, and all the

experience of our life, of having a world,

of having parents, of birth and death, of

getting old, etc.re only dreamy occurance

in this sleeping state of ours. When we wake

up from this sleep we come to know that

Dis :-

176

we were only dreaming in our sleep. We

are in sleep now and all that we see, hear

or know are all dreams. Such experienc?s are

unreal. This sleep itself isignorance because

the reality is hidden and unrevealed.

Swamijit generally people say, “I slept

soundly; 1 did not know anything”. This we

say after waking up from sleep. In this, is

there not some body behind all these

experiences who knows of our having slept

and of cur having not known anything then?

Tea:—This suggestion is absurd. After going

to bed, till you got sleep, you know you

were lying downto sleep; and after waking

up you know that you were sleeping. But

while you were actually sleeping, did you

have any idea that you were so sleeping?

Dis »-~No.

Tea:~After waking up, you teok it for granted

that you were sleeping. But can you really

distinguish a state of sleep from a_ state

of swoon?

Dis :—That I cannot.

Tea:-—When we are asleep, or in aswoon, or

ris

epileptic fits or in delirium or under chlor-

oform do we have sny conception af recolle-

ction of the world?

one

177

Tea:—What are these states like ?

Dis :—They are just like sleep.

Tea:—So the state of sleep is a state where

the knowing factor is sub-conscious. Can

you say who this knowing factor in us is ?

Dis :—The Brahma, the self within.

Tea:—When we are ignorant what is that state

called ?

Dis :—Maya.

Tea:—So in what state are we now?

Dis :—In a state of Maya.

Tea:-—So what has Maya come to mean?

Dis :—A state of sleep or ignorance.

Tea:—So this world that we experence is 4

dreamy existence that we get in our sleepy

ignorance which is Maya. When we wake

up from this Maya we get enlightenment.

This enlightenment is called Jagrath. This

Jagrath is the omniscient state.There isno ego

of “I” or “you” in this. The eternal is revealed.

This is the state of Jagrath.We are not

in that state now.

* 12

CHAPTER 8

Karma-mochanam.

[ Release of Karma—Release of life-

eneray from the entanglement

of worldy affairs J.

Dis: “—Oh! Master, you said that the world

originated from usand that is something like

smoke and dream andall that. But itis also

stated that the whole world is Karma Bandha

(tied down by Karma) and salvation can be

attained only by doing Karma. Kindly explain

to me the significance of this.

Tea :—lIf you are convinced that the world is some-

thing like a smoke that originated from you or

adream, then,where is Karma and its bondage?

But tell me what have you understood by the

word Karma ?

Dis :—Karma means activity or action.

Tea :~You can never say that Karma is action or

179

activity. There can never be any state of exis-

tence without the following three agencies.

Thatis Kartha(one who does) Kriya (the

action), and Karma(that whichis done). If

you don’t have these three factors, can you

have any conception of activity or action ?

Dis :—No.

Tea :—Now tell me what have you understood by

these three expressions ?

Dis :—Kartha means one who does ; Karma means

action; Kriya means that which is done.

Tea :—‘‘ Does ”, what is the signifance of this ?

Dis :—It means functioning or being in certain

activity.

Tea :—So “does” is what ?

Dis :~Activity.

Tea :—You said Kriya is also activity. Thus accord-

ing to you, of the three factors viz.,Kartha

Karma and Kriya, Kartha is the doer: Karma

and Kriya signify activity. This cannot be

correct. Let us take this example. “Kanna

killed a hare”. What is the Kartha, Karma and

Kriya in this ?

Dis :—Kanna is Kartha, Hare is Karma, killed is

Kriya.

Tea:—So you see that the Karma here is not acti-

vity as is commonly understood.In the example

above given it cannot be any other way also.

180

Dis :—Yes, That is so.

Tea:--Thus, does the word Karma means activity

or action ?

Dis :-- No.

Tea:—Then what does it mean ?

Dis :-~It means a thing.

Tea:— The world without understanding the real

significance of the word Karma has misunder-

stood it to mean action. It is not action.

Without the existence of a thing there is no

action. In whatever manner we look at this

word it can never mean action. We make use

of sentences where all the three Kartha, Karma

and Kriya are expressed. Sometimes the Kartha

and Kriya will only be expressed and the

Karma will be silent or understood. Sometimes

Karma and Kriya willonly be expressed and

Kartha will be understood. If you deeply consi-

der all these, Karma would always be found to

mean only a thing. Take for example the

sentence “Krishna ate’. Here what are the

concepts that are expressed ?

Dis -—Kartha and Kriya.

Tea :—- Which is “Kartha” and which is “ Kriya” ?

Dis :—‘‘Krishna” is Kartha and “ate” is Kriya.

Tea:—What was the reason for you to call “ate”

Kriya ?

Dis :—Because it is action.

181

Tea :—You said according to popular notion that

Karma is action. Now you say Karma isa

thing. But in the sentence Krishna ate, is the

Karma expressed ?

Dis :—No. It is not expressed. It is silent.

Tea ?—Now we shall make it explicite, by putting

the question “Krishna ate what” ? The answer

will be “Krishna ate a fruit” Here what is the

Karma ?

Dis :—Here the Karma is “fruit”,

Tea :—Does the word fruit indicate a thing or action

Dis :—A thing.

Tea:—So in this instance also itis clear that Karma

is a thing. Now take another instance. I gave

you amango. Then I asked for the return of

that mango. In reply you say “ate the mango”.

In this what are the concepts expressed ?

Dis :—There is the Karma and Kriya.

‘Tea :—What is the Karma and what is the Kriya ?

Dis :~—Mango is Karma; ate is Kriya.

Tea :—Even in this it is clear that Karma is a thing,

Like this in whatever manner we may look at

this word, it will be found that it is used only

toindicate a thing and not action. That is why

itis stated that Karma is an essential and

inevitable thing. Now we have to find out what

this inevitable thing is. Can you guess what

this thing could be ?

182

Dis :—Yes. Whatever we see around us.

Tea:—True. All these are things; but if you are

not here could you have seen these things ?

Dis :-—~No.

Tea:Why not?

Dis :—Because there was no“I” to see all these.

Tea :—If this“ I” were here, could you have seen

these things?

Dis :—Yes.

Tea :—You say “I” was“ sleeping”. Did you see

these things then?

Dis :—~No.

Tea :—Why did you not see then ? Were“ you” not

there to see ?

Dis :—At that time even though “I” was there my

energy was merged within me. So I did not see.

Tea :--What is this energy? Dida corpse have

this energy ?

Dis :—The energy is my life energy. Since a corpse

does not have life there was no energy in it.

Tea:—Whatis that life energy ?

Dis :—Vayu (air).

Tea:—Could you have known anything, if your

Jeeva, the life essence has not come outside

in the form of air, the breath ?

Dis :- No,

Tea:—All these things that we see are the expres-

sions of Sakthi (energy jof Jeeva the living factor.

183

So, that which is responsible for these things

is the Vayu ( air ) the Jeeva sakthi ( energy of

life), This Vayu isthe most essential and ine-

vitable thing. If there isno Vayu there can be

nothing. The world is tied up with this Vayu,

This Vayuis Karma. That is why it is said that

the worldis Karma Bandha (tied down by

karma). We must perform Karma. Then only

we get liberation. This Karma- the Vayuv- is

tied down by various desires. This Karma when

liberated from these various desires merges

with the self. Then we attain liberation or

Moksha. We must necessarily perform Karma.

In other words we must regulate the flow of

Vayu in us and conserve all the energy within

us with the help of Vayu itself. Ishall tell you

how this worldis bound up by Karma through

anexample. Listen. A spider weaves its web.

The web is intended asa habitation for it and

also as a contrivance to catch its prey. This

web is woven bya fine thread. Where does this

thread come from? Is it got from anywhere

outside ?

Dis :—No.

‘Tea :—Where does it come from?

Dis :—From within itself.

Tea:—Quite right. This thread isa discharge of

energy that was within the spider. This

185

other menare good for nothing”. These are

some of the thoughts in which we are lost.

But there are occasions when we draw back

the world that we have projected. These are

the occasions when we are said to be asleep.

Have we a world when we are asleep ?

Dis :~No.

Tea:—W hy is it so?

Dis :—Because our Sakti was concentrated within

ourselves and was not allowed to spread out.

‘Tea :——When did you begin to see the world ?

Dis :—When my Sakti began to flow out from

within me.

Tea:—As already stated just asthe spider would

weave and undo its own web made out of

the excresence of its own energy we also

weave and undo the world around us with

the aid of our own Karmic thread of Vayu

which is the excresence of our own energy.

In the end just as the spider would snap

its thread once for all from its bosom from

where it was drawn we the so called human

beings also snap our breath the Karmic

thread from the Bhrumadhya from where

it came out. That is why people say, that

when a man dies, his Karma is cut off.

It is with the Karma or Vayu that the whole

world is bound and that is why the world

186

is said to be Karmabandha or tied down

by Karma. Now, you tell me, what would

people say when a man dies?

Dis :— They say his Karma is cut off.

Tea:—When a person sleeps do we say that his

Karma is cut off?

Dis :—No.

Tea:—What is the reason for us to say, that

when we die our Karma is cut off, and that

is not so cut off, when we sleep ?

Dis :—In the case of a dead person there isno

flow of Vayu either inward or outward. In

the case of a sleeping person the Vayu is

having a steady flow inward.

Tea:—It is also said that no being can get on

without air even for asecond. If Karma is

action or activity, when weare sleeping are

we doing any thing ?

Dis :—Yes.

Tea:—What ?

Dis :—Performing the function of sleep.

Tea:—How can that be? When you sleep, do you

have the feeling that you areso sleeping ?

Dis :—No.

Tea:—Why not?

Dis :-~Because the mind was centred inside,

Tea:—So from where does all thoughts and other

activities originate ?

187

Dis :—From the mind.

Tea:—Without this mind can you hear anything,

do anything or know about anything ?

Dis :—No.

Tea:—When you are said to be asleep was there

any activity?

Dis :—No.,

Tea:~—If Karma is action should you not be

aware of it then?

Dis :—There was Karma. But since it was not

in action we were not aware of it.

Tea:—It is said on good authority that without

Karma you cannot survive even for a single

second. Even when we are asleep there is

Karma. Therefore, Karma is not action but

only the life giving Vayu. This Vayu is the

Jeeva Sakthi (energy of life). The world is

created by a projection of this energy and

the same is also sustained by it. Thus this

world is said to be bound by Karma. When

we die this Karma is cut off. The liberation

lies, in resurrecting this dying Karmic energy,

from the bondage of this world, and make

it flow inward, and ascend high up to its

original source, the Brahmarandhra, and get

it merged there. This isknown as Karma yoga.

Karma means Vayu and Yoga means Union.

Karma-yoga means union of Vayu with its

188

Brhmarandhra. Instead of this, people waste

away their energy in various rituals, cer-

emonies, prayers, vows, and ruin themselves

in utter ignorance. In order to get enlighten-

ment, you must proceed on the lines indicated

above. If you proceed like that verily you

will be only doing the Karmayoga.

SP ME po

CHAPTER 9

Thrimoorthi and

Saraswathi.

[ Creator, Preserver, Annihilator and the

Goddess of speech J.

Dis: —Oh Teacher ! Your doctrines appear to

be contrary to all the popular notions. It is

commonly said that Brahma, Vishnu and Siva

are Ahankara (ego} Manas (mind) and Jeeva

(life) respectively. It is also said that the above

three entities function in creation, preservation

and annihilation respectively and that Brahma

is in essence Rajo Gana, Vishnuis Sathva Guna

and Sivais Thamo Guna. I pray that you may

bé kind enough to reveal the truth referring

to these topics also.

Tea:—Since the popular conception of the world

itself is wrong, only wrong conclusions could

prevail. I shall explain to. you the wrong

190

conception of the world and Thrimoorthis.

Chapter V has given an account of the con-

ception of Brahma being the Ahamkara,

Vishnu being the mind and Siva being the Jeeva

It has also been said that the above mentioned

Trinity indicates only three attributes and these

attributes are Thamas, Rajasand Sathwa. But

itis commonly saidin the world now that Siva

is attributive of the quality of Thamas, Vishnu

the attributive of the quality of Satwa and

Brahma the attributive of the quality of Rajas.

Thisis wrong. Brahmais not the author of

creation. Brahmaisonly Ahamkara. This

Ahamkara that is Brahma originated from the

mind. This mind is Vishnu. That is why it is

said that Brahma was born from the Nabhi

(lower extrimity ) of Vishnu. So if there is no

Vishnu there cannot be Brahma and the crea-

tion. But you people are born from Vishnu

and then it is Vishnu who created the Brahma.

if there is no Vishnu there can neither be Bra-

hma nor any other creation. The Brahma is

also called Andaja. Andaja means born from

the egg. The egg is this universe that we see.

This universe isa projection of our, mind in

the shape of the egg. You see the horizon

around you and there are other indications

that the earth more or less is in the shape of

191

anegg. The origin of this earth as indicated

already isfrom the mind. The mind is Sekrhi.

This Sakthiis Vishnu. The Sakthi that is the

mind and the mind that is Vishnu is theSukla.

This Sukla is in the Ambara. Ambara means

Akasa(ether}). Vishnu is the Sukla that is

sustained in the Ambara. This Sukla the Vishnu

without severingits connection from us proje-

cts itself as an egg-shaped bubble. This proje-

ection is the world and we carry this proje-

ction with us during our existence. This exi-"

stence is just like the bubble at the end of the

reed when blown after dipping it in the milky

juice of the castor oil plant ( a kind of caster

oll plant which has milky juice, known as

Kadalavanakku in Malayala) as described in

Chapter IV. The bubble is on the reed unsepa-

rated fromit. It brusts out within a short time.

It is in this way that Jeeva comes out pushing

the Sukla (Semen) which isthe mind. This

seed is projected outside in the form of an

empty egg without being separated from the

self. This is called Brahmanda (the egg which

is Brahma) by people. But thisis not correct.

The world which is projected fromusis Pin-

danda. Brahmanda is the Siras ( head ) which

is the storehouse of Suklam which is the form

of Brahma. It is from this Siras that the world

192

which is the form of Maya is projected by the

Vayu (air) which is the Paramatma ( Supreme

life force ). Therefore the thing which. we call

world is Pindanda. When this Pindanda is

originated from the Brhmanda in the form

of an egg, Ahamkara takes form. Thatis why

Brahma has got the name Andaja ( originated

from theegg ). This Ahamkarais called Brah-

ma. This is the origin of the Brahma.

Dis :--Oh Teacher! Now I understood the origin

of the Brahma. But from your discussion it is

clear that the Brahma is one’s own self, Butin

the Vedas and Sastras itis mentioned that the

Brahma has got four faces and itis sucha

Brahma who creates. And people believe this,

Pray, tell me the fact ahout this.

Tea :—That is right. But what is your conception

of face ?

Dis -—It is that part of our body called Siras,

having ears, eyes, nose, and mouth.

Tea:—If there is no face like this, can there be

any knowledge ?

Dis :~—No.

Tea :—Then what have we to understand by the

term face ?

Dis :—It is knowledge.

Tea :—If the face is what you have said, then

is there no face for a dead body ?

193

Dis :--Yes.

Tea :—Is there any knowledge fo. that =

Dis :—Na.

Tea :--~What is the reason for tht ?

Dis :—~Because, there is no life in it.

Yea:—Then if there is no life, is there any

knowledge ?

Dis No.

Tea:—So, what is knowledge ?

Dis :—Jeeva.

Tea:—Then, Jeeva isthe knowledge which is the

face. Itis from this Jeeva which is the face that

the world has originated. For example, from

what side of a seed does it sr vout ?

Dis :—From its face.

Tea:—Then, from where does if originate ?

Dis :—From the face.

Tea :—If there is no substance,car: there be any face?

Dis :—No.

Tea :-~-Of this sustance, the seed. what originates

first?

Dis :—Its face.

Tea:--So, what comes out first is the face. It is

from this face that everything else originates.

Besides, on which side of the seed is the face,

the upper or the lower ?

Dis :—Upper side.

Tea :~-Then, face is the knowleuge, the upperside

* 13

194

the first originated and the place of origination.

Such a substance isthe world. If there isno

world can there be anything like this for us?

Dis :—No.

Tea:—Is there any world for a dead body?

Dis :-—-No.

Tea :—~Why?

Dis :—Because there is no life in it.

Tea:—If there is no life, can there be any conce-

ption of the world ?

Dis :-—No.

Tea:—Then, from-where does the world originate ?

Dis :— From Jeeva.

Tea :—Then, what is Jeeva for the world ?

Dis :—~It is the face of the world.

Tea :—Therefore, life is the face. Thatis the know-

ledge. Then, this face which is the knowledge

consists of four faces. They are, Mind, Chitta,

(wilt) Budhi,( intellect ) and Ahamkara ( ego).

If there are no faces like this, there will be no

creation. It is through these faces that Brahma

creates. So, if there is no “TI, can there be any

state of existence ?

Dis :—No.

Tea:—Then, who creates?

Dis :-—Myself.

Tea :—Not only that. Suppose you have got a son

and heis beaten by somebody; then you get

195

angry and what willyou ask him about the

beating ?

Dis :—I will ask him “are you the person to

beat my son”

Tea:—Do you ask him like this“ Why are you

beating the son of Brahma”

Dis :—No,

‘Tea :—So,the four faces of the Brahma are Manas.

Chittam, Bhudhi, and Ahamkar. Without these

nothing can be created. For example, creation

isnot possible fora child. It has mind and

chitta. After a period of time, it will have

Budhi also. At that time it will] listen to what

we say. Asthe “I” is not complete in it, it

cannot create anything. When this Ahamkara

“1” is complete in it, it can doit. Take anc-

ther instance. Suppose an adult has fallen iil

and is unable to get up from his bed. At this

time does he not possess mind, Chittam and

Bhudhi ?

Dis :—-Yes.

Tea:—Is there any Ahamkara,the “I” at that

time ?

Dis -—There is Ahamkara, but it eannot do any-

thing.

Tea :—Then, can he create anything ?

Dis :—No.

Tea:—Why ?

196

Dis :—Because vi.e Ahamkara which is the ‘T' is

less powerfal at that time.

Tea:—So, to create anything what are the things

essential?

Dis :—Mind, Chittam, Budhi and Ahamkara are

essential.

Tea:—So, it is said that these four states are the

four faces. Sherefore Brahma is known as

Nanmukha ‘vith four faces). Without these

four faces, i*rahma cannot create.

Dis :—Now it clear that the self with these four

faces, Manaz. Chittam, Budhiand Ahamkara

isthe Brahma. But, it issaid in the Vedas and

Sastras that Brahma has got a wife and that

is his daughter called Saraswathi, who is the

mother and sister of Brahma. When such a

Brahma becomes the self, what is the sense

of all these ?

Tea:—lIf Saraswuti, isthe daughter of Brahma, is it

said anywhevs_in the Vedasand Sastras that

Brahma hac married and got adaughter called

Saraswathi snd afterwards he married that

daughter ? Dis :—No.

Tea :~Or is it stated that Brahma went for pro-

stitution and he thus gota daughter named

Saraswati areal then Brahma married her ?

Dis :-—No.

Tea:—Further, cana female became the mother,

197

the sister, the wife and the daughter? Inno

way is it reasonable. Suppose Brahma married

his mother. Then, can she become the sister,

as well as the daughter ?

Dis :~No.

Tea:—Otherwise, let us suppose that Brahma

married his sister. Even then, can she become

the mother and daughter ?

Dis :—No.

Tea :—Therefore, in any way alady can never be-

come allthe four as mentioned above. If it isa

fact,then can we believe the Vedas ani Sastras ?

Dis :-—-No.

Tea :—We cannot say so. They are not false. Who

made the Vedas and Sastras ?

Dis :~—Itis by the experienced and wise Rishies

(saints ). This is my belief.

Tea :~-Can it be said that such Rishies would tel!

lies ?

Dis :—O!No! It can never be said.

Tea:—The experienced have written down their

experiences and the people without knowing

the truth have misunderstood them, The expe-

rienced have written with sufficient reason thet

Saraswati is the daughter, the wife, the mother

and the sister of Brahma. Therefore, we must

understaid who is Brahma and who is Saras-

wati. Itis said in chapter IV thateBrahma is

Dis

198

the Ahamkara, which considers this physical

body as Deha, but which actually is not. So,

this Jadam (physical body) is Brahma. Saras-

wati is the tongue. Saraswati has got various

names in the Sanskrit language and these names

are derived due to various reasons. One among

the Panchendrivas( five sense organs) is Sara-

swati i,e, Vag or the word. Therefore the word

is the Saraswati which is the tongue. The rea-

son to say that she is the daughter of Brahma

is this. We have said that Brahma is this Jada

which is Ahamkara. If there is no Jada will

there be any tongue ?

o-No.

Tea :—So, from where does the tongue originate ?

Dis :

—From this Jada.

Tea :—As there is tongue in thisJada, who is the

Dis

Tea:

Tis

Lea

tongue for this Jada ?

~The off spring.

—That is why Saraswati is called the daugher

of the Brahma, as the tongue originates from

the Jada, which isthe Brahma.

:~ Oh Teacher! Is not the daughter a female ?

So,is this tongue female or male ? Please tell me

v~Female means Sakti (energy ). If there is no

Sakti, there is no world. This world is ori-

ginated from the Sakti. That Saktiis sound.

Without seund, there is no Sakti and without

199

Sakti there is no sound. Therefore sound and

sakti are one and the same thing. If there isno

Sakti, there is neither the world nor the Vayu

(air). The state at that moment is called Sa-

miranan and we have'that when we sleep. That

is, the state when Sakti does not flow out in

the form of Vayu. but is directed up and down

in the innerside. That is, when the Sakti does

not flow out in the form of Vayu, it becomes

Siva the self. For example, take the instance of

any boxer like Ramamurthi. When he is awa-

ken it is very difficult for five or ten people to

bend his stretched arm, but when he is asleep

asmall baby can doit. What is the reason?

Then what has happened to his Sakti ?

Dis :—Because it was absorbed inside when he

sleeps.

Tea:—Then, where does the Sakti originate ?

Dis :—From within ourseves.

Tea :—When this Sakti, originated from one’s own

self,gets absorbed in the self, is there anything?

Dis :—Nothing.

Tea:—Then, is there any sound ?

Dis :—No.

Tea :—So, if there is no sound, can we hear, see or

know anything ?

Dis :—No.

Tea :—So, what is the cause for all these things *

200

Dis :— Sound.

Tea:--Then, what is that sound ?

Dis :—It is Sakti.

Tea :—lIt is from this Sakti which isin the form of

sound, all these states of existence, originate.

Therefore, what is this Sakti whichin the form

of sound? Is it male or female?

Dis :—Female.

Tea:--Then what is sound ?

Dis :—It is female.

Tea:—Whiat is the organ that creates this sound ?

Dis :~- It is the tongue.

Tea :—The cause for the creation of the sound the

female being the tongue, that itselfis called the

female. That sound is called Saraswati. There -

fore,the tonguealso got the name Saraswati.

This tongue, having originated from the Jada

(body), which is the Brahma, the tongue has

become the daughter of Brahma. It is there-

fore said that Saraswatiis the daughter of

Brahma. The reason why Saraswati is said to

be the wife of Brahma is because Brahma

makes his daughter Saraswati work.

Dis -—-Wehave daughters and we make them do

work. Then, are they wives to us ?

Tea:~—It is notinthe same manner we make our

daughters do work that Brahma makes his

daughter work. Brahma cohabits his daughter

Dis :

201

and makes her do work. To makeit moreclear

When we sleep,can we make any sound or

hear anything?

No.

Tea:—Why ?

Dis :— Because there is no “I” at that time.

Tea:—Not only that, if one hand only is moved

can there be any sound ?

Dis :—No.

Tea:—When I sleep there is no state of “I’’.

Then we cannot make any sound. When we

wake up the “I” comes in. That state of ‘I’ is the

Ahamkara which is the Brahma. That Brahma

which is the Ahamkara, cohabits his daughter

the tongue, which is originated from him,

and makes the sound and utilizes it for the

purpose of talking. That is why Saraswathi

is said to be the wife of Brahma. What is

Samyogam (cohabitation ) then? When there

is no ‘IT’ ,the tongue cannot make any sound.

When the ‘I’ comes , it joins with the tongue

which is the daughter. This union is coha-

bitation . Samyogam literally means ‘union

with her’. Therefore, the Ahamkara which

is the ‘I’ joining with the tongue, and taking

it up and ‘down, makes the sound, and the

work which is the talk is created. That is

why Saraswathi is said to be the wife of

Dis

202

Brahma. It is said to be the mother, because

if there is no sound, there is no ‘J’. When

we sleep we cannot make any sound or hear

sound; when the sound comes, we awake.

Then the state of ‘ comes into existence.

Where does it come from?

2—From the sound.

Tea:—When the ‘I’came from the sound, who

Dis

is the sound for me?

:—Mother.

Tea:—That is why Saraswathi is said to he

Dis

the mother of Brahma. The reason for saying

that Saraswathi is the sister of Brahma

is this. From Sabda first the ‘I’ originated.

Afterwards the sound came, and therefore

the ‘T came prior to the sound. Then the

sound the female came from the Self. So

first came the ‘T’ after that the sound which

is the female originated from the self. There-

fore who is that female to the‘I’?

:-She is the sister.

Tea :—Therefore ‘I’ came first and after that

the female, the sound, and hence the later

becomes the sister, being originated together.

Thatis why Saraswathi is said to he the sister

of Brahma. Therefore the relation between

Brahma and Saraswathi exist just as we

have discussed now. This is the truth

203

mentioned inthe Vedas and Sastras. Without

knowledge the truth of all these, exhibiting

ignorance people fight with each other to

become prominent and speak irrelevant

things. Therefore, the origion of Brahma and

Saraswathi is just Hke we have discussed.

That is the origination is from the mind.

That mind is Vishnu. The world is originated

from that Vishnu. That Vishnu which is

the mind governs the uuiverse therefore Vi-

shnu got the name ‘Viswambara’ (one who

governs this universe ). If there is no mind

the Vishnu, there can be no world. Because

when one sleeps he has no world. When

he awakes, mind the Vishnu comes

out in the form of an egg. Then the

world is originated. So, all that we hear

see or know are the reflections of the life

energy outside in the form of an egg.

Therefore just as a Raja (king )is the ruler

of his kingdom, the Lord of the Universe

jis Vishnu, the mind. Even when you look

into some drawings, personifying these meta-

physical conceptions such as Brahma, Vishnu’

and Siva, you will find that Vishnu is drawn

reclining on Ananda, wearing a crown, bece-

cked with jewels and surrounded by Thumburn

Narada, Veena Narada, Garuda, his consorts

204

and so many other courtiers which is symbo-

lical of his kingship. The crown by Rajas or

Kings and this crown is symbolical of the Rajo

Guna ( Kingly quality) of Vishnu. But accor-

ding to the popular notion Brahma is said to

create with his Rajo Gnna. In asense it is cor-

- rect. Vishnu, the Rajo Guna, is the mind which

is Sukla. It is with the aid of the Sukla that

Brahma, the Ahamkara, creates. lt is like this.

We say *‘ Rama cut the tree with anaxe”. Here

the axe can never become Rama. Axe is a thing

or factor. So also tree is another thing or fa-

ctor. Rama only cut the thing or factor called

the tree with the thing or factor called the axe

If there are no two such things or factors cal-

led the axe and the treethere cannot be any

function of cutting. {n the same manner Suk-

lam the Rajas called Vishnu is a factor. lt is

with this factor that the creation is effected.

If there is no Sukla there is no creation. The

actual creationis effected by Brahma the Aha-

mkara. If there is no Ahamkara there cannot

be any sex-connection. But having only the

Ahamkar but not the mind then also there

cannot be any sex-connection. Brahma the

Ahamkar, with the aid of Sukla the mind, fu-

netioning coitus, bringsabout creation. It is

only on account of this it is said that Brahma

205

creates with his Rajo Guna. So Brahma is not

Rajo Guna. But heis really of Thamas. Sivi

has neither Thamas nor Rajas. But he is purel.

Satwa Guna. He is drawn out assilent, serene

and contemplative shorn of all decoration:.

his body besmered with ash. This is indicative

of Satwa Guna. This Satwa Guna is the Sivi.

This Siva is the Jeeva( life). It is this Jeeva

that preserves us. This is the reason why it is

said that Vishnu preserves with the help o1

Satwa Cuna. If Vishnu the mind shonic

preserve us there must be the Jeeva (Ifie'.

It is with the help of Jeevathat Vishnu the

the mind preserves. If there is no Jeers

there is no state of existence. From the

mind which is Rajo Guna the Bhoothu

(entity called the Ahamkara comes out.

The Jeeva which is attributive of Sathwa

Guna preserves the said Bhootha. Itis like

this. By cohabiting with the aid of tae minei

which is Rajas in quality this body which

is the embodiment of Ahamkara was created.

This body is only preserved with the help

of Jeeva the Sathwaguna. It is with the help

of the Rajoguna the Sukla that a form is

moulded. This is Ahamkara embodied in th-

form of the child. This child which is the

embodiment of Ahamkarais the Bheothe

206

The child is dead and still born if there is no

Jeeva, the Sathwaguna in it. We say, that

the child has life, only when it has got the

Vayu (breath Jin it. From this life which is

Satwaguna the manifestation of which is Vayu

(breath ) or Sakthy (energy ) the mind which

is Rajoguna originates. It is this Rajo guna that

sustains our life withthe help of Vayu which

is the very energy of life. That is why Vishnu

is said to be the preserver with the aid of Sat-

wa Guna. Sivais spoken of as the Samhara

Rudhra ( The resurrective fire ) with the aid

of Thamo Guna, In other words Siva becomes

the Samhara Rudhra with the help of this

ThamoGuna. Siva isthe Jeeva (life), the

Atman, ( soul ) the Sakthi (energy), Vayu (the

air),the real shining light within us. The‘ Ruh’

in the word Rudra is the real fire within. The

word Rudra, is indicative of the idea that this

fire is the thing that gradually gets burnt out,

from within us. The cause of this burning out

is ignorance or Thamoguna. This ignorance

isthe Ahamkara. On account of this Ahamkara

people are dragged into varions sorts of

desires like the winning of fame or glory

or feelings like pride and so on, least suspect-

ing that they are thereby wasting their lives

out. This is why it issaid that Siva becoming

207

Rudra is the annihilator. There is no other

Siva external to us that comes as Rudra to

KiH us. The whole ideais this. The Jeeva,

the breath of life, the real Sakthi within

us and our inner light gets exhausted in

various desires and thoughts without our

being the least conscious of the same. Fur-

ther there is idol worship in the world. Then

Thamoguna becomes Brahma, Rajoguna the

Vishnu and Sathwaguna the Siva. Brahma

is not seen to be worshipped in the world.

Vishnu and Siva are only being worshipped.

If Rajoguna is Brahma, then surely Brahma

is to be worshipped. So in the world Thamo-

guna is not at all worshipped. Sathwaguna

and Rajoguna are only worshipped. Because,

Rajoguna being the king, it is to be worship ped.

Raja (King) is the praserver and there-

fore such a king is worshipped. Sathweekam

is the Sanyasin (monk ). They are those who

are with Sathweekam only, leaving the Ra-

jasa and Thamasa. They are the teachers

of the world and they are worshipped by

all people including Rajas and those who

are with Thamoguna are not worshipped .

It is according to this that worship in the

world is based. In the temple of Vishnu haw

the idol is worshipped?

208

Dis -—The idol is washed, clothed with Pithambara

(yellow garb), applied perfumes, bedecked

with ornaments, fixed with crown and then

worshipped with flowers.

Tea:—-What are all these things ?

Dis :—They are decorations which indicate the

Rajo Guna.

Tea:—So Vishnu is worshipped as what ?

Dis :~Rajo Guna.

Tea:—Then what is Rajo Guna ?

Dis :—Vishnu.

Tea:—How is the Sivalinga (the idol of Siva)

is worshipped in Shiva temples?

Dis '—Abhisheka ( oblation of Hquid ) is most im-

portant. For the idols in the temples at Kasi

Gokarna etc., Abhisheka is the most essential

feature. Besides, in Gokarna just at the top of

the Sivalinga a boatis hung filled with water,

which falls onthe Sivalinga at all times in

small drops. In most of the temples, a vessel

filled with water is hung like this. So, what is

important for Sivalinga ?

Dis :— Abhisheka.

Tea:—If water falls on jt at all times, can it be

decorated ? Dis :—No.

Tea:—If it is given Abhisheka at all times, as

stated above, will there be any dirt or

impurity on it?

209

Dis :— No.

Tea:--To be free from impurity or dirt and be

without any decoration is of what Guna *

Dis :—Satweeka Guna.

Tea --Then, what Guna is Siva ?

Dis :—Pure Satweeka.

Tea:—Therefore, it becomes clear that Siva is

Satweeka Guna and Vishnu is Rajoguna. Bra-

hmais the Ahamkarathe Thamoguna ori-

ginated from Rajoguna. So, in the world,

Siva the Satwaguna and Vishnu the Rajoguna

are only worshipped. Brahma the Thamoguna

is not worshipped. Without knowing what the

Gunas are and never thinking anything about

them, people believe that Satwagunais Vishnu

Thamoguna is Siva and Rajoguna is Brahma.

But the truth is that Satweska is Jeeva,

and that is Siva, Rajasa is the mind originated

from Jeeva the Satweeka which is the Vishnu

and Thamasa is the Ahamkara originated from

the Manas ( Mind ) which is Rajasa and this is

Brahma. These are the three God-heads. When

these three Gunas which are the three-God-

heads are united together and get fused atthe

Akasa, the place of origin, one reaches beyond

the three Gunas and attains Moksha

(liberation }.

OR SO

* 14

CHAPTER 10

Definition of the

differentia of Mind as

Vishnu, Sakthi, Sukla

and Jalam.

Dis:-on ! Teacher, you stated that the mind

is Vishnu, that it is Sakthi; that it is the Jalam;

that it is Sukla and so on: Why isit that

it came to be so called by different names ?

Tea:~All refer to one and same thing only.

But when the same thing came to be viewed

in different aspects, different names came

to be given to it. For example, Akshara

{the imperishable became the void Akasa.

This Akasa is called Sadasiva. This Sada-

siva is the real Brahma. This Brahma in

vibration is the Jeeva. This Jeeva, the living

211

force, is the Athman. This is called Deha,

asit is being constantly consumed. From

this Deha the fire formed Sukla comes

out as an effulgence. This Sukla is the

mind. This mind always flows and spreads like

Jalam (water ).This spreading mind is Vishnu

and this is Sakthi. Thisis the reason why it

is said that from Sakti, Srishti, Sthithi, and Sa-

mbara come out. This Sakthi is Sukla. Without

Sukla nothing can originate. This Sukia which

is known as Swethajais the real Brahmandam

(cosmos ). The same thing is seen in different

aspects, It is like the following anology. If

there is no water in the ocean you cannot call it

an ocean. It will be only adeep and vacant

place. It is called an ocean only when there

is water there. In the ocean surge you also

see some bubbles. These bubbles are caused

by the motion of water as waves. If thereis

no motion in that water there won’t be any

bubbles. By the motion of the water foam is

gathered, and in this foam you can discern

small bubbles. These bubbles float on the

water as crystal like shining domes. These

crystal bubbles are above the surface of water.

In the same manner the Akasa is just like the

ocean bed without water. Just as the ocean

bed when filled up with water becomes an

212

ocean the Akasa when filled up with air also

becomes an ocean and this ocean is called

the ocean of Maya. Just as you get foam in

the ocean owing tothe motion of water you

get afoam formation in the oczan of Maya

also owing to the motion of Vayu. The mind

isa bubble formation of this foamin the

ocean of Maya. This mind bubble floats in

this ocean surface as the embodiments of

Ahamkara. You understand that it is only the

water in the ocean that becomes the waves,

foam and bubble on its surface. If there is

no water, there can be none of these. In the

same manner, itis on account of the Vayu

in the Akasa you get the so called ocean of

Maya,wherein you gather the minds as foam and

theA hamkara as the distinct bubbles. Just as the

water assumed the form of foam and bubbles,

the Vayu also assumed the form of mind and

Ahamkara. Just as the bubbles in the water-

floats on its surface so also the Ahamkara

the Vayu bubbles arising out of Vayu the

Jeeva Sakthi floats in the air. These Aham-

kara bubbles without knowing their reality.

contents itself with its own surface reflection,

and is completely deluded about their own

stability. These bubbles burst in no time and

get merged with the water from where it

213

originated. So also these Ahamkara bubbles,

burst in no time and get merged with the

Vayu from where it originated. One and the

same thing assumes different forms and it is

on account of these different forms that

different names are found to exist.

CHAPTER 11

Sthoola, Sookshn:

Karana Dehas.

[ Details of Life, eco and Mind 7.

Dis:- Tt has been told in the previous chapters

that Deha is vayu and not our body. But it

is generally said that there are three different

kinds of Deha called Sthoola, Karana and

Sookshma. Hf what is meant by Deha is as

what Swamiji said then these three different

kinds of Deha also must be explained.

Tea :--What have you understood by Sthoola,

Karana and Sookshma Deha?

Dis :-~-I have understood Sthoola Deha as gross

meterial body of ours, Karana as Avidya or

nescience known as the Sushupthi where

nothing is felt and Sookshma as the , mind.

Tea:-—All these are wrong. There cannot be

215

different kinds of Deha as you say. But what

is known as Sthoola, Karana and Sookshmu

is (1}the Jeeva (2) the Maya or Sakthif en-

ergy Jand (3)the mind. You can never call this

body of ours as the Sthoola Deha. You yourseif

say that Sookshma Deha is the mind and

that this mind is in the Sthoola Deha (gross

pody ). Sthoolu literaliy means collosal and

Sookshma means infinitely small. 1t is from

this infinitely small mind that this world ori-

ginated and this world is sustained by the

mind itself. This is the reason why it is said

that the world isa creation of the mind. Thus

we see that this world has originated from

this infinitely small mind and is sustainiad by

the same. This Jadam (the human body j also

has originated from this mind. If there is no

mind there is no Jadam. So the Jadam comes

out of the mind which is Sookshmua.

Not only that. When a person dies we see

the dead body. The dead body has no mind

and so it has no world. Its limbs are there

as before. It is snid that so long as there

is Sthoola there is the Sookshma and when

the Sthoola perishes the Sookshma also

perishes. If this body is really the Sthooly

how does it exist even after the Sookshma

perished? So vou can never call this body

216

as the Sthoola. When we say a person is

dead, it'is this Jeeva which was the self

that has gone out. So when we speak of

a Sthoola body it is really the Jeeva that

is meant. It is in this Jeeva, that is the

real Sthoola body the mind which is the

Sukshma body resides. You yourself say that

this Karana Deha is the Sushupthi, which is

Avidya (nescience) where you arein utter

darkness or ignorance. That is the state when

Jeeva wastes itself out as Sakti (energy ). This

flow of energy is called Maya. This Maya is

the Sushupti which already has been described

in Chapter VII. But people generally call this

body the Sthoola because they are not able'to

comprehend what Jeevais? It is like this.

Take a cloth and spread a plaster of paint on

both the sides thickly and dry the same. One

who has not seen this process cannot say that

there is the cloth inside. To him it is some

substance covered with this plaster. Now draw

a map of the world on this plastered surface

and in this map you again draw the figures of

the so called human beings, the so called. ani-

mals, birds and reptiles and so on. While dra-

wing the picture of a man, you clothe him

also. quite distinctly from other beings. You

indicate this clothing by some colour which

217

gives itan appearance of being clothed. But it

is not che real cloth material. It is only paint.

The real cloth material is underneuth the pai-

nting; but. if you want to goto this material

and understand its reality, you must remove

the plaster. When you remove the plaster you

don't see any of the paintings. AlII that you

have been doing was only without seeing the

real cloth. You were assuming this paint to be

the real material. There was no connection

between the paintings and the real cloth

underneath. It was on-the plaster that the

colouring matter was painted. If you want to

getatthe real cloth, you musr remove the

plaster. You soak this plaster-covered clothin

water and rinse the same; the plaster will dis-

appear and you will get the real cloth material.

The figures also will go away. In this example

the cloth is like the Sthoola, the plaster is like

the Karana, and the figures and other paintings

are like the Sookshma. To extend this anolog\

further, the cloth materialis like the Jeevn

and the plaster is like Maya the energy, and

the varied figures onthe plasteris like the

mind. So, losing sight of the cloth inside the

plaster, itis the one represented by the colour-

paint that was considered as the real cloth. Iu

the same manner, we consider this body which

218

is the embodiment of Ahamkar and a product

of Maya as the real Sthula. When we know

Jeeva the real Sthula, thereis nothing else.

When the real cloth material is found, then

there is no other thing thanthe cloth. In Sthula

there cannot be differences. Differences cannot

be called Sthulam. Sthulam, as already said.

isthe Jeeva, which is the self and this Jeeva in

motion is the energy called Sushupthi which is

faya. The Sukshmaisthe mind which is a

product of this Maya. This is the real state of

what is called Sthulam, Karanamand Sukshmo

Weare now in Sushupthi. It is because we ar®

in Sushupthi allthe experiences that we

undergo are only inthe nature of dreams.

Chapter VII has already dealt with this. It is

on account of our dreaming state that these

notions of the Sthoolam Karanam = and

Sukshmam occur. But really there is nothing

like these.

CHAPTER 12

Nithyanithya-Viveka.

i Discrimination of Eternity and

-Derishableness |.

Dis:~—on Teacher! Sushupthi is said to be

Maya and Maya comes out as energy and

appears as this world. But how is it possible

for us to find out and separate the self, from

this state of affairs ?

Tea:—The self and itsSakti are what are called

as Nithya and the Anithya. It canbe described

only through an anology. Take a cup of water

and put some salt init. Thesaltis dissolved

in the water. If you want to get back the salt

you must evaporate this water. If you eva-

porate the water, the water that we have been

seeingis no more there but-in its place you see

ortly the salt. In the same manner this Nithyam

the self, is merged in the Anithyam the Sakti.

Dis

Tea

Dis

220

If you want to know theself which is merged

inthis manner with the Anithya, you must

destroy the illusion of this world. In order to

evaporate this water and see salt, you needed

the aid of fire. The fire acted on both the water

and the salt in the cup, and it was only the

water that is Anithya that vanished, leaving

behind the salt, In the same manner, the self

that is Nithya is so mixed up-and merged with

this so-called world, the Anithya, that people

are lead to believe, that the reality is this world

They find it impossible to destroy the illusion

of this world. In order to find out the reality,

you must begin to evaporate this amalgam or

the world and self with the aid of knowledge,

the inner light or fire within you. Then only

we will get at the self.

:— Oh Teacher ! How is it possible to evaporate

and annihilate this illusion of the world with

the aid of knowledge. Pray tell me, how is it

te be done ?

2~Are you Nithya or Anithya ?

:—The state of “1” is Anithya.

i—Has it decay ?

:—Yes. This “I” is perishable.

i—If you don’t: haye this ‘I’ do you have

this world ?

:—No.

221

Tea :—W here from did this world originate ?

Dis :—It originated from my self.

Tea :—Yes. All that yousee around you originated

from you. People generally say. my country,

my mother, my father, my wife, my son, my

caste, my house, my property; and “I” want

status; I want honour, I want happiness and so

on. But all these affairs including the so-called

“7” and “ mine” are not permanent. This

huge world along with “I” originated from

this force called“ mind’’. The ° I” which is 80

mixed up with both good and evil. enemies

and friends, is called Ahamkar. For wxumples

you say ‘I’ climbed up that hill and got down,

here. So, my body was tired”. In this, I’did noc

become tired, but it is the body that became

tired. I take another sentence. “ My toe struck

against a stone and began to bleed and my life

seemed to ebb out with the pain”. Here also

the ‘I’ is safe but it is the life that is affected

“1 got frightened at that sound and my mind

became confused”. Here also, it is not the ‘1°

that become confused but the “‘ mind’. So, in

allthe above said instances the ‘I’ is safe, hut

itis something related to it that is affected,

Take another instance. You and a few others

were chit-chatting. Just then an intruder comes

and abuses you. You getso much ashamed

222

and come home and say‘‘such and sucha

person abused me and I felt so small’, Here

is it your body that felt small or your mind or

life ? Here is the ‘I’ that became so small;

not your body or life. This ‘I’ is the Aham-

kara which prides in its own self-conceit. Take

another instance. You discuss with another

person a certain topic and you gain your poi-

nt. Then you say “he and I disputed and I de-

feated him”. Here it is the ‘Il’ that is prominent

who was the cause of the other man’s defeat.

Again, you speak like this. “Do you know who

‘tT’ am? ‘I’ amaman of status” and so on.

This ‘1’ is called the Proud Ego or Ahamkarai

but this Ahamkara is perishable. The ‘I’ ori-

ginated only from the mind. The mind ori-

ginated from Jeeva. This mind is called the

Jeeva-Sakti or the energy of life. The Jeeva is

the Siva and Siva is the self. The mind is only

the Sakti or Siva which is the real self and it

is this Sakti that you must concentrate and

control. We must know and understand what

this Sakti is. We should not waste this energy

out-side but must store it inside us, using our

knowledge and attain self-realisation. This is

what is meant by the discrimination of the

Nithya from the Anithya.

> see

CHAPTER 13

The Samsara Vriksha.

C The- ttee af Life }

Dis:- Swamiji! You said that Deham is Vayu

and itis from this that all the other things ori-

ginate. But I have heard it said that this Deha

is the “ Anna maya Kosam" and that this De-

ha is sustained on this Annam ( food ) and that

we can subsist only by eating this Annam (food).

But, if, as you say, this Dehais only Vayu,

there is no necessity to feed this Vayu with

any food.

Tea :—What do you uuderstand by the expression

Anna?

Dis :—Whatever that we take in, especially the

food that we eat.

“Tea:—Are you sure that you can live only by

eating and drinking ?

Dis :—Yes.,

Tea:—Has anybody died in this world?

224

Dis :—-Yes. Many have died.

Tea :—How is it, if, as you say, by taking Anna,

people can live, why should they die ?All these

people have been eating Anna. Were they not?

Dis :~Yes. They were eating food.

Tea :—How can that be ? How can they die if they

were feeding their body with Anna? But take

it from me, people don’t take the real Anna.

It is only with the real Anna that you can live

But you donot know what the real Anna is.

Annais that which gives heat and that is this

Vayu, the life energy. For example, when a

person dies there is the dead body. Does that

dead body eat anything ?

Dis :--No.

Tea:—Why nat ?

Dis :—Because Vayu, the energy of life, was not in

the process of “ Asana ” in our body.

Tea :—So what.is it in our body that is constantly

undergoing the process of “Asana” or

Dahana.or Pachana ?

Dis :—Vayu.

Tea :—This is the reason why it is said that our

body is Anna Mayam (filled up with Anna )

The world that we see around is nothing but

the energy of this Anna. So what is this

world ?

Dis :—The world is the energy. of Vayu.

225

Tea :-So, Anna is nothing but Vayu the energy of

Dis

life. It is only by consuming this Vayu we

could live. That is why it is said that our body

is fed and nourished by Anna. So, our aim

should be to increase the wealth of this Vayu

in us. If we do that we will not die.

:I have been convinced that this Vayu is our

Deham which is the real selfin us and it is

from this self that the so called universe is

projected. But how is it that such a big world

is projected from such a small being like us ?

Tea:—lIt is like this. From a very small seed don't

you see a big tree growing out ? Our relation-

ship with the world is similar to this. You

have seen a Baniyan tree. This is one of the

biggest of the trees in the whole world. Its

seed is a very small one, about one-fourth of

the size of a mustard seed. It is from sucha

small seed that a big tree grows up. If there

was no seed like that then the tree cannot grow

up. The big tree.is contained in the small seed.

The tree sprouts out from within the core of

the kernel splitting the outer shell. After itso

sprouts out, both the kernal and the seed are

no more there. In the same manner, the core

of the Kernel in usis our Jeeva and our mind

is the tree that grows out of it. The outer shell

is the Ahamkara. The mental tree sprouts out

* 45

226

from the core of our Jeeva and spreads out

through the outer shell theAhamkara.Wecal}

ita seed only so long as the coreof Jeeva is

encased in the outer shell, the Ahamkara. This

seed of the baniyan tree is inside its fruit. If

from the fruit the seed is taken away you can-

not haveatree from the fruit alone because

there is no seed in it containing life. Just as

the Baniyan tree grows up and bears fruits, our

mental tree also grows up and bears fruits.

The Baniyan tree puts on its blossoms in be—

tween the shootings of two tender leaves. It is

here that the blossoms turn into fruits, which

fall down and give rise to innumerable other

trees. But all the blossoms.do not bring forth

fruits. About seven-eighths of the blossoms

perish. Only about one-eighth bear fruit. Even

these fruits do not all become ripe. Before

that time they perish in some way or other.

They also have the phenomenon of conception

and child birth. You have seen the leaves on

the Baniyantree. They are often seen shooting

out like twins. It is in between these two tender

leaves, as mentioned above, thatthe buds appear

which open out into blossoms. These tender

leaves contain a smearing of some reddish

juice. The trees containa whitish sap. With

the aid of air the whitish sap from thestem gets

227

mixed up with the reddish juice of the leaves

and the buds are formed. The buds turn into

flowers and flowers turn into fruits. In a si-

milar manner our mental tree also functions

in the act of procreation, in between two leaves

When the secretion of a reddish fluidis begun

in human beings the mental tree sends its whi-

tish seeds with the help of Vayu and both mix

together and conception takes place. This hu-

man fruit gets ripened in about nine or ten

months and it also falls on the ground. If this

fruit does not contain the seed (the life) we

bury itin the ground. But ifit contains the

seed, we preserve it and it is from this fruit,

that another mental tree grows up, which in

turn, brings forth its own flowers and fruits

and soon. But all human trees don’t bring

forth fruits. If you are a careful observer you

can say with an amount of- certainty which

flower brought forth which fruit. But since

we cannot see the mental flower we cannot

say from which flower the child has come out,

Similarly there are some trees where the flo-

wers are not seen, but all the same the fruits

begin to appear. Such trees put on their flowers

during night time and by day break the flowers

turn into fruits. You cannot exactly say when

they blossom. If there is no darkness the flowers

228

cannot appear. In the same manner the mental

tree through the dark Ahamkara blossoms

forth and within a short time the fruits takes

shape in the womb. If there isno Ahamkara

there cannot any sexact. You cannot say in

the human beings which flower brought forth

which fruit because the sex act takes place

through this Ahamkara. If you destroy a tree

youalso destroy the chance of an innumerable

number of other trees coming into existence.

Tn a similar manner if you destroy this mental

tree you also destroy the chance of many

other trees coming into existence. This mental

tree is known as the Samsara Vriksha( the tree

of life ). This tree bears fruits. These fruits fall

down and become trees and bear fruits and so

on the cycle of Procreation goes. This world

that we see around us is a growth of the men-

tal tree just like the baniyantree that grows

from the small seed and spreads its branches

which firmly get rooted on the earth. It is

under this mental tree that Dakshinamoorthy

(the lord of the south) the Great Teacher

takes his seat.

Dis :~Oh Guru! We seethe Baniyan tree stand-

ing on the earth. I see human beings also sta-

nding on the earth; Isee myself standing on

this Universe. Such being the case, how can you

say that the world is inus. Kindly enlighten

meon this point.

Tea:—To explain this, I] will give you another

example. Yon take a pot. Fill it with smoke.

Close it and keepitina room. Can you see

the smoke ?

Dis :- No. Tea: —Why not?

Dis :—Because the smoke is sealed inside the pot.

Tea :—Suppose we close the doors and windows

of the room and open the lid of this pot?

Dis :—The smoke spreads outthroughout the room,

Tea:—Then where would the pot appear to be

standing ?

Dis :—It will appear to be standing in the smoke.

Tea:—Originally was the smoke inside the pot

or the potinside the smoke ?

Dis :—The smoke was inside the pot.

Tea :—It is like this. So long as the smoke was not

let out, it wasin the pot; but when it was let

out the pot got’ surrounded with smoke and

gave an appearance that the pot wasin the

smoke. But the truth was that the smoke was

in the pot. If there was no smoke inside the pot

the smoke could not have spread out, In the

same manner, from within you, your mind, just

like smoke, spreads outside, and iust asthe pot

was seen to be in the smoke, youalso appear to

be in this world, which is nothing but 2 mental

230

projection, like the smoke from the pot.

This mental smoke originated from the fire of

Jeeva. Ifthere is no fire, then there could be no

smoke. In the same manner, if thereisno Jeeva

there could be no mind. Not only that. If

there is no self, there is no world. When you

are sleeping.you don’t have a world. That

was because your mental smoke had not spread

out. When you wake up just as the smoke

came out of the pot, your mental energy flows

out of you and spreads When you wake up

the whole of the detailsof the world do not

present themselves to youall atonce. It is you

who recount and decipher them one by one.

lf the mind flows out more and more, you see

more and more. In the course of this process

the life within you completely burns out, as

mental smoke, and your bodyis longer sus-

tained in the smoke, that came out of you,

and you are said to be dead. Then there would

be no world. Justas the smoke gradually gets

emptied from the pot leaving the pot empty,

the life also gradually ebbs out leaving out the

corpse behind. This is what is called Sath

(essence ) going out or thestateofdeath. The

Jeeva residing in the bodily pot burns out asa

mental smoke. This is really the phenomenon

called death.

—> Se ee

CHAPTER 14.

Dakshinamoorthy

Dist——On! Teacher! You said that mind is the

Guru and that mind is the Great VadaVriksha

(tree of life) and it is under that tree that the

Lord Dakshinamoorthy takes his seat. I pray

that this also may be explained to me.

Tea :—That the mind is the guru, and that the mind

is the spreading tree of life, will be revealed

from the example of thesmoke and the pot as

mentioned in the previous chapter. So long

as the mouth of the pot was closedthe smoke

was inside it. We could not see the smoke be-

cause it was shut up. The smoke does not lose

its quality when it was inside the pot. When

the lid is opened it is the same smoke that

spreads out. You are able to see the smoke

only when it is spread out. The smoxe in the

same whether it was inside or whether it was

outside and in the same manner our mind was

thesame both when it was inside us and also

when it got out. This mind, under control, is

232

the real Guru (master). The SamsaraVriksha

is nothing butthe growth of the world -that

we see around us. The cause of this growth

is our own mind. This mind, situated at the

root of this Samsara Vriksha, spreads down

tothesouth. Thatis why the mind is called

Dakshinamoorthy or the lord of South. This

mind is the real Guru.

Dis :—It was stated by you, Swamiji, that the real

Guru was inside our heart, the Brhu Madhya

{ middle of the brow). Now you say it is at the

root of the Samsara Vriksha. Pray help me

out of this confusion.

Tea :---What have you understood by South?

Dis :—If we look at East our right hand side is the

South.

Tea:-~Which is East?

Dis :—The place from where the Sun rises.

Tea:—This isentirely wrong. Before you came

out of your mother’s womb had you any

notion of the North, East, South and West?

Dis :— No.

Tea :—When did you begin to have an idea about

these four quarters or directions?

Dis :—After Iwas born and when I began to have

the power of understanding.

Tea:—If you werenot born, will you yourself,

have a form?

233

Dis :—No.

Tea :—If you don’t have a form will you have a

conception of time, like the begining and end

or of space, like North, South, East andWest?

Dis :—No.

Tea :—Not only that, when you are sleeping do

you have the above mentioned conceptions of

time and space ?

Dis :—No.

‘Tea:-—When did you begin to have it ?

Dis :—-Only when I began to feel the“ 1”

Tea :—So,who is it that had these two conceptions ?

Dis :—The‘‘I”

Tea:—-So, it is ‘ you’ who are having this notion

of space, But can you tell me your real North

East, South and West ?

Dis :—No.

Tea:~Have you studied ina school ?

Dis :~Yes.

‘Tea :—Have you seen a world map ?

Dis :—Yes.

Tea:—Which is the North, East, Southand West

in that map?

Dis :—The top isthe North and the bottom is

the South.

Tea:—So which is your top portion ?

Dis :—My head.

Tea:—Yes. The top portion is the North and that

234

is our head and itis inside this head in the

Brhumadhya (middle of the brow) that our

mind which is our Guru stays looking South.

That is the reason why it is said that our mind

is Dakshinamoorthy or the Lord of the South

Dis :—I have now understood whatis North and

South. Pray tell me which is East and West?

Tea :—East means Purvam which again means “in

front of”.

Dis :—To say “in front of” is not some substance

necessary ? Without something how can we

say “in front of ”.

Tea :—If there is no object, we can neither say ‘in

front of ’ nor ‘at the back of’. But what is it

that we always see?

Dis :-~We see this world.

Tea:—So, if thereis no world, can there be

anything ?

Dis :—No,

Tea :—Therefore, it is the “ front of’’ the world

that we call east. Thatis the place of origi-

nation. Then, from where did this world

originate

Dis :—It is originated from us,

Tea :--From where does the world originate from

us?

Dis :—From our Siras ( head}.

Tea :—If it.is originated from the Siras can we see

235

the world always ?

Dis --—-No.

Tea:—Why ? At what time can we not see it ?

Dis :—~When we sleep.

Tea:-~Then is there any conception of the world ?

Dis :--No.

Tea:—Then what happens ?

Dis :—Then the world remains inside still.

Tea :--What is the reason?

Dis :—Because our life is controlled within us at

that time.

Tea:—When did the world originate ?

Dis :—-When I awoke.

Tea:—When you “got up fromthe sleep from

where did it come ?

Dis :—From the Jeeva.

Tea :—How did it come out of the Jeeva ?

Dis :—When the Jeeva movesin and out after I

woke up.

Tea:—Through which does the Jeeva move at

that time ?

Dis :—In and out through the nostrils.

Tea :—When we sleep in which direction does it ga?

Dis :—-Through the two cavities just above the

palate.

Tea :—Then, when you got up, from which place

did Jeeva come out ?

Dis :—From Sushumna, the point at the base of

the nose.

Tea :—When that Jeeva, which moves in and out,

goes out completely, what will happen?

Dis :-—We become dead.

Tea:—Is there any world for that dead body ?

Dis :—No,

Tea:—Why ?

Dis :—Because there is no Jeeva in it.

Tea:—Then, in what length does that Jeeva move

out?

Dis :—From the base of the noseto the tip of it.

Tea:—Then, from where does the Jeeva go out?

Dis :—From the tip of the nose.

Tea:—-If thereis no Jeeva at the tip of the nose,

is there any world ?

Dis :—No.

Tea :—Then what does it become ?

Dis :—Dead body.

Tea:—Why ?

Dis :--—~Because there is no Jeeva.

Tea :-—Does the world exist at all times when there

is Jeeva ?

Dis :—No.

Tea:—Why 2

Dis :—Because the Jeevais still in its origin, the

Sushumna.

Tea:—Does the world exist then ?

Dis :~No.

237

Tea:—No being can measure this world. But, I

Dis

will do it now. It is only the length of athumb

But, if the Jeeva goes above the base of the

nose, is there any conception of this world ?

:—No.

Tea :~—So, the lengthof this world is identical to

Dis

the lengthof the thumb. Thereis no world

beyond the length of the nose. This world is

Originated from Prakrithi. When this Prakrithi

the life energy passes up and down through

the passage of the nose, we have the world.

The place of origin of that world is the east.

In that origin when Prana thesun remains un-

disturbed thesuh rise takes place. Thatis why

it is said that the sun rises in the east. When

the sun sets it becomes dark. It is dark because

there is no light. That time, when no light

emanates from where it ought to have ema-

nated, is called sun set. That is why it is said

that the sun sets in the west.

:—How is it? We see the sun rising in the

east and setting in the west.

Tea :—Have you seen the rising of the sun ? From

Dis

where does it rise ?

:—From the “ Akasa”.

Tea:—~Have you seen the sun rising from this

Dis

“ Akasa” ?

:—I have only seen the Sunin this so called

238

Akasa (Skies). But I have not actually seen

jit rising from it.

Tea:—So, you have not seen the Sun rising. You

have heard only of the Sun rise. After Sun

rise what do we get ?

Dis :—We get day.

Tea:—What is the proof that we get the day?

Dis :-—Because we get light.

Tea :—What is the time now ?

Dis :—Day time.

Tea -—Now have you got\light ?

Dis :—Yes.

Tea:—So, if you have got light can you tell me

without moving from this place all the

articles placed in the other room ?

Dis :—It is impossible totell that without going

there.

Tea :—-You have got light. Why areyou not able

to see that?

Dis :—Because there is the obstruction of the

walls.

Tea :—~How can this light be obstructed by another

thing ? You haven't got the real light. You

only think you have got it. Itis like this.

In the darkness, which you call night, you

lightalamp. That lamp will shed its light

around according to its power. If the light is

avery big one, say for example covering

239

about ten square miles, then the light cast

around will proportionately cover a bigger

area around and all objects falling within this

area will be seen. But if we hide this light by

placing something close to it, then we see only

darkness beyond the back of the object with

which we hide the light. The reason for this

darkness is this. The original state was dark-

ness. In the same darkness a light was lit.

When this light was hidden the original dark-

ness occured. In the same manner there is no

light now. It is only darkness. Even as the

lamp shining inthe darkness, there isa light

shining in us. When an obstruction is caused

we see only darkness,just as we see the darkness

when we obstruct the lamp-light. It is true that

the sun is really rising inthe Akasa. I have

told you what that Akasa is in ChapterV.The

Sun is our Prana. If we keep this Prana in our

Akesa we get the day. The real day is the

awakening of the mind which is theParamath-

ma, and making it shine inside us. With this

awakening, the day dawns and the Sun rises

and gives its light. The darkness is dispelled.

If we get this real sun rise, we can see every

thing around us, clear off any obstruction

whatsoever. Thereisno time-sense at this

stage. Now we are in darkness (ignorance ).

240

It is in this darkness that we seem to think

that we are having the light. The cause of thir

darkness is the division of the real self into the

three qualities, viz., Satwa, Rajas and Thamas

If you merge all these three different qualities

into one single steam and concentrate your

mind and gaze at the vital point which is the

source ofall energy you can see Prakasam

(light ). Then only the Sun is said to have ri-

sen in the Akasa (sky ) and becomes day.Now

the Sun has not risen. After sun rise there

won't be darkness.

Dis :-—Swamiji ! Kindly look into the skies and see

the Sun. What have you to say about this

phenomenon ?

Tea:—That is only a reflection of the light within

you. The test of it is this. You close your eyes

and look at it. You do not see it.

Dis :—Na. I don’t see it.

Tea:—Why don’t you see it when you close your

eyes? Was it not shining ?

Dis :—It was not shining as I shut my eyes.

Tea:—So, when do you get the light and the

sunshine ?

Dis :-—When I open my eyes.

Tea:—So, wherefrom do you get the light and

the sunshine ?

Dis :-—From my own self.

Tea:

Dis

241

You listen. The Chaitanya (energy )within

us has the brightness of millions and millions

of the suns similar to this one. But all

this brightness gets diminished and disinte-

grated when the various thoughts, feelings,

and volitions arise in us from out of this

Chaitanya. The external phonomenon which

we call the Sun, is only a reflection of our own

energy, seen by us, through this disintegration.

This reflected phonomenon is so very bright

and dazzling that we are not able to look at it.

It is something like this. We look into a mi-

rror. We see without sérain all parts of our

body reflected therein. Now, hold the mirror

against the Sun,and look into it. You will

not be able to look into it on account of the

dazzling brillianhcy of the reflected rays of the

so called Sun. You have to close your eyes.

Inthe same manner, the so called outer sun

whichis so bright and dazzling is only the

reflection of our own Prana that has projected

out inte the void as Ahankara (ego) in a bright

globe like formation as described in Chapter X.

When we succeed in integrating the flow of our

energy into one single steam inward without

the same being allowed to scatter and dissi-

pate, we get the real day and sunshine.

:—If this is true then how’ do we get

* 36

242

the rotation of the night and day ?

Tea:— Ihave already told you that we are in the

darkness. When we shine ourselves in the

darkness it is day, and when this shining abates

in us, itis night. It is justlike this. Light a

lamp and keep it at the door. So long as the

door remains open the light shines out and

reaches as far as it could, but when the door

is closed it is all darkness. In the same manner

our Prana which is the Sun within us shines

out into the void through the door of Aham-

kara. This is our so called day. When once

we shut this door of Ahamkara and keep back

the light, it is the so called night for us. This

is the real truth about the so called day and

night. These so called day and night are not

the real day and night. We are ina state of

sleep and the so called day and night are only

mere incidental dreams in this sleeping state.

CHAPTER I5

Thrikaalam.

[ Time sense i.e. past, present and

future 3.

Dis: ~ Oh Teacher! You said that when Prana

the Sun of life shines in Brhumadhya,the time

sense is effaced. But people say that there is

the Bhutha ( past), the Varthamana (present }

and the Biiavi (future )and the events of this

world take place in relation to these three

time senses. If there are not three senses like

these, it is impossible for.anything to happen

with reference to the time sense (the Past

Present, and Future). How can this be ¢

Tea :—What have you understood by these expre-

ssions, Bhutha, Varthamana and Bhavi ?

Dis :—Bhutha means that which was over, Vartha-

mana means that which is happening, and

Bhavi means that which is to happen.

Tea :—How can that be? Look at this:what is this?

Dis :~-That is a book,

Tea :—What am I now going to do ?

244

Dis :--You are on the Bhava. (on the move} to

touch it.

Tea :—So, what is the time

Dis :-~Bhavi.

Tea:--Now what do I do?

Dis :~You touch and take the book

Tea What is this time ?

Dis :-~This is Varthamana ( present }

‘Tea :—Now what have I done with this book ?

Dis :~You took it in your hand.

Tea:—What is that time ?

Dis :~-Bhootha.

Tea :-—So, how do the time stages occur ? Is it in

the order of Butham, Varthamanam, Bhavi,

or Bhavi, Varthamanam, Bhutham ?

Dis :--It is in the order of Bhavi, Varthamanam

and Bhutham,

Tea:~Without any. Bhavican you do anything ?

Dis :—No.

Tea:—Without doing anything, can you see

anything ?

Dis :--No.

Tea:—So, can anything which was not seen, heard

or known be Bhootha ?

Dis :--No, It cannot be Bhootha,

Tea:—lt is like this. Your starting from your home

to go over hereisthe Bhavi. Your actual

245

and your actual reaching this place is Bhutham

Bhavi means a move ora motion. If the Jada

(body )has no motion it cannot do anything.

If you want to get up you must move your

limbs. Without moving your limbs can you

get up ?-

Dis :—No,.

Tea:—That is because there was no motion. That

which moves is the Vayu, the energy of. life.

This is the real Bhavi. Itis from this Bhavi or

the Vayu that the mind originated. This mind

is the Varthamanam, and this body is: the

creation Of this mind. This body is the real

Bhutha. If there is no Vayu the energy of life

which is the real Bhavi and mind, the real

Varthamana, there cannot be any procreation.

The Bhutha (the body) isa creation of. the

Varthamana (themind). This mind is Rajas

in quality and as stated above this mind crea-

tes the body. The Vayu, the energy of life

which is Satwa in quality, preserves this body.

When the mind which is Rajas in quality

combines with the Vayu whichis Satwas, “I,

the Ahamkara, is originated. The Bhutha or

our body is the very embodiment of this

Ahamkara. Bhutha being created in Ahamka-

ra, whatever we see, hear, know or do all Bhu-

thas. All these are the workings of the mind.

246

So mind is the work and this work is Varthama-

nam. The cause or origin of this mind is Vayu.

So this Vayu is the Bhavi. If thereis no Bhavi,

there is neither mind nor Ahamkara. When

we are sleeping we don’t have any conception

of these three tenses. Then our Sakthi energy

had not come out. The flow out of the Sakti

from within us is the Vayu and it is from this

Vayu that all originated. So when the mind

is externalised, there is only one time sense

and thatis Bhavi and no other time sense;

when the mind is not externalised but conce-

ntrated in the Brhumadhyam this time sense

is obliterated. We become self-realised. This

self is the Brahmam and the Vayu which is the

energy of lifeisa vibration of this self as

Akasa (ether ). This energy is variously called

Bhavi, Maya, and Sakthi. Since it vibrates

from Brahmam itself itis also called Brahmam

Mays, Purusha-prakrithi, Siva-Sakti etc-

When we take this flow of Sakthi back and

merge it with Brahman, the real self, we attain

KAIVALYA (salvation ).

CHAPTER 16

Vrithas and Moksha.

C Vows and Salvation 3.

Dis:-swamiji 1 It is said and seen in Sastras

that one will attain Salvation only if we goto

temples and perform pujas and observe other

religious ceremonies. Pray, tell me the truth

about this also.

Tea:—What are these religious ceremonies ?

Dis -~They are fasts like Ekadasi, Sivarathri

Pradosha and visits to temples and worship—

ping there.

Tea :—lIf the observence of the fast is enough for

Mukti (salvation) then any one of these fasts

will do. Let it be; But how do you observe

these fasts ?

Dis :—Ekadasi fast is observed in the following

manner; Get up early morning, take bath, put

on the caste mark, repeat Vishnu manthara,

go and worship in Vishnu temples, read books

like EkadasiMahatmiam.On this day ordinary

diet like rice and pulses should not be taken

but one can take coconut water and fruits.

Then somebody willsleep and somebody will

248

not inthenight time, Pradhosha Vritham is a-

Iso observed by getting up early in the morning

and taking bath and besmearing oneself with

sacred ash and wearing Rudraksha beads and

reciting hymns on Siva and completely obstai-

ning from eating anything the whole day and

taking bath once againin the evening and

going to Siva temple to give offerings and

partake of the remnants. Sivarathri comes

only once ina yesr. On that day also one

should get up early in the morning; take bath

and besmear himself with the ash. One should

not take any food during day time. Heshould

perform pujas and other ceremonies in Siva

Temples and eat the remnants of the offerings

One should keep awake the whole night by

reading books like Sivapurana.

Tea:—On these days do people perform any

other things than these ?

Dis :~—Yes. They do aH other daily routine of

business also.

Tea:—~ They think-if only they makea variation

in the matter of foadby avoiding rice and

taking instead, other sumptuous preparations

they will go to heaven. If you would get into

heaven by makinga variation in the matter

of diet and eat only such kinds of food that

are notin daily use like wheat etc., all those

249

who are habitual eaters of wheat and do not

eat the food that we eat should certainly go

to heaven. Itisa pity that people instead of

knowing the truth and gaining salvation bli-

ndly follow certain customs and ceremonies

and ruin themselves. The real significance of

Ekadasi fast is this. The meaning of Ekadasi

fast is this. The meaningof Ekadasi is to

concentrate the energy that flows out through

the ten Indriayas and make the same flow

inward in onesinglestream.“Ekam means one”

“Dasa” means ten. Ekadasi means making

ten into one. In other words it means concen-

trating the flow and manifestation of energy

through the ten Indriyas into one single in-

ward stream. This concentration is attained

by detaching the mind from the five external

senses like sight, hearing smelling tasting and

touching and from the five internal senses

like Vak, Pani, Padam, Payu and Upastham

and keeping the same under control, This is

the Ekadasi fast. The five internal senses as

above mentioned are the fountain head of the

energy that gets expressed and manifested

through the five external senses. This know-

ledge that comes through these five external

senses is really from the energy of life that

springs through the five internal senses.

250

The five external senses functionin seeing

hearing etc., and the limbs of the body, such

as hands and legs, make movements only be-

cause we arein a state of Swapna (dream),

instead of being ina state of perfect sleep.

When we get over these busy dreams and

arrive in a state of perfect sleep, whichis the

perfect state, the ten senses as above mentioned

ceaseto function. These ten senses are not

responsible for leading to true knowledge.

The mind only is responsible. Ekadasi fast is

the focussing of all the vibrations of Vayu or

the energy of life, at the Brahma Randhra

where-from the mind originates. In this fast

the mind remains in its original pristine states

:—-O! Teacher !These five organs are known as

Jnanendriyas (the five organs of knowledge )

and Vak (word), Pani (hand), Padam (leg)

Payu (anus ) and Upastam (female reprodu-

etive organ) are called Karmendriyas (the

five organs of action). Now what Swamiji

says seems to be quite contradictory.

Tea:—What is the reason for calling skin, eyes

nose, ears and mouth the Jnanendriya and

the others Karmendriya ?

Dis :—Skin, mouth, eye, nose and ear are used for

acquiring knowledge by touch, taste, sight.

smell and hearing, respectively, and these

251

are called Jnanendriyas. But, Vak,Pani,Padam

Payu, Upastam, being used for actions are

called Karmendriyas.

Tea:—What do you mean by Karma?

Dis :—I have now understood that Karma means

athink and thatis Vayu and thatit is not

action as understood by the common people.

Tea>—-There can be no knowledge through skin,

mouth, eye, nose andear themselves. They

are not responsiblefor knowledge. They are

the doors and windows of this body which is

the house. The nose and mouth are the doors

and the eyes and ears are the windows for

the Karma the life force or the Vishnu the

mind to movein and out. Therefore they have

no knowledge or responsibility. Besides what

do you mean by Vak, Pani, Padam, Payu and

Upastam ?

Dis :—They are tongue, hands, legs, anus and the

reproductory organ of the female respectively

Tea:—-All these are wrong. These are all the

toolsfor work and the places of the work.

All living beings have these Nava-dwaras and

Panchendriyas.If it has been as you said,these

are not seen for men and women. I have al-

ready explained what is meant by Navadwara

It was said that Lingais not the outlet for

vrine, but it is the linga of the Iswara and

Dis

253

can be seen by others. They are said to he

secret, because they are hidden by clothes,

They are not secret because they are hidden.

When we were born, we were not hidden.

Then these were quite open. These were hidden

after four or five years. So, they are not what

we now consider them to be. But they are as

follows. Vak means sound, and Pani means the

four hands of Vishnu, the mind, Samkh.

Chakram, Gada and Padmam are taken in

these hands. What is the use of Samkh among

them 7

To make sound.

"Fea: ~What is the use of the Ghakram ?

:~—To annihilate the enemies.

Tea:—What is the use of the Gada ?

:-- Also to annihilate the enemies.

Tea :--What about the Padma ?

Dis

—It is for decoration.

Tea:—But, these. are nat the actual purposes. To

hear sound and make it we havethe ear. This

isone hand of Vishnu, the Paramatma, the

mind. Chakram is that which rotates. That

is our eye and that is the mind. As this mind

rotates, we see odjects in various ways. Gada

means that which vibrates and that isthe Vayu

the life energy. That which is useful for the

movement of the Vayu is the nose and that is

254

the other hand of Paramatma the Vishnu.

When the life energy comes out,theAhankara

the lotus originates. When Akshara the self

becomes Akasa (ether ) it becomes the hridaya-

kamala (the lotus of the heart}. That is

through the mouth. That is another hand of

Paramatma, the Vishnu. Pani means the

transformation of Paramatma into Manasakthi

(the mental energy ). This is the fourth hand

and thus Paramatma the mind manifests out-

side. Padam means Swastana (one’s own place)

Payu means the origin of the spring. Upastam

literally means ‘‘ that which is close to ”. It

means, that which is close to the linga. That

linga is called Iswara linga. That remains in

our Bruhmadhya. That linga is in the Upasta.

That is why itis called Upastam. Upastam

means Yoni the place of origin. That origin

is not from the urinal outlet of female. Itis an

outlet for the child to come out from the womb

For the child to bein the womb, there must

be Sukla and Sronitha, which secrets from the

cohabitation of male and female. This Sukla

is the Brahmam. This Sukla whichis the form

of Brahmam enters the womb by cohabitation

and comes out inthe form of baby. For ex-

ample, have you gone to any Siva temple ?

Dis :--Yes.

255

Tea:—What is there in the temple ?

Dis :—There is Siva Lingha,

Tea:—Where is it exactly situated ?

Dis :—In the temple there is a raised” platform in

which there is a pitin the form of Yoni(femule

organ ) where the linga is installed.

Tea:—Then, where does the linga remain 7?

Dis :—In the Yoni.

Tea:-So, Lingam is called Upastam because it

remains in the Yoni. Whatever is poured by

way of Abhisheka over the Linga the liquid

portion of which comes out just like a stream

and this part, as seen in the

picture, is called Payu and the I> twos

place from where it goes out PAYU

is called the Gudam. The place GUDA

where this is situated is called Padam. There-

fore, Vak, Pani, Padam, Payu, and Upastam

are these things. These are the Jnanendriyams.

That is, from Padam the place of origin, Vi-

shnu the Paramatma or the mental force

comes out with four hands gradually being

dripped at the place known as Payu and then

rushing out through Guda. When this mental

force is reserved and taken back to the place

of origin beyond the Guda, we get enlighten-

ment. When we do not allow the mental force

.to flow. out through these four hands it

256

results in enlightenment. That is why it is

‘called Jnanendriya. As you say, tongue, hand

Jeg, Gudam, and the Urinal outlet are not the

Jnanendriya or Karmendriys. These are the

toolsof work or the place of work. Such a

mind which has the inward flow gets at its

place of origin. This mindis Vishnu. This

Vishnu is in the state of Ananda Sayana. The

meaning Ananda Sayana is, being in a state

which is above all conceptions of time like

begining and end, and space like inside and

outside. This state is the merging of the mind

with the self, in perfect harmony free frorn

all vibrations. This is the reason for saying

that if you observe Ekadasi fast you will

reach God Vishnu. Itis said that Pradosha

falls onthe Thrayodasi day ( the thirteenth

day of either the waning period or waxing

period of themoon ). The word Thrayodasi

means and implies as follows:—

“Thraya”’’ means three, “Dasa” means ten.

“Thrayodasi” means and implies metaphy-

sically the unification of the. flow of energy

through the ten Indriya, in Satwa, Rajas, and

Thamas, qualities,and concentrating the same,

with Jeeva or the Siva that is inside. The

significance of the Siva Rathri is also the uni-

fication and concentration of the expressions

257

of energy in Maya in the form of the three

qualities as above said into one. single stream

and merging the same with Siva, the living

essence. This is the truth and significance of

these facts and observences. It is incorrect and

absurd to say that there is only one Sivarathri

(Siva’s night) ina year of 365 days. If one

night can only be Siva's night then the rest of

the time must be day. This cannot be. The

days and nights are equal in number.It cannot

be that Siva after spending 364 days (inclusive

of the night time ) enters on his night on the

365th day. People speak of Ekadasi, Pradosha

Sivarathri and so many other things without

thinking out what these things really signify

or knowing the real meaning of what they

have read outinthe Sastras. All religious

observances and practices in the whole world

why, the world itself, and all the activities

therin have originated, consequent on the

externalisation of our mental energy. So, itis

desirable to control our mental energy in us

and prévent its waste and attained self-reali-

sation. This is salvation. If, according to

popular conception, people consider Ekadasi

and other fasts, only to be a change in the

ordinary routine and eat all sortsof things

and waste their energy in other ways ‘they

* 17

258

stand only to lose and suffer much.

Dis :-If this is the truth about fasts and other

observences what about the Upavasa (devo-

tion} in temples ?

Tea:—You speak of temples and Upavasa, But

what-are these temples and what are these

Upavasas ?

Dis :—There are many temples.

Tea:—What are they ?

Dis :—Siva temples, Vishnu temples, Ganapathi

temples, Subramania temples, Aiyappan tem-

ples, Baghavathi temples, and so on. The Upa-

vasa consists of observing fasts as above men-

tioned: and making offerings and other prayers.

Tea :—You spoke of many temples. What are there

in these temples ?

Dis :—There are the Prathishtas ( installations of

God heads ) there.

Tea :—What did you say are installed there ?

Dis :—People make images, and instal them there

as Gods,

Tea:—With what are these images made ?

Dis :—Metals, stones, and other materials.

Tea :~-But what are among the metals and stones

specially selected for these Images ?

Dis :—-Gold, silver, copper, bronze, stone and

black marble granite etc. Some make images

out of wood also.

259

Tea:—Who are the persons that make these Gods

out of metals, stones and wood ?

Dis :—Goldsmiths, Blacksmiths, carpenters, and

other artisans.

Tea :—So who was the first to exist, your gods or

those who made these Gods ?

Dis :—God was the first cause.

Tea:~—If God was the first cause, how did these

artisans dare to make Him. Not only that. If

these people da not exist, it looks as if there

cannot be any worship of God.

Dis:—It looks as ifthese people who made these

Gods are the first to exist.

Tea :—Do they of their own accord manufacture

and: prepare these Gods for our worship, or

do they do this at the behest of others ?

Dis :—They do not make these Gods of their own

accord. It is certain religionus-minded men

who get these Gods prepaired by the artists

-and who get them installedin temples with

the aid of Brahmins.

Tea:—So it seems that before God came into exist-

ence these artists or Brahmins were in exist-

ence. You said that Brahmins instal these

Gods in temples. How do they do this ?

Dis :—They prepare a paste: made out of Ashta

Gantham (eight different smelling materials }

and fix the image with the aid of this paste

260

in the sanctum sanctorum of the temple and

perform Prana Prathishta ( infusing Prana in

them ) along with the performance of other

ceremonies.

Tea:—Does the image know anything about these

pujas and other performances ?

Dis :--That it does is my belief.

Tea :—Have you up till now heard, seen or othef-

wise come to know that any of these images

have partaken of the offerings given to them?

Dis :—I have not heard or seen or come to know

of this till now.

Tea -—-Can these things speak ?

Dis :-—No. They cannot speak.

Tea:—If a piece of wood is God, then this wooden

pillar that we see, and the wooden mortar

and pestle, that people use to pound rice are

also Gods. You must worship them also. The

same materials go to form the God as well as

the mortar and pestle. So they also should be

worshipped, It is one and the same artisan or

artist that makes both these things. But why

isit that you do not worship these mortar

and pestle ?

Dis :—These things are not made after any form.

Tea:—So this form of God was given to these

images by the artisans or artists and so is it

not these people that deserve our worship ?

261

Dis :—The artisan only made the above mentioned

forms. But these forms got Sakti(energy )

only after the necessary Prana-Prathishta

(infusing Prana or life) and other ceremonies.

Tea:—Who does all these ?

Dis :—The Brahmins.

Tea:—Then itis enough for us to worship these

Brahmins. Why should we worship those ima-

ges made of wood, stone or any other metal ?

Dis :—Swamiji! Doyou mean tosay that these

idols have no energy in them whatsoever -

Tea:—No. Prana Prathishta means infusing, fix-

ing and confirming Prana (life) Pranaisa

thing which is in us. If such a prana could be

imparted to these idols and the same fixed

there, then the doner of this Prana is dead.

This is the real test of imparting Prana to

these idols. Have you ever heard that any

body has so died after performing Prana

Prathishta ?

Dis ~—I have not cometo know of it, nor even

heard of it.

Tea:—Not only that. If really there is a person

who could impart his energy to an idol then

this man can do much more than this for the

welfare of humanity. Many persons die in this

world. Death is an event when Prana { life)

becomes extin¢t.

262

In such cases of death, when prana goes out,

this person would do wellto infuse some of

his prana into the dead bodies and revive all

those who have died. Let this be asitis. But

if you go to a temple where there is a prana-

prathishta whatis the thought that is upper-

most in you ? ,

Dis :-—I think that the Diety is there.

Tea:—How do you offer your prayers 1o the

Diety and what are your meditations ?

Dis :—I join both my hands before my chest and

pray ‘“ O! my God save me,” etc.

Fea:—What you do must be wrong. Whenyou

entered the temple your conviction was that

the image installed there is the God. It is be-

cause of this conviction that you went there.

Such being the case you ought notto have

joined your hands before your chest and

prayed “ Oh my God save me,”and so on. You

ought to have placed your hands on the im-

age and cried ‘‘Oh! Temple God, save me”and

so on. But you do not say like this. The rea-

son is this. The God is in you. If there is no

God in you there isno God elsewhere. All

that you see outside is formed out of the ene-

rgy that flows out from you. There is no

Sakti or power whatsoever in the images. If

as you say,thereis Prana Prathishta in temples

203

the images must, without any external help,

stand firm with the aid of the energy supposed

to have been imparted into them. What you

do is tofix the images with cement or with

the Ashtagantha paste. Now look at this

door. Who made this?

Dis :--The carpenter.

Tea:—Who fixed it there ?

Dis :--The mason or the brick layer.

Tea:—How is it fixed there ?

Dis :—With the help of bricks, lime and sand.

Tea:—Just asthe door made by the carpenter is

fixed by a mason with the help of lime and

sand; the images made by the artists are fixed

bya person who knows how to fix them with

cement or ashtagantha. We go and worship

these images, thinking that God resides there.

Itis something like this. One takes some Pa-

yasam (akind of pudding) in the hollow of

his hand. He notices some juice oozing down

the elbow through the space in between the

fingers. He covets this oozing juice and atte-

mpts to lick it up. While so doing his palm is

turned upside down andall the payasam is

spilled onthe ground. There is no more of

this oozing juice for him to lick for the paya-

sam. itself is no more there, He did not take

eare of the payasamin his hand, but was

264

concerned only with the oozing juice,with the

result, he lost all the payasam without know-

ing its real taste. If he had taken in the paya-

sam straight away, the juice would not have

oozed out, nor the payasam been lost. In the

same manner we are not mindful of the God

within us but go after these images consider-

ing them to be Gods. This is a greave mistake.

When the hand was full of payasam the juice

was oozing out through the five fingers. Just

Hke this when the God is full in us His energy

flows out through the five senses. The

concentration of this outgoing energy at its

source, the heart, otherwise called ‘as the

Brhumadhya, within us, is the real Pranapra-

thishta. Thisis also what is known as Pancha-

prana Prathishta( Installation of five pranas).

The kshethra (the real temple ) is the place

where there is this real pranaprathishta. This

Kshethra is our Gathra t body}. This has got

nine doors. People do not care to know the

real state of affairs. They make all sorts of

images with stones or metals or wood and fix

them on the ground with cement or Ashtaga-

ntha paste and foolishly cali them Prana Pra-

thishta. They do not know themselves; nor do

they realise that they are only wasting away

their energy on such absurdities. Except

265

wasting energy like this they never perform

any real upasana in the temple. The meaning

of this expression Kshethra-upasana is ro

take abode within the Kshethra or temple.

Kshethra is our body. Upasana or upavasam

means ‘to take abode. With whom? With Es-

wara(God). This is the Union of Jeeva (life

energy ) with God at the sanctum sanctorum,

the Brhumadhya. This is the real Upavasa

in the temple or the real devotion.

vis +—-You said that the temple is our Gathra

(body)and that this temple has got nine doors.

_Pray tell me, what are these doors?

Tea:—These doors are what is known by expre-

ssion “ Navadwaras”’ (nine. entrances ).

Dis :—These nine entrances are distributed all

over the dody. So, is the wkole of our body

the temple ?

Tea:~ No; the whole of our body is not the

temple. Only a portion of this body is the

temple. All the entrances in the body are not

included in the, expression Nava-Dwara. It is

only the nine openings of the temple proper,

that are included in the Nava Dwara.

Dis :—Swamiji! What is that part of the body

which is called the temple proper ?

Tea:—Only.the head portion is the temple proper.

It is like this. Look at that compound. There

266

igatemple situated in the Northern corner.

The whole compound is not covered by the

temple. In the same manner our Jedam(body)

isa compound and the top portion of it is the

North. That which we see on the north of our

body is the temple. That temple is the head.

It is for this head there are the nine openings.

Dis -—How is it possible to say that there are

nine openings in the head?

‘Tea ‘—What do you think the Navadwaras (nine

openings) are ?

Dis —The nine openings are the two ears,thetwo

eyes the two nostrils, one mouth, the Urinary

tract called lingam and the anus called Gudam.

Tea:—You have stated that out of the Nava-

dwaras, the linga is the urinary tract and

Gudam is the anus. But. both these openings

are situated in the lowest part of our body.

The rest of the seven openings are ‘situated in

the siras (head). It cannot be that out of the

nine openings seven are located in the head and.

two in the lowest part of the body.. Not.only

that. Linga is a very sacred thing. You say it

is the urinary canal. Lingam is the Siva linga.

It is not the urinary canal. All creatures have

got the Navadwara irrespective of the sex

difference. This lingam is installed in the

temple. The temple is our head. This temple

267

is the one that has nine openings. Generally

even theso called temples have four main

entrances called Gopurams. Passing the

gopuram you come to the innner square and

then you get into the Namaskaramantapam

C worshippers’ platform). From this wor-

shippers’ platform you can see the sanctum

sanctorum. If you open the door of this sanc-

tum sanctorum you can see the image of the

diety, the so called Prathishta. In the same

manner our nose mouth, ears, and eyes are the

four main entrance or gopuras for our temple.

All these four openings lead on to the regions

aboutsthe little tongue which is our Namaska-

ra mantapam. From about these regions there

are two small tracts going up to the sanctum

sanctorum in our cortex where the vital point

or sivalinga is situated. When the energy of

life is made to trace upwards you can perceive

this point. The double track leading to this

point is called the Gudham. It is through this

Gudham that vibrations of sound are transmi-

tted. Evenin the so called temples you have

gota bell at the Namaskara mantapam which

is sounded both when you go into the sanctum

sanctorum and when you come out of it. Just

like that, the Gudhum transmits sound either

in the form of loud and free external notes or

268

inthe form of low suppressed internal notes.

The word gudham itself means that which give

sound or word. Thé upper end of the nostrils

and the lower opening of this Gudham meet

below the Brhumadhya or point vitus. Itis

from this station that the etherial sound is

transmitted. The proof of this fact is this.

Persons without nose cannot speak well.When

thesound is produced it is transmitted on to

the nostrils and if there is no nose the sound

escapes. If there is no nose it prevents this

escape and gathers and regulates the vibrations

with the result that wecan hear the sounds

more distinctly. This mechanism is something

like the Gramaphone with a horn. You wind

the key and set the needle on the plate. You

hear the sound. Butit is not clear. The reason

is this. There must be a horn. If you place that

horn,the sound becomes very clear. When

there was no horn thesound vibrations were

not gathered. When the horn was fixed it

gathered and regulated the sound which be-

came so very clear and distinct that evena

ehild can follow it. In the same manner the

nose serves the purposes of a horn. So thetwo

upper openings at the little tongue are called

Gudham. These two openings along with the

two eyes, two nostrils,two ears and one mouth

269

make up the Navadwara (nine openings). Thus

our head is the temple with the nine openings.

The lingam is installed in this temple.1t is from

the base of this lingam or point vitus that sukla

the vital fluid is secreted. This place is the

Brhumadhya. Sukla is secreted at the base

(Moola )of this lingam. Mcoolam means base

orroot. If lingam is the urinary canal the

semon must besecreted at the root of the

urinary canal. But semonis not secreted at

the root of the urinary canal. You can find

this out if you caréfully observe where from

you get the actual thrill during sexual coha~

bitation. Itis from Brhumadhya you get the

thrill. This topic has been already dealt with

‘in Chapter IV. You have seen some picture

representing the idol installed at Rameswaram.

This picture is the representation of Sivali-

nga, held tight with both the arms by Parvathi,

to prevent its fall into Pathalam (hell). The

idea behind this picture is correct. It is Kun-

dalini Sakthi (the coiled serpent energy ) that

prevents the deteriouration and wastage of

Siva linga inthe form of sound vibrations.

This Kundalini Sakthi is Parvathi. Besides

this at the base of the idol you find it written in

Devanagari script the letter “Om”. The idea

behind this is also correct. Om is the Brahmam

Dis

270

Thatis Sukla. This Sukla which is of Brahma-

swarupa (divine form) is secreted at the base

of the Siva linga, encircled by Kundalini Sakti.

This vital point is Brhumadhya. This is our

real temple and the Prathishta.Without know-

ing this truth people erect various buildings in

various places and installed ideals there in

gold,stone or wood, and thinking, that the God

resides: in these ideals spend all their. lives and

energy and go to ruin. They never get the

benefit of their worship. If they want to get

the real benefit of the temple worship, they

must instal their Jeeva in their own temple.

If any one doesso, he soars higher up, and

attains the supreme knowledge and self-reali--

sation or salvation. Besides, for what purpose

do you worship God? Is it to be one with

God or to be separated from Him?

:—~To be one with God.

Tea:—With the desire to be one with God, from

Dis

where do pay your respect after reaching the

temple ?

:—I pay respect standing outside the Srikovil

and. the Garbha-griha (the central place of

worship ).

‘Tea :--So, can youenter the central place or the

Dis

Garbha-griha ?

:—No.

271

Tea:—With what are the idols placed in it made

Dis

:—They are made of stone or wood. [ of ?

Tea:—We are not allowed to touch the stone

Dis

which was fashioned by a mason by placing his

legs over it. Thisstone might have been ori—

ginally lying inafoot path or used by many

for stool-side, but when it cames to the temple

we can neither enter the place where it is

placed nor touch it.

:-—When we think of all these, it seems that we

have become fools and we are being cheated.

Swamiji! You said that all creatures have got

lingams irrespective of sex difference. But in

the case of ladies, peopledon’t use the word

lingam but they speak of Upastam. Whatis the

siginificance of this ?

Tea:—Oh! All beings have got both lingam and

Upastam. You need not think that lingam is

indicative of male organ and Upastam is indi-

cative of female organ. You were thinking that

lingam was one ofthe openings of Navadwarae.

If that is so, even ladies should haveit. You

also admitted that Upastam was one of those

five inner senses viz. , Vak. Padam, Pani,Payu

and Upastam. In that case even males should

have Upastam. So both the lingam and upastam

are common to both males and females. About

lingam I have already told you the real truth.

272

Upastam means that which is situated nearby

i.e. situated near the Sivalinga. It is called

Yoni. This Yoni is the place of origination.

This is also called Sakti Yoni. This Yoniis not

the opening through which children are born.

To born like this what is the pre-condtion ?

Dis :—There must be pregnancy.

‘Tea:—What is the cause for pregnancy ?

Dis :—Cohabitation.

Tea :—By mere cohabitation, will there be pre-

gnancy ?

Dis :—There must be semon also.

Tea:—That place whichis the originating place

of Sukla is called Yoni. This is the meaning of

the expression Sakti yoni. The world ori-

ginates from this Sakti yoni. Sakti means fe-

male and therefore it is also called Streeyoni.

Jeeva is considered as male. When this Jeeva

confines itself in its own puram (habitation '

itbecomes Purushaand the real significance

of the lingha in us becomes revealed. In fact

itis only then that we beginto know our linga-

This is what is called Purusha Linga. This is

thetruth about lingam and yoni. Without

knowing ajl these, people consider in their

ignorance, the urinary canal of the males and

females, as lingam and yoni respectively and

theanus asthe Gudam. The cause of this

271

Tea :—With what are the idols placed in it made

Dis

:—They are made of stone or wood. [ of ?

Tea:—We are not allowed to touch the stone

Dis

which was fashioned by a mason by placing his

legs over it. Thisstone might have been ori-

ginally lying in afoot path or used by many

for stool-side, but when it comes to the temple

we can neither enter the place where it is

placed nor touch it.

:—When we think of all these, it seems that we

have become fools and we are being cheated.

Swamiji! You said that all creatures have got

lingams irrespective of sex difference. But in

the case of ladies, peopledon’t use the word

lingam but they speak of Upastam.Whiat is the

siginificance of this?

Tea:—Oh!All beings have got both lingam and

Upastam. You need not think that lingam is

indicative of male organ and Upastam is indi-

cative of female organ. You were thinking that

lingam was one ofthe openings of Navadwara.

If that is so, even ladies should haveit. You

also admitted that Upastam was one of those

five inner senses viz. , Vak. Padam, Pani,Payu

and Upastam. In that case even males should

have Upastam. So both the lingam and upastam

are common to both males and females. About

lingam I have already told you the real truth.

CHAPTER I?

Yogas.

[ The different kinds of Yooa!.

Dis:~swamiji! Till now you did not say any-

thing about Yoga. The Sastras say there are

different kinds of Yoga and people believe

that. I am very eager to know the truth

about this also.

Tea:—What are the different kinds of Yoga ?

Dis :~ Ashtanga Yogas viz., Karma Yoga, Hatta

Yoga, Raja Yoga etc.

Tea:—What is the meaning of the word Yogar

Dis :—‘ Yoga” means union.

Tea:—What ought to be united ?

Dis :—-Jeeva and Iswara.

Tea:—How many Jeevas (lives) and how many

Iswaras (Gods ) have we got ?

Dis :—Only one Iswara( God ) and one Jeeva(life ).

Tea:—There cannot be different kinds of Yogas

for the union of this Iswara and Jeeva.There is

275

only one kind of Yoga. This Yoga is the union

of Jeeva with Iswara. This union was differe-

ntly named by various teachers. Butall mean

one and the same thing only. It was stated in

Chapter VIII that Karma is only Vayu, the

energy of life. Karma Yoga is only taking in

the Vayu and making it join with the Akasa

in the Brahmarandhra. Hatta Yoga is po-

pularly understood to be union by force. This

is wrong. “Ha” is indicative of Nature.“ta” is

to close. But closing what ? It is closing the

energy that comes out from us as Nature.

The light is from Nature. This Nature ema-

nates from Surya (sun) which is our real

Prana (life). The moonis the manifestation

of this prana in the form of mind. Yoga isthe

blending of this moon, which is the mind with

the sun, which is Prana. So Hatta Yoga is

indicative of the merging of the moon with

the sun. The sun and the moon are the Prana

andthe Manas or the lifeand mind. The mea-

ning of Raja Yogais this. There are two co-

ncepts, the Rajas and Yoga.. Rajas means Vi-

shnu the mind which is of Rajo Guna. Yoga

means union. Chapter IX has given an idea of

this mind. Raja Yoga only means the con-

centration of the mind in Bhraumadhyum

which isthe place of its own origin. This is the

276

truth about these different Yogas. Whenthe

eight states of mind viz., Kama,Krodha,Lobha

Moha, Mada, Mathsarya, Dambha, Asuya

combine together and merge these differences

itis Yoga. These eight aspects of the mind

originate from the vibration of Prakrithi.

When we control the vibration of this Prakri-

thi these eight aspects of thought merge them-

selves into one with Prakrithi. Then the self

is realised. This is whatis called Ashtanga

Yogam. Not only this. The Jeeva and Iswara

are not the two separate entities. -They are

two aspects of one and the same thing. Iswara

is in Brahma-Randhra. The same Iswara is the

Jeeva in us, thatis constantly in motion. This

Jeeva thatis in constant motion as Vayu and

gets shortened and shortened is called Para-

matma. This Paramatma is the mind and this

mind is Vishnu, and this Vishnu is the Lord

of this universe or Viswambara. Ali that re-

flects on this mind is from our Jeeva. If we

look into a mirror we see our own image. So

also if we look into the mirror of the mind we

see the reflections of ourselves. These refle-

etions seen in the mind constitute our ego or

Ahankara. When this ego, the Ahankara, is

dead, then nothing could be seen. lt is becau-

se of this Ahankara there came to be the

277

distinetion between Jeeva and Iswara. It is like

this. If we dip the end ofa stick in running

water of a river the water flows on either sides

of the stick. The water has not become two-

But the flow only seems to have become divi-

ded. Ifwe take this stick away the seeming

difference in the direction of the flow is no

longer there. In the same manner, in the

flowing river of the Jeeva, the mind held the

stick called Ahankara. Then the flow looked

divided as Jeeva and Iswara. If we remove this

stick called Ahankara there are no two divi-

sions. There is the union of Jeeva and I[swara.

The whole world hangs on this ‘I’ or Ego.This

world is like a conjuror’s rope chain. The rope

is knotted like the links of a chain. The links

as well as theknots that hold them together

are all false ones, except the one knot at the

end. So long as thisend knot is there however

much you may pull the rope, neither the links

nor the knots would give way. But when once

you untie this real knot at the end and pull

the rope allthe other knots and links will

give way. Then you can see the real rope. In

the same manner the Karma(Vayu)is the rope.

All links and knots are formed by our various

thoughts and held tight by the “1” the Ahan-

kara. The world depends upon this Ahankara.

278

Jéwe untie this knot all the other ties are

solved and all differences are wiped out and

the self realises the self. All yogas end here.

Without knowing all these if you perform all

sorts of practices thinking that there are di-

fferent yogas you will never have the yoga.

Acharyas (learned teachers) call this yoga by

different names. This is just like calling one

and the same thing by different names. In the

same manner one and the same Yoga came

to be called by different names. Otherwise

there are no different Yogas. The real

and the only one Yoga is the prevention of

the wastage of energy and the concentration

and storage of the same in us, revitalising

ourselves so as to attain the self. This is

the real truth of——-YOGA

CHAPTER 18

Chathurvarnam.

[ The four principle castes 7

Dis:—swamiit Among the four castes

Brahmins, Kshatriyas, Vysias, and Sudras,

more especially among the sudras themselves,

there are many sub castes and divisions. Kindly

explain to me all about these things also.

Tea:—Who are the Brahmins, Kshatriyas ,Vysias,

and Sudras ?

Dis :—Brahmins are Nambudiris, Embrandiris,

and pattars. Of these Nambudiris are malayala

Brahmins, Embrandiris are thulu Brahmins,

and Pattars are Canarese and Tamil Brahmins.

The Kshsthriyas are the descendant of the

Rajas who ruled anciently in race of Sun

and Moon. The Vysias are something like

the North Indian merchants. Al] the other

Hindus are Sudras.

Tea:—Can you point out a Brahmin ?

Dis :—Yes. I can. Tea :—Please do it.

Dis :—The Nambudiris of Malabar.

280

Tea :—How do you say they are Brahmins ?

Dis :—Because they have got the sacred threads.

Tea:—It is absurd to say all those who wear

sacred threads, are Brahmins. The tamil

goldsmiths and oil mongers and weavers etc.,

all wear sacred thread. Are they Brahmins ¢

Dis :~—No.

Tea:—Why not? You said all those who have

the sacred thread are Brahmins.

Dis :~Whether a person is a Brahmin or not

also depends upon his proffession or trade.

Tea:—What is the Brahmins’ proffession or trade?

Dis :—Study of Vedas, performing pujas in temples

Tea:—What is the work of the Kshatriyas? < etc.

Dis :-—Killing bad men and saving good men.

Tea:—The work of Vysias ?

Dis :—Agriculture, commerce, protection of cows

Tea:—The work of Sudras ? 4 ete.

Dis :—To be the slaves of Brahmins and do

menial service for them.

Tea:—In that case if a paraya is given a bath and

“made clean and taught to repeat vedas and

to perform pujas and invested with a sacred

thread, will you admit him as a Brahmin ?

Dis :—No. Tea :--Why not ?

Dis :~-Because he is a Paraya or low caste.

Tea:--Suppose you had not known him to bea

Paraya, would you have taken him for one ?

281

Dis :-—-No.

Tea:—Why not? If there is a separate caste called

Brahmin you must be able to pick up them up.

Moreover if you were not born could you have

the four caste distinctions ? Dis :—No.

Tea:—Then, when the distinctions came?

Dis :—After my birth.

Tea:—Let itbe. When you were sleeping did you

have this world and the four distinctions of

caste ?

Dis :-—No. Tea :— Why ?

Dis :~- Then my mind concentrated within me

and] have no conception at that time.

Tea:--When did you begin to have all these ¢

Dis :—Only when I woke up.

Tea:—When you woke up, from where did you

get this notion ?

Dis :—From my mind.

‘Tea :—There are four different divisions. But they

are not as you think them to be. I shall descri-

be that. Is the Brahmin an untouchable 7

Dis :—No.

Tea :—Is Kshatriya or a Vysia untouchable ?

Dis —No.

Tea:—Is Sudra an untouchable ?

Dis :—Yes. He is an untouchable and among them

there are other unapproachables also.

Tea:—All these are correct, but not exactly as

you understood. But all these four divisions

originated from you. They are Mind, Chitham

Budhi, and Ahankaram. Mind is the Brahmin,

Chitham is the Kshathriya, Budhi is the Vysia

and Ahankara isthe Sudra. The Brahmin is

concerned with the Knowledge of Nitya and

Anitya. This Knowledge of the Nitya and the

Anitya has already been dealt within Chapter

VI and XII. When the mind is able to find out

Nitya it is Brahmin. Such a person is a Vydik

(a learned pandit). So, it is said the master

of Veda is Brahmin. None other excepta

Brahmin is entitled to this knowledge. Veda

means only knowledge. The master of the

knowledge is mind. If there is no mind, there

isno knowledge. Thatis why it is said that

the authorof Vedais the Brahmin. That

Brahmin is mind. In the world, Kshatriya has

got more reputation and glory than Brahmins.

This Kshatriyais the Chittam which is the

real glow of life. The occupation of a Kshatriya

is to fight out the bad and protect the good.

The bad is passions like covetousness, hatred

etc. , the good is the pure mind. The mind is

hindered by these passions from attaining veda

or knowledge. The duty of the Kshatriya or

the Citham is to fight out and cut off these

passions and give the mind perfect peace:

283

This is the duty of the Kshatriya of protecting

the good, The duty of the Vysia, is to trade and

look after the economic welfare of the world

and also to protect the cows. They are the

“Go Rakshakas”. Go" means sound, ‘ Rak-

shaka” means protector. The protector of

sound or the word isthe Budhi. The trade and

commerce invite a good deal of intellectual

attention. The care of the sound and word

and the conversation of energy, by not wasting

it in the form of words, are the concern and

care of the economist, Budhi. The Vysia

cultivates the energy, with the aid of Budhi

in the Shusumna, and meets all necessary de-

mands without starving the Brahmin, Mind.

The mind is fed and preserved. This is the

function of Vysia the Budhi. The Sudra is the

“TI” (Ahankara). It is here you have got so

many sub castes. These sub castes are formed

on account of the various pursuits that people :

follow. Some are aristocrats some are title

holders, some Chandalas, some paraias etc.

These castes are mental determinations.

Theiving, cheating, lying, murdering, pro-

stituting, are all pathological states of the

mind and are included in the list of Chandala.

it is such things that are asked to be kept at

a distance. This is the reason why you find

284

so many grades of castes among the Sudras.

In order to become good we are asked to per-

form “ Padaseva “of the Brahmin. The expre-

ssion Padaseva with reference to the Brahmin

means only this. Padam: means place. Seva

means serve. The Brahmin is the mind,and the

expression ‘Padaseva’ means only, serve the

mind at its place in the Bhrumadhya. This is

the work of Sudra. This is the underlying

truth of these castes. All those who boast of

asthe so called Brahmins arrogating to them-

selves the privilages of studying the sacred

books and ridiculing the so called Sudrasand

indulging in all deplorable activities are really

Chandalas. They are not real Brahmins. The

Brahmins are those who have succeeded in

conquering, controlling and concentrating

their fleeting minds and merging the same

with the supreme self the everlasting entity-

Similarly all those who call themselves prou-

diy Kshatriyas and in the guise of protecting

good people arm themselves with deadly

weapons like guns and swords and kill human

beings mercilessly are also Chandalas. They

are not Kshatriyas. The Kshatriyas are those

people who have annihilated all their evil

passions by kindling the energy of life within

themselves and making the mind strong and

285

secure. In the same manner, all those who in

the name of cow protection, torture innocent

beings, like cows, bulls, and buffaloes, by

putting them under yoke, and by stealing

their milk which is naturally meant for their

young ones, and all those who under the

pretext of trading, sell all the useful commo~

dities at exhorbitant prices, and cheat others

with false weights and measures are also

Chandalas. Vysiasare those who have control

over the sound and who cultivate the energy

within as above mentioned. The Sudra are

not those persons who do menial service to

the so called Brahmins and who drink liquor

and eat dead bodies. Such persons are chanda-

las. But the Sudras are those who really

attempt to take the mind and get it merged

in the Brahma Randhra wherefrom it started.

This is the real service done to the Brahmin.

There are no separate four castes or varnas.

Karma the Vayu when it spreads out as mind

develops four aspects on account of Aham-

kara. These aspects are Manas, Chith,

Budhi and Ahankara. It is from these four

psychological states of mind that every-

thing in the Universehas come into being.

There is no creation or caste or birth a8

Brahmin or Kshatriya or Wysia or Sudra.

286

The four caste arises from one and concen-

trates the same itself. Therefore it will be

known thatthere are no castes definitely.

All beings around us are our own making but

on account of our ignorance we are not able

to know that. When we realise the self then

there is nothing else. To know ourselves we

must leave off all our suicidal pursuits and

concentrate our life energy within us. Then

only we will realise ourselves. Thisis called

KYVALYA ————-or- -—— SALVATION.

CHAPTER 19

Sakthi pooja

{ Worship of Bagavathi ( goddess )

as sakthi. |

Dis: —Swamiji! You condemned drinking

liquor in the previous Chapter. But it is said

that drinking stimulates intellect and some

have really attained supreme knowledge by

drinking madyam (liquor ). Moreover mad-

yam is also said to be indispensible in the

worship of Sakti. If that is the case why

should you condemn this drink ¢

Tea:—Who has attained supreme knowledge bv

madya panam (drinking liquor)?

Dis :—I have heard that the great poet Thunjan

the father of all learning in Kerala have

been doing this..

Tea:—Do you say thison mere heresay or on any

authentic records?

Dis :—That is what people say.

Tea:—But what kind of ‘“madyam” was he

drinking ?

Dis:

Dis

288

--The ordinary liquors that are available in

the country.

:-—Whatare they 7

:—Toddy, Arrack etc.

:—How are these drinks made ?

:—By tapping the coceanut or palm trees we

get toddy and from teddy we make arrack.

Tea:—This drink ofyour description, the great

poet had never taken. He was drinking the

madhyam secreted at the top of altogether a

different palm. This tree is Siras (head ).

This madhyam is secreted therein, at the

Brhumadhya. The poet was drinking this

nectar with the aid of Lambika Mudra. Lam-

bika Mudra is practiced by fixing the gaze

towards Brhumadhya and by concentrating

the mind thereat and by drinking the nectar

that is secreted therefrom through the open-

ings at the root of the little tongue,by placing

the tip of the tongue at these openings, and

thus get intoxicated with beatitude. It is this

kind of wine that the above mentioned great

poet was drinking. Without knowing this,

people have been scandalising this great soul

saying that he was a drunkard,and quoting his

precedent and authority, have been drinking

toddy arrack and all sorts of intoxicating

drinks losing their senses and self respect

289

and getting into all sorts of scrapes and

affrays and committing all sorts of crimes and

so on running themselves. You said thatin

the worship of sakti, madyam is indispe-

nsable. That is right. But the truth is this.

Saktiis that which originates from us. This

Sakti has spread farand wide and people have

become practically lost in the same. You

must collect back allthese sakti (energy ) in

order to regain and redeem theself. This

must be done by Jeeva. This Jeeva therefore

devotes itself to saktiand thatis why it is said

that Sivais worshipping sakti. In plain la-

nguage, the energy that has gone out, and got

muddied up with various things, is redeemed

and concentrated by Jeevain the Bhru Madh-

yam. This is the real sakti worship. In the act

of this concentration the nectar from the

Masthaka (brow) flows down and this is

consumed by these good people. This is the

reason why it is said that Madyam is ine-

vitable for saktipuja. Without knowing this

people kill innocent fowls and under the guise

of performing sakti puja, throw some flowers

on an alter, and make offerings of the carcase

of the animals they have killed, and eat these

dead bodies and drink sumptuously arrack or

toddy and lose all their senses and roll

* 19

290

themselves in filth and dirt. The real sakti-

pujais, as what I have stated above. If any

body performs the sakti puja in the manner

described above, he will beable to drink the

nectar within him and enjoy perfect bliss and

beatitude and attain supreme knowledge. This

madyam is known as Amrith (nectar). The

Mahatma mentioned above was drinking this

Amrith only.

CHAPTER 20

Matham

C Religion 2

Dis:~o, Teacher! lt is stated in the world

that there are four great religions and people

follow the same. How did these religions

come into existence ?

Tea :—~What are the four great religions?

Dis :—They are Hinduism, Budhism, Christanity

and Mohamedanism.

Tea :—What is your religion ?

Dis :—Hinduism.

Tea:—What is the proof?

Dis :—I worship Iswara (God) and do all other

rituals.

Tea:—Do you now mean to say that you have

been worshipping Iswara (Gad)?

Dis :—If the worship of Iswara is as what swamiji

described I have not worshipped Him.

Tea:—Then can you call yourself a Hindu, when

you have not worshipped God ?

Dis :—No.

292

Tea:--That thereare different religionsin this

world is nothing but madness. There is only

one religion and that isto use the Sanskrit

phraseology Indu Matham (faith). This

Indu faith is the religion of God. So except

this Gad’s religion, there is no other religions

inthis world. The word Indu means moon,

Religion means a system of faith. Moon is the

mind. Fixing the mind in God who is the

essence of life, is the true and only religion.

If any body should do this,then he is a follower

of Indu religion. Without doing this if any

body saysIl ama Hindu, Christian, Budhist,

ora Muslim it is no good. They are of no

religion. For example an un-approchable Na-

yadi can get himself converted into Islam and

he becomes an approachable person. But what

does he know of Islam. ? He knows how to

repeat two or three words like Allahu, Bis-

milla etc. He does not bother himself to study

the truth of the religion. In the same manner

there are persons going about without know-

ing the significance of the so called Hinduism

Budhism and Christianity. But there are no

different religions. At a time when people

were ignorant a great Teacher by name Budha

came and he discovered thetruth about God

end preached about the religion of God-

293

After him people called his teachings Budhism.

If his name had been Sukra, the religion would

have been called Sukranism. In the same

manner at different times great teachers by

name Christ and Muhamad came. They prea-

ched only the religion of God and taught man-

kind how to follow the correct path. After

then their teachings came to be known as two

separate religions, Christianity and Mohama-

danism. The naming of these religions are

relative to the names of their founders. Suppo-

se Christ was called George or Mohamed

Sheick what would have people called these

religions ?

Dis :—Georgism and Sheickism.

Tea :—Then could have these religions Christianity

and Mohamadanism existed ?

Dis :—No.

Tea :—So what is the religion established by these

great men?

Dis :—The religion of God.

Tea:—So how many religions are there ?

Dis :—Only one religion and that is the religion

of God.

Tea :—Except this one religion of God there are

no other religions. Losing sight of this truth

people began to build various structures and

installed various kinds of idols therin and

294

foolishiy calling these idols Gods began to

perform Nara Bali (human sacrifice ) Kukuda

Bali (cock sacrifice) andso on all sorts of

atrocities. Whensnch atrocities were being

committed to wean these people from perdition

the above mentioned Mahatmas came up.

Being persons who have attained realization,

they were able to get at the truth. They have

condemned all these forms of worships and

have stressed the necessity of looking inward

fora solution of the problem of this world

and their teachings in essence are the attai-

nment of the kingdom of happiness within us.

All the prophets in this world follow one and

the same path and that is the innerpath which

I have shown to you. This is the truth.

CHAPTER 21

Mahavakyams

[ Chathur vakyam or the four great

sentences from vedas J.

Dis :—swamiii! People say that Brahmopa-

desam is necessary for Moksha (Salvation)

and that this Brahmopadesam is the famous

Chathur Vakyam (the great four sayings ).

In Chapter IV there is already a reference

about these; but kindly enlighten me as to

what these expressions really mean,

Tea:—What are the four great sayings ?

Dis :—They are Prajnanam Brahmam, Aham

Brahmasmi, Thatwamasi and Ayam Atma

Brahmam. <~ sayings ?

Tea:—What is it to be done with these at

Dis :-—We must contemplate over these four

sayings and recite them.

Tea:r—What have you understood by these

expressions?

296

Dis.:—Prajnanam Brahmam means that Brah-

mamis the knowledge manifested outside.

Aham Brahmasmi means I become Brahmam.

Thatwamasi means that becomes you. Ayam

Atma Brahmam means this is Atma which is

Brahmam. Thisisnow I have understood

these expressions.

Yea:—lf by reapeating and contemplating over

these expressions you are going to get salva-

tion then by mearly repeating the expressions

“ Sugar is.sweet; itis good to eat; it is white

etc. , One must be also getting the taste of

sugar in his mouth and experience of eating

the same. But however much you may repeat

these expressions and think over the same

your thoughts will never materialise into

sugar or you will have any idea of sugar. .

Dis :~—-That is so. We must actually eat it. Then

only we will be able to know-all about it.

Tea:—In the same manner by simply contempla-

ting over these great sayings you won't be

able to know Brahmam. Not only that. The

meanings that you givefor these sayings are

incorrect. Prajnanam Brahnidm means that

factor which is the manifestation of the know-

Jedge in us. Itis this factor that knows or

interprets all that we see or hear or smell or

taste or feel. It has been already said that it is

297

not the five senses that know or interprets.

It is some thing else that knows. This knowing

factor is the mind. This mind or the know-

ledgeis disintegrated and distraced in a

number of ways. Prajnanam Brahmam is the

collection and integration of this knowledge

inside. When we collect and concentrate all

the outflowing energy inside us there is no

perception of anything that is outside. Even

the expression Prajnanam Brahmam gets

oblitereated. There is nothing for you then

to recite or contemplate. Aham Brahmasmi

means this only. The sound Akaram or “* A”

indicates the void and the sound ‘“* Ham” in-

dicates nature. The expression Aham Brahma-

smi indicates that state when the flow of

energy as nature is conquered and centred in-

side. In this state also there isno perception

of anything outside. There is nothing for you

to repeat or contemplate. Thatwamasi is this.

“ Thath” is indicative of Brahtham, ‘““Thwam

is indicative of the energy that comes out of it

as“ you”. Thatwamasi is indicative of the

state where this “ you” that comes out from

Thath the Brahmam or truthis merged with

the Brahmam itself. In this state also there is

no perception of anything whatsoever, much

less of this particular expression for us tea

298

repeat or contemplate. The expression Ayam

Athma Brahmam also means the merging of

the energy that flows out with the _inner

Atman so as to become one with it. In this

stage also there is nothing else. There is no-

thing to repeator contemplate even. These

expressions are not meant for repetition or

contemplation for the purpose of getting

Moksha. They are meant only to describe the

state of Brahmam. There is also another

expression describing the state of Brahmam.

It is Brahmajothiraham. This expression also

indicates that Brahmam is the Jothis, the

eternal light, and itshines out in the void as

“ham "the prakrithi (nature). Brahmajo-

thiraham is that state where this light is not

exhausted in the form of nature outside but

is made to shine inside eternally transcending

all conceptions of time and space. This is the

state where the self, the Brahmam alone exists.

It is this state that is known. as Brahmam is

Sath (real), and Jagath is mithya ( world is

unreal ). Instead of finding our this truth and

collecting and controlling the energy that

wastes itself out from us what is the use of

repeating all these and of setting up the Thri-

murthi (three Gods } and worshipping them

or by observing fasts or other kinds of

299

penances and getting ruined in health? What

is also the use of sacrificing innocent animals

or preferring rituals where you eat the dead

bodies of other animals and drink intoxicating

liquor like toddy and arrack in the name of

the worship of Gods? Again whatis the use

going to (Kasi) Benares or Rameswara under-

going all sorts of privations and sufferings

and dipping yourself in dirty waters and

getting allsorts of ailments of the body ? By

doing all these your Jeeva (life) is only going

down and not up. If you want it to go up and

realise the self you must have control of your

energy and prevent its waste. You must get

the same concentrated within you and merge

it with the self. Without doing this there is

no other hope.

Chapter 2Q2

Shadadharas and

Brahmanandam

[Six chief Positions of mind & jeeva,

and the eternal Bliss J.

Dis: —O Teacher! You have not explained

what the Shadadharas( six centres of existence)

are, People say that realization is attained by

taking our Jeeva step by step through these

various centres and finally getting it absorbed

in the Brahmarandhra. I earnestly pray that

the truth about this also may be fully

explained,

ear~What do you mean by Shadadhara ?

is :—The Shadadharas are 1. Muladhara 2. Swa-

thishtana 3. Manipuraka 4. Anahatha 5. Visu-

dhi and 6. Ajna.

Tea :-—Where are they situated ?

391

Dis :—Muladhara lies in the lower pelvic regions.

Itis the anus region. Swadhishtana lies just

atthe root of the urethra. Manipuraka lies

touching the navel. Anahatha lies about the

middle of the chest. Visudhi lies at the pit of

the throat and Ajna lies between the eye-

brows,

Tea:--How are they locatedin their respective

regions in the body ? Have you any idea ¢

Dis :—They are the regular steps one above the

other, and [think that the Jeeva has to tra-

verse all these steps before it reaches the

Brahma Randhra,.

YTea:—Which is the bottom most one?

Dis :—It is the Muladhara.

Tea:—Where is this Muladhara ?

Dis :—Itis at our backside and is the anus region.

Since it is the bottom most and supports the

rest itis called Muladhara.

Tea :—Now tell me whether our life is inside us

or outside us?

Dis :—It is inside us.

Tea :—How is it possible to: take the Prana (life

energy ) inside through anus when it already

exists inside? Supposing what you say is

correct, i.e.anus is the Muladhara and it is

through this that Jeeva is to be taken to the

Muladhara, is it possible to take the Jeeva up

302

through anus without letting it out first ?

Dis :—It is not possible.

Tea:--lf the Jeeva inside is let out, what will

happen ?

Dis :—It will become a dead body.

Tea:—-Then, can you say that anusis the Mula-

Dis :-—No. < dhara?

Tea:—You said that allthe Adharas remain step

by step and that Prana should go step by step

and reach Brahma Randhra. Letus take an

instance to prove that the Adharas donot

remain step by step as you have said. Suppose

we are walking alone througha solitary place

and we hear suddenly a gun shot or any other

big sound, what will happen to our Jeeva ?

Dis :—Then, our Jeeva suddenly goes up.

Tea :—From where does it go up? Is it from the

innerside or outerside ?

Dis :—From our innerside.

Tea :—When our Jeeva which is inside us goes up

suddenly, in what state will we be ?

Dis :—We will be unconcious.

Tea :—What is the reason ?

Dis :—Because the Jeeva has gone up,

Tea:—If there are six adharas,as you said, then

when the Jeeva goes up as we have seen in the

above instance, no such adharas are found.

If there is any, the Jeeva might have opened it.

303

That also did not happen. Further, when we

sleep our Jeeva moves up and down in us.

Thatis called Sameerana, about which we

have explained in Chapter I. That Sameerana

is the force that moves up and down and

strikes at the Brahma Randhra. Then also we

do not find the six Adharas existing step by

step. Besides this, what do you understand by

the expression Mula ?

Dis :—Mula is nothing but the root.

Tea:—lIfthatis so which is our root?

Dis :—lt is the anus region through which we pass

all dirty matters.

Tea :—This is nonsense. Mula is the root. There-

fore it should bethe first to appear. Itis

impossible to say that the opening which you

mentioned could be the root or the founda-

tion or the support of our body. Thereis no

being or creation which develops life and limb

from that opening. Even when a woman gives

birth to achild what is it that comes out first ?

Is it the anus portion of the child’s body or

the head portion of the child's body ?

Dis :—It is the head portion.

Tea:—Ifthe anus is the starting point, then do

you not expect that it should appear first from

the mother’s womb at child birth? Muladhara

must be the root or foundation of our life.

304

Life should develop from the root only. So

Muladhara should be our head from where

life really starts. Moreover even when we

draw a picture where from do we naturally

Dis :—We draw the head first. 4 start?

Tea:—Then what do you think to be the starting

point or support ?

Dis :—It is the head. There is no doubt about it.

Tea :—Now tell me where does a tree stand?

Dis :--On the earth.

‘Tea :—From where does the tree originate ?

Dis :-- From the seed.

Tea :—From which part of the seed does itsprout ?

Dis :—From the face.

Tea:—-Does this face remain at the top or at the

Dis :—At the top. ~ bottom /

Tea:-—-Then, which is the place of origination for

all the creatures in the world ?

Dis :—The top portion.

Tea:—How does the tree that we have explained

above absorb water and other nourishments ¢

Dis :—With the root. :

Tea:—Instead of supplying the food and drink at

the bottom if you supply them at the branches

will it be of any use for the growth of the tree?

Dis :—No. It won't be of any use for the growth

of the tree.

Tea:—Why not?

305

Dis :— Because the food and water are not suppli-

ed at the root.

Tea:—So how does atree absorb its food and

Dis :--Through its roots. 4 drink?

Tea :—Can we take any food or drink through the

anus region which you say is the root ?

Dis. :—It is not possible.

Tea:—If the anus is our root should it not be that

we draw our nourishments through that

opening?

Dis :—~It should be so. Perhaps this opening is

not the Muladhara and that may be the reason

why we are not able to take food through the

Tea:—How do we take our food ? < same.

Dis :—We take our food through our mouth

situated in the head, the root ofour body.

Tea:—Mula with reference toa plant is its root

from which the seedling comes out, and with

reference to us it is our head. This head is the

topmost part of our body. The source of all

development of life is this head. It ‘is in this

head that all the Shadadharas are situated.

The expression Muladhara can be divided

into two concepts viz., Mula and: Adhara,

Mula means origin and Adhara means base or

support. Muladharam means the place from

where things originate. This place is the mind

the support of all states of feeling and existence.

* 20

306

Suppose there is no life in a body what would

Dis :—It would be a corpse. <4 it be?

Tea:—Can a corpse have any of these states ?

Dis :—No.

Tea :—What is the reason ?

Dis :—Because it is lifeless.

Tea:~For the lifeless, is there any Adhara or

world ?

Dis :—There is none for a lifeless body.

Tea:—Can one with life always have all these

states ?

‘Dis :—No, we cannot have. While sleeping one

cannot see anything or have any feeling.

Tea:—When can a living body have feelings ?

Dis :-Only when he is awake.

Tea:—W hat was the change in him ?

Dis :—There arose a feeling of self or Ahankara.

Tea :—Where from this Ahankara arose ?

Dis :—From thé mind.

Tea:—So jeeva (the life ), Manas(the mind), and

Ahankaram (the lower self) are within all

people. Of these Ahankara alone has three

states of existence. They are 1. Jagrat (being

wakeful ), 2. Sushupthi, ( being dead asleep )

and 3. Swapna (beingin dreams), In the 7th

chapter this topic was dealt with. These three

states belong to Ahankara and are the same

as the experience now felt by us. In fact,

307

their order is as Swapna (dreaming state ),

Sushupthi (sleeping state), and Jagrat(waking

state). The dead sleep is between the dream-

ing state and the waking state. But people feel

that the state of dead sleep comes first, then

the state of dreams, and after that the state of

wakefulness. These three states belong to

Ahankara as already stated. The so called

waking state of Ahankara is felt by the mind.

During the sleeping state of the Ahankara

the mind is at perfect rest and ceases to work.

During the dreaming state of Ahankara the

mind recollects the deed done by it or the

things proposed to be done. There is yeta

fourth state of life. This is the state when

Ahankara does not have the above mentioned

three states but gets merged with the mind

itself, wherefrom it tookits origin. That is

the starting point. This getting merged is

called the Muladhara. When Ahankara goes

back to its place of origin then there is no

conception of a world outside. There is no

factor to establish or discriminate things be-

cause the Ahankara was merging itself with

the mind, This state of mind is analogus to

that of Swapna and the same is known as

Muladhara.

The expression Swathishtanam means once

308

own place. Swa plus athisthana, Swa means

one’s own and Athishtanam means original

place. When Ahankarais absorbed into the

mind completely then the mind has no work.

This state is Sushupthi or a deep sleep. The

mind does not think over anything. The entry

of Ahankara into this state is similar to the

entry of aman into asmall room after walk-

ing for a long time in the mid-day sun. There

is little light inthe small room and the man

will not be able to make out the things there.

Ahankara when it has entered into the mind

cannot have any conception of the world

outside. This is the dead sleep of the mind

and this state is called Swathishtanam.

Manipuraka is the fullness of mind. Mani

is the mind, Puraka is filling. In this state, the

mind is full in itself with the life and nothing

else. This state is similar to the experience of

aman who after walking in the mid-day. sun

entered a room. At first he does not see any-

thing. After atime heis able to see things

there with the aid of the light prevailing there,

The mind when it enters into its own place.at

first finds darkness. Afterwards it gradually

begins to see things in its own light. At this

state the mind can.see all kinds of existence,

This is the real wakefulness of the mind.

This is called Manipuraka.

Anashata is that where the mind that was

active like fire is cooled down and completely,

absorbed into Jeeva. Ana meansthe fire

hatam means destruction. Anahatam means

the destruction of fire or mental activity.

This is the time of rest for Jeeva (life). Then

it comes as dreaming state for Jeeva. When

the glowing mind unites itself as one with

Jeeva the effect produced is indescribable. It

is all one iHumination the varied activities of

life ceasing to be manifested. This state is

known Anahata.

Visudhi is that state of mind in which no-

thing is known tothe Jeeva and mind. ‘V’"

means distinction i.e, knowledge. Sudhi

means purification i. e. pure knowledge. It is

the state of Sivam where both the mind and

life has coalesced in perfect harmony. This

is the state of dead asleep for Jeeva {life ).

Visudhi means purified. This is the stage

where the sin of mind perish and life becomes

purified and sublime.

Ajna is that state where the life is no more

dead asleep ina state of sublimity. It is the

state of real wakefuliness to life. It is the

state of Brahmananda (eternal bliss). This

state is indescribable. It is like the taste of

Tea

310

sweetmeats which only the person who has

tasted can understand. Thus this blissis only

enjoyable and not describable but it can be

understood. All beings enjoy this bliss at a

time when they. pilfer a certain treasure of

theirs. This treasure, they have to store if

they wantto live and enjoy but they pilfer

and waste the same. Just at the time when

this treasure is touched you experience a cer-

tain thrill of happiness which is indescribable.

This thrill is nothing but Brahmananda.

:~Ohb! Guru! Will any one destroy a certain

thing by pilfering it when he has to exist-on

the same ?

7~Yes. All the beings in this world pilfer and

waste this treasure on which they can live for

ever. Itis only by pilfering and destroying

this treasure that people die. You may ask

me how this is so. All beings desire for sexual

intercourse. The mind is never more con-

centrated than when it is engaged in this. All

the five senses give their full co-operation.

The mind is centred inside and move along

with Jeevain upward and downward flow. In

this manipulation Jeeva passes through Brah-

marandra and touches the point vitus. Imme-

diately there is a flash and thrill. This is

Brahmananda accompanied by the seminal

311

discharge from this point vitus. Can this thrill

of happiness be described ?

Dis :—No.

Tea :—This bliss is no way less than Brahmananda.

It is Brahmiananda itself. The vital fluid is

the essence of Brahmam. In a twinkle of mo-

ment when Jeeva touches the point vitus, the

source of this fluid, you become rapturous.

This is the eternal bliss. That is why it is said

that every creation comes out of Anandam

(happiness). If you store this treasure within

you in complete celebacy you can have ever-

lasting bliss. Without bestowing any thought

people pilfer and wuste this nectar on which

the mortality or immortality of life depends.

They crave fora momentary happiness and

loose the prospect of everlasting happiness.

They destroy themselves. Oh! Disciple, if one

strives to obtain eternal bliss by safeguarding

this vital treasure and practice the art of

manipulating Jeeva in upward and downward

flow within him and making the Jeeva absor-

bed at that Vital point, he can live in eternal

happiness for ever. This is the state of Bra-

hmanandam. People without knowing this

and without any effort to know, let this

energy flow out in various ways and perish

themselves in the illusory objects. But people

312

say thatone must know oneself. Yet, nobody

acts to it. If one wantsto know oneself, he

must look towards the self only. Without

doing this, if one looks to other things,he will

never know the self, but will perish conseque-

ntly. Therefore, we pray that all the crea-

tures in the world should attain self-realiza-

tion and become blissful by concentrating

ones Own energy in oneself, and allowing it to

be fused with Sukla the Brahmam.

EBS 0 te ERO

“ Chidambaravasam Akhandameesam

Sadasivamsam Manujavataram

Sadasivanandam Asseshakama

Sada Pradadharam Aham Bhajami’’.

“TY pray the Lord Sivananda, whose seat is in

the ‘sky of knowledge’, who is the ruler of the

universe, a part and parcel of Sadasiva, the

Avatara (incarnation) of Man, and who

fulfils the desires of all.”

“ Thonneelaho Gurukadakshamatinnumelay

Onnum Maha Durita Vankadalekkadappan

Vannichchidatte Guruvin kazhalevanum kai-

Vannettidatte Purusharttha Chatushkamel-

~ lam”.

“ There is no better means to cross the ocean

of sufferings than the blessings of the Guru.

Therefore it is incumbent upon everybody to

give obeisanceto the Guru and as a result

attain the Purushartthas - Dharma, Arttha,

Kama and Moksha. ”

SSO

ESSENTIAL MESSAGES

WAY TO BETTERMENT

He who corrects himself for his errors with-

out caring for other’s mistakes and avoids such

faults carefully is a perfect man. His belief should

be in “ One”. He is a true man who follows the

religion of ISWARA.

DESCRIPTION OF SIDHA VIDYA

The Jiva that exists in us and flows down to-

wards the outside should be checked and made to

traverse upwards always. It should not be let out

but made totravel up and down inside. By this

practice the Brahmarandhra in us gets forced

open and the Jiva gets settled there. This practice

is called SIDHA VIDYA.

Particular care should be taken when one

begins to get experience of Sidhavidya. Atthis

stage there will be many changes in ones discre-

tion. Anything done according to the change will

result in serious consequences. Hence at this stage

one should resort to absolute silence abandoning

everything. Those who have attained this stage

should at all events be made to observe silence.

feb

Religion.

At the beginning there was no religion at

all. Truth, Equity, Honour, Unity, Protection

of the pious, fraternity, observence of Dhar-

ma etc., were the main principles with which

mankind lived their life at the very outset

with one caste and one God. Afterwards step

by step they improvedin civilisation with

which the sense of haughtiness characteristic

of each country took root and gradually

strengthened. This resulted in their friction

among themselves which caused the origin of

caste. This racial difference grew in strength

and created racial struggle. At last every

race had a chief according to whims and

fancies the various religions were formed.

When what is called religion appears,

truth gets vanishes. Never can truth and

religion exist side by side. Whenever the

sense of differentiation in religion as one’s

ownand that of another comes, there is a

split which split undermines the truth. Then

one gets tempted to do anything and every-

thing for the upkeep of his religion. Hence

there can be no truth, no equity, no sense of

My Notes -Suresh Kalimahanthi

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Sunday, February 5, 2023

Test -deelete Sidda Vedam