The Record of Shankaracharya Audiences – Index B

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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
Bad			See: Good and bad
Badrinath	1965	224   D	Physical v. emotional journey to see deity at Badrinath.
Balance	1972	537   D	Dynamic equilibrium in man and creation - Mela talk.
Balance	1993	1079   D	Meditation was provided to bring complete balance in human life and liberation from the attachments, desires and ambitions which create agitation and restlessness.
Battery	1978	827   D	Example of battery - when it is being charged, nothing is taken out of it. Our batteries are being charged when in stillness and in tune with Samashti.
Battery	1979	937   D	Charging of battery through desirelessness of Manas while body is working. Charging and discharging go on simultaneously in natural Samadhi.
Be	1961	4   D	'If you begin to be what you are ...'
Beauty	1965	272   D	By looking at things which are artistic and beautiful, one learns to see the beauty of the Absolute in everything. See story of Holy Man and beautiful woman (2) on page 272   D.
Beauty	1970	430   D	If you want to possess and use examples of beauty, you become attached to them and this pollutes the beauty. But if hold the sense of wonder you will enhance the beauty. See story of Holy Man and beautiful woman (1) on page 430   D.
Behaviour	1971	514   D	Teachers should improve their own behaviour first. See also page 517   D.
Behaviour	1972	563   D	One can study behaviour of others only if one studies oneself. 24 hours are enough to indicate the type of person someone is and the mix of Gunas he manifests.
Behaviour	1973	614   D	It is the behaviour of things that is subject to correction and there is a process which is setting things right.
Behaviour			See also: Nature
Behaviour			See also: Prakriti
Being	1962	60   D	Two sides of understanding - one is knowledge, the other is being.
Being	1962	66   D	The lower type of people are under accident or chance. Others have a chance of improvement.
Being	1964	122   D	Being does not climb ladder to unite with Atman - it is already united.
Being	1964	124   D	Improving our being. Two types of people, those who prepare and those who get on with it.
Being	1964	198   D	In the field of Being it is rather difficult to define steps. People have different types of beings. Some go quicker than others.
Being	1964	202   D	Question about different stages of being.
Being	1967	316   D	'Being' is always pure and so needs no improvement. The common knowledge that being is impure is false.
Being	1967	320   D	Improve your own being, enjoy the drama, and leave the rest to the Absolute.
Being	1967	323   D	Message to School of Meditation: all that one needs usually becomes available. Keep going until that motionless spot is reached.
Being	1970	408-409   D	In reality part of Absolute, but slave of Maya. See story of Neglected grandfather and offer of Mahatma on page 409   D.
Being	1971	496   D	Those who criticise others without cleaning their own Prakriti are rated third-class disciples. See story of Muslim saint and woman polishing table with dirty cloth on page 496   D.
Being	1972	537-538   D	Trying to look good outside but staying bad inside is wilful deception. See story of Imposter of the Prince of Avagarh on pages 537-538   D.
Being	1972	547   D	Direct experience of the being of Param-Atman is reached through meditation and comes with the sound of the mantra. See letter on page 546   D.
Being	1972	559   D	R.A. asks about sense of universal being in meditation. H.H.: 'There is no knowledge in full meditation'.
Being	1979	902   D	Three aspects of being - actions, emotion and intellectual. Physical is mostly governed by the other two. Meditation leads to improvement in emotional and intellectual, but it is slow.
Being	1979	915   D	H.H. explains how to check whether something is imagination or a message from the Divine Self.
Being	1982	986   D	Meditation is spiritual food, essential for strengthening one's being. Without it, one would always feel that something is missing.
Being	1989	1046   D	Those who are ignorant and those whose Prajna is not firmly established keep saying that everyone is the Absolute without real knowledge of it. Their being is in darkness.
Belief	1977	801   D	R. asks about laws of Vyashti and Samashti in relation to disbelief and blind belief.
Belief			See also: Faith
Belief			See also: Religions
Bhagavad Gita	1964	113   D	Cream of all Indian knowledge - four ways.
Bhagavad Gita	1964	192   D	Gita chapter 18 - Sattvic, Rajasic and Tamasic activities and their results.
Bhagavad Gita	1965	279-280   D	R. asks re Chapter 3: Ignorant man thinks he is the doer. H.H. explains what each part of the Gita covers.
Bhagavad Gita	1965	283-284   D	Bhagavad Gita and Isa Upanishad.
Bhagavad Gita	1967	306   D	H.H. explains: 'that which is night for all beings is the time of waking for the disciplined man'.
Bhagavad Gita	1970	452   D	Can buy Gita for a few pence but no riches will buy the knowledge in it. Example of child and 100 rupee note.
Bhagavad Gita	1971	485   D	Gita chapter 14 v.19 - a disciplined person knows how to handle situations involving Gunas, and neither welcomes nor resists them.
Bhagavad Gita	1971	496   D	Gita chapter 5 v. 7-10. See story of Muslim saint and woman polishing table with dirty cloth on page 496   D.
Bhagavad Gita	1971	501   D	Gita chapter 2 v. 54 - description of marks of Realised Man.
Bhagavad Gita	1971	508   D	H.H. explains verse where Krishna says 'I am the seed of this great tree of the universe'.
Bhagavad Gita	1971	510   D	Gita chapter 12: 'whosoever loves Me would love everyone in the world and be loved by them'.
Bhagavad Gita	1974	662   D	Going beyond the Gunas. 'He who renounces all initiative, is completely detached ... he is the Self'.
Bhagavad Gita	1975	710   D	Gita chapter 4 - Universe has to conform to certain laws which must be understood - whatever happens is a drama and there should be no attachment to any of it.
Bhagavad Gita	1976	770   D	Gita not restricted to any religion but is for everyone. An aid to educating children.
Bhagavad Gita	1978	844-845   D	Arjuna has had many births, but doesn't know them. Krishna knows his births. Person who knows is not bound by birth or death.
Bhagavad Gita	1978	855-856   D	Incarnations - sages know by precognition.
Bhagavad Gita	1978	861   D	Will: Arjuna's will to fight. Krishna removed ignorance - false love for kith and kin.
Bhagavad Gita	1979	879   D	Krishna describes to Arjuna how a Realised Man acts only as in a drama, knowing it is a drama.
Bhagavad Gita	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.
Bhagavad Gita	1979	904   D	Gita says from consciousness and its contact with the world comes desire, from unfulfilled desire - anger, then more hindrances, then agitation, then dislocation of reason ...
Bhagavad Gita	1979	946   D	Gita says one has to be still and comfortable in relaxed position for meditation.
Bhagavad Gita	1982	996   D	Whatever thought you entertain at time of death forms next body.
Bhajana	1979	892   D	Types of worship: Tamasic - engaging evil forces, Rajasic - relates to worship of a hierarchy of gods, Sattvic - attends only to the Absolute.
Bhakti	1965	221-222   D	Most people are the emotional type and are satisfied with the way of Bhakti.
Bhakti	1971	515   D	Bhakti can cleanse, purify and present you before Param-Atman at your best. Harmful mental rubbish can be rendered harmless. See also page 517   D. See story of Mira and poison on page 515   D.
Bhakti	1971	518-519   D	Dedicating all your actions to God.
Bhakti	1971	522   D	Correct Bhakti is to please God with your own special attribute and dedicate all actions to God. See story of Sudama worshipped Krishna with rotten rice on page 522   D.
Bhakti	1972	529   D	Forget the past, do not fear the future, devote the present to the Bhakti of Param-Atman.
Bhakti	1972	533   D	Mela talk on Bhakti.
Bhakti	1972	535   D	Practise Bhakti by considering and using everything as a gift from Param-Atman.
Bhakti	1972	539   D	Bearing troubles on path of devotion.
Bhakti	1972	540   D	Through deepening of Bhakti, the difference between a Bhakta and Param-Atman vanishes. See story of Radha and Krishna on page 540   D.
Bhakti	1972	541   D	Taking recourse to flattery to escape poverty is to kill one's own life. See story of Alesko and the turtles on page 541   D.
Bhakti	1972	595   D	Justification for different ways in Vedas.
Bhakti	1973	606   D	Param-Atman is beyond worldly limits and out of the reach of Buddhi. But a devoted heart reaches the goal. See story of Kunti. Suffering as a boon (2) on page 606   D.
Bhakti	1973	613   D	Devotion is a forced phenomenon before real intimacy with Param-Atman, which is Bhakti.
Bhakti	1974	643   D	In Bhakti there is a very close relationship between God and Ahankar. The devotee tries to merge Ahankar into God through emotion.
Bhakti	1974	648   D	At the Mela, Bhakti appeals to strongly to the common man. Those who belong to this stream have many Gods and like to dwell on them.
Bhakti	1974	651   D	For those on way of Bhakti, God has name and form (Saguna) and the teacher is very important.
Bhakti	1974	660   D	Dedicate heart to Atman. If that is properly achieved in its simplicity, nothing else is important. See story of Elephant and crocodile on page 660   D.
Bhakti	1974	661   D	Opening the heart - gratitude is the key.
Bhakti	1974	672   D	R. says only with melting of heart can Buddhi open up and see.
Bhakti	1975	700   D	Liberation is the ultimate goal for those on the path of knowledge. Those on the path of Bhakti achieve liberation first before they go ahead and complete the theoretical knowledge.
Bhakti	1975	725-726   D	R. asks about 'for different ends there are different means' - said in Mela talk. See story of Man running to find Param-Atman (1) on page 726   D.
Bhakti	1975	726   D	A Bhakta is always liberated because he is not bothered about anything except the Absolute.
Bhakti	1978	841-842   D	Differences between those who follow Bhakti and those who follow Jnana. See story of Two artists (5) on pages 841-842   D.
Bhakti	1978	853   D	Those following path of Bhakti become liberated when they die. Those on the path of knowledge (Jnana) get liberated before death.
Bhakti	1979	874   D	Developing Bhakti.
Bhakti	1979	877   D	Action only takes you to the goal when mingled with devotion.
Bhakti	1979	881   D	Different individuals attracted to different gods - the choice has to be left to them.
Bhakti	1979	884   D	Gratitude to God for human birth and the opportunities it offers increases devotion. See story of Krishna and Sudama: Param-Atman and Jiva on page 876   D.
Bhakti	1979	930   D	Only necessary to change approach, not what you are doing. Connect all to the Lord.
Bhakti	1979	932   D	Different aspects of Bhakti and Jnana. 'I am everything' - Bhakti affection for everyone. Cause and effect - those who see effect - Bhakti.
Bhakti	1979	933   D	Bhakti aspect of Sadhana is easiest and best for householder. 'Everyone else is my own Self' creates affection. But without knowledge there can be no devotion.
Bhakti	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.
Bhakti			See also: Devotion
Bhawana	1970	404   D	H.H. explains relationship between parts of the Antahkaran and Bhawana.
Bhawana	1976	752   D	Bhawana (thought) and Vicha (emotion) can wash the effect of bad samskars from the mind (simile of washing clothes).
Bhawana	1978	863   D	NH asks how to strengthen. H.H.: 'Practice'.
Bhawana			See also: Emotional Centre
Bhoga	1971	483   D	Bhoga - enjoying richness of creation and getting a taste for it may lead to Moha (deep attachment). Avoided by Prem, true love of Absolute.
Bible	1964	137   D	Bible and Upanishads - proper research may show much similarity.
Birds	1962	76   D	See story of Shooting the eye of the bird on page 76   D.
Birds	1970	399   D	See story of Parrot who wanted liberation (2) on page 399   D.
Birds	1970	479   D	Great powers come to the aid of the small when firm determination shown. See story of Sea birds (1) on page 479   D.
Birds	1973	624-625   D	See story of Karna in Mahabharata and King Crow and Swan on pages 624-625   D.
Birds	1974	672   D	Parrot and intellectual.
Birds	1977	796   D	Vedic text: Two birds on tree - disciple and teacher.
Birds	1980	975   D	Need for both spiritual and material, e.g. two wings of a bird.
Birth	1978	855   D	Life force is in foetus from start, but power to move comes from nourishment.
Birth and Death	1964	136   D	The last desire before one's death establishes the pattern for the next life.
Birth and Death	1968	338   D	The point of appearance of a form which in substance exists in eternity is called birth, and the point of change appreciated by consciousness is called death.
Birth and Death	1970	408-409   D	Nature arranges things so that neither can be felt.
Birth and Death	1970	409   D	Realisation of 'no death' will dawn with true knowledge.
Birth and Death	1970	409   D	Examples of how blind desires created by Maya ruin us.
Birth and Death	1970	420   D	Who is it that lives through different lives?' 'What is it that takes forms, dissolves and continues the cycle?'
Birth and Death	1970	421   D	Birth and death is affected by good or bad deeds. Idea of heaven and hell.
Birth and Death	1970	422-423   D	Taken in light of three levels of existence - physical, subtle, causal.
Birth and Death	1970	423   D	Anything that comes into existence or is created will have to die.
Birth and Death	1971	520   D	Birth and death and the drama of the universe.
Birth and Death	1972	529   D	Mela talk on fear of death.
Birth and Death	1972	535   D	Mela talk - body is born and dies. Atman is birthless and deathless.
Birth and Death	1973	608   D	You never actually experienced your birth, so take it that you were never born. That which is not born cannot die.
Birth and Death	1973	611   D	Birth and death are a drama. Nobody can experience his own birth or death.
Birth and Death	1976	762   D	Birth and death is an illusion - part of drama.
Birth and Death	1978	844   D	Jiva experiences birth and death - not Atman.
Birth and Death	1978	848   D	Pure causal body does not take birth, except sometimes as an incarnation to do good to others.
Birth and Death	1992	1073   D	Person who dies in ignorance does go to finer, subtle level but has to return to coarse level to pay the price for his attachments. But the cycle can be broken.
Bliss	1961	13   D	Bliss acquired from meditation cannot be obtained in any other way.
Bliss	1961	14   D	Bliss of meditation moves with you like a shadow when you come out into the sensory world.
Bliss	1962	40   D	In the stage of Turiya one can live in world and also enjoy bliss.
Bliss	1962	43   D	in Turiya a man can enjoy the Higher Emotion ('bliss').
Bliss	1962	51   D	Sattva creates Bliss, but if they have no attention they can't retain it.
Bliss	1964	113   D	Music has the power to give bliss because the vibrations emanating from rightly-composed notes form certain patterns of particles which create bliss.
Bliss	1964	114   D	With spiritual knowledge we rise above the results of pain and pleasure and enjoy Bliss even in the midst of actions.
Bliss	1964	122   D	Difference between Sattva and bliss. Bliss is the nature of Atman.
Bliss	1964	123   D	Meditation is working whether you taste bliss or not. Bliss is irrespective of time or meditation.
Bliss	1964	137   D	Leave the changing suffering or pleasure, and work on Consciousness, Bliss and Knowledge, because that is the Absolute.
Bliss	1964	153   D	Once one experiences bliss from meditation, one becomes sure that there must be an ocean of bliss.
Bliss	1964	155   D	The creation of pleasure and pain is of the mind. The Atman feels and feeds on bliss, and is not at all moved by or desirous of pleasure or pain.
Bliss	1964	161   D	Atman knows only bliss and consciousness. When Buddhi clear and taking commands from Atman it knows real bliss.
Bliss	1964	169   D	One gets bliss on the way and at the destination too. The difference is that on the way one gets little but at the top one gets to the source of bliss.
Bliss	1964	177   D	Kingdom within is reservoir of peace and bliss.
Bliss	1964	178   D	Master feeds only on bliss. Servants need food - fresh air, natural noise, clean and pure smell and natural sights.
Bliss	1964	180   D	Master feeds only on bliss. Servants need food - fresh air, natural noise, clean and pure smell and natural sights.
Bliss	1964	192   D	The purpose of meditation is to meet in bliss, and preparation to get still and comfortable is necessary.
Bliss	1964	196   D	Ignorance is illusory. In Self it is all Bliss, Consciousness and Truth.
Bliss	1965	239   D	Bliss is ultimate end of meditation.
Bliss	1968	351   D	Everyone wants to manifest and be blissful. Trying to organise things for worldly happiness leads to painful bondage and suffering. See story of Kunti. Suffering as a boon (1) on page 351   D.
Bliss	1971	494   D	Subtle desire hidden deep in one's being is cause of disciples failing to get bliss in their devotional work. See story of Patient and doctor on page 494   D.
Bliss	1972	574   D	D.S. When your mind is full of Sattva it can reflect the present - that is real happiness or bliss.
Bliss	1972	591-592   D	D.S. People think that to be a recluse means to be inactive. But when a man has become absolutely silent and in bliss he is transmitting bliss to all creatures.
Bliss	1974	659   D	Absolute is Rasa - the great ocean of sweetness. In meditation one takes a dive into this ocean and this produces attention, precision and efficiency in speech and actions.
Bliss	1975	714   D	Experience of unity with Absolute brings bliss into actions. This can only happen when consciousness is active. Example of how eating fruit brings enjoyment.
Bliss	1975	715   D	Bliss creates force in individual from which everything has to manifest. See story of Traveller with a small lantern (2) on page 715   D.
Bliss	1975	735   D	Two main ways of experiencing bliss. Some people like to practise in solitude in a Himalayan cave, others like to share everything with the ordinary man.
Bliss	1976	760   D	Bliss is an obstacle to 'the deep dive' because we fail to take the further step to Turiya where there is nothing.
Bliss	1977	814   D	We will attract others only if we exhibit the bliss of which we speak.
Bliss	1979	918-919   D	Pure consciousness is power from which comes knowledge and bliss. Bliss is food for Atman and Absolute.
Bliss	1979	923   D	H.H. describes the location in the body and brain where the processes associated with the feeling of bliss take place.
Bliss	1988	1016   D	The way of bliss which arises from the conscious search for liberation is a spiritual desire for union with the limitless consciousness and bliss.
Bliss	1989	1038   D	Bliss is the substance of the Absolute and is at the causal level of our emotional being. This emotional aspect helps to keep out the interplay of sense and mind.
Bliss	1989	1048   D	H.H. repeats the Stuti, 'praises of the Absolute', every day and they always give new bliss when repeated again. Life is not just for searching: it is also for bliss.
Bliss	1991	1062   D	Comes from within when there are no possessions. Prakriti carries on worldly affairs, the drama unfolds, and the witness, the Self, remains in bliss.
Bliss	1993	1084   D	Pervades everywhere, but is appreciated only by the conscious knower.
Bliss	1993	1085   D	In ignorance one enjoys pleasure and experiences pain, but does not appreciate bliss. True bliss is beyond pleasure and pain.
Bliss			See also: Anand
Bliss			See also: Joy
Bliss			See also: Happiness
Bodies	1962	54   D	Four bodies: Physical, Subtle, Causal and Divine or Eternal.
Bodies	1964	122-123   D	Physical and subtle body - three types of food and effect on body.
Bodies	1965	242-243   D	Two types of Shastras (rules) - one gives direction and orders, the other provides counsel and works through stillness.
Bodies	1965	284-285   D	Realising three of the four bodies - requires intense desire and connection with truth through special man.
Bodies	1967	299   D	Description of three bodies which together constitute the five veils.
Bodies	1967	300   D	In peace and deepest levels of meditation one has reached causal body, source of all energy, forms and names.
Bodies	1967	317   D	Death of body - relationship of material body and conscious being.
Bodies	1967	330   D	Relationship of three bodies to communication with teacher. Subtle body not bound by time and space - causal body never separate.
Bodies	1967	331   D	Do tortoises find their way using the subtle body? Human beings have Buddhi, but not non-humans.
Bodies	1967	332   D	Need for rest for mind (subtle body).
Bodies	1968	344   D	Subtle body is always present in all beings. Humans can refine and develop it.
Bodies	1968	352   D	Definition of a man relates to physical body. But as Atman, all three bodies work together and are in contact with each other.
Bodies	1968	358   D	Differentiation in subtle and physical body but not in realm of Atman.
Bodies	1970	422   D	Physical body is a limited world. When it dies, subtle body collects experiences and jumps to a new form.
Bodies	1970	455   D	On Self-realisation, one sees that the physical, subtle and the causal bodies are illusion. The subtle body creates the physical body and is an emanation of the causal body.
Bodies	1970	478   D	Reply to letter from DC. Body is smallest of Buddhi, Manas and Atman.
Bodies	1971	498   D	Tamasic and Sattvic causal bodies. Example of two types of house.
Bodies	1971	520   D	World is a great show staged by God. It is a crime to regard the world as everything and Param-Atman as nothing, and the punishment is to be imprisoned in this physical body.
Bodies	1972	535   D	Mela talk - it is the body that is born and dies: Atman is birthless and deathless.
Bodies	1972	537   D	Mela talk - this body is like a big town, the habitation of many bodies. It is kept in a state of dynamic equilibrium.
Bodies	1972	539   D	This world wants your body ... but Param-Atman wants your love only.
Bodies	1972	545   D	Q. re physical, subtle and causal. What divides all these three from consciousness itself?
Bodies	1972	548   D	Q. to J. re body, soul, essence and personality. 'Pratibha' is all three put together.
Bodies	1972	557   D	The load of past and future - regret and desire for a particular outcome. Physical body also suffers.
Bodies	1974	631   D	Three bodies; diving deeper is to be in purified state of these three types of function.
Bodies	1978	848   D	People in the West have difficulty with the idea of Atman as they are concerned with solid things. If they are asked 'Whose bodies are these subtle and causal bodies?' they say 'mine'.
Bodies	1979	902   D	Our body can hold a certain measure of consciousness. It is the purity of consciousness that is important, not the amount: Ganges water in a pot of whatever size is the same.
Bodies	1979	911   D	Detailed explanation of the relationship and composition of the three bodies, how they interact and how we experience them.
Bodies	1982	995   D	Difference between individual and universe is only one of magnitude. Universal being is also made of the same three bodies - physical, subtle and causal.
Bodies	1982	996   D	Subtle body is carrier of individual to next life. Rule is that idea entertained at time of death forms next body.
Bodies	1993	1079   D	The physical body needs time for sleep, dreams and waking. A few moments of union with the Self in meditation is enough for one to lead a reasonably peaceful life.
Body	1964	119-120   D	We are not contained in our body, although the individual lives in the body.
Body	1964	155   D	For stillness one has to start with the body.
Body	1964	195   D	Body can be a bridge or a barrier. If body is not stilled or regulated it will become a barrier.
Body	1965	227-228   D	The Self is not the body.
Body	1965	241   D	Body is an illusion. It should not be allowed to separate the real unity. Metaphor of bodies made of clay, steel and glass.
Body	1965	249-250   D	I is not the body - Aham and Idam (e.g. Ram Das).
Body	1967	327   D	Position and relaxation of body during meditation.
Body	1971	518   D	Body is the vehicle, Atman is the rider.
Body	1972	543   D	It is the body that eats, while we feel that we eat. This is a delusion.
Body	1973	610   D	The one who considers himself only a physical body is like a dead man.
Body	1975	715   D	Physical body is limited in what it can do. Example of ant and elephant bodies.
Body	1979	954   D	Ultimate reality illumines everything. Man can feel and realise that ultimate truth through the body.
Body	1980	973   D	If one hangs a coat in the wardrobe, it doesn't go anywhere. If you put it on it goes with you everywhere. Body is like the coat. All claims of doer and enjoyer are like the coat.
Body	1993	1084   D	Is body in consciousness, or consciousness in body? Use reason to discover. Example of sound and microphone. Body is an instrument.
Bondage	1970	477   D	Atman in association with impure Buddhi may seem to be under worldly bondage.
Bondage	1973	608   D	A prisoner is a prisoner, whether he has been awarded 'A', 'B' or 'C' class accommodation.
Bondage	1973	611   D	Bondage and liberation are a drama. No-one is in bondage - we only think we are under bondage.
Bondage	1979	934   D	Bondage is considering yourself to be the doer because it makes you responsible for the consequences.
Books	1970	416-417   D	Tendency to read large numbers of books by different philosophers is not helpful.
Books	1976	767   D	Reading spiritual books is OK, but it is not always enough. A person who has travelled along the path would be more helpful in removing difficulties.
Bottle	1965	240   D	If the water in the Ganges were Universal Atman, then water taken from the Ganges and put into a bottle would be the individualised self.
Bottle	1965	241   D	Analogy of water in bottle refers only to physical body - when ignorance goes, body seen as illusion.
Bottle	1967	325   D	Analogy of Ganges water and water in bottle. As long as we associate ourself with body, senses, Manas, Buddhi, desire, Ahankar, we are separated and bottled up.
Bottle	1968	370   D	We cover ourselves with a multitude of desires which colour the Self. Analogy of red colour added to bottle of Ganges water.
Bottle	1968	371   D	In truth there is no difference anywhere. If 100 bottles of Ganges water are brought together, there would be no difference other than in the design and shape of the bottle.
Bottle	1970	385   D	God and Atman are similar, just as Ganges water in a bottle is the same as the water in the river.
Bottle	1970	395   D	Pure light becomes coloured through the feeling of 'I and mine'. Example of water in a glass bottle being coloured by red substance or by mud.
Bottle	1970	462   D	People take water from Ganges in a bottle for holy purposes, but one cannot take all the water in the Ganges. One needs to keep coming back for more spiritual food.
Bottle	1979	881   D	The happiness which arises out of self-realisation cannot be kept secret, just as the smell from strongly-smelling salts kept in a closed bottle will still pervade the air around it.
Bottle	1988	1025   D	Physical is limited and spiritual is unlimited. Example: water from a bottle poured into the Ganges becomes curative like the Ganges, but will develop germs if kept in the bottle.
Brahma	1972	596   D	Law of Three - Vishnu, Brahma, Shiva. Correspond to Sattva, Rajas, Tamas respectively.
Brahma	1979	868   D	The original cause. God as creator.
Brahma	1979	871   D	Knowledge of Brahma cannot be given but can be caught.
Brahma Muhurt	1978	833   D	Best time for meditation is in the morning - just before sunrise. (Brahma Murhurt)
Brahma­charya	1976	769   D	Fifth rule of living (Patanjali). This has a different meaning for householders, in relation to normal married life.
Brahman	1970	405   D	No single person can make use of all the knowledge, or all the love that Brahman Himself controls.
Brahman	1971	499   D	Only when the Self knows itself to be free is it free. See story of Indra and Virochana: 'Self alone is Brahman' on page 499   D.
Brahman	1971	501   D	Gita chapter 2 - description of state of Brahman.
Brahman	1971	509   D	Dakshina-Murti associated with principle: Brahman alone is truth, the universe is illusion, Jiv-atman and Brahman are one.
Brahman	1975	734   D	Brahman is the Truth and the World is not the Truth ...' and Jnana Mudra (hand sign) used to illustrate this.
Brahman	1975	735   D	Comparison with feeling when great man appears among us - need same feeling towards unity of Brahman with Jiva.
Brahman	1976	742   D	Shloka 'Brahman is truth ...'. Progress depends on knowing and respecting truth: simile of piece of rope and snake.
Brahman	1977	796   D	There is no difference between Brahman and Atman, Absolute and individual.
Brahman	1978	849   D	Vedas say when you feel Param-Atman and Atman are one it is Brahman. When you feel they are different it is Param-Atman and Atman.
Brahman	1979	878   D	Only one who has realised Brahman can know if another has also realised.
Brahman	1979	879   D	'Aham Brahmasmi' - I am Brahman - only to remind you of what you are.
Brahman	1979	881   D	A stage comes when the feeling 'I am Brahman' becomes natural. Then you only become conscious of it when somebody says 'you are not Brahman'.
Brahman	1979	934   D	Shankaracharya tradition teaches that Brahman and Atman are one.
Brahman	1979	954   D	Everything is illumined by ultimate Reality. Brahman is everywhere in the parts of the body.
Brahman			See also: Absolute
Brahmin	1965	245   D	An example of a special tradition is the Brahmin, Kashatrya and Vaisya. Here the ritual of the three castes exists and is unbreakable.
Brahmin	1965	256   D	Meditation is for all - not just for Brahmins.
Brahmin	1965	259-260   D	Brahmins limiting themselves to be Brahmin. Feel jealous when initiation given to Westerners. Living in Tamas, afraid of the light.
Brain	1978	823   D	Two hemispheres - possible Indian equivalent: Sakarmath and Karmath.
Brain	1979	899   D	Anything related to thought or thinking involves the brain. But H.H. does not consider the brain to be independent from all other factors.
Brain	1979	923   D	H.H. describes the location in the body and brain where the processes associated with the feeling of bliss take place.
Brain	1985	1010   D	Purush (male aspect) dominates brain and Prakriti (female aspect) dominates heart. Use both heart and brain.
Breath	1972	569   D	D.S. Mind and breath are closely related. If the breath is controlled, mind is controlled. You control the breath through Yoga - the eightfold path.
Breathing	1962	74   D	Fast breathing in meditation caused by resistance to going deep. Usually easily overcome.
Breathing	1970	456   D	Short breathing exercise before meditation useful in certain cases where laziness has crept into the physical body.
Breathing	1978	832   D	Correct posture in meditation is important to get stillness of body and equalised breathing - stillness of Prana. These help to still Manas.
Breathing	1989	1034   D	Q. on observation of breathing. Unlike other systems, the technique of meditation does not prescribe separate disciplines for body, breath, mind and eyes. All are brought into harmony.
Bridge	1965	238   D	Establishment of a connection or bridge between East and West is a good thing. After all, it is the same Atman that we all seek.
Bridge	1973	625   D	Bridge of meditation, from activity to stillness, over which one throws desires.
Bridge			See also: East and West
Brother	1977	797   D	H.H. explains relationship with his brother.
Buddha	1964	103   D	H.H. comments on sayings from the Buddha. See page 101   D.
Buddhi	1962	54   D	Buddhi is part of second body - subtle body.
Buddhi	1962	56   D	Make your Buddhi clean and precise so you can distinguish what is, from what is not.
Buddhi	1962	57   D	Wars in name of religion are product of confusion in Buddhi. Loving truth is way to purify.
Buddhi	1964	155   D	Stilling the body, Manas and Buddhi.
Buddhi	1964	160   D	Buddhi is not the enemy of Atman - Atman has no enemies.
Buddhi	1964	160   D	Vibrations reach senses first, then Manas, then Buddhi which is the inner gate and forms a barrier.
Buddhi	1964	161   D	There are two substances in each of us. One is the Atman (spirit) and the other is the matter which makes up our body - Manas (mind), Buddhi (intelligence) and so on.
Buddhi	1964	167   D	Translation of word Buddhi.
Buddhi	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.
Buddhi	1964	169   D	Second step of ladder - one hangs between decision and non-decision due to impure Buddhi.
Buddhi	1964	170-171   D	Buddhi gives directions as to what is useful and harmful to the Self. Intuition through pure Buddhi. A weak Buddhi loses control over Manas.
Buddhi	1964	171   D	Buddhi is like manager or Chief Minister. Condition of body depends on state of Buddhi.
Buddhi	1964	177-178   D	Impurities in Buddhi have two causes: one is the filth or cloud or mist and the other is its own mobility. True knowledge removes the filth or cloud and meditation stills it.
Buddhi	1964	186   D	If Buddhi is allowed to control the mind, the direction of activities will be towards the usefulness.
Buddhi	1964	187   D	Mind doesn't naturally run; it is encouraged to run. When Buddhi allows it to run, then it runs. A weak Buddhi is over-ruled by it. Don't allow the Buddhi to be weak or impure. See story of Holy Man and the bamboo pole (2) on page 187   D.
Buddhi	1964	192   D	While going in to meditation leave body, senses, mind and Buddhi one by one, and while coming out meet Buddhi, mind, senses, body and the world one after the other.
Buddhi	1964	193   D	A pure Buddhi takes one towards Sattva and impure will take towards Tamas.
Buddhi	1964	195   D	One should never allow the Manas (mind) to go free. It is a very important link in our being so it must always be under the control of pure Buddhi.
Buddhi	1964	196   D	The creation is outward bound and, due to the nature of creation, body, mind and Buddhi become outward bound too.
Buddhi	1964	196   D	To stop the inner and outer working of Manas, one should take the help of Buddhi. Two ways of avoiding useless mental activities: Anvaya and Vyatireka.
Buddhi	1964	197   D	Efforts are necessary until Buddhi fully cleansed and open for Ahankar to see Self. Buddhi works from emotional as well as intellectual centre.
Buddhi	1964	198   D	Buddhi is like a wife and Manas like a son. Their company is necessary.
Buddhi	1964	198   D	Cloud surrounds the Buddhi. Ignorance is the cause.
Buddhi	1964	200   D	The natural state of the Self is Sattvic. When there's any modification, then it becomes Rajasic. The opposite of the natural state is the Tamasic state.
Buddhi	1964	202   D	The cloud of ignorance is caused by impure Buddhi thinking that the light comes from itself.
Buddhi	1964	211   D	Always feed Manas and Buddhi with pure and positive emotions.
Buddhi	1965	225   D	Effect of Gunas on Buddhi.
Buddhi	1965	225-226   D	No activity of Buddhi in meditation.
Buddhi	1965	226   D	Buddhi decides or discriminates.
Buddhi	1965	229   D	Buddhi is subject to impurity.
Buddhi	1965	230-231   D	Experience comes first to Atman, then from Atman to Buddhi.
Buddhi	1965	231   D	Doubts produced by Manas and Buddhi.
Buddhi	1965	234   D	Knowledge comes through Buddhi. Love is experience beyond Buddhi.
Buddhi	1965	238   D	Upanishads - knowledge of Atman through Buddhi.
Buddhi	1965	239   D	Stilling Buddhi when it's not required.
Buddhi	1965	247   D	The image of a painting and of Atman. Also see other version on page 248   D.
Buddhi	1965	248   D	Clarity and stillness of Buddhi determines the type of knowledge we receive. Also see other version on pages 246-247   D.
Buddhi	1965	256   D	Expansion and universal Buddhi.
Buddhi	1965	259   D	Expansion and universal Buddhi.
Buddhi	1965	264   D	Buddhi and Creation.
Buddhi	1965	269   D	The wife of Realised Man.
Buddhi	1965	284   D	Buddhi and liberation. Ouspensky will be in peace until creation dissolves with Brahma.
Buddhi	1967	298   D	Manas, Buddhi etc. all subtle manifestations of Chit.
Buddhi	1967	305   D	Can achieve higher levels of consciousness by right use of Buddhi: seeing past and visualising future.
Buddhi	1967	310   D	I am that with whose power the Buddhi discriminates.
Buddhi	1967	312-313   D	R. asks re parable of prodigal son and Buddhi. Good impulse comes from Buddhi.
Buddhi	1967	322   D	Going in and out of identification is Buddhi trying to bring one back through discrimination.
Buddhi	1967	327   D	R. asks re Buddhi, last desire and next life.
Buddhi	1967	331   D	Do tortoises find their way using the subtle body? Human beings have Buddhi, but not non-humans.
Buddhi	1968	347-348   D	Role of Manas and Buddhi in governing one's actions: influences on physical health.
Buddhi	1968	350   D	Development of subtle body by use of Buddhi to discriminate right from wrong.
Buddhi	1968	364-365   D	Teacher provides guidance for Manas and if this is insufficient, knowledge for Buddhi to help in meditation. Ultimately discrimination must be by individual himself.
Buddhi	1970	391   D	Buddhi is like Realised Man if pure and still: difference lies in how they deal with others. Influence of Gunas on Buddhi.
Buddhi	1970	394   D	Predominance of Gunas affects Buddhi's function - how to improve on this.
Buddhi	1970	395-396   D	Decisions taken under Sattva transcend all time. Example of water in glass bottle. Change in emotional attitude needed to strengthen desire.
Buddhi	1970	404   D	Buddhi's discrimination between what is useful and not useful to the Self is activity of Viveka. Once a decision has evolved, there is no room for doubt.
Buddhi	1970	405   D	Increase of Sattva possible only when Chitta, Manas and Buddhi come together and there is no division between them.
Buddhi	1970	449   D	All faculties, including Buddhi, work properly when Shuddha Ahankar is active.
Buddhi	1970	478   D	Relationship of Atman, Buddhi and Manas to body - body being the smallest.
Buddhi	1971	482   D	Buddhi and Manas two aspects of mind which cover the Param-Atman. See story of Seven gates. Keys of the kingdom. Explanation (1) on page 482   D.
Buddhi	1971	484   D	Use of Buddhi in love is limited. Can inform you of whereabouts of Absolute, but you must leave Buddhi at the gate. See story of Rama Tirtha and the King who wanted communion with God on page 484   D.
Buddhi	1971	488   D	If good, Prakriti takes over from Buddhi to attain communion with Atman.
Buddhi	1971	492   D	Discrimination between useful and not useful. If impure, takes wrong to be right.
Buddhi	1971	494   D	In purification of Prakriti, all outer help stops after Buddhi. Only the Self can help from that point.
Buddhi	1971	510   D	Buddhi as reason which decides what is more useful to Atman, and this comes through experience and observation.
Buddhi	1971	513   D	Buddhi discriminates true or good from the store of experience in Chitta.
Buddhi	1972	545   D	If Buddhi and Prarabdha (past karma) both support a physical act, success is inevitable.
Buddhi	1972	557   D	The load of past and future is on the mind (Buddhi), but the body also suffers.
Buddhi	1972	559   D	Difference between resolutions born of Manas and of Buddhi.
Buddhi	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'.
Buddhi	1973	615   D	Making a friend of Buddhi: make sure Manas follows Buddhi which follows Atman.
Buddhi	1974	629   D	Two ways of holding experience, one by Buddhi and other by faith - Shradha. See story of Mahatma and 'all movement is poisonous': Shiva on page 630   D.
Buddhi	1974	632-633   D	R. asks re keeping Buddhi free of doubt while being active. H.H. answers re rest and energy.
Buddhi	1974	634   D	Buddhi is like wife - gifts more effective than punishment. See story of Rama and Sita on page 634   D.
Buddhi	1974	635   D	Rama's marriage - Mula-Prakriti - pure Buddhi - wife of Purush. See story of Rama's marriage on page 635   D.
Buddhi	1974	637   D	Recollecting, remembering has to be done by Buddhi but it must not be allowed to play with it. This purifies Buddhi.
Buddhi	1974	651   D	Different use of Buddhi in people who work through knowledge or heart.
Buddhi	1974	654   D	The way to know right or wrong is either from within or by application of reason which comes from pure Buddhi.
Buddhi	1974	656   D	With discipline we collect 'punya' which purifies Buddhi and clear reason appears.
Buddhi	1974	661   D	Buddhi working as personal servant or general.
Buddhi	1974	670   D	If Buddhi could work in the light of Atman there is nothing more to desire.
Buddhi	1974	672   D	Q. to J. re translation of 'Buddhi'. 'Intellect' is OK - derived from Latin - inter legere, that which can be read between the lines.
Buddhi	1974	687   D	When Buddhi is pure the four divisions of mind do holy actions - they are good servants.
Buddhi	1974	691   D	Actions need to follow intellect (Buddhi), not Manas.
Buddhi	1974	694   D	If Buddhi becomes stronger, Manas becomes weaker, and vice versa.
Buddhi	1975	700   D	Detaching Buddhi from the favourable and unfavourable and applying it to Param-Atman is happiness.
Buddhi	1976	747   D	Sattvic Manas without Sattvic Buddhi causes trouble!
Buddhi	1976	748   D	Sattvic Buddhi is Devic. Inner voice.
Buddhi	1976	749   D	Pure Buddhi itself is the knowledge, Chit is a synonym of Buddhi.
Buddhi	1976	755   D	What 'I am' is a function of Ahankar, what 'I know' is a function of Buddhi.
Buddhi	1976	774-775   D	Do not use Buddhi in meditation. Curiosity of Buddhi is natural, but keep it to what is essential.
Buddhi	1976	778   D	Paper from H.H. on the parts of the Antahkaran. Explanation of Buddhi - that which takes decisions.
Buddhi	1977	801   D	Motivation by ego or by Absolute.
Buddhi	1977	804   D	Confidence and certainty come when Buddhi follows promptings from Atman. See story of Wrong mantra and goddess: Kreem and Kleem (1) on page 804   D.
Buddhi	1977	807   D	If open to the Absolute, promptings come from the Atman and Buddhi works in accordance with reason.
Buddhi	1978	823   D	Ahankar and Buddhi make decisions, Manas and Chitta do the thinking.
Buddhi	1978	830   D	Enjoying Buddhi in activity.
Buddhi	1978	842   D	Explanation of how Buddhi works.
Buddhi	1978	853   D	Buddhi is sharpened by good company and then takes better decisions.
Buddhi	1978	861   D	Sattvic, Rajasic and Tamasic Buddhi.
Buddhi	1979	877   D	Buddhi is one of the servants. Need to control, otherwise it will try to lead you astray.
Buddhi	1979	902   D	Instrument of decision-making. Consistency of behaviour and action only possible by greater consistency and purity of Buddhi.
Buddhi	1979	904   D	Agitation of mind dislocates reason of Buddhi.
Buddhi	1979	915   D	Discriminating between messages and imagination. If there is agreement between Buddhi and Chitta then it is inspiration.
Buddhi	1979	941   D	Buddhi is the part of the Antahkaran that remembers or forgets.
Buddhi	1979	944   D	Knowledge of Atman is acquired by Buddhi. Abhedabuddhi is knowing there is no difference between Samashti and Vyashti.
Buddhi	1979	953   D	Buddhi knows name and shape but also by thinking (using Buddhi), name and shape can be deleted to enable you to go beyond.
Buddhi	1985	1005   D	Influx of Sattva in Buddhi purifies Antahkaran.
Buddhi	1985	1006   D	One should not think that everything Buddhi says is true to the Absolute. It depends on the level of Buddhi. See story of Vishwanath and his disciple who could read his mind on page 1006   D.
Buddhi	1991	1056   D	Universal Buddhi (Samashti Buddhi) is unified. Individual Buddhi has limitations imposed by Samskars. Samskars are of three types corresponding to the three Gunas.
Buddhi	1993	1075   D	Gets power from Atman which can be used positively or negatively. The best way to strengthen Buddhi is not to entertain too many desires.
Buddhi	1993	1075-1076   D	If Buddhi remains steady and transparent it will work for Atman with full brilliance. Meditation stills Buddhi, but knowledge is needed to purge it of attachment and prejudice.
Buddhi	1993	1077   D	Buddhi can be used for real transformation or for reinforcing one's own attachments.
Buddhi	1993	1085   D	Buddhi works on the data received from Manas. A steady, trained Buddhi makes choices and decisions that are useful to the Atman.
Buddhi			See also: Antahkaran

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