The Record of Shankaracharya Audiences – Index I

---

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
I	1964	119   D	Body is within the 'I', Atman.
I	1964	151   D	R.'s personal record of audience and question on 'I' that repeats the mantra.
I	1964	158   D	Relation of ego to Atman. See story of King and servant acting as Holy Man (1) on page 158   D.
I	1964	171   D	One of four streams of the inner world - Ahankar (Individual Ego) is the Individual Self which gives the feeling of existence. The feeling of 'I' - 'I am doing', etc. is established by it.
I	1964	177   D	Absolute and Creation. 'I' is Atman. Feeling of 'I' is Ahankar.
I	1964	201   D	Ways of knowledge and emotion. Example of prison and jailor. the intelligence of pure knowledge is like this, that the 'I', the Self, can go in and out.
I	1965	226   D	I and Ahankar.
I	1965	227   D	I am'; 'I am out of everything'.
I	1965	249-250   D	'Aham/Idam'. What do we mean by 'I'?
I	1967	300   D	Crest Jewel - five veils - whatever is perceived by anyone is perceived by this unchanging 'I' as witness.
I	1967	303   D	'I' and the rest - duality - meditation to lead from duality to unity.
I	1967	310   D	What am I? I am that which cannot be separated from me.
I	1967	324   D	Barrier in meditation to final unity - last barrier is feeling of 'I'. In complete peace or stillness there is no 'I' - knowing one is still or peaceful means one is still away from it.
I	1970	411   D	Feeling of separation in relation to false I. If true feeling of 'I am Atman' is established, there will never be any feeling of separation.
I	1970	435   D	There can be no doubt in recognising pure 'I' as it is common to everyone.
I	1975	731   D	Hindrance to meeting Param-Atman: 'I am also something'. See story of Gandhi and his wife on page 731   D.
I	1976	778   D	Paper from H.H. on the parts of the Antahkaran. Explanation of Ahankar - the 'I' thought which can be pure or impure.
I			See also: Ahankar
I			See also: Atman
I			See also: Ego
Ida	1965	244   D	Ida, Pingala and Sushumna: three forces of the mantra.
Ida	1978	822   D	Ida, nerve in body - represents sun in relation to celestial world.
Ida	1988	1020   D	RG asks about Ida, Pingala and Sushumna in relation to meditation. H.H. describes the rise of consciousness through the Chakras.
Idam	1965	249-250   D	Idam and Aham.
Idam	1971	511   D	Knowledge is material of consciousness, experienced as Aham (I am), or Idam (this or that is).
Idam	1980	979   D	Reflects Sat-Chit-Anand of Aham through elements, essence, sensations, thinking and feeling. All experience belongs to Idam because you cannot experience Atman.
Identifica­tion	1961	3   D	Does the Maharishi's method free a man permanently from negative imagination and identification?
Identifica­tion	1968	356-357   D	Identification is neither good nor bad. But if you identify with an ordinary thing you become ordinary, and if you identify with the Absolute you become the Absolute.
Identifica­tion	1972	581   D	D.S. When you identify with mind or body you become limited.
Identifica­tion			See also: Attachment
Identifica­tion			See also: Detachment
Identifica­tion			See also: Kashaya
Identity	1972	556   D	Feeling of separate identity is illusion.
Ideologies	1968	368   D	Different ideologies in world and need for enlightenment. See story of Ten men crossing river (2) on pages 368-369   D.
Idols			See: Statues
Ignorance	1964	120-121   D	The root of all ailments in the spiritual world is ignorance. The remedy is knowledge.
Ignorance	1964	122   D	Being is already united with Atman but our ignorance sees it disunited.
Ignorance	1964	133   D	As long as we live in ignorance, we limit ourselves according to our knowledge and use only those powers we know. The latent powers and the unknown is ignored and feared.
Ignorance	1964	169   D	Ignorance of real bliss is the cause which makes people run after the material desires and pleasure.
Ignorance	1964	188   D	Absolute is creative force (Maya), and Atman is surrounded by ignorance which is a shadow of Maya. See story of Palace as an Inn on page 188   D.
Ignorance	1967	299   D	Makes one seem limited to name and form. See story of Who are you? Give me your credentials on page 299   D.
Ignorance	1968	358   D	Subtle body is ignorance which is a shell or cloud veiling Atman.
Ignorance	1968	367   D	People who like living in ignorance do not want to appreciate consciousness. See story of Ants and sugar (2) on page 367   D.
Ignorance	1970	412   D	Narada's riddle: only way out of well of ignorance through Realised Man. See story of Narada's riddle on pages 411-412   D.
Ignorance	1970	468   D	Mirage of the 'world' is due to certain conditions of light.
Ignorance	1971	498-499   D	Wise man works on the removal of the causes of ignorance - Mala, Vikshepa, Kashaya.
Ignorance	1971	512   D	All dangers lie in ignorance or half-knowledge.
Ignorance	1971	519   D	Ignorance is forgetting the reality - the root cause of all the troubles associated with the world.
Ignorance	1972	583   D	You are omnipresent and omniscient, and ignorance is only forgetfulness. Ignorance belongs to the person who asks about it.
Ignorance	1972	593   D	D.S. Pure consciousness is present throughout all three states - only the limitations may be different and these are ignorance.
Ignorance	1973	614   D	Vidya and Avidya - knowledge and ignorance - give rise to two kinds of nature - pure and impure.
Ignorance	1973	617   D	We search for what we want in a state of 'senselessness' - see Param-Atman in everything and the curtain of ignorance lifts. See story of Rama forgets himself on page 617   D.
Ignorance	1975	713-714   D	Absolute is immanent everywhere - not just in Samadhi, but also as a table, a chair, food, everything. It is ignorance which has covered our vision.
Ignorance	1976	771   D	Ignorance on causal level.
Ignorance	1976	772   D	Ignorance '... means inability to realise things but not in a bad sense ...'. Example of king and different uses of light.
Ignorance	1978	834   D	Q. re shloka from Atmabodha - 'knowledge alone destroys ignorance'.
Ignorance	1978	848   D	Impure causal body is reborn as result of deeds done in ignorance.
Ignorance	1978	856-857   D	Reality of things - comparison between dreaming in sleep and 'dreaming' in ignorance.
Ignorance	1979	869   D	Bondage is through ignorance, liberation is by vichara, enquiry.
Ignorance	1979	921   D	In relation to Mala, Vikshepa and Avarana - products of the Gunas.
Ignorance	1980	980-981   D	A man who is free never considers anybody bound. Bondage is only ignorance. When you hold on to anything you can't experience freedom. See story of Way of catching monkeys using a pot on pages 980-981   D.
Ignorance	1985	1001   D	There is no division between any individual and Param-Atman. Ignorance of unity causes all troubles.
Ignorance	1988	1021   D	Self-realisation implies elimination of ignorance caused by worldly education, untrue philosophies, and imperfect religious traditions.
Ignorance	1989	1029   D	The growth of individuality makes one limited and the limits are a manifestation of ignorance.
Ignorance	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.
Ignorance	1991	1060   D	Prayer reveals that so much has already been provided within, but due to Ahankara this has remained concealed in a golden shell of ignorance.
Ignorance	1991	1065   D	When talking about Self-Realisation one is really talking about the elimination of hindrances or ignorance which seem to indicate that one is not realised.
Ignorance	1991	1066   D	Myths are like winds which clear away the clouds of ignorance. Realisation is already there, but the clouds of ignorance must go.
Ignorance	1992	1070   D	Only true knowledge, love and devotion can dissolve the limitations maintained by ignorance.
Ignorance	1993	1085   D	Through ignorance, the individual mistakes something else for reality and develops attachment instead of true love.
Ignorance			See also: Avarana
Illness			See: Disease
Illusion	1961	11   D	H.H. summarises writings of original Shankara as 'Brahma is reality, rest is illusion'.
Illusion	1964	113   D	Example of people sitting in motionless train experience illusion of movement when another train passes.
Illusion	1964	195-196   D	Discipline is to cure illusion, but don't take even discipline as true. The truth is that one is Atman and Absolute. See story of Dhobi man and donkeys who would not move on page 196   D.
Illusion	1965	220   D	We have to come out of what we are not, and to come out of this illusion we have to come under another illusion - discipline.
Illusion	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.
Illusion	1970	408-409   D	The Jiva is slave of Maya - characteristics of this enslavement. See story of Guru and milk of lioness (2) on page 409   D.
Illusion	1970	454   D	Causal, subtle and physical levels are all illusion. Melting of heart causes illusion of Ashuddha Ahankar to disappear. Analogy of body and its shadow.
Illusion	1971	509   D	Dakshina-Murti associated with principle: Brahman alone is truth, the universe is illusion, Jiv-atman and Brahman are one.
Illusion	1972	538   D	Fire of true knowledge burns away illusion of the world ('this is good and this is bad') and leaves pure reality.
Illusion	1972	556   D	Feeling of being separate from Param-Atman is illusion.
Illusion	1972	567   D	D.S. Mind is the reflector. Illusion is there because we are not taking the right perspective.
Image	1965	247   D	How to carry image of Realised Man. Also see other version on page 248   D.
Image	1965	247-248   D	Before anything is done an image is first formed. Also see other version on page 247   D.
Image	1979	931   D	Bringing to mind an 'image' of the teacher creates duality. It may help initially to get to know each other, but is not necessary after that.
Imagination	1964	186   D	R. asks about imagination.
Imagination	1964	187   D	Don't let mind establish a kingdom of imaginings. See story of Disciple who slept at edge of well on pages 187-188   D.
Imagination	1972	581   D	D.S. Consciousness creates all the various bodies and glorifies Himself. But there is only One.
Imagination	1979	883   D	Without Akasha, ideas cannot be developed or expressed.
Imagination	1979	915   D	Imagination is anticipated, inspiration is not anticipated.
Immobility	1973	624   D	Ultimate end of meditation is to reach immobility which is very deep. It is not necessary to remain in this state for long periods.
Impre­ssions	1970	439   D	In Sattva, Sattvic impressions seems to rise; in Rajas, Rajasic; in Tamas, Tamasic.
Impre­ssions	1970	470   D	Good thoughts, holy prayers, contemplation of joy, remembrance of noble people help to remove disturbances by replacing them with wholesome impressions.
Impre­ssions	1979	903   D	The first spontaneous impression or decision is the natural one, especially if it is followed by natural Samadhi.
Impre­ssions	1979	919   D	Satsang cleanses subtle body so that its interpretation of impressions is pure.
Impulse	1980	975   D	Entry into spiritual world starts with a 'good impulse' - Shubhechcha. Unless one has a desire of one's own, the spiritual world remains at a distance.
Impure			See: Pure and impure
Incarnation	1972	536   D	Rebirth and divine incarnation. H.H. gives examples of both. Incarnation of Param-Atman is divine - behaviour of a divine incarnation. See story of Krishna and Yashoda on page 536   D.
Incarnation	1972	537   D	Divine incarnation can change whole course of events. When Param-Atman is revealed through devotee. it is revelation rather than incarnation.
Incarnation	1975	715   D	Even incarnations have limited powers on return to earth.
Incarnation	1975	716-717   D	Incarnations not bound by laws but keep to laws available to particular form.
Incarnation	1978	856   D	Sages know before incarnations appear.
Incentives	1965	218-219   D	Forcing longer meditation can cause reaction against it.
Incentives	1965	257   D	Spiritual indigestion can be harmful.
Incentives	1965	260   D	Incentives for initiation. Only give as much as each needs - do not cause spiritual indigestion.
Incentives	1975	713   D	In consciousness there no beginning and no end - the idea of meeting the beloved is only given as form of incentive.
Individual­ity	1963	89   D	How to find what is real in oneself. When remembrance of completeness dawns then one begins to experience completeness in meditation.
Individual­ity	1970	386   D	Just as seawater expresses itself in waves, so Atman expresses itself in individual beings.
Individual­ity	1970	405-406   D	All knowledge, love and artistic expressions are present in the Absolute in seed form, but available to a particular individual according to the Laws of time, space and matter.
Individual­ity	1972	556   D	Although individuals feel a separate identity, in reality the individual being is not different from Param-Atman.
Individual­ity	1972	594   D	D.S. The individual can never be Brahman or Param-Atman.
Individual­ity	1979	954   D	Bodies are different but Atman is one.
Influences	1972	561-562   D	Passing on influences received from H.H. is like passing an infectious disease - need to make contacts and they will spread it further. See story of Thieves and electric current on page 561   D.
Influences	1974	629   D	How to hold experience of spiritual influences - two ways - mind and faith. See story of Mahatma and 'all movement is poisonous': Shiva on page 630   D.
Influences	1974	630   D	If one is full of faith one attracts charged particles from atmosphere through magnetic force.
Influences	1974	637   D	The spiritual influences of Realised Man's words are not just physical - they enter subtle and causal worlds automatically.
Influences	1985	1002   D	There is only one influence from Param-Atman, and that is unity. At a practical level, influences transmitted through manifesting knowledge in one's life. But also public lectures.
Information	1979	871   D	Information must go deep to get advantage from it.
Initiation	1962	30   D	Ceremony of initiation is symbolic of reverence.
Initiation	1962	32   D	Ceremony designed to create suitable atmosphere for learning meditation.
Initiation	1962	33   D	Authorisation to initiate. Only for responsible people who have undergone discipline and risen to required level.
Initiation	1962	53   D	An initiator must have a mature position at the fourth stage.
Initiation	1962	67   D	H.H. explains the reason for reciting the names of the great masters who are custodians of the tradition.
Initiation	1962	72   D	The words of the teacher are full of life and consciousness.
Initiation	1965	256-257   D	Preparation for initiation, and what is necessary for introductory talk to public.
Initiation	1965	259-260   D	Ceremony and three rooms in human being. Initiates one's entry into the first room.
Initiation	1965	272-273   D	Meaning of 'Guru Brahma, Guru Vishnu, Guru Devo Maheshwara, Guru Sakshat Param Brahma' in ceremony.
Initiation	1970	416   D	Purpose of ceremony is to connect the new person to the tradition so that the flow of Grace can take place.
Initiation	1978	837-838   D	Initiation - Guru takes responsibility for leading the person to the ultimate goal. See story of Guru Deva refuses initiation to young man on page 837   D.
Initiation	1978	837   D	Three categories of initiation in Ashram: Brahmacharya, Ciarhasthya (Householder) and Vanaprastha which is in between.
Initiation	1978	840   D	Initiation is to connect Jiva to Param-Atman. Guru is just the medium. Afterwards regard everything as a gift from Atman to destroy Vyashti Ahankar and establish Aham.
Initiation	1978	851-852   D	Significance of invocation, form of ceremony and preparation for initiation.
Initiation	1978	859   D	How H.H. gives mantra and how force goes to disciple.
Initiation	1978	859   D	Future responsibility for disciple can be passed by lineal descent, but if disciple chooses to leave then responsibility of teacher ends.
Initiation	1979	899   D	The quality and power of the initiator is reflected in the person receiving. But the power of the person receiving - the predominant Guna - also influences the outcome.
Initiation	1979	916   D	Authority for groups in Mexico.
Initiation	1979	946-947   D	Use of portraits of Gurus - principle remains same through chain of teachers.
Initiation	1979	947-948   D	Implantation of mantra in causal body of initiate. Preparation of initiator and initiate. Examples: old and new car drivers, adult and child taking medicine.
Initiation	1979	952-953   D	Initiation ceremony - full description of meaning of each offering.
Initiation	1980	964-965   D	Selection and training of initiators. Should be thorough: meditation practice should be natural for initiator. Keep number of initiators very limited. One initiator at each place is sufficient.
Initiation	1980	964-965   D	Function of servers at ceremony. Must bestow a sense of confidence, and must reflect what they have gained from meditation in their physical body and manners.
Initiation	1980	965   D	Preparation of those to be initiated. Information needed. Initiator should keep distance between himself and initiates.
Initiation	1980	966   D	Quiet room needed for initiate before ceremony. Each person should be initiated separately, except for husband and wife who must be initiated together, as a single unit.
Initiation	1980	966   D	Procedure for giving the mantra.
Initiation	1980	978-979   D	The sound of the mantra must be checked by the initiator after an interval of one or more days. Wrong pronunciation may cause progress to be slow.
Initiation	1982	990   D	There can be no harm in giving initiation to a sick person. Do not insist on correct posture.
Initiation	1989	1045-1046   D	Complaints about incorrect pronunciation. New initiators must first learn correct pronunciation through Jaiswal. It must be done through word of mouth not through the written word.
Initiation	1993	1081   D	Some of the history and principles of meditation should be given before initiation, and people should be encouraged to ask questions.
Initiation			See also: Ceremony
Inner Circle	1962	62-63   D	Inner circle, the circle of understanding. Outer circle of common people.
Inner Circle	1964	109   D	To be of real help in world, act as go-between the Inner Circle and the people.
Inner Circle	1964	110   D	Inner Circle and inner ways of communicating.
Inner Circle	1964	129   D	God has to help through mankind, a man or a School.
Inner Circle	1964	189   D	Inner Circle is always there to give help.
Inner Circle	1965	245   D	R. asks re appointment of Shankaracharya. It is a physical one belonging to the Outer Circle, but unless it is made by the first Shankaracharya himself it is not valid.
Inner Circle	1965	275   D	H.H. on how Inner Circle influences outer circle of mankind.
Inner Circle	1967	318-319   D	Q. on relation of Atman and Inner Circle. H.H.: Two types of relation - by form (meeting in person) or through words.
Inner enemies	1972	599   D	Six inner enemies - obsessive desires, anger, greed etc.
Inner strength	1965	261   D	How to retain it and not waste it. Analogy of deep and shallow wells.
Inner Voice	1976	769   D	Before starting an action, listen to the inner voice. The first words of the inner voice are correct and represent truth.
Inner world	1982	994   D	The inner world is far more extensive than the material world - steadiness of mind necessary for communication in the inner world.
Insight	1964	171   D	R. asks re insight - highest state of Buddhi when all sheaths vanish.
Insight	1967	306-307   D	Two aspects of insight at fifth step of ladder: seeing laws governing object or situation, seeing the Self in other things.
Inspiration	1970	405   D	Inspiration - expression limited by time, space and matter.
Inspiration	1979	915   D	Imagination is anticipated, inspiration is not anticipated.
Instrument	1970	427-428   D	With lack of self-pride our activities become an instrument for putting the glory of the Absolute into the world.
Insuffiency	1974	632   D	Devotees have always expressed a feeling of insufficiency. This widens the possible flow of influence from the teacher.
Intellect	1973	611   D	Intellectually, identify yourself as one with Param-Atman who witnesses everything.
Intellect	1973	615   D	'Thinkers want nothing, not even God', because they recognise that everything is inseparably related to Param-Atman. See Mela talk, page 603   D.
Intellect	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.
Intellectual	1965	221-222   D	Way for intellectually predominant people is by enquiry.
Intellectual	1978	841   D	Intellectuals on path of Jnana must be honest.
Intellectual	1989	1030-1031   D	Intellectual people need rationally valid knowledge. If given emotional material they will either fall away or be slow to follow. But they need to deepen their knowledge through devotion.
Intellectual Centre	1964	124   D	Eye of mind has limit. The most subtle field is fathomed only by the Atman, which is beyond intellect
Intellectual Centre	1964	139   D	Emotion and intellect - our two servants. Also see other version on page 140   D.
Intellectual Centre	1964	140   D	Emotion and intellect our two servants. Also see other version on page 139   D.
Intellectual Centre	1964	197   D	Buddhi works from emotional as well as intellectual centre but intellectual effort is important because what one gets from emotional centre is derived only from heart.
Intellectual Centre	1965	226   D	To discriminate and decide is the work of Buddhi.
Intellectual Centre	1965	242   D	Real knowledge experienced only when intellectual and emotional centres unite.
Intellectual Centre	1970	404   D	R. comments that Viveka seems to be the equivalent of Higher Intellectual Centre in our Western System.
Intellectual Centre	1970	450-451   D	People generally predominant in head or heart. It is essential to align head and heart to avoid distortions of the teaching and discipline. See story of Pumpkin and mango tree (1) on page 451   D.
Intellectual Centre	1970	454   D	For intellectuals, all questions must be answered before the heart can melt.
Intellectual Centre	1970	457   D	Different help needed for emotional and intellectual types. How to determine which type someone is.
Intellectual Centre	1971	520   D	Let the mind remember Param-Atman, the body serve Him and intelligence judge everything.
Intellectual Centre	1979	877   D	Intellect as one of these servants. Need to control, otherwise it will try to lead you astray.
Intellectual Centre			See also: Buddhi
Interpreta­tion	1970	446   D	Material from H.H. to be given without alteration but if not understood, interpreted according to country and conditions.
Intervals	1962	40   D	Help from outside needed, but not specifically at two intervals in seven steps to realisation.
Intervals	1977	818   D	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.
Intervals			See also: Gaps
Intuition	1964	170   D	R. asks re knowing truth by intuition through union of intellect and emotion in pure Buddhi.
Iron Curtain	1967	322   D	Physical freedom needed to give initiation in proper way. If that's not possible in such countries, people need to wait for circumstances to change.
Isa Upanishad	1974	639   D	Isa Upanishad - by enjoying the Absolute and giving up, none of the Karma will bind you.
Isa Upanishad	1974	642   D	H.H. quotes prayer from Isa Upanishad asking for the golden sheath covering the Truth to be removed.
Isa Upanishad	1979	906   D	Teaching has a golden covering. The disciple prays to his master to remove it so he can see the face of the truth.
Iyengar Yoga	1969	375   D	People should not be prevented from attending these classes but most will find meditation an easier way. See Q. on page 373   D.

---