The Record of Shankaracharya Audiences – Index V

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

Word	Year	Page	Description
Vaishnan system	1965	270   D	Five states of freedom: reply to R. re confusion of a personal God and the Absolute.
Valmiki	1980	968   D	Valmiki is an example of how the Svabhava arises from Samskar and is affected by the environment. See story of Valmiki apologised for his misdeeds and was taught stillness on page 968   D.
Valmiki	1992	1071   D	Samskars can be changed from bad to good. See story of Valmiki the robber (2) on page 1071   D.
Valmiki	1993	1080   D	Life was simpler, less polluted and less corrupt in the days of Valmiki than it is today. However, the possibility of transformation exists in all ages. See story of Valmiki the robber (2) on page 1071   D.
Values			See: Spiritual values
Vasana	1979	911   D	Subtle body is composed of desires, Vasana.
Vasana			See also: Desire
Vashishtha	1972	576   D	Janaka and Rama and Vashishtha - examples of householders who worked for liberation through activity.
Vaults	1989	1044   D	Open the vaults. Remove all barriers and distribute knowledge provided by H.H. to anyone to come and collect. Give as much as possible.
Vedanta	1962	35   D	Fine systems of ideas necessary to prepare men, e.g. Vedanta.
Vedanta	1962	40   D	Meaning of Turiya is different in Vedanta system from Sankhya and Nyaya.
Vedanta	1971	509   D	Dakshina-Murti hand symbol has been used by leaders of all branches of Vedanta system.
Vedanta			See also: Vedas
Vedas	1962	49   D	The Vedas give three main systems for Self-realisation: Devotion, Knowledge and Action.
Vedas	1964	134   D	Astronomy and the solar system according to the Vedas.
Vedas	1964	135   D	Vedas say if you take another life without reason and intentionally you become responsible.
Vedas	1964	137   D	Different sects interpret Vedas in different ways, so one can see different systems practising the same Vedas differently.
Vedas	1965	284   D	General description of Upanishads, Gitas and Samhitas
Vedas	1970	400-401   D	Chants from Vedas before meditation.
Vedas	1972	542   D	All diversities of thought are recognised in the Vedas - formless Param-Atman as well as the finite, personified Param-Atman.
Vedas	1972	594   D	Vedas describe all three ways of approach to the Absolute - Action, Knowledge, Devotion.
Vedas	1972	595   D	Regarded as the most authoritative collection of scriptures and source of all types of knowledge, but often used by one way to confound other ways!
Vedas	1979	922   D	Authority of Vedas is paramount in India. The purpose is to understand and thereby transcend the Gunas.
Vedas			See also: Vedanta
Vehicle	1971	518   D	This body is the vehicle and Atman is the rider. Treat rider as separate from the vehicle'.
Veils	1970	450   D	Description of veils as blocking out pure reason.
Veils			See also: Avarana
Veils			See also: Mal
Veils			See also: Sheaths
Veils			See also: Vikshepa
Vibrations	1962	32   D	Meditation is like light vibrations which are everywhere at all times. Those few people with Cosmic Consciousness catch it by inspiration and pass it on to others.
Vibrations	1964	113   D	Music has the power to give bliss because the vibrations emanating from rightly-composed notes form certain patterns of particles which create bliss.
Vibrations	1964	160   D	The vibrations first reach the senses, then mind and later on Buddhi.
Vibrations	1964	164   D	Sounds have different types of vibrations, and composition of mantra is designed to create a set of vibrations which have a particular effect.
Vibrations	1964	178   D	One needs natural food - fresh air, natural noise, clean and pure smell and natural sights. These are good food for senses and mind which come through finer vibrations.
Vibrations	1967	303   D	Human mind designed to catch those vibrations which are the cause of the manifested world.
Vibrations	1971	512   D	The physical world is connected through the vibrations of the subtle world.
Vibrations	1978	825   D	Effect of vibration of sound in initiation ceremony even though meaning not understood.
Vichara	1979	869   D	Bondage is through ignorance, liberation is by vichara, enquiry.
Vichara	1979	870   D	Discrimination between real and unreal, leading to liberation or freedom from bondage.
Vidya			See: Avidya and Vidya
Viewpoint	1971	520   D	The world around us is not unsubstantial, but our viewpoint is wrong. If you could change your viewpoint you would be happy.
Viewpoint	1972	529   D	See Param-Atman in everyone and everything, and everyone and everything in Param-Atman.
Viewpoint	1976	753   D	Difference between Param-Atman and Atman is just a point of view, e.g. Images of the sun falling on large or small reflectors.
Vijnana­maya sheath	1978	830   D	To see past Vijnanamaya kosha, remember we are not the knowledge but it is ours to use. Then worldly thoughts, words and deeds won't be a barrier.
Vijnana­maya sheath	1978	830   D	Difference between Manomaya sheath and Vijnanamaya. Manomaya: we like or dislike, love or hate. Vijnanamaya: we should or should not do this.
Vijnana­maya sheath	1978	834   D	Relative knowledge and complete knowledge.
Vikalpa	1976	749   D	Manas does its work of Sankalpa and Vikalpa. Atman is just the viewer.
Vikalpa	1976	760   D	'Let me not do this' - originates in the heart.
Vikalpa	1979	883   D	Sankalpa/Vikalpa oscillation creates sound - vibration in Akasha.
Vikshepa	1968	372   D	Definition of Vikshepa. One of the obstacles to Nirvikalpa Samadhi.
Vikshepa	1970	437   D	Vikshepa associated with Rajas.
Vikshepa	1970	450   D	Distractions that obstruct pure reason by preventing teaching being heard.
Vikshepa	1971	502   D	When mind spreads over world of distraction (Vikshepa), it must be brought back to a point.
Vikshepa	1975	711   D	Hindrance to making use of three graces.
Vikshepa	1975	722   D	Stands in way of contact with Realised Man.
Vikshepa	1975	723   D	When Vikshepa is not present, and one is charged with emotional centre, one is more united with Atman.
Vikshepa	1976	785   D	Vikshepa is really terrible and very subtle. It will lose its hold only if mind is still and all ambitions and desires are discarded.
Vikshepa	1979	906-907   D	Bronze covering (casket) over the Self. Disciples have questions and try to get these resolved by a teacher so that the Rajasic aspect of their being is removed.
Vikshepa	1979	921   D	Translucent covering (e.g. of house). Emotional acts create Rajas which is Vikshepa.
Vikshepa	1989	1035   D	The rise of good spiritual ideas in meditation is Vikshepa. Therefore those ideas should not be allowed during meditation - only afterwards.
Vikshepa	1989	1042   D	Whenever one feels the agitation of Vikshepa, reminding oneself of the mantra relieves tension and tiredness.
Vikshepa	1989	1051   D	All sources of Vikshepa arise from the wrong measure of material substances, creating unnecessary agitation, distortion and wrong functioning.
Vikshepa	1991	1056   D	Rajasic people have mostly agitated minds, known as Vikshepa.
Vishnu			See: Narayana
Vishwanand Swami	1964	180   D	Introduction to Shri Vishwanand Swami, next in line of succession for Shankaracharya.
Vision	1970	422   D	Divine vision given to certain individuals.
Vision	1971	500   D	One only needs clear vision and lots of practice to arrive at realisation. Simile of car and driver.
Vision	1974	633   D	All faculties, including vision, are there to be made use of in the world. Just need to go back for rest twice a day.
Viveka	1970	395   D	Higher reason helps to clear Buddhi. Analogy of coloured or muddy water in bottle.
Viveka	1970	396   D	Pure reason. Helps to remove illusions, e.g. image in mirror.
Viveka	1970	397   D	Discourse with Realised Man and trying to reach truth will bring Viveka.
Viveka	1970	404   D	Realisation possible either by Bhawana (emotion) or by Viveka. However, since further enquiry based on the other way may be needed, the disciple should work on both ways.
Viveka	1970	404   D	Buddhi's discrimination between what is useful and not useful to the Self is activity of Viveka. Once a decision has evolved, there is no room for doubt.
Viveka	1970	450   D	Cultivation of Viveka. Ways in which it can be obstructed. Viveka only possible if teaching is related to experiences, and questions asked about doubts arising.
Viveka	1975	711   D	True knowledge to remove hindrances, to reach central point and constant availability of three graces.
Viveka	1975	714   D	No separation if Viveka prevails - it is the same Absolute everywhere and in everything.
Viveka	1989	1052   D	Discrimination between useful and harmful to Atman arises from Viveka and Satsang. With growth of self-discipline, the latent powers of the Self manifest.
Viveka	1993	1075   D	Is neutral and transparent. It furthers the cause of unity, purity and universality. The test of Viveka is that it leads from individual to universal.
Viveka	1993	1076   D	Knowledge is needed to purge attachment and prejudice when seen in our actions, and to arouse Viveka.
Viveka	1993	1077   D	Buddhi must be made mature through reason (Viveka) so that it can exercise discrimination and eliminate all attachment and hatred.
Viveka	1993	1086   D	Simplest way to appreciate Viveka is through the concept of 'me and mine'. Even Antakharan is 'mine'. Duality only if 'mine' is presumed to exist independently.
Voice	1970	478   D	In the Antahkaran of each person lives the Param-Atman along with the Jiva-Atman for guidance. How to hear that inner voice.
Voice	1971	506   D	How to hear 'silent voice of Atman'. The voice is never lost - all voices have their origin in it - but one may not be able to distinguish it because of the din. See story of Juggler who called up spirits on page 506   D.
Voice	1988	1023-1024   D	Listening to the voice of Param-Atman possible if Param-Atman is close, but beware of imposters.
Void	1964	168   D	To be sincere in meditation is to stay in the void which contains Atman.
Void	1967	298   D	Feeling nothing: attention is there or you could not have cognition of 'nothing'.
Void	1967	330   D	No relation with teacher can be experienced in 'nothingness' during deep meditation.
Void	1972	570   D	D.S. If you make the mind void, you are experiencing void and so there is still a knower present. If you go beyond the void, that is Self-realisation.
Void	1972	582   D	D.S. Right action comes from going to the void and waiting for the prompting to arise. Then don't think about what will result from the action.
Void	1988	1019   D	Samadhi is a state of complete stillness, but is not void because consciousness cannot be eliminated from anywhere.
Void	1993	1081   D	Some newcomers say they experience a void during meditation. In ignorance, that which is total fullness is called a nothing or a void and this can create fear and may even cause withdrawal.
Void			See also: Nothingness
Vyasa	1979	922   D	Apparent contradictions in his teaching are different systems to explain same truth.
Vyashti	1970	417   D	Feeling of 'I' is right if it's for Universal Self (Samashti), but false if for single person (Vyashti). See story of Ram Das and the king on page 417   D.
Vyashti	1973	625   D	Journey of individual consciousness to universal consciousness through meditation.
Vyashti	1974	633   D	Stream of energy through universe (Samashti) is held by individual (Vyashti) like earthen pot. You take energy from main stream for daily affairs, exhaust it, refill, etc.
Vyashti	1974	647-648   D	Birth and death, from Samashti to Vyashti, returning to Father. See story of Indian and the African money-lender (1) on pages 647-648   D.
Vyashti	1975	708   D	Individual consciousness in relation to feeling 'I have nothing of my own'.
Vyashti	1975	709   D	Explanation of laws governing Vyashti and Samashti. See story of Judge with a religious mother on page 709   D.
Vyashti	1975	712   D	Relationship between Vyashti and Samashti, Atman and Param-Atman, is always there, but is forgotten.
Vyashti	1975	716   D	Understanding of two laws responsible for levels of Vyashti.
Vyashti	1976	753   D	Param-Atman and Atman, Samashti and Vyashti, difference only in point of view.
Vyashti	1978	827   D	The greater the concentration the greater the power you experience flowing from the universal when the Vyashti disappears.
Vyashti	1978	831-832   D	Rest in meditation and Sattva. Vyashti gets automatically connected to Samashti and there is a greater flow of power.
Vyashti	1978	841   D	When Vyashti Ahankar is destroyed then pure Aham, realisation of Self, develops.
Vyashti	1978	844   D	Lord of Vyashti is Jiva.
Vyashti	1978	845   D	Ignorance relates to Vyashti, not Samashti.
Vyashti	1978	846   D	There is nothing in Vyashti which is not in Samashti.
Vyashti	1978	847   D	Life-force in Samashti and Vyashti, e.g. watch - life-force winds it up.
Vyashti	1978	848-849   D	Reflection in Antahkaran of Samashti is Param-Atman, and in Vyashti is Atman, but no difference in reality.
Vyashti	1988	1019   D	Single experience of unity of Vyashti with Samashti establishes life-long relationship.
Vyatireka	1964	196   D	Two ways of avoiding useless mental activities: Anvaya and Vyatireka.
Vyatireka	1974	645   D	Vyatireka is the subtraction of things. We take a thing and try to find the Absolute within it, separating the fine from the coarse.
Vyatireka	1975	714   D	Way of approaching unity through separation - by discarding one thing after another to reach the Self.
Vyatireka	1977	800-801   D	Differentiation, the way of discrimination. Leads to 'I have nothing of my own'.
Vyatireka	1977	817   D	Vyatireka comes first. Anvaya needs to follow to establish unity of the whole creation.
Vyatireka	1988	1021   D	Two approaches to enlightenment, Anvaya and Vyatireka - 'All this I am', 'There is nothing else but I'. Anvaya is incomplete. Vyatireka is the real Advaita.
Vyatireka			See also: Anvaya
Vyatireka			See also: Neti, Neti
Vyatireka			See also: Me and mine

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