The Record of Shankaracharya Audiences – Index A

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Contents: By date
Index: Complete word list
Alphabetical index: A   B   C   D   E   F   G   H   I   J   K   L   M   N   O   P   Q   R   S   T   U   V   W   X   Y   Z
Special indexes: Stories ~ Ouspensky ~ Devotion ~ Non-duality ~ Action

Word	Year	Page	Description
Absolute	1961	19   D	Regard everything you receive from the Absolute as a gift.
Absolute	1962	54   D	Four bodies: Physical, Subtle, Causal and Divine or Eternal.
Absolute	1964	113   D	Absolute is motionless but Ray of Creation is full of movement.
Absolute	1964	115   D	Absolute is available to all.
Absolute	1964	119   D	The physical world, the Universe, the whole of Creation is the Will of the Absolute.
Absolute	1964	129   D	Creates everything but never attaches Himself to anything.
Absolute	1964	133-134   D	One can see the repetition of the Absolute in every form - microcosm and macrocosm.
Absolute	1964	137   D	The Absolute is Consciousness, Bliss and Knowledge.
Absolute	1964	144   D	Expansion - knowledge of microcosm and macrocosm.
Absolute	1964	156   D	Everything exists in Atman and it is also reflected in the human form. The Self is the Absolute in microcosm.
Absolute	1964	163   D	The Absolute is complete peace, bliss, consciousness and Truth.
Absolute	1964	168   D	Atman within is same as that outside which is Absolute.
Absolute	1964	188   D	Creative force (Maya). Absolute creates men; we create the Indian and the English.
Absolute	1964	193   D	Mantra connects the inner force to the outer force, Atman to the Absolute.
Absolute	1964	196   D	Creation - outward movement from Absolute.
Absolute	1964	199   D	Relationship between Absolute and Atman. See story of Seven gates. Keys of the kingdom. Explanation (2) on page 199   D.
Absolute	1965	221   D	Rules for inner work, to realise the unity of Atman and Absolute, must be very liberal.
Absolute	1965	242   D	With the first act of creation the Absolute provided for those who would become identified and who went against the natural way.
Absolute	1965	243   D	Absolute and individual, e.g. clay pot.
Absolute	1965	246-247   D	Knowledge is the same everywhere in Absolute and in Atman. Atman has direct access. Also see other version on pages 247-248   D.
Absolute	1965	263   D	Creation is made from the same substance as the Absolute - truth, consciousness, bliss.
Absolute	1965	268   D	Natural laws given by Absolute - Sanatan Dharma.
Absolute	1965	268   D	Absolute is Purush, creation starts with Prakriti.
Absolute	1965	270   D	Atman is reflection of Absolute: it does not become Absolute but merges in it and thereby loses its identity.
Absolute	1967	302   D	Prayer and thanks to Absolute at start and finish of work.
Absolute	1967	303   D	Unity is the Absolute reached through meditation.
Absolute	1967	310-311   D	Purpose of creation - a play for enjoyment as witness.
Absolute	1967	311-312   D	In the beginning was the Word. Word is the Absolute and given by the Absolute. Before a word comes to be, there is someone to create it.
Absolute	1967	312   D	Parable of prodigal son. One who is without blemish is the Absolute.
Absolute	1967	314   D	'One without a second'. Climax of meditation is to become that One.
Absolute	1967	325   D	Two birds on tree - Absolute and Atman.
Absolute	1968	348   D	All effort and discipline is aimed at the Absolute as the ultimate husband.
Absolute	1970	391   D	Pure Buddhi becomes like Realised Man, then Atman stands for Absolute. Absolute can punish, but Realised Man only uses Sattvic means.
Absolute	1970	397   D	Laws of Nature - Nature's punishment for breaking them is from the Absolute as Nature is of the Absolute.
Absolute	1970	406   D	Whatever one meditates on, one becomes. One can meditate upon the Absolute or anything else and those qualities will dawn within oneself.
Absolute	1970	407   D	Possible to experience the Absolute anywhere because he lives everywhere and is available at any time.
Absolute	1970	408-409   D	Relation of Jiva and Maya to the Absolute.
Absolute	1970	412   D	Absolute represented by Purush, whose wife is Maya.
Absolute	1970	425-426   D	Who knows Brahman? See story of The king and the prize of 100 cows on page 426   D.
Absolute	1970	427-428   D	With lack of self-pride our activities become an instrument for putting the glory of the Absolute into the world. Attitude of 'everything belongs to the Absolute'.
Absolute	1970	451   D	All work should be as service to Absolute with no individualistic or egoistic approach.
Absolute	1971	484   D	Is won by love. Example of child crying for mother. See story of Man who wanted to buy King (2) on page 484   D.
Absolute	1971	489   D	Inward discipline - unison of mercy and justice belongs to Absolute.
Absolute	1971	508   D	Life force of all forms is from the Absolute. Use of hand signal Dakshina-Murti to help remember Absolute during the day.
Absolute	1972	556-557   D	Realise you are the Absolute. Need to do away with the impediments. See story of Lion cub and sheep on page 556   D.
Absolute	1972	560   D	Situations are not always favourable to good resolutions. One should accept this as part of the grace of the Absolute and wait for a change to occur.
Absolute	1974	632   D	Longing for unity and feeling that one is not deserving is the real thread to connect one.
Absolute	1974	639   D	Isa Upanishad - the universe is permeated by the Absolute - not just within matter, but everywhere. The material cause and the efficient cause.
Absolute	1974	640   D	Everything is the Absolute, everything is permeated by the Absolute. Give up the idea that you have anything to give up. See story of Prajapati and his son Kach: giving up (2) on page 640   D.
Absolute	1974	641   D	Atman is like Absolute - it's there and everywhere. It does not receive or transmit anything. But it forms something more - ego (Ahankar).
Absolute	1974	643   D	When a devotee merges his Ahankar into God, the Being of the Absolute, he starts sharing the qualities of God.
Absolute	1974	645   D	Anvaya and Vyatireka - two ways of finding truth.
Absolute	1974	647   D	Creation is full of changing situations competing for our attention. Only thing that is constant is memory of Absolute.
Absolute	1974	649-650   D	Absolute is master which Prakriti serves. Drama/play.
Absolute	1974	650   D	Ramayana - Absolute is Rama, Sita is Prakriti, but there is no sense of inferiority or superiority between them. See story of Rama becomes Sita and Sita becomes Rama on pages 650-651   D.
Absolute	1974	651   D	First Shankaracharya says Absolute/Guru/Atman are same.
Absolute	1974	652   D	Teacher a bridge between disciple and Absolute.
Absolute	1974	654   D	Good desires take one towards: inner prompting tells one what is good. Desire of the Absolute is a desire common to all.
Absolute	1974	656   D	Ignorance blocks fulfilment of Absolute's will.
Absolute	1974	672   D	J's reply re waking up and will of Absolute.
Absolute	1975	708   D	Absolute is immanent, always present guiding and helping us.
Absolute	1975	713-714   D	Absolute is immanent everywhere - not just in Samadhi, but also as a table, a chair, food, everything.
Absolute	1975	725   D	Forgetfulness comes between the individual and Absolute, simple incentives in public discourses to remind.
Absolute	1975	726   D	All the paths to the Absolute require that one does everything for the Absolute.
Absolute	1975	727   D	Absolute loves everyone. Analogy of child on father's lap.
Absolute	1975	729   D	Nine is perfect number - No. 1 is Absolute.
Absolute	1975	730   D	Attachment to world is chief hindrance to seeing the Absolute everywhere.
Absolute	1975	737   D	Shankaracharya has placed himself at mercy of Absolute - has no desire except Absolute's will - expects same of Dr. and Mrs. R. and Lord and Lady A.
Absolute	1976	753   D	Answer re Absolute/Param-Atman and Absolute/Atman. Two Absolutes?
Absolute	1976	769   D	Feel that you are surrounded on all sides and up and down by a supreme power which is pervading all space like a magnetic field.
Absolute	1977	795   D	Relationship of disciple and teacher is the same as Atman and Absolute.
Absolute	1977	796   D	To acquire universal grace, constantly keep the door of Chitta open in direction of Absolute.
Absolute	1977	799-800   D	Sanskrit poem - the man who has offered everything to Absolute - 'O my Lord ...'
Absolute	1977	800   D	Whatever one does should be in praise of the Absolute.
Absolute	1977	801   D	Offering everything to the Absolute, all Ahankar and all ego goes. Disbelief, blind belief and surrender.
Absolute	1977	806   D	Facing the Absolute one has to be 'naked' - as basic as one can be. Do not conceal anything. This is different from playing a role in a drama where simple, artistic acts are allowed.
Absolute	1977	806   D	Before beginning an action during a busy day, remember the Absolute, and again afterwards.
Absolute	1977	808-809   D	Performing good deeds for love of the Absolute. See story of Guru and milk of lioness (1) on page 809   D.
Absolute	1977	810   D	Two ways - surrender to the Absolute, and reasoning that one is the Absolute.
Absolute	1977	811   D	The drama - Absolute has reserved for himself the right to reward the actor. If by reasoning, one sees that one is both actor and producer, there is nothing for which to be reprimanded.
Absolute	1977	813   D	Everyone has some natural union with the Absolute every day in deep sleep. In meditation a deeper relationship develops. Preparation for death is by always doing one's best.
Absolute	1979	914   D	Jaiswal explains two terms used for Absolute: Nirguna - abstract, no quality; Saguna - Absolute as the world with qualities such as omnipotence, omniscience etc.
Absolute	1982	995   D	The Absolute has no beginning and no end. From desire of Absolute comes Avyakta, the unmanifest, and from this comes the three-fold Prakriti and all manifestation.
Absolute	1989	1028   D	Although every person is an individual, when they come together and form a unified being then they move closer to the Absolute.
Absolute	1989	1039   D	Creation is positive. All positive things come from somewhere which cannot be positive, but is not negative or void. It is consciousness, the Absolute, stillness.
Absolute	1989	1044   D	Knowledge comes from the Absolute so give it to the Absolute in others.
Absolute	1991	1066   D	The Absolute must be one. If there were two Absolutes there could never be a resolution of truth and duality would prevail - no peace, reason, freedom or permanent bliss.
Absolute	1992	1070   D	Absolute is embodiment of love, knowledge and devotion. It is limitless. Universe is one and full of love. Everything is motivated by love.
Absolute			See also: Glories of the Absolute
Absolute			See also: Param-Atman
Absolute			See also: Brahman
Accident	1962	65-66   D	Law of accident in Western system - H.H. describes the equivalent concept in his system.
Action(s)	1962	35   D	Good actions, feelings and thoughts can create more Sattva and help to restore the balance of the Gunas.
Action(s)	1962	41   D	What are good actions? Goodness.
Action(s)	1962	49   D	The first system of Self-realisation is through Action.
Action(s)	1962	58   D	Relation of action to motive. Actions of a Realised man; efficient and free.
Action(s)	1962	63   D	One of the four Ways. (Way of the Fakir.)
Action(s)	1965	279   D	Three-fold Vedic system - knowledge, love, action. Path of action mostly for the householder.
Action(s)	1971	518-519   D	Dedication of all our actions to God - Bhakti.
Action(s)	1972	533   D	Cover every act, however ordinary, with a thought of Bhakti, doing it with a spirit of service to Param-Atman.
Action(s)	1972	534-535   D	Our habits and tendencies lead us to bad actions and are the cause of not deriving benefit from practice of Bhakti and meditation.
Action(s)	1972	536   D	Rebirth, a consequence of actions.
Action(s)	1972	557   D	The illusion of being the 'doer' and having free will. Absolute is the real doer. See story of People at cinema show on page 557   D.
Action(s)	1972	558   D	It is not one's business to have any ambition or desire to initiate a new line of action.
Action(s)	1972	561   D	Tradition of spiritual life in India where those on way of action and way of renunciation supported each other.
Action(s)	1972	565   D	D.S. If God is immanent everywhere, how are we capable of bad actions? Example of screen and cinema show.
Action(s)	1972	566   D	D.S. The purpose of actions is to glorify. In regard to consciousness there is nothing to be achieved.
Action(s)	1972	567   D	D.S. Anything that does not mar the peace is right action. In order to do wrong actions, you have to think of many things and make many plans.
Action(s)	1972	573   D	Offer up all your actions, whether good or bad, to God. See H.H. comment on page 599   D.
Action(s)	1972	576   D	Way of action - know that you are Absolute then no need to bypass worldly activities. Act whenever action is needed.
Action(s)	1972	582   D	D.S. Right action comes from going to the void and waiting for the prompting to arise. Then don't think about what will result from the action.
Action(s)	1972	591   D	D.S. Conserve energy through surrender to God. Give up responsibility and let Him carry it out.
Action(s)	1972	599   D	Worship of God through everyday actions is necessary supplement to 'worship in a closed room'. See D.S. statement on page 573   D.
Action(s)	1973	612   D	Body is the machine of nature to produce action, Self is only the witness.
Action(s)	1973	623   D	Those who provide themselves with rest on the causal level perform all actions in an efficient, sublime and refined way.
Action(s)	1974	661   D	Feel the presence of Self, then physical work and mental work is done well. The feeling of the Self brings attention. Analogy of master and servants.
Action(s)	1974	691   D	Actions need to follow intellect (Buddhi), not Manas.
Action(s)	1974	695-696   D	Put all actions whether good or bad before Param-Atman unreservedly without trying to hide anything.
Action(s)	1975	715   D	In the Gita, Krishna says the action should be performed with pleasure, not by coercion, compulsion or bondage of any sort.
Action(s)	1976	744   D	Sattvic actions give joy in the beginning, middle and end - the actions we don't need to hide from anybody. Don't use meditation to escape from worldly activities.
Action(s)	1976	754   D	Good actions, treating everyone as ourselves helps to purify the Antahkaran.
Action(s)	1976	775   D	Poor people are there to teach us as they seem to think Param-Atman has made them like that because of mistakes they have made. We should help them.
Action(s)	1977	791   D	Param-Atman teaches action, not inaction. Sometimes Samashti intervenes and action leads to unwanted results, but Samashti and Vyashti go on simultaneously.
Action(s)	1977	800   D	Unity is not something which one is aiming at, but something which one has to experience every moment in every action.
Action(s)	1977	807-808   D	The pure in heart perform actions and these leave no Samskar on them. Analogy of drawing a line in stone, earth, water.
Action(s)	1977	817   D	Anyone who wants to serve others is serving the Self which has manifested.
Action(s)	1978	834   D	Action does not destroy ignorance. Only knowledge destroys ignorance, but it is relative.
Action(s)	1978	841   D	Those who are neither intellectual or emotional follow the way of action - Karma.
Action(s)	1979	874   D	If whatever you do is for the benefit of others, you are not bound by the results of those actions.
Action(s)	1979	875   D	H.H. explains concept of Advaita - cosmos and ourselves are One. We know it by reason but in practice we have to act as if there were two.
Action(s)	1979	877   D	Way of action only takes you to the goal when mingled with devotion.
Action(s)	1979	879   D	Act without motive, just from duty, e.g. Arjuna.
Action(s)	1979	890   D	All actions must be initiated from the point of rest. The progress of the activity depends on the balance of forces (Gunas) available at the point of rest.
Action(s)	1979	894-895   D	Activity without desire is possible if there no attachment or hankering. There is then no loss of energy or consciousness. Examples of working in an office, and judges.
Action(s)	1979	936   D	Surrender of actions is Bhakti but it's necessary to recognise that Param-Atman then controls results, good or bad. We are not responsible for the result of good actions.
Action(s)	1979	937-938   D	Do not be attached to determination to finish work in hand; this causes enormous loss of energy, e.g. leaving factory when bell rings and court rising at specific time.
Action(s)	1988	1025   D	Any physical act when associated with universal consciousness expresses higher values. Example of woodworms making a pattern of holes depicting the sign of Rama.
Action(s)	1991	1058   D	People say one thing and do another - prevents communication and causes confusion. No-one can reason because there is no reasonable man with whom to reason.
Action(s)			See also: Activities
Action(s)			See also: Karma
Activities	1962	55   D	Activities and Gunas.
Activities	1965	231   D	Common man has also to go through three types of activities: the coarse, the subtle and the causal.
Activities	1967	317   D	All human activity is undertaken because they see a possibility of betterment, transformation or development. They need to see effects of meditation by example.
Activities	1970	415   D	Remembering Atman at the beginning, middle and end of an activity.
Activities	1970	427   D	With lack of self-pride our activities become an instrument for putting the glory of the Absolute into the world. See story of Hanuman (the Monkey God) and Rama on page 427   D.
Activities	1970	435   D	R. compares H.H.'s explanation of truth to Ouspensky's Six Activities of Man.
Activities	1970	464   D	Use of mantra on getting up in the morning and on going to sleep and when starting an activity (repeat 11 times).
Activities	1970	472   D	Giving up feeling of authorship in one's activities helps develop attention. Otherwise practise attending regularly to what you most like doing. See letter page 468   D.
Activities	1971	497   D	If there's no idea of personality or ego, daily work becomes play and the play is due to love.
Activities	1972	557   D	The illusion of being the 'doer' and having free will. Absolute is the real doer. See story of People at cinema show on page 557   D.
Activities	1972	559   D	Non-identification with body and mind during activities undertaken after meditation.
Activities	1972	564   D	Don't waste energy thinking about mistakes from previous actions - attend to next moment.
Activities	1972	596   D	Two possibilities - either you get exhausted and sleep, or having finished the activity successfully you get bliss and enjoyment which makes you feel light and fresh.
Activities	1974	631   D	Help in field of activity through practices such as meditation.
Activities	1974	633   D	One can waste energy in fruitless activities or use it to good purpose and then go back for rest on subtle and causal levels.
Activities	1988	1024   D	Serving the universe plays an important role in the development of individuals and organisations. Deeds that are not limited to individual, family or nation open the way of liberation.
Activities	1989	1028   D	If people engage in activities with a feeling of unity, the growth of inner strength becomes possible and such detachment makes the work light and joyful.
Activities	1989	1029   D	The best way to engage in worldly activities is to remember the relationship of unity with Param-Atman at the beginning and end of the activity.
Activities	1989	1036   D	Worldly activities cause the feeling of separation from the all-pervading, everlasting presence. The Self is experienced as 'who I am', 'what I have to do', 'how I have to engage in activity'.
Activities	1989	1039   D	A man of real meditation prevails in all activities not by brute force or tyranny but by love, truth, reason and constant awareness.
Activities	1992	1074   D	All important activities should begin with prayer.
Activities	1993	1080   D	After meditation one naturally has extra and finer energy for work. But before starting any activity with great enthusiasm make sure it isn't going to end as a source of regret.
Activities			See also: Action(s)
Addiction	1970	399   D	One of three types of attachment, Trishna, or craving.
Advaita	1961	11   D	H.H. summarises writings of original Shankara as 'Brahma is reality, rest is illusion'.
Advaita	1971	509   D	Dakshina-Murti and Advaita - complete unity of Jiv-atman and the Brahman.
Advaita	1972	542   D	Ashram talk on different doctrines.
Advaita	1988	1016   D	Creation in its genesis, existence and dissolution held by constant principle Sat-Chit-Ananda.
Advaita	1988	1017   D	Aim of Shankaracharya tradition is to convey knowledge of Advaita.
Advaita	1989	1045   D	Only when Atman seen as same within and without does Advaita enter into life.
Advaita	1991	1062   D	The final sacrifice is the Ahankar of sacrifice itself and then what remains is Truth, Consciousness and Bliss, the Self-advaita. See story of Prajapati and his son Kach: giving up (3) on page 1062   D.
Advaita	1991	1064   D	True knowledge, the real Advaita, is that the world is illusion and there is no difference between the Self and Absolute.
Advaita			See also: Unity
Advaita			See also: Duality
Adversity	1973	606   D	No one other than Kunti has ever asked to be given adversities. See story of Kunti. Suffering as a boon (2) on page 606   D.
Adversity	1979	936   D	A person who can bear adversities will always be happy.
Adversity			See also: Suffering
Ages	1963	96   D	There are high and low Ages of Mankind, just as there are different levels of individuals.
Ages	1964	129   D	Description of the four Ages of Mankind.
Ages	1964	163   D	Meditation has existed throughout creation but is given differently in different Ages.
Ages	1993	1080   D	Although current worldly conditions do have an effect, the possibility for transformation exists in all Ages.
Agitation	1973	623   D	Those who provide themselves with rest on the causal level never rush into things and are never agitated.
Agitation	1973	625   D	When one has experienced the Self as universal, it does not mean that all agitations disappear - it means there is no initiation of agitation from personality.
Agitation	1975	710   D	It is the nature of the universe that there will always be agitation because the creation is the product of agitation.
Agitation	1979	904   D	Agitation of mind dislocates reason of Buddhi.
Agitation	1992	1074   D	If one is afflicted by worries and agitations and can't easily meditate, prayer is useful to give the scattered mind some rest and make meditation easier.
Agitation	1993	1075   D	Agitation and distraction renders Buddhi ineffectual.
Agitation			See also: Disturbances
Agrawal, Narayan	1964	153-155   D	Agrawal describes how he became the pupil of Guru Deva and was trained by him in the way of Bhakti.
Aham	1965	249-250   D	Aham and Idam.
Aham	1970	448-449   D	H.H explains: Shuddha Ahankara - Aham. Ashuddha Ahankara - Idam.
Aham	1971	511   D	Aham experiences everything through the subtle body and senses, but can't be experienced by the subtle body.
Aham	1976	778   D	Paper from H.H. Explanation of Aham - pure 'I'. Same as pure Ahankar.
Aham	1977	800   D	Whole creation is the manifestation of the Aham of the Absolute.
Aham	1978	841   D	With destruction of Vyashti Ahankar (ego), then pure Aham, realisation of the Self, develops.
Aham	1978	844   D	With destruction of Vyashti Ahankar, pure Aham, realisation of the Self, develops.
Aham	1979	879   D	'Aham Brahmasmi' is used to remind us of what we are.
Aham	1979	932   D	Aham means sense of individuality, ego. If attached to body becomes Ahankar, if attached to Param-Atman (Soul) it is pure Aham.
Aham	1980	972   D	Pure Aham is consciousness - the Chaitanya - witness.
Aham	1980	979-980   D	Q. re 'taste of Aham'. H.H.: Misconception - all colour, touch, taste etc. comes from Idam. Aham is still, and therefore beyond experience.
Aham	1985	1004   D	How to recognise voice of Aham rather than Ahankar.
Aham	1989	1046   D	All that is needed to realise pure Aham is to resolve all doubts in the heart and mind, and see that there are no hidden contradictions.
Aham			See also: Idam
Ahankar	1964	119   D	The process of creation and the Universal level.
Ahankar	1964	158   D	Relation of ego (Ahankar) to Atman. See story of King and servant acting as Holy Man (1) on page 158   D.
Ahankar	1964	170-171   D	One of four streams of the inner world. Ahankar (individual ego) is the individual self which gives the feeling of existence. The feeling of 'I' - 'I am doing', etc. is established by it.
Ahankar	1964	177   D	Pure Ahankar and illusory Ahankar.
Ahankar	1964	197   D	Purified Buddhi enables Ahankar to see Atman.
Ahankar	1965	226   D	Feeling of I as fourth part of Antahkaran. 'I am', is the outcome of Ahankar.
Ahankar	1965	264   D	Feeling of being this or that, a person - impulse starts in the heart but activity felt in the head.
Ahankar	1967	298   D	Ahankar is one of subtle manifestations of Chit.
Ahankar	1967	299   D	Ahankar and subtle body.
Ahankar	1967	324   D	The last barrier to unity. See story of Donkey in memory on page 324   D.
Ahankar	1969	374-375   D	Pseudo and natural Ahankar. See Q. on page 373   D.
Ahankar	1969	375   D	Ahankar and Atman - nothing should come between. See letter on page 374   D.
Ahankar	1969	379-380   D	Explanation of true and false Ahankar. See letter on pages 378-379   D.
Ahankar	1969	381   D	Difficulties with false Ahankar - you can't fight a foe that doesn't exist. See letter on pages 380-381   D.
Ahankar	1969	382   D	Dixit gives summary of description of how to deal with false Ahankara from some Hindi writings by a contemporary saint.
Ahankar	1970	388   D	Ahankar and experience of illusion or drama.
Ahankar	1970	392   D	Description and diagram - functions of psychology.
Ahankar	1970	410-411   D	True Ahankar always connected with the Atman and one experiences unity with everything. When established, one never has to remind oneself of one's true identity.
Ahankar	1970	417   D	True Ahankar is where there is no localising of the feeling of one's body, mind and the activity being performed. One is just an instrument. See story of Ram Das and the king on page 417   D.
Ahankar	1970	426   D	Ahankar and the Gunas - Sattvic Ahankar - Samashti.
Ahankar	1970	434   D	Feeling of Ahankar brings limitation - cut off from Universal Being.
Ahankar	1970	446   D	R.'s problem of Ahankar interfering with his presentation of material from H.H. Must be given without alteration. If not understood, must be interpreted for local conditions.
Ahankar	1970	448-449   D	Relation of Shuddha Ahankar and Ashuddha Ahankar to Aham and Idam.
Ahankar	1970	453   D	Learn and practise the goodness that has been given then the Ashuddha Ahankar will be automatically be removed. Just work for Shuddha Ahankar.
Ahankar	1970	454   D	Differences between Shuddha and Ashuddha Ahankar. Example of body and its shadow.
Ahankar	1970	461-462   D	If one feels one has heard all that is necessary, that is a mark of Ashuddha Ahankar.
Ahankar	1970	471   D	Ahankar subject to change - observer does not change. See letter on pages 466-467   D.
Ahankar	1971	490   D	Three types of Ahankar (ego) - Sattvic, Rajasic, Tamasic.
Ahankar	1971	492   D	Gives feeling of 'I' based on any relationship of Self and non-self. Pure Ahankar stands for Atman and is universal.
Ahankar	1971	497   D	Give up being the 'doer' to experience happiness. See story of Hanuman (the Monkey God) and reward of pearls on page 497   D.
Ahankar	1971	510   D	Fully purified Ahankar reflects inner being and outer world equally.
Ahankar	1972	548   D	Is this the same as 'personality' in Ouspensky's System?
Ahankar	1972	566   D	D.S. Mind, through imagination, takes a reel of film and focuses it on the screen. Buddhi chooses. Ahankar says 'this my action'.
Ahankar	1972	566   D	D.S. Ahankar is that which makes many I's out of one, just as a goldsmith makes many ornaments out of one piece of gold.
Ahankar	1973	606   D	An incentive to duty. E.g. the Ahankar of a policeman should impel him to behave like one.
Ahankar	1973	607   D	If you have any Ahankar, better raise it sky-high. See story of Mahatma who said 'There is no Mahatma like me' on page 607   D.
Ahankar	1973	608-609   D	Without 'good company' of holy books, holy men and company of Param-Atman, Ahankar comes to the foreground. See story of Malviya and meditation on page 609   D.
Ahankar	1974	641   D	Atman does not receive or transmit anything. But it forms something more - ego (Ahankar). Ahankar questions but should not answer.
Ahankar	1974	642   D	Atman has to work through Ahankar, but without boundaries.
Ahankar	1974	643   D	When a devotee merges his Ahankar into God, the Being of the Absolute, he starts sharing the qualities of God.
Ahankar	1974	649-650   D	Trouble arising out of wrong concept of master and servants. Masculine and feminine.
Ahankar	1974	650   D	All our troubles come from Ahankar supposing that we are superior and everyone else is here to serve us. This 'adulteration' in our mind is known as Vikriti. See story of Rama procures Ravana's liberation from Ahankar on page 650   D.
Ahankar	1974	651   D	Establishing Ahankar as doer creates hindrance to help from teacher.
Ahankar	1974	683   D	Ahankar is of two kinds - pure and impure. Pure Ahankar is related to Atman, and impure is related to worldly objects.
Ahankar	1976	755   D	What 'I am' is a function of Ahankar, what 'I know' is a function of Buddhi.
Ahankar	1976	759   D	Ahankar related to body. Aham to pure Atman.
Ahankar	1976	761   D	The five hindrances to union with Atman - Mal, Vikshepa, Kashaya, Sunyata, Anand - are all due to the Gunas. They happen to Ahankara, but nothing happens to Atman.
Ahankar	1976	778   D	Paper from H.H. on the parts of the Antahkaran. Explanation of Ahankar - the 'I' thought which can be pure or impure.
Ahankar	1977	800-801   D	The need for Vyatireka, the way of discrimination, to see that 'nothing is mine'.
Ahankar	1977	802   D	Ahankar is one's attachment to a thing, and starts with the Self - attaching the Self to body, mind or to Self itself. Example of diving deep in water.
Ahankar	1977	805   D	Different kinds of Ahankar - right use of anger. See story of Snake who was told he could hiss on pages 805-806   D.
Ahankar	1977	807   D	If Manas and Ahankar give the orders there is no consistency.
Ahankar	1977	815   D	Who can we call 'I'? If we speak about Atman as 'my Atman' or 'this Atman' it is Ahankar not the Self.
Ahankar	1978	823   D	Ahankar and Buddhi make decisions, Manas and Chitta do the thinking.
Ahankar	1978	864   D	Ahankar is responsible for distinction between 'observer and object observed'.
Ahankar	1979	892   D	Ahankar and Law of Three. Tamasic, Rajasic and Sattvic Ahankar.
Ahankar	1979	931   D	Two types of Ahankar - Atman/pure Ahankar, body/impure Ahankar. 'I am the Atman' cultivates pure Ahankar. Kar = 'vehicle'.
Ahankar	1979	932   D	Antahkaran is lighted by Atman, so purified Ahankar throws a lot of light and elevates Antahkaran.
Ahankar	1979	933   D	Disassociation of yourself with the body will kill your false Ahankar.
Ahankar	1979	940   D	Individual Ahankar is removed through accepting Prasad.
Ahankar	1979	955   D	Differentiation is due to state of Ahankar.
Ahankar	1980	972   D	All concepts of doing and enjoying arise from Ahankar, which is a combination of Aham and Chitta.
Ahankar	1985	1004   D	The voice of Param-Atman is not necessarily unmistakable. It may have come from Ahankar. Only through purification of the Antahkaran can one know where the voice came from.
Ahankar	1985	1013   D	Personal message to MA and RG: Never let Ahankar take over. Always presume there is a higher authority guiding human destiny. Don't take sovereignty into your own hands.
Ahankar	1988	1026   D	Hardworking organisers in a Society tend to get feelings: 'I have done this, I have done that'. This is Ahankar (ego) which loosens the connection with Samashti and keeps growing.
Ahankar	1989	1031   D	Some having acquired strength and knowledge from meditation, leave the School and go their own way. This easily develops into Ahankar and becomes the means of their downfall.
Ahankar	1989	1039   D	Usually men of power develop Ahankar which stops further evolution or total freedom. But the wise simply let the Self do whatever the Self chooses to do.
Ahankar	1989	1046   D	Awareness should be focussed to observe whether the Self is being experienced as Ahankar (ego) or pure Aham.
Ahankar	1989	1054   D	When Ahankar becomes proud of being superior, worldly forces rise up to destroy false pride. When worldly forces become too strong, divine forces cut them down to size.
Ahankar	1991	1062   D	The final sacrifice is the Ahankar of sacrifice itself and then what remains is Truth, Consciousness and Bliss, the Self-advaita. See story of Prajapati and his son Kach: giving up (3) on page 1062   D.
Ahankar	1993	1085   D	Through Ahankar an individual exposes his state of being and understanding at any moment - his desires, ambitions and worries. Love, hate and indifference manifest from here.
Ahankar			See also: Antahkaran
Aim	1964	133   D	Self-realisation is not only the goal of mankind, but for all living beings.
Aim	1972	580   D	D.S. Most of our aims, like storing money are directed towards the desire for immortality.
Aim	1972	609   D	All living beings pray for something - wealth, health, property etc. None of these is permanent. Only Param-Atman is permanent and completely full in all respects.
Aim	1979	954   D	Chief aim of man's life is to realise the supreme truth. Possible through the body as an instrument.
Aim	1991	1059   D	Long-standing members came together in the Study Society to serve its original aim. If their emotional centre serves that aim in any manner to their liking, there is nothing wrong.
Akasha	1968	363   D	Akasha is the space which gives space to all things and beings.
Akasha	1970	402   D	Within Mahat Tattva is Akasha (space or vacuum).
Akasha	1979	883   D	Sankalpa/Vikalpa oscillation creates sound - vibration in Akasha. Without Akasha, ideas cannot be developed or expressed.
Alarm clocks	1964	120   D	Alarm clocks useful, but need for them indicates lack of practice.
Alcohol	1964	122   D	Nothing bad if taken according to measure.
Ambition	1972	558   D	It is not one's business to have any ambition or desire to initiate a new line of action.
Anand	1970	446   D	Real Anand is unchanging - it isn't increased or improved. It is the natural state of Atman when obstacles removed.
Anand	1972	558   D	Wise men concluded that to get Ananda from the world, one should not entangle oneself with either the physical or the subtle bodies, but should simply observe.
Anand	1976	760   D	Losing oneself in joy, forgetting what is ours and not ours, what is Atman and what is Param-Atman.
Anand	1976	761   D	Ananda is a state, whereas Atman is not a state. We are the knower of Ananda. One form of Ananda is the fulfilment of desire, the other is not dependent on anything.
Anand	1978	831   D	Anand and the Anandamaya Kosha. Seeing the bliss as coming from an object, rather than we ourselves being bliss incarnate.
Anand	1978	849   D	Ananda means 'it is blissful, full of happiness'.
Anand	1978	859   D	Pleasure comes from a small particle of Anand (called Suk) which we transfer into an object. Ananda itself is much bigger and unaffected by anything. It is your nature.
Anand	1979	936   D	Ananda is a quality of God and we are part and parcel of God. Therefore, being happy is a sort of food for Atman.
Anand	1988	1016   D	The way of Ananda which arises from the conscious search for liberation is a spiritual desire for union with the limitless consciousness and bliss.
Anand			See also: Bliss
Anand			See also: Sat-Chit-Ananda
Anand			See also: Joy
Anand			See also: Happiness
Anatman	1993	1077   D	Viveka ignores everything that is Anatman (non-Atman); all that is limited, unstable, transitory, incomplete, heavy, dark and unconscious.
Anger	1961	6   D	R.'s description of righteous anger.
Anger	1977	805   D	Real or show anger - Ahankar. See story of Snake who was told he could hiss on pages 805-806   D.
Anger	1977	809-810   D	Necessary anger. Let it arise and let the situation be transformed by it. But anger should not be allowed to live the heart.
Answers	1965	224   D	Subtle communication with Realised Man. A doubt or a question would find immediate answer without the use of physical communication.
Answers	1965	231   D	Refer to the ultimate observer and find the proper answer.
Answers	1965	252   D	Answers come if still.
Answers	1976	775   D	Remembering what one has heard at H.H.'s Ashram will lead to questions arising and those questions will be answered in the heart.
Antahkaran	1965	224   D	Conscience/emotion arises in the Antahkaran.
Antahkaran	1965	226   D	H.H. explains how the four parts work together like gears of a car.
Antahkaran	1965	231-232   D	Notes by R. relating to Manas, Buddhi, Chitta.
Antahkaran	1965	240   D	Antahkaran separates the individual Atman from the Universal Atman.
Antahkaran	1965	241   D	R. asks about relation of Antahkaran to higher bodies.
Antahkaran	1965	264   D	Four activities of Buddhi, Manas, Chitta and Ahankar all get impulses through the heart.
Antahkaran	1965	272   D	Guru plants mantra in Antahkaran of disciple.
Antahkaran	1968	342   D	Knowledge of all names, forms and possibilities present in seed form.
Antahkaran	1968	345   D	Purity of Antahkaran can remove veil of ignorance.
Antahkaran	1969	381   D	Antahkaran is present in everyone and is not created on the way to Self-realisation. See letter on page 380   D.
Antahkaran	1970	392   D	Inner instrument or causal body. Single unit with no division - four parts synchomeshed together.
Antahkaran	1970	394   D	Expression of true wisdom is done through the Antahkaran.
Antahkaran	1970	396   D	Four parts manifest in two different places on subtle level: Bhawana and Chitta in the heart, thinking, reasoning and feeling of 'I' in the head.
Antahkaran	1970	396   D	Mirror of Atman - reflection pure on causal level but can be coloured by impurities at subtle level.
Antahkaran	1970	397   D	Materiality into which light of Atman is manifest.
Antahkaran	1970	399-400   D	Imprisoned by identification - presence of Guru and disciple.
Antahkaran	1970	405   D	Complete unity of heart, mind and activity increases Sattva. A major factor is the parts of the Antahkaran working together seamlessly.
Antahkaran	1970	406   D	Brahma, Vishnu, Shankara have their own Antahkaran but it does not contain everything that Brahman holds.
Antahkaran	1970	424   D	Cultivation of 'seeds' in Antahkaran by letting in light and watering with knowledge.
Antahkaran	1970	429   D	Cleansing of Antahkaran through grace. Prayerful attitude and complete submission needed.
Antahkaran	1970	439   D	Beginning and end of all our feeling and thinking.
Antahkaran	1970	450   D	Sattvic Antahkaran results from union of head and heart.
Antahkaran	1970	455   D	Causal body is a combination of Antahkaran and Chetan Shakti of Atman.
Antahkaran	1970	462   D	If good Antahkaran, disciple wants to go deeper and deeper into knowledge.
Antahkaran	1970	478   D	In the Antahkaran of each person lives the Param-Atman along with the Jiva-Atman for guidance. How to hear that inner voice.
Antahkaran	1971	482   D	R. asks re quote on guidance from Param-Atman that lives in the Antahkaran.
Antahkaran	1971	492   D	Description of the four parts of the Antahkaran and the relation to good and bad Prakriti.
Antahkaran	1971	501   D	Length of time for Self-realisation dependent on state of Antahkaran. Requires completion of cleansing process.
Antahkaran	1971	511   D	Seeing is done only through the eye, but the eye can't see itself. We can't see the parts of the Antahkaran - only know them to be there by inference.
Antahkaran	1972	532   D	Unity of love and true knowledge surfaces automatically when Antahkaran concentrates.
Antahkaran	1972	537   D	Revelation in Antahkaran not to be confused with hallucination in weak mind.
Antahkaran	1972	541   D	If Bhakti develops in a poor man, the image of Param-Atman begins to live in the Antahkaran and he can no longer be called poor.
Antahkaran	1973	603   D	Thinkers want nothing other than purification of Antahkaran. See H.H. explanation on page 615   D.
Antahkaran	1973	613   D	Development of power is more marked in human beings than in animals. The power resides in Antahkaran. Example of coloured light bulb.
Antahkaran	1973	615   D	Antahkaran is not physical - experienced as light in the shape of Anhankar, Buddhi, Manas,
Antahkaran	1974	629   D	Deep dive into Self enables Antahkaran to answer all questions easily.
Antahkaran	1974	641   D	Ego (Ahankar) is part of Antahkaran, along with Chitta, Manas, Buddhi, the body. Atman uses this machinery to experience Knowledge, Being and Bliss.
Antahkaran	1974	642   D	Description of Antahkaran and its four parts. Analogy of gears in a car.
Antahkaran	1974	654   D	With rise of a desire something in Antahkaran always prompts whether right or wrong.
Antahkaran	1974	668   D	Q. on relation of Antahkaran to Atman. Antahkaran is the cause of all visible and invisible perceptions.
Antahkaran	1974	680   D	H.H. explains the different parts of the Antahkaran and their functions.
Antahkaran	1974	682   D	Further explanation of the functions Manas, Buddhi, Chitta. See earlier question on page 679-670   D.
Antahkaran	1975	712-713   D	Lover and beloved come together in Antahkaran.
Antahkaran	1975	714-715   D	Each individual has to understand scope of the energy available to him. Bliss is the measure.
Antahkaran	1975	731   D	Antahkaran is the seat of Param-Atman from which light is radiated to the brain and body.
Antahkaran	1976	743   D	Antahkaran reflects light of Samashti or Param-Atman.
Antahkaran	1976	745   D	When the four functions of the Antahkaran are brought to rest, Atman can be seen.
Antahkaran	1976	748   D	Q. re 'settling down in our own Antahkaran'. Separating ourselves from that which is not ours.
Antahkaran	1976	749-750   D	Explanation of Antahkaran and its parts in relation to knowledge.
Antahkaran	1976	750   D	Atman provides the power which descends into the body and divides itself into four parts of the Antahkaran. Analogy of working parts of car.
Antahkaran	1976	753   D	Location of each part of Antahkaran in the physical body.
Antahkaran	1976	760   D	Vibrations related to Manas and Chitta take place in the heart and those related to Buddhi and Ahankar take place in the head.
Antahkaran	1976	771   D	Ignorance resides only in Antahkaran and it is only there that it can be removed. Atman itself is pure and all-powerful.
Antahkaran	1976	773   D	It consists of two syllables - Antah and Karan, 'inner' and 'organ'. Each individual Antahkaran is limited.
Antahkaran	1976	778   D	Paper from Shankaracharya on the four parts of Antahkaran.
Antahkaran	1977	796   D	Two birds on tree of Antahkaran - relationship of disciple and Guru.
Antahkaran	1978	831   D	Hindrances in Antahkaran prevent connection of Vyashti and Samashti.
Antahkaran	1978	844   D	When you identify with the Antahkaran or any of its parts then you are Jiva, but when not identified, you are Atman.
Antahkaran	1978	846   D	Antahkaran stilled by process of Dhyana. Example of a reflection in water.
Antahkaran	1978	847   D	Power of Chetan Shakti works through Antahkaran.
Antahkaran	1978	848   D	Param-Atman is reflected in the Antahkaran of Samashti, Atman is reflected in the Antahkaran of Vyashti.
Antahkaran	1978	849   D	Knowledge available in Atman is not experienced because Antahkaran is dirty. When still, Antahkaran enables knowledge to be experienced.
Antahkaran	1978	851   D	When Antahkaran begins to still, meditation does not cease, but becomes deeper.
Antahkaran	1978	853   D	Question about the use of herbs to improve Antahkaran. H.H. explains how they are used in India.
Antahkaran	1978	858   D	Meditation cleanses and enlightens the Antahkaran. The only difficulty is that of ignorance which must be removed.
Antahkaran	1978	859   D	Sat-Chit-Anand pervades all four parts of Antahkaran.
Antahkaran	1978	862   D	Antahkaran is in every creature - ant and elephant. Capacity partly governed by size. You can only increase its power to a limited degree. Analogy of electricity supply.
Antahkaran	1978	864   D	Antahkaran and observer.
Antahkaran	1979	899   D	The brain is partially linked to some parts of the Antahkaran but it is only one aspect. Analogy of eyes used for seeing but not for speaking.
Antahkaran	1979	900   D	Gita says there is not a moment when Antahkaran is at rest. Meditation has been given so that we can eliminate unnecessary work.
Antahkaran	1979	911   D	Operation of the parts of the Antahkaran which make up part of the subtle body.
Antahkaran	1979	923   D	Antahkaran and thinking process/brain. Antahkaran is basically located near heart.
Antahkaran	1979	931   D	'Image' of teacher arises in Antahkaran and passes through all four of its subdivisions.
Antahkaran	1979	932   D	Antahkaran is lighted by Atman, so purified Ahankar throws a lot of light and elevates Antahkaran.
Antahkaran	1979	943   D	Antahkaran is not a substance. It is a place which reflects light of Param-Atman. Analogy of power house of electricity - the energy can be used for different purposes.
Antahkaran	1979	951   D	Controls the amount of energy you get from meditation.
Antahkaran	1980	979   D	Antahkaran acts like a mirror. It can be still or mobile, clean or dirty. Movements are caused by desires. Mantra cleanses the Antahkaran.
Antahkaran	1982	995   D	Parallels between parts of individual Antahkaran and the gods of the universe.
Antahkaran	1985	1004-1005   D	The voice of Param-Atman is not necessarily unmistakable. It may have come from Ahankar. Only through purification of the Antahkaran can one know where the voice came from.
Antahkaran	1985	1008   D	Antahkaran is one, and the four parts are four functions which it performs. Like the gears in a car, you can only use one function at a time.
Antahkaran	1989	1036   D	Can bring about natural remembering if it is clean and still. Constant and regular practice of meditation makes possible the experience of presence at other times.
Antahkaran	1989	1053   D	Buddhi and Manas. Use of reason to dissolve bad Samskar.
Antahkaran	1993	1083-1084   D	Most ways involve purification of the Antahkaran, because all the coverings have to be totally removed. Knowledge sheds light on the way.
Antahkaran	1993	1085   D	All appearances caused by mixing consciousness with the inanimate in the Antahkaran. In consciousness there is no large or small, or any other qualification.
Antahkaran			See also: Causal body
Antahkaran			See also: Soul
Anvaya	1964	196   D	Two ways of avoiding useless mental activities: Anvaya and Vyatireka.
Anvaya	1974	645   D	Anvaya is addition of things. We start with the Absolute and see that each stage of creation is brought forth from the Absolute.
Anvaya	1975	714   D	Way of unity by 'addition'.
Anvaya	1977	801   D	One of two ways to arrive at Self-realisation. 'Everything belongs to me'.
Anvaya	1977	817   D	Vyatireka comes first. Anvaya needs to follow to establish unity of the whole creation.
Anvaya	1988	1021   D	Two approaches to enlightenment, Anvaya and Vyatireka - 'All this I am', 'There is nothing else but I'. Anvaya is incomplete. Vyatireka is the real Advaita.
Apana	1978	847   D	Breathing out (breathing in 'Prana').
Arid period	1980	955-956   D	Arid periods in meditation due to high expectations.
Arid period	1982	989-990   D	Arid period is caused by some blemish in oneself and is influenced by the Gunas. It will pass - nothing is static. Do not expect pleasant time to last either.
Arjuna	1980	976   D	Example of his son's failed attempt at leadership through lack of thorough knowledge and good practice. See story of Abhimanyu led battle despite inadequate knowledge on page 976   D.
Art	1964	137   D	All genuine efforts at artistic expression, all good deeds or actions were steps on the path.
Art	1964	138-139   D	Atman can be expressed through art.
Art	1968	342-343   D	Source of real art.
Art	1971	512-513   D	Fall in standards due to shallowness of being. Make men, then men will make Art.
Art	1985	1010   D	Art and science. Prakriti and Purush, emotional and rational. Both must work together.
Art	1985	1012   D	Synergy of science and art. See story of Lame man and blind man on page 77   D.
Arta	1975	727   D	One of four types of seekers of Absolute in Gita - those who just cry for the Lord. See story of Draupadi and the piece of cloth (2) on page 727   D.
Artharthi	1975	727   D	One of four types of seekers of Absolute in Gita - have temporary desires for objects.
Artist(s)	1965	222   D	Emotional and intellectual types. See story of Two artists (1) on page 222   D.
Artist(s)	1965	247   D	Visualisation before starting work.
Artist(s)	1967	305   D	Higher states of consciousness. See story of Two artists (2) on page 305   D.
Artist(s)	1971	490   D	'System' necessary - Yoga system like painting - meditation/our system like polishing. See story of Two artists (3) on page 490   D.
Artist(s)	1975	722   D	Way of devotion and way of knowledge. See story of Two artists (4) on page 722   D.
Artist(s)	1980	960   D	When you want to paint anything, you have to it take inside you before you can express it. Example of camera and film.
Artist(s)	1991	1066-1067   D	Unity of the creative force is illustrated in many ways in myths. See story of Two artists (1) on page 222   D.
Artistic expression	1970	405-406   D	All knowledge, love and artistic expressions are present in the Absolute in seed form, but available to a particular individual according to the laws of time, space and matter.
Asansakti	1980	975-976   D	W. asks about the stage of Asansakti in man's development
Asansakti	1980	976   D	A higher stage in development of one's being where detachment comes to maturity. Example of getting licence to drive but still needing much experience.
Ashram	1965	223   D	How H.H. handles different types in his Ashram.
Ashram	1965	237-238   D	Description of Ashram at Allahabad.
Ashram	1978	835-838   D	Sri Narayan describes daily programme, activities and life of disciples.
Assimila­tion	1985	1000   D	Assisting others to assimilate material - give the teaching slowly, then questions will arise. If there are no questions, no further action is needed.
Assimila­tion	1989	1044-1045   D	Assimilate knowledge so that it becomes natural. But don't wait for that moment when everything is thoroughly assimilated before distributing it freely.
Assuri	1963	94   D	In early stages, divine powers needed to dispel devilish powers (Assuri).
Assuri	1976	744   D	Worldly (demons) in conflict with divine in mind during meditation.
Assuri	1976	748   D	How to distinguish Devas and Assuras. Sattvic Buddhi is Devic.
Astanga Yoga	1988	1020   D	Prescribes various ways of transmuting sexual energy for spiritual work. Few succeed because they get side-tracked.
Astanga Yoga	1991	1063   D	Is a specialist system requiring strict celibacy and the ability to keep still continuously for two hours. It is capable of producing quick results but unsuitable for householders.
Astrology	1961	11   D	H.H. explains the solution to the problems caused by planetary influences. See Q. page 9   D.
Astrology	1978	822   D	Conjunctions of planets and stars to fix date of Khumba Mela. (NZ)
Astrology	1978	824   D	Conjunctions of planets and stars to fix date of Khumba Mela, Indian calendar.
Astrology	1978	834   D	Propitious time for Dhyana and Satsang.
Astrology			See also: Conjunction
Atman	1962	31   D	Mistaking the body for Real 'I', Divine Self, Atman.
Atman	1962	54   D	Four bodies: Physical, Subtle, Causal and Divine or Eternal.
Atman	1962	66   D	Atman holds the Knowledge - time and space immaterial.
Atman	1962	68   D	Sanatan Dharma is the religion of the Atman.
Atman	1964	119   D	Body is within the 'I', Atman. Process of Creation.
Atman	1964	120   D	Subtle relation with Realised Man only possible when you see everything as your own Self.
Atman	1964	122   D	Unity of being and Atman. Bliss is the nature of Atman.
Atman	1964	124   D	Atman beyond intellect - ways of 'seeing'.
Atman	1964	125   D	Every man is different in coarse and subtle forms; it is only in the causal form everyone is equal. In Atman everyone is the same.
Atman	1964	126   D	Can't see Atman if cloud - e.g. glass of muddy water.
Atman	1964	133   D	Absolute is Atman of all and everything that exists. We are a duplicate in microcosm of the macrocosm.
Atman	1964	138   D	Atman can be expressed through art.
Atman	1964	138   D	There is that unchanging, eternal, blissful, conscious, peaceful entity called the Self, the Atman, and that is what we try to hold and contemplate during meditation.
Atman	1964	142   D	Marriage. Try to see the Atman hidden somewhere in the partner and help him or her to discover it.
Atman	1964	145-146   D	Respect even your enemy - Atman lives in all. See yourSelf in everyone.
Atman	1964	154   D	When a man reaches the Ultimate Observer, he reaches the Atman who just watches what goes on without becoming involved.
Atman	1964	156   D	Macrocosm and microcosm - same five elements. Wherever you look you will look at the Atman.
Atman	1964	161   D	Two substances in us - Atman (spirit) and 'matter' (body). Atman goes to quiet room when no work needed.
Atman	1964	161   D	Atman knows only bliss and consciousness. When Buddhi clear, it takes commands from Atman.
Atman	1964	165   D	The great game of hide-and-seek goes on, and in that game it is the Atman which remains hidden.
Atman	1964	167   D	The light of Atman reflects through Buddhi, but Buddhi in movement is unable to reflect. One needs to still it, give it rest.
Atman	1964	168   D	Atman within is same as that outside, which is Absolute.
Atman	1964	171   D	Our body is like a state with a king (Atman) and hundreds of servants and subjects to please him. A weak or corrupt Buddhi will wreck the whole system and ruin the Self.
Atman	1964	175   D	Creation - Atman and matter, e.g. churning milk.
Atman	1964	178-179   D	Atman at rest in good meditation and intruders (senses etc.) are kept away. Master needs only bliss as food.
Atman	1964	186   D	The activities of mind are two-fold. One directed to the useful work for the Atman and the other against it.
Atman	1964	187   D	In meditation we re-charge the energy, Use it for Atman and then body and senses will get their share of real happiness.
Atman	1964	188   D	Atman surrounded by ignorance which is shadow of Maya. If we claim, we will not unite. See story of Palace as an Inn on page 188   D.
Atman	1964	191-192   D	Realisation is of the Atman, not the body (re disease in Realised men).
Atman	1964	192   D	When one goes to meet the Atman, the king, the emperor, one must leave the relatives and attendants and have audience in peace and quiet.
Atman	1964	193   D	One who is really searching for the Atman will hear and recognize the voice of the Atman amid the multitude of desires, ambitions, duties created by mind.
Atman	1964	193   D	Mantra connects the inner force to the outer force, Atman to the Absolute.
Atman	1964	195   D	If body is not stilled or regulated it will become a barrier. In the early stage, regulating the body is very necessary so as to allow proper functioning of Prana, Manas and Buddhi.
Atman	1964	196   D	The still centre. That which is still, powerful and different is that witness we call Atman.
Atman	1964	198   D	Buddhi derives light from Atman, but when it presumes that the light is its own then it is impure.
Atman	1964	199   D	Relationship between Absolute and Atman. See story of Seven gates. Keys of the kingdom. Explanation (2) on page 199   D.
Atman	1964	200   D	The sandalwood tree is immune to impurities, like the Atman.
Atman	1964	200   D	Taking food - material and spiritual - as for the Atman.
Atman	1964	201   D	If luggage dropped completely we enter kingdom where 'I', Atman rules. Everything is there.
Atman	1965	220   D	Discipline will take disciples step by step towards higher state of being. The natural emanations of Atman have mostly been lost in the hustle and bustle in the world today.
Atman	1965	240   D	Unity is experienced in deep sleep and is recognised by Antahkaran.
Atman	1965	246   D	Atman's knowledge of Absolute is direct. Also see other version on pages 247-248   D.
Atman	1965	248   D	Knowledge in the Absolute and in Atman is always the same. Knowledge given by people who train us for the world is differentiated knowledge. Also see other version on pages 246-247   D.
Atman	1965	249   D	Full Self-realisation occurs when Atman merges with Param-Atman.
Atman	1965	251   D	In ignorance we think that Atman is something that can be known. Only Atman can know Atman. See story of Ganesh and the Golden Mouse on page 251   D.
Atman	1965	273-274   D	R.'s questions re turning attention to Atman.
Atman	1965	281   D	Chandogya Upanishad - explanation of centre of lotus as place where Absolute reflected as Atman.
Atman	1966	291   D	Atman and subtle body are not subject to sufferings of physical body. Different attitude nullifies pain.
Atman	1967	298   D	Atman is the ultimate cause and is unlimited and unbounded.
Atman	1967	300   D	Discrimination - coarse from finest, which is Atman.
Atman	1967	301   D	Eternal chase for happiness.
Atman	1967	302   D	Meditation - Atman as witness, experiencing himself.
Atman	1967	305   D	Atman is Truth, Bliss and Consciousness. Atman is like the Sun and Sattva like light.
Atman	1967	307   D	Atman in everything - cause of causes. See story of Ramakrishna and the snake on page 307   D.
Atman	1967	310   D	Anything which we hear, see or talk about is not 'I', Atman. 'I' is that which cannot be separated from me.
Atman	1967	324   D	Meditation - Ahankar last barrier to Atman. See story of Donkey in memory on page 324   D.
Atman	1967	325   D	Mundaka Upanishad - two birds in tree.
Atman	1968	338   D	Atman and rebirth.
Atman	1968	349   D	Atman is pure existence and does not change, grow or decay. It has two other aspects - knowledge and bliss.
Atman	1968	358   D	Unity of Atman and Param-Atman is when there is nothing in between. For Grace to come, unity must come first.
Atman	1968	368   D	Constant and regular practice of meditation establishes familiarity and allows union with Atman. Example of cultivating new friendship.
Atman	1969	383   D	Atman sees changes taking place in the world, but only as a spectator.
Atman	1970	389   D	Atman is surrounded by three inter-related bodies.
Atman	1970	392   D	As engine or source of power.
Atman	1970	393-394   D	Chetan Shakti emanates from Atman, called Chitta in individual.
Atman	1970	396-397   D	Causal body and light of Atman. Only way to remove dust and false colour from mirror is to understand that Atman is real but its reflection is illusory.
Atman	1970	399-400   D	Not bound by anything. Even when Antahkaran is superimposed on Atman then Atman is still free.
Atman	1970	401-402   D	Atman is not somewhere in a closed part of one's being. It encompasses everything - all elements of creation.
Atman	1970	415   D	Remembering Atman helps one perform the activity to full and true effect.
Atman	1970	420   D	Atman is beyond birth and death. It is bodies that come into being and dissolve.
Atman	1970	446-447   D	Anand is natural state of Atman, and as such is unchanging. Only our view of it changes. Description of Sat-Chit-Anand.
Atman	1970	455   D	Causal body is a combination of Antahkaran and Chetan Shakti of Atman.
Atman	1970	460   D	Pure and impure Maya. What is useful and not useful to Atman.
Atman	1970	471   D	Atman and passing show. Examples of gold, and forms of gold, waves. See letter on pages 466-467   D.
Atman	1970	476-477   D	Atman and Param-Atman - explanation of the difference.
Atman	1970	478   D	Param-Atman/Jiva Atman live in the Antahkaran of each person for purpose of guidance.
Atman	1971	482   D	Questions and answers re story of seven gates. Relation of Jiva-Atman and Param-Atman. See story of Seven gates. Keys of the kingdom. Explanation (1) on page 482   D.
Atman	1971	484   D	Transcend Buddhi and have direct communion with Atman. See story of Rama Tirtha and the King who wanted communion with God on page 484   D.
Atman	1971	488   D	Purifying Prakriti leads to real communion. Example of good and bad wife.
Atman	1971	492   D	Look at one's desires for the Atman and one will find out what one's Prakriti is. Simile of wife to Prakriti - union of Param-Atman/Atman.
Atman	1971	496   D	Those who justify lack control over their habits by saying 'Atman is free' are slaves claiming to be free. See story of Muslim saint and woman polishing table with dirty cloth on page 496   D.
Atman	1971	500   D	Example of car driver and owner.
Atman	1971	506   D	How to hear 'silent voice of Atman'. The voice is never lost - all voices have their origin in it - but one may not be able to distinguish it because of the din. See story of Juggler who called up spirits on page 506   D.
Atman	1971	510   D	Expansion of light, power, knowledge following appreciation of 'Atman alone is truth and the rest is Maya'.
Atman	1971	518   D	Body is vehicle, Atman is rider. Treat them as separate. Body is God's property not ours.
Atman	1972	537   D	Atman sees the pleasures and pains of the body but is not subject to either.
Atman	1972	542   D	One school of thought considers Atman as the ultimate reality, another says it is Shakti.
Atman	1972	559   D	Meditation - complete stillness is the resting point for Atman.
Atman	1972	576   D	Knowing one is Atman no need to by-pass worldly activities.
Atman	1973	619   D	Everything is Atman and nothing else. Keep such a feeling alive in your heart.
Atman	1973	623   D	Appears as sole witness when there is rest at the Causal level. There is complete surrender and no hankering.
Atman	1974	629   D	Atman is the same for all men. Example of bottom of the ocean.
Atman	1974	641   D	Whatever you cannot give up is Real 'I', Atman. Whatever can be given up is the other 'I' which is the universe.
Atman	1974	648   D	Those at the Mela who are strong in the path of knowledge see the unity of everything. They insist Atman or the Absolute is activating everything.
Atman	1974	649   D	Atman and Prakriti - same for men and women.
Atman	1974	651   D	Absolute, Atman and Guru are all same. Relationship with teacher is on level of Atman alone.
Atman	1974	658   D	Keep moving towards ocean of bliss, detached from all opposites - example of river Ganges.
Atman	1974	660   D	Dedicate heart to Atman. If that is properly achieved in its simplicity, nothing else is important. See story of Lakshman breaking chandeliers as a child on page 660   D.
Atman	1974	668   D	Q. on relation of Antahkaran to Atman. When dirt of ignorance is removed from Antahkaran, the difference between Atman and Param-Atman vanishes.
Atman	1975	723   D	Atman is not governed by space, time and Gunas.
Atman	1975	732   D	Expression of love for Atman, compared with expecting the arrival of a loved one.
Atman	1975	733   D	Love of Atman makes everything that is not Atman unattractive.
Atman	1976	745   D	Yearning to know about the Atman is essential for love to increase. We can only love Atman when we know something of his properties.
Atman	1976	750   D	Atman is that thing which we cannot separate from ourselves.
Atman	1976	753   D	Difference between Param-Atman and Atman is just a point of view, e.g. Images of the sun falling on large or small reflectors.
Atman	1976	761   D	Atman is enjoying and is not the joy itself.
Atman	1976	769   D	Sadh Guru is the true Guru. Such a Guru cannot be a person. It is your Atman.
Atman	1976	778   D	Paper from H.H. Explanation of Atman - part of Param-Atman e.g. drop and ocean.
Atman	1976	782   D	Approach Atman with the simplicity of a child.
Atman	1977	795   D	When the Sovereign shakes the hand and gives away all his powers, this symbolises the unity of the Atman with Param-Atman. See story of Man who wanted to buy King (1) on page 719   D.
Atman	1977	798   D	Complete essence and taste of Atman only possible through the physical body, so presence at a physical meeting is as good as anything can be.
Atman	1977	804   D	Right and wrong - ultimately has to be referred to Atman. The decision should appear automatically.
Atman	1977	813   D	Unity at death - do what one can in this life.
Atman	1978	844   D	Relation of Atman and Vyashti, and Atman/Jiva. When individual forgets he is Atman and considers himself body then he is Jiva.
Atman	1978	848   D	Atman not different from Param-Atman - analogy of large and small pot with sun reflected in them - Samashti and Vyashti.
Atman	1978	849   D	Atman is knowledge personified - no fresh knowledge is to come to Atman.
Atman	1978	864   D	Practice of observing - Sadhana necessary to realise that Atman is pure and pervading everywhere.
Atman	1979	932   D	Idea 'I am Atman' cultivates pure Ahankar.
Atman	1979	936   D	Being happy is a sort of food for Atman.
Atman	1979	940   D	Our happiness is food for Atman.
Atman	1979	944   D	Relationship of Atman/Param-Atman: sun and light of sun. Space of cosmos is Brahman, space of house is Param-Atman, and space of pot is Jiva. Different yet One.
Atman	1979	954   D	Bodies are different but Atman is one.
Atman	1980	979   D	Is fundamentally still but all that moves is moved by the energy of Atman.
Atman	1989	1046   D	Atman is eternal, wise pure and free. Its nature is light - limitless and eternally shining. So one cannot infer it exists separately or beyond oneself: it is oneself.
Atman	1989	1054   D	Developing feeling of Atman important for Society. Atman expresses itself as love. In every organisation there will be differences, but with love they can be washed away. See story of Pumpkin and mango tree (2) on page 1054   D.
Atman	1993	1075   D	A longing only to serve the Atman, which is the whole universe, is a potent prayer, but it has to be manifest in constant service, with every fibre of one's being.
Atman	1993	1076   D	Attachment and prejudice dim the light of Atman by superimposing a covering. Then resolutions and decisions are always wrong.
Atman	1993	1077   D	Atman is universal, constant, all pervading, full of light and consciousness. Viveka attends exclusively to the Atman.
Atman	1993	1081   D	The knower of the known cannot itself be known because it is infinite and unqualifiable.
Atman			See also: I
Atman			See also: Self
Atmos­phere	1967	317   D	Sattvic particles transform the atmosphere.
Atmos­phere	1967	329   D	Work on being and good actions help improve the atmosphere.
Attach­ment	1964	129   D	Attachment to happiness, and pure detached happiness.
Attach­ment	1964	133   D	Attachment is a disease, material or spiritual - remedy is good company.
Attach­ment	1964	136   D	Attachment and next life. See story of King's attachment to fawn on page 136   D.
Attach­ment	1964	139   D	Love keeps attachment at bay. Attachment comes when you do thing for motives of profit and self-interest. Detachment has nothing to do with profit or loss.
Attach­ment	1964	141   D	Freedom from attachment through knowledge of ever-changing world.
Attach­ment	1964	143   D	Attachment and selfless love.
Attach­ment	1964	150   D	Attachment to propagation of meditation.
Attach­ment	1964	171   D	At the fifth step of the Ladder, the attachment to the material world and desires becomes loosened.
Attach­ment	1965	227   D	Attachment and three Gunas; do not be attached even to Sattva.
Attach­ment	1965	230   D	Remain detached from the three Gunas - just observe the interplay.
Attach­ment	1965	272   D	Manas and wandering glances. See everything without attachment.
Attach­ment	1967	310   D	Peace in giving up attachment.
Attach­ment	1967	322   D	Worldly attachment, and attachment under discipline.
Attach­ment	1967	327-328   D	When one has to leave home, one picks up the dearest thing. See story of Pilgrim, buried money and snake on pages 327-328   D.
Attach­ment	1968	349   D	Conflict arises from attachment. Attachment is a sort of deformed love.
Attach­ment	1968	364   D	Attachment to physical or spiritual world equally bad.
Attach­ment	1970	388   D	Attachment to drama of life.
Attach­ment	1970	399   D	Different degrees of attachment: desire, greed, addiction. Guidance and leadership of Realised Man needed for liberation. See story of Parrot who wanted liberation (2) on page 399   D.
Attach­ment	1970	448   D	Playing one's role without attachment. Example of Ramleela play.
Attach­ment	1971	518   D	Quote from Shrimad Bhagavatam re 'giving up' attachment to the body. Transfer attachment to Atman.
Attach­ment	1971	520   D	Attachment to worldly objects brings misery. See story of Schoolboy and penknife on page 519   D.
Attach­ment	1972	542   D	Attachment to worldly things is the cause of all our troubles. See story of Feeding a Mahatma on page 543   D.
Attach­ment	1972	584   D	D.S. Women and gold are not obstacles to liberation - only attachment to them is an obstacle.
Attach­ment	1973	610   D	Attachment to worldly things is the root of all our troubles.
Attach­ment	1975	730   D	Attachment is the chief hindrance to realising Absolute - give priority to Param-Atman. Need to free the mind from the weight it puts on worldly desires.
Attach­ment	1975	735   D	Spiritual maturity can be measured by one's freedom from attachment.
Attach­ment	1977	802   D	Ahankar is one's attachment to a thing, and starts with the Self - attaching the Self to body, mind or to Self itself. Example of diving deep in water.
Attach­ment	1979	894-895   D	Activity without desire is possible if there no attachment or hankering. Examples of working in an office, and judges.
Attach­ment	1979	905   D	If one can keep the mind open to good influences, without agitation or laziness, one will continue to improve the inner being. See story of Holy Man choosing a disciple and asking him to fill a waterpot on pages 904-905   D.
Attach­ment	1985	1001   D	Attachment and prejudice go together; denies justice and equity. 'Do as you would be done by'.
Attach­ment	1985	1007   D	True guidance can only be received if one is totally free of attachment and prejudice.
Attach­ment	1988	1024   D	Ordinary men only work to fulfil their needs, desires or fancies and don't care if it hurts others. Deeds of service minimise attachments, minimise ego and open the way to liberation.
Attach­ment	1992	1072   D	If one has a strong desire to be rid of attachment and hate, then help can be given with love and affection.
Attach­ment	1992	1073   D	Those who are so proud, arrogant and hypocritical that they will not turn towards truth, will keep on returning, life after life, because they are attached to their possessions.
Attach­ment	1993	1075   D	If mind has absorbed attachments and hatred, all its functions work negatively.
Attach­ment	1993	1076   D	Attachment and prejudice dim the light of Atman by superimposing a covering. Then resolutions and decisions are always wrong.
Attach­ment			See also: Detachment
Attach­ment			See also: Identification
Attach­ment			See also: Kashaya
Attention	1962	50-52   D	Talk about attention and its relationship to will and to Sattva.
Attention	1962	52-53   D	Keertan (religious music) helps common man to reach a state of attention.
Attention	1962	76   D	In order to learn to do, must first learn to listen and to attend accurately. See story of Shooting the eye of the bird on page 76   D.
Attention	1963	87   D	Attention coupled with discipline help one move up the ladder. See Q. page 86   D.
Attention	1964	157   D	State of attention can only be reached by detachment. And you have to begin with body. Make body attentive and then you will be able to make the mind attentive also.
Attention	1964	168   D	Grows with meditation.
Attention	1964	172   D	R. describes meditating with H.H. and comments: 'there is no attention except in Sattva'.
Attention	1964	174-175   D	Attention and Sattva are very much related. There are two stages of Sattva. One is the pure and the other is mixed with Rajas.
Attention	1964	185-186   D	You feel pain because you attend to it.
Attention	1965	252   D	In extreme attention it is possible to hear and experience words of Realised men.
Attention	1967	298   D	Attention must be present in the void otherwise one would not recognise it as void.
Attention	1967	304   D	Difference between attention and Sattva.
Attention	1967	305   D	Real attention only possible with Sattva. Consciousness applied to something is attention.
Attention	1967	316   D	The world of senses ceases to exist when you become one with the object of attention. See story of Arrowmaker - Dattatreya (1) on page 316   D.
Attention	1967	321   D	Cultivate attention by doing what you love the most. See story of Milkman and she-buffalo on page 321   D.
Attention	1968	352-353   D	Story of Arrowmaker. See story of Arrowmaker - Dattatreya (2) on pages 352-353   D.
Attention	1970	432   D	Faith, attention to the teacher and practice are necessary in one of the ways, but there are other systems by which influence of Realised Man can be passed to disciples.
Attention	1970	472   D	Giving up feeling of authorship in one's activities helps develop attention. Otherwise practise attending regularly to what you most like doing. See letter page 468   D.
Attention	1972	556   D	Attention and how to increase capacity for love of Param-Atman.
Attention	1972	564   D	Attend to the present moment rather than past mistakes.
Attention	1989	1043   D	Attention is needed for any type of action. People attend to what pleases them. Discipline is needed to attend to the 'good' i.e. the realisation that you are the Absolute.
Attention	1989	1043-1044   D	Meditation an exercise in attention and its transformation into pure consciousness. Regular practice increases the store of energy.
Attitude	1970	447   D	Attitude to drama of world and one's role.
Attitude	1972	534   D	'Giving up' - enjoy but do not claim: this attitude corrects bad tendencies.
Attitude	1972	537   D	Increase of material facilities does not increase happiness. Taking a rational attitude promotes happiness.
Attitude	1972	542   D	Correct attitudes and how to give up - make 'real wealth'. See story of Guru Deva and Urdu on page 542   D.
Attitude	1979	949   D	Taking the attitude 'whatever God has done is for the good', gives one energy to bear troubles such as illness.
Attitude	1993	1085   D	Attitude and memory stored in Chitta. Pure Chitta preserves truth in memory and provides a positive and useful attitude.
Augustine, St.	1965	266   D	R. asks re 'Man becomes what he loves'. In H.H.'s system, 'if you worship a stone as Absolute, you become the Absolute'.
Auspicious	1970	418   D	Auspicious times, places and things. Auspicious times for Meditation.
Avarana	1975	711   D	Hindrance to making use of three graces.
Avarana	1979	906-907   D	Sattvic covering hiding Self. Removed through discourse with teacher. Discipline prays to his master to remove Avanara.
Avarana			See also: Ignorance
Avatar	1970	421   D	Incarnation of consciousness at times of great need.
Avatar	1978	855   D	Horoscope - pre-knowledge of incarnations.
Avidya and Vidya	1970	419   D	Ignorance and Knowledge in relation to impure and pure Chetan Shakti. Two types of Maya.
Avidya and Vidya	1976	755   D	Two kinds of education - Vidya and Avidya, Spiritual uplift and language used in worldly dealings.
Avyakta	1970	401-402   D	Unmanifested nature (eternal unchanging). Ray of Creation.
Avyakta	1970	469   D	Tracing origin - example of sugar cube.

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