The Record of Shankaracharya Audiences – Index D

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Contents: By date
Index: Complete word list
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Special indexes: Stories ~ Ouspensky ~ Devotion ~ Non-duality ~ Action

Word	Year	Page	Description
Daiva	1976	744	Divine in conflict with worldly in mind during meditation. See also: Devas
Dakshina-Murti	1970	438  D	'The form of liberation' - embodied with Mudra (hand signal) or form of knowledge.
Dakshina-Murti	1971	508-509  D	Dakshina-Murti - symbol of knowledge. H.H. explains meaning. Individual must rise above three Gunas through union with the Absolute.
Dakshina-Murti	1971	509  D	Posture in meditation. Left palm under right = Nature (Prakriti) under Absolute, its creator.
Dakshina-Murti	1974	643-644  D	Posture of knowledge. Relation to Brahma Satyam - Jaganmithya; Brahma Jivaiva - Naporah.
Dakshina-Murti	1975	734  D	Brahman is the Truth and the World is not the Truth ...' and Jnana Mudra (hand sign) used to illustrate this.
Dakshina-Murti			See also: Mudra
Dandi Swami	1972	564  D	H.H. asks R. and colleagues to put questions to Dandi Swami.
Dandi Swami	1972	565  D	RA and MA's reflections on Dandi Swami's approach, and H.H.'s reason for involving him.
Dandi Swami	1972	595  D	Dandi Swami belongs to way of intellect. Up to each individual to choose way he prefers and clear up any doubts. See story of Blind people and elephant (1) on page 595  D.
Darkness	1974	683  D	Don't be afraid of the darkness - there can be no darkness without light. See story of Traveller with a small lantern (3) on page 683  D.
Darshan	1978	824	One of the activities of the Mela - teaching of sages.
Dattatreya	1968	360  D	Dattatreya gathered teaching from 24 incidents in the natural world involving people and animals. See story of Dattatreya and virgin girl on page 360  D.
Dattatreya	1970	412  D	Difference between Guru and ordinary teacher. See story of Dattatreya's 24 teachers on page 412  D.
Dattatreya	1988	1026	Dattatreya took 24 teachers. The whole of Samashti is our teacher.
Death	1964	136  D	The last desire before one's death establishes the pattern for the next life.
Death	1967	315  D	Q. re death and continued connection with the School.
Death	1967	317  D	A. asks re death of body. H.H. - 'Death does not bring an end to the one who has the body'.
Death	1968	337  D	Death of the young airman - initiation on subtle level.
Death	1968	338  D	Survival after death: creation, consciousness and matter. Process of manifestation. Law of cause and effect. The appearance of a form in time is known as Punarjanma.
Death	1972	530  D	We fear death because we have forgotten ourselves.
Death	1972	539  D	Quote from Gita as subject of H.H. discourse: 'He who frees himself of his body remembering Param-Atman at his last moment, gets into Param-Atman undoubtedly'.
Death	1972	562-563  D	Death of physical body does not halt work on realisation. One would be reborn into favourable circumstances to continue the work.
Death	1974	646-647  D	Direct communication on the subtle level between the living and the dead is unnecessary. It is also unnecessary and unnatural to blot out the memory of the dead person.
Death	1974	647  D	When an individual dies he stays in the astral realm until he gets a new body.
Death	1974	693  D	We sometimes wish for death when in trouble, but fear it when it comes. See story of Woman with heavy burden who cried out for death on page 693  D.
Death	1976	754	No difference between Atman and Jiva. One can understand Jiva as that which is afraid of death, whereas Atman doesn't know what death is.
Death	1977	812-813	As a wedding or union. Preparation of the wedding garment before death help one establish a relationship with the Absolute before the wedding.
Death	1977	818	Death and transmigration - last desire - repeating mantra.
Death	1979	904	Different time-scale for physical and subtle bodies.
Death	1979	912	Drama of creation - everyone destined to die. This is the biggest fear in the lives of all beings.
Death	1982	986	H.H. and R. are both preparing to embark on their next journey and require some seclusion. But support for the Society will always be available.
Death	1982	996	Subtle body is carrier of individual to next life. Prana merges into universal. Rule is that idea entertained at time of death forms next body.
Death	1988	1018	Sometimes people seem to receive visions or messages from a dead person. This is usually a product of personal intensity or imagination. Don't give it any importance.
Death	1991	1067	Q. on preparation for death. H.H.: Death is only a change of form if one is not liberated. Follow the discipline, withdraw from the world and remember the Absolute.
Death	1993	1083	Not much importance should be given to the death of the physical body. One should aim at preparing for total liberation by purifying the subtle body through knowledge and meditation.
Death			See also: Birth and Death
Debts	1964	129  D	How does aspirant pay debt? Only be giving to someone else by example.
Debts	1972	562  D	Debt towards H.H.'s teaching is not repaid in one day, but daily.
Debts	1979	888	R.'s message about his debt to H.H. and H.H.'s reply.
Deception	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.
Deception	1991	1058	Everything about individuals, societies is ambiguous: their thoughts are secret, they speak the language of pretext and their deeds are deceptive.
Deception	1991	1059	Resolving conflicts. Greed, power and pride can be defended only by deception. Senior people should get together and open their hearts and minds.
Decision	1970	391  D	If there is abundance of Sattva, Buddhi would always make right decisions and Manas would carry them out.
Decision	1970	394  D	Light of Atman falls on Buddhi - relative concentration of Gunas affects function.
Decision	1970	395  D	Effect of the Gunas on decisions: Rajas - doubts, Tamas - unaware that decision had been taken, Sattva - decision transcends time. Example of water in glass bottle.
Decision	1970	396  D	Decisions of someone full of Sattva are always clear and without doubt.
Decision	1970	404  D	Decision evolves from Buddhi discriminating between right and wrong and usefulness or not to Self.
Decision	1970	461  D	Understanding of important ideas. Decision to stick to them and put them into practice. See story of Addiction to sweets on page 461  D.
Decision	1971	494  D	How to remove deep roots of Prakriti - decide to love the truth and stand by it.
Decision	1975	712  D	To overcome forgetfulness, make unshakeable decision that all activities are for Param-Atman. Example of light spreading out from two lamp-posts.
Decision	1975	731  D	The one who asks is the one who makes the decision.
Decision	1979	882	Inability to make decisions if too much Tamas.
Decision	1985	1008	Q. re coming to a 'decision which will never change'. H.H.: Only if made in Sattva. If there is Rajas or Tamas the decision will disappear.
Defects	1973	618  D	Never think of defects - your own or others.
Depth	1965	282  D	In maturity, stillness and depth of meaning arise. Requires making meditation and discipline natural.
Deshangula	1976	773	Space between heart and throat. From here, the Antahkarana, one can get a perception of Jiva and Param-Atman.
Desire	1962	57  D	If desire is for happiness of Atman, then all resulting activities are good.
Desire	1962	71  D	Yoga system based on bringing desires inward and purifying them. Meditation system different - 'leave your desires outside'.
Desire	1963	89  D	Emergence of one real desire eclipses all other little desires.
Desire	1964	126  D	Man can suffer from misunderstanding because of movement caused by different desires which clash.
Desire	1964	127  D	Mind become dirty (impure) from different opposing desires.
Desire	1964	136  D	The last desire before one's death establishes the pattern for the next life.
Desire	1964	187  D	Few desires and no imaginings are good for disciples. This keeps them in good form.
Desire	1964	200  D	By taking pure food - material and spiritual, purest desires will arise.
Desire	1965	229  D	Desires are an obstacle to attention and meditation - 'have fewer desires'.
Desire	1965	264-265  D	Desires and thoughts governed by level of being.
Desire	1965	265  D	Common man's desires are short-lived. Yogi has one desire for Self-realisation - but in reality this is the opposite of desire.
Desire	1967	294  D	Jaiswal explains Sanskrit term Iksha.
Desire	1967	310  D	In desires and their fulfilment one experiences happiness, but there is no lasting peace.
Desire	1967	327  D	We each have many different desires, but those following a discipline have one desire that is most dear us. This does not leave us when we die. See story of Pilgrim, buried money and snake on pages 327-328  D.
Desire	1968	338  D	Desire forcibly takes one away from the reality'.
Desire	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.
Desire	1970	386  D	A bigger desire subdues all smaller desires.
Desire	1970	392  D	They arise first in Manas.
Desire	1970	394  D	Good desires to clarify Manas.
Desire	1970	395  D	'Only strong desire for purity can change things'.
Desire	1970	396  D	Emotional attitude necessary to make desire for purity strong.
Desire	1970	399  D	Desire, Raga, is one of three types of attachment.
Desire	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.
Desire	1971	518  D	Our desires are like strings pulling us towards the world - let the pull be toward God.
Desire	1972	539  D	Facilities and conveniences increase desires. See story of Mahatma's tiny hut on page 539  D.
Desire	1972	541  D	A poor man with no desires at all is happy. See story of Alesko and the turtles on page 541  D.
Desire	1972	552  D	Mind's tendency towards dissatisfaction with the present and the perpetual desire for the opposite in the future causes perpetual unhappiness.
Desire	1972	574  D	D.S. You should always work for perfection - an inch below perfection leaves some desires. While there are desires, we are not free.
Desire	1973	609  D	From the beginning of life to the end, we have one desire after another and there is no satisfaction. See story of Akbar and the jackals on page 609  D.
Desire	1973	625  D	In meditation, one throws one's belongings of desires and activities over the bridge while walking to the stillness at the other end.
Desire	1974	628  D	Psychological rest comes only after cessation of desires.
Desire	1974	654  D	Desire of individual and desire of Absolute. Immediately after rise of a desire, something in Antahkaran prompts one whether it is right or wrong.
Desire	1974	692  D	Anybody who desires material goods is no better than a beggar. See story of Woodcutter and the king saying his prayers on pages 691-692  D.
Desire	1975	717  D	Use of a suitable mantra if practised in the proper way would lead to achievement of one's desires.
Desire	1975	728  D	Gap between desires - energy could be available if this desirelessness recognised.
Desire	1976	747	Knowledge comes with acceptance. We desire something before we get it. When we get it the desire vanishes.
Desire	1976	765	Rewards of meditation happen automatically - we don't desire them. By becoming desireless that also leads to fulfilment of desire.
Desire	1976	785	Vikshepa will lose its hold only if mind is still and all ambitions and desires are discarded.
Desire	1977	818	If we could allow the intervals between desires to stretch, this would generate great power within and the potentiality of Self-realisation would be close.
Desire	1979	873	Q. re overcoming worldly desires. H.H.: By practice one can acquire the power of knowing the utility of spiritual things, just as by practice one can learn to swim.
Desire	1979	884	A keen desire to meet the Lord is accepted by the Lord and he responds to the same degree.
Desire	1979	892	If we can extend the moment of rest between two desires, the energy we save is more powerful than what we can get from eight hours sleep.
Desire	1979	893-894	If you can catch and appreciate the desireless moment between the fulfilment of one desire and the arising of the next, with practice you can extend that moment.
Desire	1979	894	Consciousness is consumed by desires. Have fewer desires and practise extending the moment of Samadhi between desires. Analogy of canal with hundreds of openings.
Desire	1979	894-895	Activity without desire is possible if there no attachment or hankering. Examples of working in an office, and judges.
Desire	1979	900	Rise of desire is related to Samskar which gives it form.
Desire	1979	901	H.H. explains in detail the mechanism of desires and their fulfilment, and the natural Samadhi between desires.
Desire	1979	904	Gita says from consciousness and its contact with the world comes desire, from unfulfilled desire comes anger, then more hindrances, then agitation, then dislocation of reason ...
Desire	1979	935	Two types of desire. No need to bother about natural desire like hunger which comes, is satisfied and goes, but other type wants to hold on to something and needs controlling.
Desire	1979	936-937	How to control desire - be contented that God alone knows what is best. Practical advice on increasing Samadhi between desires.
Desire	1979	937	Samadhi between desires is not much different from Samadhi in meditation. Absence of Sankalpa/Vasana.
Desire	1979	942	It is the multiplicity of desire that must be stopped in order to gain energy. H.H. gives some examples. Purpose of desires.
Desire	1988	1024	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.
Desire	1989	1045	The fewer desires one entertains the happier one becomes. H.H. explains how to follow fourth principle of Sanatan Dharma.
Desire	1991	1057	Desires, aims, resolutions, ambitions must be spoken exactly as they arise without distortion or concealment.
Detach­ment	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.
Detach­ment	1964	143  D	How to increase selfless love? Only through complete lack of desire and attachment.
Detach­ment	1964	144  D	If there is no attachment all actions are guided by selfless love. To increase selfless love, don't ask for any return.
Detach­ment	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.
Detach­ment	1964	162  D	Detachment must be practised so much that it becomes natural for one not to be moved at all by any sort of distraction.
Detach­ment	1964	162  D	R. asks re attachment and detachment from suffering, and Christianity.
Detach­ment	1965	240  D	Drama of life. See story of Man at cinema on page 240  D.
Detach­ment	1965	241  D	Happiness and misery are not caused by lack of food or clothing. They are both a product of the mind.
Detach­ment	1965	242  D	Acquisition of worldly things will bring neither happiness nor misery.
Detach­ment	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.
Detach­ment	1965	275  D	Q. re detachment and apparent 'coldness'.
Detach­ment	1972	561  D	Spiritual tradition in India through ways of action and renunciation.
Detach­ment			See also: Attachment
Detach­ment			See also: Identification
Detach­ment			See also: Kashaya
Deva-Ista	1979	874	Form of God to whom one is devoted - see it in everyone.
Deva-Ista			See also: Object of devotion
Devas	1976	748	Devas - Truth of Param-Atman - how to distinguish. Inner voice of Sattvic Buddhi is Devic. See also: Daiva
Devic			See: Devas
Devotion	1962	49  D	The second system of Self-realisation is through Devotion. Keertan is a form of devotion.
Devotion	1962	63  D	One of the four Ways. (Way of the Monk.)
Devotion	1964	177  D	The Kingdom within or the Heaven within is the reservoir of peace and bliss. No violence can reach there. Devotion is the gentle art of unity.
Devotion	1964	189  D	Knowledge needed as well as devotion to avoid being deluded on the way.
Devotion	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.
Devotion	1964	201  D	Emotion is like the servant who loves and attends the jailer, so whenever the jailer comes and goes, he can also come and go without any difficulty. That is the way of love and devotion.
Devotion	1967	296  D	Devotion is the best of all ways but is the most difficult and rare. Off and on devotion is of no value. Atman is in everyone, so we should love everyone equally.
Devotion	1970	441-442  D	Even a false Guru can provide enlightenment provided the disciple is devoted to him. See story of Princess, the cheat and the God on pages 441-442  D.
Devotion	1970	447  D	Adoption of devotional attitude changes situation of dissatisfaction. Devotion only possible by remembering someone superior in being, or in knowledge.
Devotion	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.
Devotion	1972	556  D	How to increase capacity for love of Param-Atman.
Devotion	1972	569  D	D.S. Devotion requires belief or faith. Faith is the support of the mind.
Devotion	1972	592  D	D.S. Meditation can be when performing household duties. If you do this sort of meditation, it leads to devotion.
Devotion	1973	611  D	Devotionally give importance to the Supreme Power, remembering its unlimited benevolence.
Devotion	1973	613  D	Devotion before acquaintance with Param-Atman is forced, but after meeting is real. Then the body, mind and possessions become dedicated to Param-Atman.
Devotion	1974	660  D	Dedicate heart to Atman. If that is properly achieved in its simplicity, nothing else is important.
Devotion	1975	717  D	Those who go on the devotional way only, may be unable to explain the way to others. See story of Shankaracharya and ignorant disciple on page 718  D.
Devotion	1975	722  D	Those on the path of devotion must have some knowledge of what they seem to be united with.
Devotion	1975	725  D	In rare cases where there is nothing but devotion, nothing but longing for truth, then union with Param-Atman can take place without delay. See story of Mahatma under the tamarind tree on pages 724-725  D.
Devotion	1977	801	Vyatireka is the way of devotion. 'I have nothing of my own'.
Devotion	1977	810	Surrendering has to be to someone - in the path of devotion, this is the Absolute.
Devotion	1989	1030-1031	Emotional people need devotional material and will fail to respond or fall away if forced to go through intellectual exercises. But some knowledge is needed for further progress.
Devotion	1991	1065	The way of devotion seems easy but total devotion is very rare. Knowledge is the sure way, but acceptance of truth does not always seem profitable. See story of Mahatma under the tamarind tree. Further explanation on page 1065.
Devotion	1991	1065	In devotion there is no barrier of space or time, but being in the physical presence of H.H. is always good.
Dharana	1969	377  D	Explanation of Dharana/Dhyana. See Q. on page 376  D.
Dharana	1972	587  D	D.S. Dharana is necessary in all three ways.
Dharana	1972	588  D	D.S. Dharana can be external as well as internal. Seeing God in everything is Dharana.
Dharana	1978	832	Dharana (concentration) is the first stage of meditation. Dhyana and Samadhi follow. Each stage is more Sattvic than the previous one.
Dharma	1962	68  D	Sanatan Dharma is the religion of the Atman.
Dharma	1967	313  D	There is only one Dharma - true knowledge - for all humanity. But religions differ in their expression of it.
Dharma	1967	328  D	Eternal rules for all, but different religions preach these rules differently.
Dharma	1991	1057	Dharma is the natural law which individuals and societies try to put into action. But although all proclaim that truth is better for peace and happiness, they don't practise it.
Dharma			See also: Laws
Dhyana	1969	377  D	Explanation of Dhyana/Dharana. See Q. on page 376  D.
Dhyana	1978	832	Difference between Dhyana and Samadhi is one of degree. In Dhayana, Sankalpa and Vikalpa play no part.
Dhyana	1979	915	People not yet ready for Dhyana meditation can have Japa or Keertan.
Dhyana	1979	937	Samadhi between desires is not much different from Samadhi in Dhyana (meditation). Absence of Sankalpa/Vasana.
Dictionary	1979	908-909	Jaiswal to make dictionary of Sanskrit words used by H.H. which, after approval by H.H., can be used for translation.
Differences	1985	1003	It is the will of the Absolute that differences and division have to be accepted on the physical level. But in the realm of knowledge, no division is possible.
Differences	1989	1054	In every organisation there will be differences, but with love and generosity they can be washed away. Criticism destroys. See story of Pumpkin and mango tree (2) on page 1054.
Dimensions	1968	343  D	Limitations of space do not apply to the subtle world which has three dimensions of time.
Dirt	1964	126-127  D	Dirt (impurity) is one of the three hindrances to meditation.
Dirt			See also: Mal
Disciple(s)	1962	51  D	The disciple must give attention to the words of the Realised Man.
Disciple(s)	1962	59  D	Efforts of disciple and grace of the Master combine to take disciple along.
Disciple(s)	1962	61  D	The main factor in the relation of the disciple to the Realised Man is the intense desire. Example of the turtle.
Disciple(s)	1962	61  D	Disciple's depth of faith is tested.
Disciple(s)	1962	64-65  D	Memory of the Realised Man's words affected by Gunas.
Disciple(s)	1962	65  D	Realised Man knows what is going on with aspirant and puts right anything that is going wrong.
Disciple(s)	1964	116  D	Not natural to have knowledge beyond one's level - not much use can be made of such knowledge.
Disciple(s)	1964	117  D	Need for a teacher in early steps of the ladder, up to level 5.
Disciple(s)	1964	118  D	Relationship is an individual one. Creation of a Realised Man is a two-way process. See story of Shooting dog through mouth (1) on page 118  D.
Disciple(s)	1964	119  D	When a disciple can expand his Being to the level of the subtle world, then he can have relations with the Realised Man in the subtle state.
Disciple(s)	1964	123  D	The aspirant must meet the Realised Man. Once the Way is started the guidance will be given from a distance.
Disciple(s)	1964	127-128  D	A School of the Fourth Way should help its leader so that he can experience himSelf.
Disciple(s)	1964	135  D	Relation is automatically established between disciple and Realised Man, not just of the present, but through all time, dead or alive.
Disciple(s)	1964	136  D	The guide will never leave him unless he sees the disciple reach his goal of Self-realisation. Even death would not break the relationship.
Disciple(s)	1964	138  D	'Accepting' disciple.
Disciple(s)	1964	139  D	'Accepting' disciple.
Disciple(s)	1964	139  D	Distance no hindrance. If you put me in your mind you will get your answer.
Disciple(s)	1964	141  D	To keep the image of Realised Man in one's mind, first try to grasp the physical form in the mind, and then the subtle body of Realised Man would fill in by remembrance.
Disciple(s)	1964	150  D	When a disciple and teacher come together and find a deep bond it must be realised that the relation must have some roots in a previous life.
Disciple(s)	1964	153-155  D	Agrawal describes how he became the pupil of Guru Deva and was trained by him in the way of Bhakti.
Disciple(s)	1964	170  D	When pure Buddhi is full of Sattva, communication becomes possible with the master at a distance and thoughts can be relayed and satisfactory messages received.
Disciple(s)	1964	172  D	R. For disciple to become like master he must discipline inner life and know how to behave.
Disciple(s)	1964	175  D	One can easily get near to the master by mind or one can keep his remembrance in the heart, and in Atman everyone is the same.
Disciple(s)	1964	178-179  D	Training of disciples in H.H.'s tradition.
Disciple(s)	1964	193  D	Hard work is necessary for Realised Man as well as disciples.
Disciple(s)	1964	198-199  D	The relation of a disciple and the Teacher is made only once and it stays long - as long as for ever.
Disciple(s)	1965	221-222  D	Two types of disciple - emotionally predominant and intellectually predominant. Their destination is the same but they follow different ways to reach it.
Disciple(s)	1965	282  D	Whatever H.H. has, R. has - now up to him to experience in depth.
Disciple(s)	1967	315  D	Disciple and teacher will be liberated together.
Disciple(s)	1967	317-318  D	A. asks if one should make effort to unite with Teacher, and is one guided towards a Teacher or is it luck? H.H.: cause and effect. Disciple and teacher are One.
Disciple(s)	1967	319  D	Subtle relationship with teacher through words is more potent - some disciples though physically close may be wandering far away.
Disciple(s)	1967	325  D	Can one ask for help? H.H. 'Master knows and comes to help unasked'.
Disciple(s)	1967	328  D	Guru plays major role in liberation - disciple only has to remember the teacher.
Disciple(s)	1967	330  D	Relationship with teacher starts with name and form, then goes to subtle and causal levels.
Disciple(s)	1967	330  D	Voices of disciples reach teacher through subtle body.
Disciple(s)	1967	331  D	Disciple should not claim to be able to pass on help himself or connection with teacher will be lost - it is then just personality.
Disciple(s)	1970	448  D	Danger of losing one's way following other teachings.
Disciple(s)	1971	499  D	Teacher represents grace and knowledge, disciple represents faith and service. They must come together to become One.
Disciple(s)	1972	571  D	D.S. normally gives advice only to those who have the greatest regard for him. He explains how since H.H. asked him to answer R., his words were coming directly from H.H.
Disciple(s)	1974	629  D	Two types: the curious and those who want experience.
Disciple(s)	1974	652  D	The energy which a disciple gets from his teacher is not just for his own enjoyment but should be made available to everyone.
Disciple(s)	1974	689  D	N.G.H asks about the type of relationship he should have with his followers. H.H.: behaviour towards people at different levels may be different, but the feeling in the heart must be the same.
Disciple(s)	1974	696  D	Dixit explains how the relationship between a master and disciple develops.
Disciple(s)	1977	796	Relationship with teacher - e.g. two birds on tree.
Disciple(s)	1977	798	Physical meeting brings abundance of Sattva. Memory only follows if a union by physical meeting has taken place.
Disciple(s)	1977	799	A teacher feels happy to be of use to his disciples. See story of Ramana Maharshi and his fast on page 799.
Disciple(s)	1977	819	To RA: 'no duality between you and H.H. at all'. H.H. is not offering anything that does not already belong to you.
Disciple(s)	1978	837-838	Sri Narayan explains how H.H. decides whether someone is suitable to be a disciple.
Disciple(s)	1978	847	The voice of the Guru is pervading the atmosphere. When there is connection between Vyashti and Samashti due to concentration, then even things you don't know 'dawn' on you.
Disciple(s)	1978	864	Message to R.: Spiritual disciples of the teacher inherit in their own right what the teacher has given them.
Disciple(s)	1979	906	Only teacher can remove the golden cover so disciple can see the truth.
Disciple(s)	1979	909	The person who the disciple has accepted as teacher has ultimate spiritual responsibility for disciple - not the disciple himself.
Disciple(s)	1979	950	Importance of remaining connected to Guru. Analogy of railway engine.
Disciple(s)	1988	1016	In the flow of spiritual bliss, neither the giver nor the taker, teacher or disciple, ever feels the need to stop. Everything else is propelled by ego which is limited.
Disciple(s)	1993	1081	Relationship with disciples is that the teacher is always there and unity between them is there. It is the responsibility of Realised Man to see that the way is free of trouble.
Disciple(s)	1993	1083	Relationship with teacher is developed through questions and practice. All the ways require the support of knowledge by which the teacher helps the disciple to make progress.
Disciple(s)	1993	1084	Relationship with teacher is Vyashti with Samashti. The work is to transform Vyashti into Samashti through knowledge and meditation.
Discipline	1961	11  D	Aim of discipline is to offer ego as sacrifice at the altar of wisdom
Discipline	1962	32-33  D	Rigorous disciplines of the past no longer required.
Discipline	1962	62  D	Discipline purifies the disciple.
Discipline	1962	75  D	To bring about any development in the human race, discipline is necessary.
Discipline	1963	87  D	Attention coupled with discipline help one move up the ladder. See Q. page 86  D.
Discipline	1964	102  D	As one progresses, positive changes are experienced. But don't go on describing them. Encouragement comes only from each person's own experiences.
Discipline	1964	141  D	Discipline is the word for gradual progress. Step by step work is disciplined work.
Discipline	1964	168  D	Rigid discipline causes disciple to give up. Meditation is easy, but one must be sincere.
Discipline	1964	169  D	One gets bliss on the way and at the destination too. On the way one gets little but at the top one reaches the source of bliss, after full maturity in discipline.
Discipline	1964	175  D	Discipline is the churning process (butter from milk) in life of a disciple. Once he is thoroughly processed his Atman comes out clean, and then it never gets mixed again.
Discipline	1964	177  D	Spiritual currency can only be possessed by pure Buddhi with discipline and true Knowledge.
Discipline	1964	179-180  D	Those seeking discipline, who wake up through their efforts and find confidence, will eventually help to uplift the masses. They are the blessed.
Discipline	1964	189  D	Those furthering this knowledge and discipline must be sincere and completely honest with themselves and others. Tell only what you have experienced.
Discipline	1964	193  D	Following the discipline is painful at first until it becomes natural.
Discipline	1964	195  D	Once you have regulated your body to discipline in the early stages and made the discipline a natural part of your life, that body becomes a natural bridge.
Discipline	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.
Discipline	1964	195-196  D	Discipline is only like a thorn to remove another thorn. Once you realise your Real Self, no discipline is needed. See story of Dhobi man and donkeys who would not move on page 196  D.
Discipline	1964	196  D	Discipline turns body, mind and Buddhi towards 'within'.
Discipline	1965	220  D	The discipline is given to remind us and to help us to realise the natural aspects of the Atman. There is no rigidity as far as the rules are concerned.
Discipline	1965	221  D	Different for two types of people - servant and attendant.
Discipline	1965	222  D	Organisation must support both emotional and intellectual types. See story of Two artists (1) on page 222  D.
Discipline	1965	223  D	H.H. explains meaning of Sadhana - system.
Discipline	1967	293-294  D	No need for discipline or control of physical body to remove tension. Just witness what is occurring and it will change.
Discipline	1967	322  D	Attachment under discipline is not binding when directed by Teacher.
Discipline	1967	323  D	Message to School of Meditation: all that one needs usually becomes available. Keep going until that motionless spot is reached.
Discipline	1967	327  D	Last desire - man who has had a discipline will have a desire with conscious origin. See story of Pilgrim, buried money and snake on pages 327-328  D.
Discipline	1970	400  D	... practice and discipline always lead towards truth and purification'.
Discipline	1970	411  D	Discipline by itself is useless, although without it nothing can be achieved.
Discipline	1970	449  D	It typically takes three years to bring individual to point where discipline and method become part of life, so that he can impart it to others.
Discipline	1970	452  D	Faith, sincerity, discipline are all needed to understand true knowledge.
Discipline	1971	489  D	Must go slowly with inner discipline and be patient if Prakriti is in a bad state.
Discipline	1974	653  D	Sadhana - meditation has been prescribed. There will be difficulties but in time these will be resolved once the meditation becomes natural.
Discipline	1974	654  D	Do not worry too much about details - the mainstay of discipline is the heart and power of faith.
Discipline	1974	656  D	H.H.'s word for discipline - Sadhana - systematic support.
Discipline	1979	894	All the disciplines H.H. has given us are to help curtail desires. Practice of natural Samadhi.
Discipline	1979	910	Not to be imposed under any circumstances. Responsibility given to those who respond to the call for help in running the School.
Discipline	1980	972	Required for training of people to take responsibility in School. Useful for both soft and hard people - both men and women.
Discipline	1988	1021	Discipline needed to pave the way for enlightenment, but it cannot work without the help of mind and reason.
Discipline	1989	1052	The free man is the self-disciplined man. Whatever is good and useful for the Self should be put into practice. Discrimination arises from Viveka and Satsang.
Discipline	1991	1061	The basis of duality is within, arising from ignorance. Discipline and knowledge is given to purge the duality. See story of Snake and mongoose (3) on page 1061.
Discipline	1992	1070	Constant practice of the discipline is needed by every member of the Society.
Discipline	1993	1076	If Buddhi is immature external and internal influences shape one's thoughts. A system of discipline - meditation and discussion - is needed to get rid of these unwanted influences.
Discourse	1970	397  D	Viveka only possible through discourses with Realised Man or those wiser than you.
Discourse	1970	400  D	Emotional centre and intellectual centre must be brought together through discourse and knowledge of truth.
Discourse	1970	429-430  D	By faith, love and reasonable discourse, those with hardened hearts can have their hearts melted. See story of Ramakrishna keeping Narendra under water on pages 429-430  D.
Discourse	1970	451-452  D	'... only thing one has to do is to listen to discourse and immediately try to put it into practice'.
Discrim­ination	1964	167  D	The Buddhi is provided to discriminate. It can discriminate only if it is still.
Discrim­ination	1965	226  D	To discriminate and decide is the work of Buddhi.
Discrim­ination	1965	230  D	Way to freedom. See that you are not the body. See story of Four horse carriage (3) on page 230  D.
Discrim­ination	1965	242  D	Discrimination is the key to happiness.
Discrim­ination	1967	299  D	System of knowledge and meditation is to lead people to discriminate between transitory and eternal, and to see unlimited, unbounded Atman.
Discrim­ination	1967	300  D	Discriminate fine from coarse, Atman from non-Atman.
Discrim­ination	1967	313  D	Parable of prodigal son and two states of Buddhi.
Discrim­ination	1970	434-435  D	Need to exercise discrimination - when pure truth should not be expressed.
Discrim­ination	1976	759	Discrimination of good and bad is in the mind. Nothing is either good or bad for the Atman.
Discrim­ination	1979	870	Discrimination of real from unreal required for liberation.
Discrim­ination	1979	873	Discrimination and attention to what is useful.
Discrim­ination	1979	896	If friction leads to unity it is discrimination and can be useful, but if not, it is a waste of energy and consciousness.
Discrim­ination	1991	1057	Use of discrimination would give a better result if there was consistency between what is seen and what is actually being practised.
Discrim­ination			See also: Buddhi
Discrim­ination			See also: Self-enquiry
Discrim­ination			See also: Vichara
Discrim­ination			See also: Viveka
Discrim­ination			See also: Vyatireka
Disease	1964	191-192  D	Disease in the life of Realised men is due to their previous life. Realisation is of the Atman and not of the body.
Disease	1974	656  D	If one wants to purify the body and make it a temple for Atman, all that is needed is to do away with ignorance, which is the greatest disease.
Disease	1974	657  D	Difference between pain and suffering. See story of Holy Man and abscess on page 657  D.
Disease	1979	949-950	Q. about attitude to terminal illness.
Dissatisfaction	1972	537  D	Nature is constantly striving for perfection but never attaining it. Same with us, so that there is dissatisfaction in every situation.
Distractions	1962	76  D	A man could meditate with loud noises but not with noises inside him. See story of Donkey in road on page 76  D.
Distractions	1964	162  D	Detachment must be practised so much that it becomes natural for one not to be moved at all by any sort of distraction.
Distractions	1964	178-179  D	When the meditation is good then the distractions don't penetrate.
Distractions	1982	987	In meditation. Putting resolution to mind. Delegating it to be gatekeeper.
Distractions			See also: Disturbances
Disturb­ances	1965	218  D	Should not be disturbed by surface waves of ocean - always stillness below.
Disturb­ances	1968	336-337  D	Disturbances are a natural phenomenon. Do what is needful - don't fight with nature. All arise from peace and end in peace - even Realised Man is not free from them.
Disturb­ances	1968	352  D	Don't be disturbed by them - slow down, see the situation and keep your attention on the present moment.
Disturb­ances	1968	360  D	When one has to meet one's most respected guest one has to keep all disturbances away. See story of Dattatreya and virgin girl on page 360  D.
Disturb­ances	1970	470  D	Good thoughts, holy prayers, contemplation of joy, remembrance of noble people help to remove disturbances but replacing them with wholesome impressions.
Disturb­ances	1975	710  D	In deep meditation and deep sleep there is a moment of equilibrium, but apart from this there will always be disturbances. Face them with detachment.
Disturb­ances	1978	839	Rajas sometimes creates disturbance in flow of love and desire for truth. Constant practice will eliminate it.
Disturb­ances	1979	916	H.H.'s description of how he dealt with student demonstration blocking his car journey.
Disturb­ances	1993	1080	Disturbances during meditation are caused by entertaining ideas, desires, worries and expectations. This is not the right moment to resolve worries.
Disturb­ances			See also: Distractions
Disturb­ances			See also: Agitation
Dive	1973	624  D	Those who manage to dive deep in meditation come out with potentiality emanating from the will of the Absolute - e.g. Sthitaprajna.
Dive	1974	628  D	System of meditation has been prescribed to all of us for this deep dive into the Self - the great ocean of bliss.
Dive	1974	631  D	A. asks re help from H.H. to dive deeper - three ways to help related to three bodies.
Dive	1974	644  D	A profound deep dive is Turiya, beyond Samadhi. The mantra is transcended.
Dive	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.
Dive	1982	989	Potency of dip in half hour. Example of tons brought up in diamond mine to get 100 grams of diamonds.
Diversity	1973	607  D	Everyone is unique, there can be no equality. The world means variety. Without differences the world would disappear into Param-Atman. See story of Mahatma who said 'There is no Mahatma like me' on page 607  D.
Divine	1963	94  D	In early stages, divine powers needed to dispel devilish powers (Assuri).
Divine incarnation			See: Incarnation
Division	1985	1001	No division between any individual and Param-Atman. All divisions must go.
Division	1985	1003	Jaiswal explains to H.H. the divisions occurring within the Society following Dr Roles's death. H.H.: No division possible in true knowledge.
Doer	1972	543  D	It is the body that eats, while we feel that we eat. This is a delusion.
Doer	1972	557  D	Illusion of being the independent doer - Absolute is the real doer.
Doer	1972	569  D	D.S. If you think 'I am an individual and I am separate', you cannot do, but if you go to the cosmic plane through meditation, action is possible.
Doer	1972	578  D	D.S. Ego prevents one admitting that everything is predestined and one is not the doer. See story of Bird on mast of ship on page 578  D.
Doer	1972	579  D	D.S. All religions say 'do this, worship in this way, etc.' It's not possible. The purpose is just to exhaust ego, so ego eventually says 'Thy will be done'.
Doer	1973	607  D	Imagining ourselves the doer, means we are subject to law of Karma, but seeing life as a drama, knowing one is not a thief or a saint, we are not subject to Karma.
Doer	1973	612  D	Body is the machine of nature to produce action, Self is only the witness, not the doer.
Doer	1976	782	Let the Jiv-Atman who thinks that it is the doer of things and the reaper of the consequences, think that it is neither and thus tune itself up with the Atman.
Doer	1979	933	Disassociating yourself from the body kills false Ahankar because you do not claim to be doer.
Doer	1980	972-973	All concepts of doing and enjoying arise from Ahankar, which is a combination of Aham and Chitta.
Doer	1980	973	If one hangs a coat in the wardrobe, it doesn't go anywhere. If you put it on it goes with you everywhere. All claims of doer and enjoyer are like the coat.
Doer	1988	1026	Feelings of being the doer loosen the connection with Samashti.
Doer	1992	1071	Samskars arise in connection with objects, people and actions. With detachment, the feeling of not being the doer, and by following the discipline one can remove all Samskars. See story of Valmiki the robber (2) on page 1071.
Dogs	1964	145  D	Divine knowledge always meets with difficulties. Example of elephant going through Indian village and barking dogs.
Doubt(s)	1964	109  D	To be of real help, one must have confidence. If one has a shred of doubt then this will be passed on.
Doubt(s)	1964	133  D	Self-realisation does away with doubt.
Doubt(s)	1972	594  D	D.S. You have to get rid of all doubts because they make things complicated and very long.
Doubt(s)	1972	595  D	Common man is usually confused by the claims of the different ways. Then there is the need for enquiry to get everything clear for himself. See story of Blind people and elephant (1) on page 595  D.
Doubt(s)	1975	702  D	Jiva always lives in doubts and wants miracles to happen. He fails to realise he is living in the most wonderful miracle - the world.
Drama	1965	240  D	Universal grand drama. See story of Man at cinema on page 240  D.
Drama	1965	241  D	This play is a pleasant play - there are no difficult parts. Difficulties are when actors take the play to be real through ignorance.
Drama	1965	242  D	Drama of creation - detachment. Spiritual practices only for those who take drama to be real.
Drama	1965	262  D	Knowledge of Maya and the drama of creation is obscured by sheaths formed by Samskar.
Drama	1965	263  D	Cosmic drama. See story of Rama and Sita: cosmic drama on page 263  D.
Drama	1965	277-278  D	Drama of Maya never stops.
Drama	1967	311  D	Creation is a play and for enjoyment.
Drama	1967	320  D	Enjoy drama without being attached to peace or war.
Drama	1967	325  D	Mundaka Upanishad - two birds in tree - 'Watch and enjoy the drama'.
Drama	1970	447-448  D	If one plays one's part without any attachment there is no feeling of success or failure, pleasure or pain. Example of Ramleela play.
Drama	1970	455  D	No attachment to anything on physical or subtle level on realising communion with Self. But one does not withdraw from those levels.
Drama	1970	471-472  D	Those on the way must always take gentle and reasonable line realising that those who do bad deeds have acted in ignorance. See letter on pages 466-467  D. See story of Holy Man in boat with wicked men on page 472  D.
Drama	1971	504-505  D	Krishna play - Ras Leela. Purpose is to show devotees that their life is a play. H.H. explains significance and spiritual meaning of characters and their actions.
Drama	1972	557  D	Whole creation is manifestation of Absolute who is the real doer.
Drama	1972	569  D	D.S. If you just witness the drama, you enjoy it.
Drama	1974	649-650  D	Creation and drama - masculine and feminine are equal.
Drama	1975	702  D	While creating a convincing theatrical show, Param-Atman does nothing at all. Understanding this frees the mind of burden just as waking up removes the tensions of a fearsome dream. See story of Reformer hurls a shoe during a theatrical performance on page 702  D.
Drama	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.
Drama	1976	756-757	Keeping ourselves separate from what has happened and being a viewer of what is happening as a drama, reduces the burden on the mind.
Drama	1977	810-811	Actors in the drama have all the power and glory of the Absolute to use in whatever way they like. But the Absolute reserves the right to reward, reprimand or punish them.
Drama	1978	831	If you see life as a drama, you will enjoy your role and behave appropriately. See story of Rakshu and Indra, life is a drama on pages 830-831.
Drama	1978	845	Param-Atman remembers he is not the part he is playing, but Jivatman starts feeling that he is the part he is playing.
Drama	1979	879-880	Unrealised people forget who they really are when involved in the drama. See story of Budhu acting in Rasleela, 'I am ten-headed Ravana' on pages 879-880.
Drama	1979	912	The world is the artistic creation of Absolute. It is full of variety just as a play must have variety for people to enjoy it. Some actors may be crying, some laughing. We must be detached.
Drama	1991	1061	Drama is always performed by a single company. Rama and Ravana belong to the same company and the director loves them equally. See the whole creation as a drama.
Drama	1992	1072	Some become attached to one aspect of the drama as the only reality, become intolerant of any view but their own and create strife and conflict.
Drama			See also: Play
Drama			See also: Leela
Dream(s)	1962	65  D	Effects of Gunas on dreams.
Dream(s)	1964	130-131  D	Five states of consciousness: ordinary life, dreaming, sleeping, unconsciousness and Samadhi.
Dream(s)	1970	388  D	Dream world is known to be illusion. Story of Lakshman illustrates that both the dream and the 'waking' worlds are illusions. See story of Lakshman's dive. Explanation on page 388  D.
Dream(s)	1970	419  D	Whatever one sees in the physical world is the effect of the causal world through the subtle world.
Dream(s)	1970	422  D	Unfulfilled desires expressed in dream world. See story of Janaka's dream and the dog bite on page 422  D.
Dream(s)	1970	432  D	Anything taken by individual with attention usually reflected in dreams. Therefore content of dreams indicates what disciple considers important.
Dream(s)	1970	455  D	Physical body we see in dream created by subtle body.
Dream(s)	1971	507  D	H.H. Discusses R.'s dream of the chariot of Arjuna and Krishna.
Dream(s)	1972	552  D	With deepening practice of merging of everything into Self, waking and dreaming become more alike. Three stages of the world. See letter on page 551  D.
Dream(s)	1975	728  D	In dream state, Swapna, everything is created spontaneously.
Dream(s)	1978	856-857	When we dream, we feel it is real. When we 'dream' in the sleep of ignorance, that too seems real. When we wake up from ignorance we know it to be unreal.
Dream(s)	1979	880	Dreams and Maya. World seen in waking state is also a dream.
Dreamer	1972	569  D	D.S. A dreamer creates many different people who appear to move independently, but are dependent on the mind of the dreamer. All of us are controlled by the cosmic dreamer.
Dreamer	1972	590  D	D.S. Inspiration comes from the Mind of God; the individual mind has no freedom of action, just as dream figures are inspired by the mind of the dreamer.
Duality	1965	251  D	For training purposes two aspects have to be shown before one can come to 'one'. Love of truth and knowledge of truth are the same.
Duality	1967	303  D	Meditation is to lead from duality to unity - not an end in itself.
Duality	1967	307-308  D	R. asks re seeing three forces and not duality.
Duality	1967	311  D	Duality of 'want it and 'got it' binds a man in little boundaries.
Duality	1967	317  D	Relationship of conscious being to conscious being exists only with duality - at liberation there is no relationship because it is all one.
Duality	1971	505  D	Krishna play teaches people that they should feel united with the Absolute, and do away with subject-object duality, performing duties and fulfilling needs with detachment. See story of Krishna and Gopis on pages 504-505  D.
Duality	1972	558  D	How to behave as silent observer who has no duality. See story of Rama Tirtha and black adder on page 558  D.
Duality	1973	607  D	Liberation is freeing Chitta from the duality of good and evil.
Duality	1977	817	Duality should not come in knowledge, in experience or in action.
Duality	1979	931	Bringing an image can cause duality. Image is to help people to know each other; once you know, it has done its work.
Duality	1988	1016	Within this creation there is no duality of any sort. All individuals are aspects of the same Atman or Brahman.
Duality	1991	1061	The basis of duality is within, arising from ignorance. Discipline and knowledge is given to purge the duality. See story of Snake and mongoose (3) on page 1061.
Duality	1993	1086	The concept of 'me' and 'mine' creates duality only because what is called 'mine' is presumed to exist independently and people begin to claim possession of it.
Duratma	1991	1058	When the Self within is kept aside the man becomes Duratma - a wicked creature. Those who don't listen to the Self create wars.
Durga	1962	36-37  D	Explanation of the dual aspect of the Goddess Durga.
Duty	1971	523  D	Do your own duty in service to God - don't think that your own duties are no good and try to take up other people's duties. See story of Low-born Vidura entertains Krishna on page 523  D.
Duty	1972	541-542  D	Realised Man undertakes actions as a matter of duty with no desire for benefits. See story of Guru Deva and Urdu on page 542  D.
Duty	1973	606  D	Individual ego's use is that of incentive to duty and appropriate behaviour.
Duty	1979	870-871	Duty relates to one of the three bodies - physical, subtle and causal. It is connected with action.
Duty	1979	879	Act without motive, just from duty, e.g. Arjuna.
Duty	1979	938	Do your work as a duty and don't be attached to finishing it. Prevents loss of energy.
Dvesha			See: Hate

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