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 |
|---|---|---|---|
| Game | 1970 | 478 | DC's Q. re treasure hunt and 'hot and cold'. Guiding voice from Param-Atman when we are in difficulties. |
| Ganges | 1965 | 240 | 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. |
| Ganges | 1965 | 241 | Analogy of water from Ganges in bottle refers only to physical body - when ignorance goes, body seen as illusion. |
| Ganges | 1967 | 325 | 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. |
| Ganges | 1968 | 370 | We cover ourselves with a multitude of desires which colour the Self. Analogy of red colour added to bottle of Ganges water. |
| Ganges | 1968 | 371 | 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. |
| Ganges | 1970 | 385 | God and Atman are similar, just as Ganges water in a bottle is the same as the water in the river. |
| Ganges | 1970 | 462 | 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. |
| Ganges | 1974 | 658-659 | H.H. explains the significance of the Ganges in Indian spiritual traditions. |
| Ganges | 1975 | 728 | People collect water of Ganges to use when performing sacrifices as it makes them feel they are united with the Absolute. |
| Ganges | 1979 | 924 | 'As in the individual body so in the whole universe'. Example: water in Ganges same as water in small pot. |
| Ganges | 1988 | 1025 | 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. |
| Gaps | 1964 | 190 | Time between actions is time to give the mind rest. |
| Gaps | 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. |
| Gaps | 1979 | 892 | The gap between two desires allows one to have Nirvikalpa Samadhi - where there is no desire, there is no thought. Increasing this gap gives power. |
| Gaps | 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. |
| Gaps | 1979 | 895 | The rest in gaps between desires is mental rest; no need to stop activity. Make a demarcation in the mind when an activity finishes. Example of H.H.'s cook. |
| Gaps | 1979 | 901 | H.H. explains in detail the mechanism of desires and their fulfilment, and the natural Samadhi found in the gap between desires. |
| Gaps | 1980 | 974 | Between two actions there is a gap and this is the opportunity of stillness. |
| Genghis Khan | 1965 | 241 | Genghis Khan and the Drama. |
| Ghost | 1982 | 988 | How to command and occupy 'mind' and bring mind to stillness in meditation. See story of Holy Man and the bamboo pole (1) on page 988. |
| Gift | 1961 | 19 | Regard everything you receive from the Absolute as a gift. |
| Gita | See: Bhagavad Gita | ||
| Giving up | 1967 | 308 | To rest is to give up; we can live without things and ideas but not without rest. At spiritual level, rest is needed to give peace. |
| Giving up | 1967 | 310-311 | What am I, and how can my purpose be fulfilled? Give up all attachments. |
| Giving up | 1967 | 324 | What is it that gives up? That which is never absent from anywhere. See story of Prajapati and his son Kach: giving up (1) on page 324. |
| Giving up | 1969 | 378 | Giving up delusion in our thoughts and beliefs to achieve rest and joy. |
| Giving up | 1972 | 533 | Physical giving up without mental giving up is hypocrisy. |
| Giving up | 1972 | 537 | Make use of the human potential - the advantage of being human is the ability to open your inner eye and see your real Self. |
| Giving up | 1972 | 541-542 | Gita describes giving up and how to give up - you don't have to give up actions, only the desire to benefit from them. See story of Guru Deva and Urdu on page 542. |
| Giving up | 1973 | 612 | Can be done mentally and intellectually at all times and in all conditions. |
| Giving up | 1974 | 639 | H.H. quotes Isa Upanishad on enjoying but not holding - then there's no bondage. |
| Giving up | 1974 | 640 | Use everything and give up the idea of giving up. See story of Prajapati and his son Kach: giving up (2) on page 640. |
| Giving up | 1974 | 641 | Whatever you cannot give up is Real 'I' and whatever you can give up is the other 'I' - the universe. |
| Giving up | 1974 | 669-670 | Giving up is nothing except to understand the real meaning of it - further explanation. See story of Prajapati and his son Kach: giving up (1) on page 324. |
| Giving up | 1974 | 681 | Total giving up is not prescribed. Sensual pleasures should be utilised in proper doses. |
| Giving up | 1976 | 756 | Accept good happenings and be indifferent to 'bad happenings'. |
| Glimpses | 1962 | 44-46 | In fourth step of ladder, one may have glimpses of fifth step. |
| Glimpses | 1962 | 54 | Aspirant may get glimpses of the fourth (Divine) body at the fourth step of the ladder. |
| Glimpses | 1964 | 167-168 | Second and third steps of the ladder can give us a glimpse of some changes, but until the 6th stage is reached, it is possible to be derailed. |
| Glimpses | 1964 | 190 | With more Sattva, glimpses of a previous life may occur. |
| Glimpses | 1965 | 228 | Seeing everything as observer produces glimpses of the Self. |
| Glimpses | 1965 | 249 | Once you get a glimpse you do not forget. |
| Glimpses | 1965 | 277 | Glimpses of Turiya is enough - householders do not need this state all the time. |
| Glimpses | 1970 | 447 | Dissatisfaction that glimpses of a truer state are not permanent kills the Sattva that has been earned. Devotional attitude needed. |
| Glimpses | 1988 | 1018-1019 | Q. re a powerful glimpse of unity - could it be repeated in meditation? H.H.: Since the event establishes the unity of Vyashti and Samashti it does not need to be repeated. |
| Glimpses | 1989 | 1038 | Everyone experiences glimpses of the blissful state of being oneself. This experience can only be verified by oneself for oneself. |
| Glories of the Absolute | 1970 | 397 | Teacher brings some of the glories of Absolute to society to raise level of mankind. |
| Glories of the Absolute | 1975 | 724 | When one finds union with the glory of the Absolute, it is natural to want to share this with others. Satsang and prayer help to remove their barriers. See story of Mahatma under the tamarind tree on pages 724-725. |
| Glow | 1970 | 390 | Explanation of physical glow sometimes felt during meditation. |
| God(s) | 1961 | 5 | See story of Elephant and mahout. God is everywhere (1) on page 5. |
| God(s) | 1970 | 406 | Whatever one meditates on one becomes. If you 'meditate on God', make sure of your real concept of Absolute. |
| God(s) | 1972 | 592-593 | D.S. If you see yourself, see God; give yourself away to God. Then you will be devoted. |
| God(s) | 1974 | 648 | Description of different streams of discourses in India - Adhyatma, Atmaveda, which preaches unity in everything - and Bhakti or devotion with different gods. |
| God(s) | 1975 | 708 | The concept of a far-removed God that you reach only in prayer, is not going to work in a scientific age. |
| God(s) | 1979 | 868 | Special position of Man in creation. Man has power of discrimination which the gods lack. |
| God(s) | 1979 | 875 | In way of devotion, everything seen as embodiment of God. |
| God(s) | 1979 | 881 | Choice of 'gods' to help - according to nature. |
| God(s) | 1979 | 882 | Nirakar and Sakar: personified and formless God. Individuals have different preferences, but the same mantra is used - only the interpretations of it differ. |
| God(s) | 1982 | 995 | Parallels between universal gods and Manas, Buddhi etc. Individual and universal are essentially the same. |
| God(s) | 1991 | 1066 | The essence of all myths is the oneness of God. They carry a message about the qualities of the Gods, from which we can learn. |
| God(s) | See also: Param-Atman | ||
| God(s) | See also: Devas | ||
| Good and bad | 1962 | 58 | Nothing is 'bad' for a good man. Training needed to know what is right and what is wrong. |
| Good and bad | 1964 | 103 | Don't dwell on good or bad deeds. Illustration from Shrimad Bhagavatum. |
| Good and bad | 1964 | 110 | All men created equal in beginning but accumulate good or bad by their actions. |
| Good and bad | 1965 | 274 | When there is something good, negative tendencies always arise in contrast. |
| Good and bad | 1970 | 461 | Decide what are good thoughts and stick to those. They will eventually remain in heart and colour our activities. |
| Good and bad | 1972 | 558 | By staying in the present and being an impartial, silent observer we see that there is neither good nor bad - it is simply our impertinent preference. See story of Rama Tirtha and black adder on page 558. |
| Good and bad | 1973 | 607 | Forces of good and evil live in all of us including saints. Their co-existence leads to conflict. |
| Good and bad | 1974 | 675 | The nature of a good man is always to do good, even in return for evil. See story of Scorpion and Holy Man on page 675. |
| Good and bad | 1974 | 693 | All mankind has a desire for good; no-one wants the bad. But we keep sowing the seeds of evil. |
| Good and bad | 1974 | 695-696 | Put all actions whether good or bad before Param-Atman unreservedly without trying to hide anything. |
| Good and bad | 1975 | 702 | Notions of 'good' and 'bad' constantly create conflicts in our minds. The solution is to dissociate ourselves with the events viewed and associate ourselves with the viewer - Param-Atman. |
| Good and bad | 1975 | 703 | Both good and evil exist in the world as necessary antidotes to each other. |
| Good and bad | 1976 | 759 | Nothing is either good or bad. Before these things is the one who knows. That knower was always there. Good and bad have come up in between, like waves in the ocean. |
| Good and bad | 1977 | 788 | Seeing Param-Atman in everything removes all the tensions and conflicts of good and evil. It depends entirely on one's attitude. See story of Dead dog with white teeth on page 788. |
| Good and bad | 1977 | 808 | There is no such thing as evil in this creation. Things only appear evil or crooked from the point of view of the onlooker See story of H.H. and the erotic sculptures on page 808. |
| Good and bad | 1989 | 1054 | Light and dark; suffering and causes. Vision of perfection can be obscured by wrong use of freedom. |
| Good and bad | 1993 | 1086 | The forces of good and evil have always found themselves pitched against each other, and even after many confrontations things have not been harmonised in the world. |
| Good and bad | See also: Thoughts | ||
| Good Company | 1962 | 66 | Accident may lead to good or bad company. |
| Good Company | 1964 | 112 | Good company can help change the direction from Tamas to Sattva. |
| Good Company | 1964 | 114 | Knowledge that company is bad will lessen effect. |
| Good Company | 1964 | 116 | In bad company you will be thrown down the ladder. |
| Good Company | 1964 | 117 | Man at step 5 is unlikely to go back, even through bad company. |
| Good Company | 1964 | 133 | Attachment is a disease either material or spiritual. The remedy is good company. |
| Good Company | 1964 | 170 | Good company enhances the chances of development and bad company reduces it. |
| Good Company | 1964 | 176 | One could get into good company or a bad one and that will play its part toward imbalance, which allows predominance of one Guna. |
| Good Company | 1964 | 197 | The natural state of the Self is Sattvic. A cloud around it is due to bad physical and mental company. If one has the company of good people and true knowledge the way is clear. |
| Good Company | 1964 | 200 | Two ways to have good company when one is alone. |
| Good Company | 1968 | 338-339 | Helps to reach stillness and dispels the clouds of ignorance - also gives increased consciousness. |
| Good Company | 1968 | 340 | Three kinds of 'good company'. Some hear but don't practise, some raise questions and practise, some bring true knowledge into full practice. See story of Buried treasure on page 340. |
| Good Company | 1968 | 355 | Subtle body and recurrence - good company important. |
| Good Company | 1968 | 370-371 | Three kinds of good company: real Satsang is the company of Absolute. |
| Good Company | 1972 | 556-557 | Through the company of saints and through discourses we learn to give up the language of the world. See story of Lion cub and sheep on page 556. |
| Good Company | 1973 | 608 | Satsang means good company of holy books, holy men and the Param-Atman. |
| Good Company | 1979 | 917 | Good company will suppress bad Samskar. |
| Good Company | 1985 | 1011 | Three types of good company: the Self (highest type), Realised Man, the Scriptures. The company of the Self is not found if Buddhi is more attached to worldly things. |
| Good Company | 1989 | 1032 | Put impetuous people in the company of a rational group, in the hope they can derive some good influences. Example of pairing new young bull with old bull in ploughing. |
| Good Impulse | 1972 | 559 | Two types of good impulse - one born of Manas and the effect of time and place; the other from understanding (Buddhi). |
| Good Impulse | 1988 | 1026 | If ego is subdued, good impulses arise with new ideas to advance the work. |
| Good intentions | 1976 | 776 | Samskars contain both good and bad. Good intentions, thoughts and actions spring from Sattva. See story of Doctor and ill-tempered wife (1) on page 776. |
| Goodness | 1962 | 41 | Consciousness can relate all types of action to goodness. |
| Gospel of St. John | 1962 | 31 | Similarity with the idea of the world being created through meditation. |
| Grace | 1961 | 13 | Grace comes only through trust and faith. |
| Grace | 1962 | 48 | Four types of grace and crystallisation. |
| Grace | 1967 | 292 | Creation starts with will of God. Manifested as grace. Individual experiences grace in three ways. |
| Grace | 1967 | 318 | Relation with teacher based on grace of teacher and faith of disciple - grace is raining from Absolute, true knowledge and the teacher. |
| Grace | 1967 | 329 | Change in people's attitudes may come from misery or grace. |
| Grace | 1970 | 427 | No grace without effort and discipline. |
| Grace | 1970 | 453 | How to preserve comprehension of a big idea which comes through grace. |
| Grace | 1973 | 604 | Union with Param-Atman is through grace on seeing the rock-like determination of the devotee. See story of Sea birds (2) on page 604. |
| Grace | 1974 | 631-632 | Three types of grace that can bring about expansion. Absolute, Shastras (Knowledge) and teacher. |
| Grace | 1974 | 632 | Longing for grace of the teacher keeps the path of transformation and union open. |
| Grace | 1974 | 693 | We need to transform our nature, but we cannot do it by our own efforts alone. The grace of Param-Atman is needed. |
| Grace | 1975 | 711 | Availability of three graces from Param-Atman, Guru and Shastras. |
| Grace | 1976 | 774 | Sincerity and affection produced through combination of our own efforts and grace of Param-Atman. Analogy of red powder from mixing white and yellow powders. |
| Grace | 1977 | 796 | Keep door of Chitta open to the Absolute. If the memory of grace is kept alive it acts as the connection. |
| Grace | 1978 | 844 | Sri Narayan says H.H.'s grace (Kripa) helps him translate. |
| Grace | 1985 | 1006 | Direct guidance from mind of Realised Man is possible through grace, but this is rare. Example of Guru Deva appearing to H.H. and giving him commands in a dream. See story of Vishwanath and his disciple who could read his mind on page 1006. |
| Grace | 1988 | 1021 | Real grace comes from the Self, not from God out there. |
| Gratitude | 1974 | 661 | Gratitude opens heart: feeling small compared to glory of Absolute. |
| Gratitude | 1976 | 755 | How to express gratitude and give without reservation. |
| Gratitude | 1979 | 884 | Gratitude to God for human birth and the opportunities it offers increases devotion. |
| Greed | 1970 | 399 | Lobha, literally 'greed': one of three forms of attachment. |
| Greed | 1991 | 1058 | Causes of conflict are greed, power and pride. Every greed is concealed by beautiful speech and deception. |
| Grief | 1974 | 648 | We should not feel grief when someone dies - we should feel happy that he has gone back to his real home. |
| Groups | 1964 | 124-125 | Different groups for people at different states. New people given just a little to see if they stay, before being taken into organisation proper. |
| Groups | 1993 | 1081 | Experienced and inexperienced people may meet together in groups to discuss knowledge without harm. But they should be kept separate during meditation. |
| Guidance | 1970 | 442 | Guidance of holy men can help with practical difficulties. See story of Guru and cripple on page 442. |
| Guidance | 1970 | 479 | Guiding voice from Param-Atman when we are in difficulties. See story of Sea birds (1) on page 479. |
| Guidance | 1974 | 690 | Advice on guidance needed by new meditators. Trainer must choose best method. See story of Shooting dog through mouth (2) on page 690. |
| Guidance | 1982 | 986 | World at large is in difficulties as far as spiritual field is concerned and people looking for guidance. Role of the Study Society should be to take a leading part in the nation. |
| Guidance | 1985 | 1006 | Direct guidance from mind of Realised Man is possible through grace, but this is rare. Example of Guru Deva appearing to H.H. and giving him commands in a dream. See story of Vishwanath and his disciple who could read his mind on page 1006. |
| Guidance | 1985 | 1011 | H.H. has given so much material that one can find answers for all occasions; we simply have to make use of it. |
| Guidance | 1989 | 1046-1048 | Unless you see where you are, recognise the need for further progress and see the impediments, nothing more can be provided. If you consider yourself realised, that is the end of the matter. See story of Holy man who wanted certificate of realisation on page 1046. |
| Guidance | 1993 | 1087 | The Society has received sufficient guidance to satisfy all doubts and questions. Those who have understood must help those who want to know. Full understanding must be imparted. |
| Gunas | 1962 | 32 | Choice of mantra relates to predominant Guna. Currently, same mantra advisable for those in West. |
| Gunas | 1962 | 35 | We live and act in Rajas: direction is important - whether towards Sattva. Good company can increase Sattva. |
| Gunas | 1962 | 36 | Different effect of meditation on different people due to Gunas and Samskar. |
| Gunas | 1962 | 39 | Gunas in relation to Laws of Three and Seven. |
| Gunas | 1962 | 42 | On a lower level actions can be classified according to Gunas. |
| Gunas | 1962 | 42 | Laws of Three and Seven and the Gunas. |
| Gunas | 1962 | 46 | The fourth stage of the Nyaya ladder increases the Sattva Guna (Divine Love). |
| Gunas | 1962 | 49 | Keertan can take people from Tamas, via Rajas, to Sattva. |
| Gunas | 1962 | 55 | Talk on three Gunas. All activities of human race governed by them. |
| Gunas | 1962 | 58 | R. asks re seeing beforehand results of one's own actions and order of action re Gunas. |
| Gunas | 1962 | 64-65 | Different types of memory associated with each Guna. |
| Gunas | 1962 | 70 | Characteristics of Sattva. When Sattva presents itself Rajas and Tamas diminish and Sattva increases. In meditation, there is no movement of Rajas and Tamas. |
| Gunas | 1962 | 73 | Right use of three Gunas can lead us on the Way and enable us to rise on the ladder. |
| Gunas | 1964 | 112 | We should try to meditate during periods of Sattva in the morning and evening. Rajas dominates during day and Tamas at night with Sattva in between. |
| Gunas | 1964 | 113 | Composition of metres of Gita create Sattvic effect. Music and bliss. |
| Gunas | 1964 | 117 | So much Sattva and bliss acquired by Step 5 no-one would want to go back. |
| Gunas | 1964 | 129 | Four ages of creation - elements of Sattva predominated in the first age. |
| Gunas | 1964 | 135 | Eating meat creates Tamas. |
| Gunas | 1964 | 147 | Speed is Rajas and those who take system too fast dissipate quickly. |
| Gunas | 1964 | 172 | R. describes meditating with H.H. He describes the effects of the Gunas and comments: 'there is no attention except in Sattva'. |
| Gunas | 1964 | 175 | One has to live in the world of Gunas, but one can learn to float over it and not be affected. |
| Gunas | 1964 | 176 | Gunas make up material world. Atman is not made of Gunas. Balance of Gunas altered by essence and one's company. |
| Gunas | 1964 | 190 | Various experiences come with growth of Sattva. One doesn't have to desire them nor wish to repeat them. |
| Gunas | 1964 | 192 | To enter into meditation one must stop the Rajas from within and without. |
| Gunas | 1964 | 192 | Gita chapter 18 - Sattvic, Rajasic and Tamasic activities and their results. |
| Gunas | 1964 | 197 | The natural state of the Self is Sattvic. All modifications in Sattva are Rajas and everything opposed to Sattva is Tamas. |
| Gunas | 1965 | 222 | Sattva necessary for intellectual and emotional types. See story of Two artists (1) on page 222. |
| Gunas | 1965 | 225 | Gunas and Buddhi - need to rise above all. |
| Gunas | 1965 | 227 | Everything is evolved out of the three Gunas. |
| Gunas | 1965 | 229-230 | Negative emotion caused by Tamas mixed with Rajas. Observe the situation, knowing that everything changes and there will be a turn for the better. |
| Gunas | 1965 | 241 | Example of bodies made from clay, steel and glass depending on predominant Guna. |
| Gunas | 1965 | 253 | Meditation a.m. and p.m. between Rajas and Tamas builds up Sattva. |
| Gunas | 1965 | 256 | Expansion - example of three rooms of glass, brick and steel, used for peace, daily work and sleep. |
| Gunas | 1965 | 262 | Influence of Realised Man in times of war. |
| Gunas | 1965 | 264 | Balance of Gunas determines whether activity is useful to Atman. |
| Gunas | 1965 | 269 | Body and Pranas feed on Tamas at night, mind and heart rest in Sattva. |
| Gunas | 1965 | 281 | Only accumulation of Sattva can help one free oneself. |
| Gunas | 1967 | 305 | Attention and Sattva. |
| Gunas | 1967 | 318 | Meditation - time and place can give Sattva. |
| Gunas | 1967 | 325 | Levels of meditation and the Gunas - people, time and place. |
| Gunas | 1967 | 326 | The majority of people have one predominant Guna. |
| Gunas | 1968 | 337 | Description of Gunas from Bhagavad Gita. How Realised Man lives in the manifest world without being attached to the Gunas. |
| Gunas | 1968 | 347-348 | If Rajas and Tamas take over, disparity in thinking, talking and doing begins. |
| Gunas | 1970 | 391 | Buddhi is subject to Gunas. But Buddhi of Realised Man is imbued with Sattva. |
| Gunas | 1970 | 392 | Description of feeling of 'I' when one or other Guna is predominant. |
| Gunas | 1970 | 394-395 | Influence of Gunas on functions of Buddhi - how to improve this by forces emanating from Atman. Analogy of glass bottle and clear/coloured water. |
| Gunas | 1970 | 396 | Distortion of light of Atman by influence of Gunas. Analogy of reflection in mirror. |
| Gunas | 1970 | 400 | Never a moment before or after liberation when teacher is away from disciple. Necessity for right use of three Gunas. |
| Gunas | 1970 | 402 | Tulsi Das's prayer: '... let my nature be Sattvic ...' |
| Gunas | 1970 | 426-427 | Ahankar always produces feeling of limitation - can be Sattvic, Rajasic or Tamasic. |
| Gunas | 1970 | 437 | Description of Gunas from Bhagavad Gita. Further explanation from H.H. |
| Gunas | 1970 | 471 | States of consciousness are governed by influx of Gunas. See letter on pages 466-467. |
| Gunas | 1970 | 472 | Purity and impurity of situations seen when Sattva in abundance. If Rajas or Tamas predominate, people crash against obstacles and go astray. See letter on pages 466-467. |
| Gunas | 1971 | 485 | A disciplined person can handle Sattvic/Rajasic/Tamasic situations without being disturbed by them. |
| Gunas | 1971 | 488-489 | Way of changing from abundance of Rajas or hardened heart to melting heart. Sattvic practice necessary and it takes time. |
| Gunas | 1971 | 490-491 | People have mixture of Sattva, Rajas and Tamas with one predominant. Analogy of three types of creature that lay eggs. |
| Gunas | 1971 | 498 | Tamasic and Sattvic causal bodies. Example of two types of house. |
| Gunas | 1971 | 501 | R. asks about Sattvic state of Self-remembering. |
| Gunas | 1971 | 508 | Dakshina-Murti hand signal. Individual must rise above Law of Three Gunas. |
| Gunas | 1972 | 558 | Become like a pure white screen and experience the flow of the Gunas dispassionately. |
| Gunas | 1972 | 560 | Param-Atman has manifested this creation through the three Gunas and the process works automatically through cause and effect. |
| Gunas | 1972 | 574 | D.S. explains the three Gunas in relation to work and good actions. |
| Gunas | 1972 | 575 | D.S. There are three ropes attached to each puppet (individual). The creator of the show is making us dance. See H.H. comment on page 599. |
| Gunas | 1972 | 596 | Creation, maintenance and destruction are aspects of the three Gunas. |
| Gunas | 1973 | 612 | A little Sattva cures much Rajas and Tamas, as a small dose of medicine cures a big disease. |
| Gunas | 1975 | 700 | H.H. discusses three kinds of food in relation to the three Gunas. |
| Gunas | 1975 | 720 | Rajas and Tamas use up energy, Sattva recovers and stores energy. |
| Gunas | 1975 | 733 | Gunas are all necessary for daily life. One cannot resign from Rajas and Tamas - they should be used for work and rest. |
| Gunas | 1976 | 761 | The five hindrances to union with Atman - Mal, Vikshepa, Kashaya, Sunyata, Anand - are all due to the Gunas. They happen to Ahankara, but nothing happens to Atman. |
| Gunas | 1976 | 765 | Reducing Rajas and Tamas leaves Sattva. |
| Gunas | 1977 | 797-798 | Imbalance in Gunas essential for continuation of creation - e.g. Rajas necessary for running School, but not all the time. |
| Gunas | 1977 | 798 | Humours - everyone governed by predominance of a Guna. |
| Gunas | 1977 | 799-800 | We should try to permeate Rajasic actions and Tamasic 'rests' with Sattva. Poem 'O my Lord ...' |
| Gunas | 1977 | 816 | Hindrances to unity in meditation only due to Rajas or Tamas. One should not think that Initiation could have gone wrong. |
| Gunas | 1978 | 831 | Rest in Tamas during sleep - but rest in meditation is in Sattva. |
| Gunas | 1978 | 861 | Actions done with predominance of one Guna. |
| Gunas | 1979 | 868 | As trinity in Creation. |
| Gunas | 1979 | 878 | Gunas and the three aspects of Maya. |
| Gunas | 1979 | 880 | Effect of predominance of Gunas - right use of Gunas. |
| Gunas | 1979 | 892 | Law of Three in relation to rest, worship, sleep and Samadhi. |
| Gunas | 1979 | 906 | Gunas and three aspects of knowledge - three caskets. Tamasic (wooden casket) is Mala, Rajasic (bronze casket) is Vishepa, Sattvic (golden casket) is Avarana. |
| Gunas | 1979 | 921 | Dissolving the Gunas: service dissolves Tamas (Mal), meditation dissolves Rajas (Vikshepa), and light of true knowledge dissolves Sattva (Avarana). |
| Gunas | 1979 | 922 | After transcending Gunas you come to the Self. |
| Gunas | 1979 | 928 | There are only three types of person - Sattvic, Rajasic and Ramasic. But they are not mutually exclusive. |
| Gunas | 1979 | 929 | Associating with Sattvic person, place, or literature increases Sattva. |
| Gunas | 1979 | 951 | Pratyahara means calling the mind back from the world. Effectiveness depends on Gunas. |
| Gunas | 1980 | 956 | Three types of stillness - Sattvic, Rajasic, Tamasic. Meditation aims at Sattvic stillness. |
| Gunas | 1982 | 990 | Rajas and Tamas are strong at different times of day. They influence the distractions experienced in meditation. |
| Gunas | 1982 | 995 | Law of Three starts with Prakriti which is three-fold - the three Gunas. From there arises manifestation of entire universe. |
| Gunas | 1985 | 1008 | Gunas and making a decision that lasts. |
| Gunas | 1985 | 1012 | World is engaged in Rajas and the ultimate end of Rajas is Tamas. Help to direct the activity of Rajas towards Sattva by sharing some of H.H.'s knowledge with young people. |
| Gunas | 1988 | 1019 | All three Gunas are present in meditation, but one may predominate. |
| Gunas | 1988 | 1022 | Differences in the effects of meditation are the result of differences in the balance of the Gunas. |
| Gunas | 1991 | 1056 | Influence of Gunas on perceptions. |
| Guru | 1962 | 40 | Influence of bliss is 'outside help' although coming through inward route. |
| Guru | 1970 | 397 | Role of Guru - link between Absolute and common man. |
| Guru | 1970 | 399 | Necessity to find true Guru who will look after ways and means of liberation. |
| Guru | 1970 | 400 | Always lives in the hearts of disciples. |
| Guru | 1970 | 412 | Difference between Guru and ordinary teacher. See story of Dattatreya's 24 teachers on page 412. |
| Guru | 1970 | 413 | Guru takes disciple from ignorance to the open light ofknowledge. Only possible if disciple has faith in Guru. |
| Guru | 1970 | 417 | The Guru in his mercy always forgives. See story of Ram Das and the king on page 417. |
| Guru | 1970 | 448 | Following one teacher. |
| Guru | 1972 | 570 | D.S. It is intensity of desire for a Guru that will bring a Guru to you. |
| Guru | 1972 | 571 | 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. |
| Guru | 1972 | 593 | D.S. If you go to a state of pure consciousness you will get instruction from within. If you remain on the individual plane you will require help from a Guru. |
| Guru | 1973 | 607 | If you want help to see Param-Atman, much work must be done first and patience is needed. See story of Prince who wanted to see God on page 607. |
| Guru | 1974 | 631-632 | The Guru cannot directly transform everything in the aspirant unless he makes effort himself. Examples of the eye being faulty or clouds obscuring the sun. |
| Guru | 1974 | 696 | Dixit explains how the relationship between a master and disciple develops. |
| Guru | 1975 | 711 | Atman, Param-Atman and Guru are trinity of same unity. No difference between them. |
| Guru | 1975 | 734 | Union with Guru on subtle level through thoughts which reflect the knowledge given by H.H. |
| Guru | 1976 | 769-770 | Many Gurus impart knowledge, but the Sadh Guru is the true Guru - your Atman. Recognise your chosen teacher as being identical with your Atman. |
| Guru | 1977 | 795 | Relationship with the Guru in the journey of the householder. |
| Guru | 1977 | 798 | Physical meeting necessary for complete essence and taste of Atman. |
| Guru | 1978 | 853 | For those following Jnana, and also those following Bhakti, the Guru, Param-Atman, Atman are all one. |
| Guru | 1980 | 957 | Guru emits his blessings as subtle vibrations - it's up to the disciple to pick up as much as he can. e.g. river and person with bucket. |
| Guru | 1980 | 958 | Distance no hindrance to help. See story of Guru whose disciple was caught in a whirlpool (1) on page 958. |
| Guru | 1982 | 991 | Differences in Sanskrit concept of Guru and the word 'teacher'. |
| Guru | See also: Disciple(s) | ||
| Guru | See also: Teacher | ||
| Guru Deva | 1964 | 153-155 | Agrawal describes how he became the pupil of Guru Deva and was trained by him in the way of Bhakti. |
| Guru Deva | 1965 | 245 | Gura Deva became Shankaracharya after seat of the North had been vacant 150 years. |
| Guru Deva | 1965 | 275-276 | The qualifications essential for Shankaracharya. |
| Guru Deva | 1965 | 285 | Started Sanskrit school at Ashram. |
| Guru Deva | 1972 | 542 | Guru Deva said that he does his duty, irrespective of the extent to which people benefit. See story of Guru Deva and Urdu on page 542. |
| Guru Deva | 1974 | 696 | Guru Deva's search for a teacher. See story of Guru Deva asks Sanyasin for fire on page 696. |
| Guru Deva | 1978 | 837 | H.H. follows the example of Guru Deva in deciding who is fit to be taken into the Ashram. See story of Guru Deva refuses initiation to young man on page 837. |
| Guru Deva | 1985 | 1005 | H.H. illustrates the unreliability of messages apparently transmitted from dead Gurus with a story about a man claiming to be able to contact Guru Deva. See story of The man who told H.H. he could call up spirits of the dead on page 1005. |