{"id":3174,"date":"2016-04-24T10:08:46","date_gmt":"2016-04-24T10:08:46","guid":{"rendered":"http:\/\/www.ouspenskytoday.org\/wp\/?page_id=3174"},"modified":"2019-08-17T21:15:13","modified_gmt":"2019-08-17T21:15:13","slug":"the-record-of-shankaracharya-audiences-index-b","status":"publish","type":"page","link":"https:\/\/www.ouspenskytoday.org\/wp\/the-record-of-shankaracharya-audiences-index-b\/","title":{"rendered":"The Record of Shankaracharya Audiences – Index B"},"content":{"rendered":"

Contents: By date<\/a>
\nIndex: Complete word list<\/a>
\nAlphabetical index: A<\/a>   B<\/a>   C<\/a>   D<\/a>   E<\/a>   F<\/a>   G<\/a>   H<\/a>   I<\/a>   J<\/a>   K<\/a>   L<\/a>   M<\/a>   N<\/a>   O<\/a>   P<\/a>   Q<\/a>   R<\/a>   S<\/a>   T<\/a>   U<\/a>   V<\/a>   W<\/a>   X<\/a>   Y<\/a>   Z<\/a>
\nSpecial indexes: Stories<\/a> ~ Ouspensky<\/a> ~ Devotion<\/a> ~ Non-duality<\/a> ~ Action<\/a><\/p>\n\n\n\n\n\t\n\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t
Word<\/th>Year<\/th>Page<\/th>Description<\/th>\n<\/tr>\n<\/thead>\n
<\/a>Bad<\/td><\/td><\/td>See: Good and bad<\/a><\/td>\n<\/tr>\n
<\/a>Badrinath<\/td>1965<\/td>224<\/a>   D<\/span><\/a><\/td>Physical v. emotional journey to see deity at Badrinath.<\/td>\n<\/tr>\n
<\/a>Balance<\/td>1972<\/td>537<\/a>   D<\/span><\/a><\/td>Dynamic equilibrium in man and creation - Mela talk.<\/td>\n<\/tr>\n
Balance<\/td>1993<\/td>1079<\/a>   D<\/span><\/a><\/td>Meditation was provided to bring complete balance in human life and liberation from the attachments, desires and ambitions which create agitation and restlessness.<\/td>\n<\/tr>\n
<\/a>Battery<\/td>1978<\/td>827<\/a>   D<\/span><\/a><\/td>Example of battery - when it is being charged, nothing is taken out of it. Our batteries are being charged when in stillness and in tune with Samashti.<\/td>\n<\/tr>\n
Battery<\/td>1979<\/td>937<\/a>   D<\/span><\/a><\/td>Charging of battery through desirelessness of Manas while body is working. Charging and discharging go on simultaneously in natural Samadhi.<\/td>\n<\/tr>\n
<\/a>Be<\/td>1961<\/td>4<\/a>   D<\/span><\/a><\/td>'If you begin to be what you are ...'<\/td>\n<\/tr>\n
<\/a>Beauty<\/td>1965<\/td>272<\/a>   D<\/span><\/a><\/td>By looking at things which are artistic and beautiful, one learns to see the beauty of the Absolute in everything. See story of Holy Man and beautiful woman (2)<\/a> on page 272<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Beauty<\/td>1970<\/td>430<\/a>   D<\/span><\/a><\/td>If you want to possess and use examples of beauty, you become attached to them and this pollutes the beauty. But if hold the sense of wonder you will enhance the beauty. See story of Holy Man and beautiful woman (1)<\/a> on page 430<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
<\/a>Behaviour<\/td>1971<\/td>514<\/a>   D<\/span><\/a><\/td>Teachers should improve their own behaviour first. See also page 517<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Behaviour<\/td>1972<\/td>563<\/a>   D<\/span><\/a><\/td>One can study behaviour of others only if one studies oneself. 24 hours are enough to indicate the type of person someone is and the mix of Gunas he manifests.<\/td>\n<\/tr>\n
Behaviour<\/td>1973<\/td>614<\/a>   D<\/span><\/a><\/td>It is the behaviour of things that is subject to correction and there is a process which is setting things right.<\/td>\n<\/tr>\n
Behaviour<\/td><\/td><\/td>See also: Nature<\/a><\/td>\n<\/tr>\n
Behaviour<\/td><\/td><\/td>See also: Prakriti<\/a><\/td>\n<\/tr>\n
<\/a>Being<\/td>1962<\/td>60<\/a>   D<\/span><\/a><\/td>Two sides of understanding - one is knowledge, the other is being.<\/td>\n<\/tr>\n
Being<\/td>1962<\/td>66<\/a>   D<\/span><\/a><\/td>The lower type of people are under accident or chance. Others have a chance of improvement.<\/td>\n<\/tr>\n
Being<\/td>1964<\/td>122<\/a>   D<\/span><\/a><\/td>Being does not climb ladder to unite with Atman - it is already united.<\/td>\n<\/tr>\n
Being<\/td>1964<\/td>124<\/a>   D<\/span><\/a><\/td>Improving our being. Two types of people, those who prepare and those who get on with it.<\/td>\n<\/tr>\n
Being<\/td>1964<\/td>198<\/a>   D<\/span><\/a><\/td>In the field of Being it is rather difficult to define steps. People have different types of beings. Some go quicker than others.<\/td>\n<\/tr>\n
Being<\/td>1964<\/td>202<\/a>   D<\/span><\/a><\/td>Question about different stages of being.<\/td>\n<\/tr>\n
Being<\/td>1967<\/td>316<\/a>   D<\/span><\/a><\/td>'Being' is always pure and so needs no improvement. The common knowledge that being is impure is false.<\/td>\n<\/tr>\n
Being<\/td>1967<\/td>320<\/a>   D<\/span><\/a><\/td>Improve your own being, enjoy the drama, and leave the rest to the Absolute.<\/td>\n<\/tr>\n
Being<\/td>1967<\/td>323<\/a>   D<\/span><\/a><\/td>Message to School of Meditation: all that one needs usually becomes available. Keep going until that motionless spot is reached.<\/td>\n<\/tr>\n
Being<\/td>1970<\/td>408-409<\/a>   D<\/span><\/a><\/td>In reality part of Absolute, but slave of Maya. See story of Neglected grandfather and offer of Mahatma<\/a> on page 409<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Being<\/td>1971<\/td>496<\/a>   D<\/span><\/a><\/td>Those who criticise others without cleaning their own Prakriti are rated third-class disciples. See story of Muslim saint and woman polishing table with dirty cloth<\/a> on page 496<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Being<\/td>1972<\/td>537-538<\/a>   D<\/span><\/a><\/td>Trying to look good outside but staying bad inside is wilful deception. See story of Imposter of the Prince of Avagarh<\/a> on pages 537-538<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Being<\/td>1972<\/td>547<\/a>   D<\/span><\/a><\/td>Direct experience of the being of Param-Atman is reached through meditation and comes with the sound of the mantra. See letter on page 546<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Being<\/td>1972<\/td>559<\/a>   D<\/span><\/a><\/td>R.A. asks about sense of universal being in meditation. H.H.: 'There is no knowledge in full meditation'.<\/td>\n<\/tr>\n
Being<\/td>1979<\/td>902<\/a>   D<\/span><\/a><\/td>Three aspects of being - actions, emotion and intellectual. Physical is mostly governed by the other two. Meditation leads to improvement in emotional and intellectual, but it is slow.<\/td>\n<\/tr>\n
Being<\/td>1979<\/td>915<\/a>   D<\/span><\/a><\/td>H.H. explains how to check whether something is imagination or a message from the Divine Self.<\/td>\n<\/tr>\n
Being<\/td>1982<\/td>986<\/a>   D<\/span><\/a><\/td>Meditation is spiritual food, essential for strengthening one's being. Without it, one would always feel that something is missing.<\/td>\n<\/tr>\n
Being<\/td>1989<\/td>1046<\/a>   D<\/span><\/a><\/td>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.<\/td>\n<\/tr>\n
<\/a>Belief<\/td>1977<\/td>801<\/a>   D<\/span><\/a><\/td>R. asks about laws of Vyashti and Samashti in relation to disbelief and blind belief.<\/td>\n<\/tr>\n
Belief<\/td><\/td><\/td>See also: Faith<\/a><\/td>\n<\/tr>\n
Belief<\/td><\/td><\/td>See also: Religions<\/a><\/td>\n<\/tr>\n
<\/a>Bhagavad Gita<\/td>1964<\/td>113<\/a>   D<\/span><\/a><\/td>Cream of all Indian knowledge - four ways.<\/td>\n<\/tr>\n
Bhagavad Gita<\/td>1964<\/td>192<\/a>   D<\/span><\/a><\/td>Gita chapter 18 - Sattvic, Rajasic and Tamasic activities and their results.<\/td>\n<\/tr>\n
Bhagavad Gita<\/td>1965<\/td>279-280<\/a>   D<\/span><\/a><\/td>R. asks re Chapter 3: Ignorant man thinks he is the doer. H.H. explains what each part of the Gita covers.<\/td>\n<\/tr>\n
Bhagavad Gita<\/td>1965<\/td>283-284<\/a>   D<\/span><\/a><\/td>Bhagavad Gita and Isa Upanishad.<\/td>\n<\/tr>\n
Bhagavad Gita<\/td>1967<\/td>306<\/a>   D<\/span><\/a><\/td>H.H. explains: 'that which is night for all beings is the time of waking for the disciplined man'.<\/td>\n<\/tr>\n
Bhagavad Gita<\/td>1970<\/td>452<\/a>   D<\/span><\/a><\/td>Can buy Gita for a few pence but no riches will buy the knowledge in it. Example of child and 100 rupee note.<\/td>\n<\/tr>\n
Bhagavad Gita<\/td>1971<\/td>485<\/a>   D<\/span><\/a><\/td>Gita chapter 14 v.19 - a disciplined person knows how to handle situations involving Gunas, and neither welcomes nor resists them.<\/td>\n<\/tr>\n
Bhagavad Gita<\/td>1971<\/td>496<\/a>   D<\/span><\/a><\/td>Gita chapter 5 v. 7-10. See story of Muslim saint and woman polishing table with dirty cloth<\/a> on page 496<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Bhagavad Gita<\/td>1971<\/td>501<\/a>   D<\/span><\/a><\/td>Gita chapter 2 v. 54 - description of marks of Realised Man.<\/td>\n<\/tr>\n
Bhagavad Gita<\/td>1971<\/td>508<\/a>   D<\/span><\/a><\/td>H.H. explains verse where Krishna says 'I am the seed of this great tree of the universe'.<\/td>\n<\/tr>\n
Bhagavad Gita<\/td>1971<\/td>510<\/a>   D<\/span><\/a><\/td>Gita chapter 12: 'whosoever loves Me would love everyone in the world and be loved by them'.<\/td>\n<\/tr>\n
Bhagavad Gita<\/td>1974<\/td>662<\/a>   D<\/span><\/a><\/td>Going beyond the Gunas. 'He who renounces all initiative, is completely detached ... he is the Self'.<\/td>\n<\/tr>\n
Bhagavad Gita<\/td>1975<\/td>710<\/a>   D<\/span><\/a><\/td>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.<\/td>\n<\/tr>\n
Bhagavad Gita<\/td>1976<\/td>770<\/a>   D<\/span><\/a><\/td>Gita not restricted to any religion but is for everyone. An aid to educating children.<\/td>\n<\/tr>\n
Bhagavad Gita<\/td>1978<\/td>844-845<\/a>   D<\/span><\/a><\/td>Arjuna has had many births, but doesn't know them. Krishna knows his births. Person who knows is not bound by birth or death. <\/td>\n<\/tr>\n
Bhagavad Gita<\/td>1978<\/td>855-856<\/a>   D<\/span><\/a><\/td>Incarnations - sages know by precognition.<\/td>\n<\/tr>\n
Bhagavad Gita<\/td>1978<\/td>861<\/a>   D<\/span><\/a><\/td>Will: Arjuna's will to fight. Krishna removed ignorance - false love for kith and kin.<\/td>\n<\/tr>\n
Bhagavad Gita<\/td>1979<\/td>879<\/a>   D<\/span><\/a><\/td>Krishna describes to Arjuna how a Realised Man acts only as in a drama, knowing it is a drama.<\/td>\n<\/tr>\n
Bhagavad Gita<\/td>1979<\/td>900<\/a>   D<\/span><\/a><\/td>Gita says there is not a moment when Antahkaran is at rest. Meditation has been given so that we can eliminate unnecessary work.<\/td>\n<\/tr>\n
Bhagavad Gita<\/td>1979<\/td>904<\/a>   D<\/span><\/a><\/td>Gita says from consciousness and its contact with the world comes desire, from unfulfilled desire - anger, then more hindrances, then agitation, then dislocation of reason ...<\/td>\n<\/tr>\n
Bhagavad Gita<\/td>1979<\/td>946<\/a>   D<\/span><\/a><\/td>Gita says one has to be still and comfortable in relaxed position for meditation.<\/td>\n<\/tr>\n
Bhagavad Gita<\/td>1982<\/td>996<\/a>   D<\/span><\/a><\/td>Whatever thought you entertain at time of death forms next body.<\/td>\n<\/tr>\n
<\/a>Bhajana<\/td>1979<\/td>892<\/a>   D<\/span><\/a><\/td>Types of worship: Tamasic - engaging evil forces, Rajasic - relates to worship of a hierarchy of gods, Sattvic - attends only to the Absolute.<\/td>\n<\/tr>\n
<\/a>Bhakti<\/td>1965<\/td>221-222<\/a>   D<\/span><\/a><\/td>Most people are the emotional type and are satisfied with the way of Bhakti.<\/td>\n<\/tr>\n
Bhakti<\/td>1971<\/td>515<\/a>   D<\/span><\/a><\/td>Bhakti can cleanse, purify and present you before Param-Atman at your best. Harmful mental rubbish can be rendered harmless. See also page 517<\/a>   D<\/span><\/a>. See story of Mira and poison<\/a> on page 515<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Bhakti<\/td>1971<\/td>518-519<\/a>   D<\/span><\/a><\/td>Dedicating all your actions to God.<\/td>\n<\/tr>\n
Bhakti<\/td>1971<\/td>522<\/a>   D<\/span><\/a><\/td>Correct Bhakti is to please God with your own special attribute and dedicate all actions to God. See story of Sudama worshipped Krishna with rotten rice<\/a> on page 522<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Bhakti<\/td>1972<\/td>529<\/a>   D<\/span><\/a><\/td>Forget the past, do not fear the future, devote the present to the Bhakti of Param-Atman.<\/td>\n<\/tr>\n
Bhakti<\/td>1972<\/td>533<\/a>   D<\/span><\/a><\/td>Mela talk on Bhakti.<\/td>\n<\/tr>\n
Bhakti<\/td>1972<\/td>535<\/a>   D<\/span><\/a><\/td>Practise Bhakti by considering and using everything as a gift from Param-Atman.<\/td>\n<\/tr>\n
Bhakti<\/td>1972<\/td>539<\/a>   D<\/span><\/a><\/td>Bearing troubles on path of devotion.<\/td>\n<\/tr>\n
Bhakti<\/td>1972<\/td>540<\/a>   D<\/span><\/a><\/td>Through deepening of Bhakti, the difference between a Bhakta and Param-Atman vanishes. See story of Radha and Krishna<\/a> on page 540<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Bhakti<\/td>1972<\/td>541<\/a>   D<\/span><\/a><\/td>Taking recourse to flattery to escape poverty is to kill one's own life. See story of Alesko and the turtles<\/a> on page 541<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Bhakti<\/td>1972<\/td>595<\/a>   D<\/span><\/a><\/td>Justification for different ways in Vedas.<\/td>\n<\/tr>\n
Bhakti<\/td>1973<\/td>606<\/a>   D<\/span><\/a><\/td>Param-Atman is beyond worldly limits and out of the reach of Buddhi. But a devoted heart reaches the goal. See story of Kunti. Suffering as a boon (2)<\/a> on page 606<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Bhakti<\/td>1973<\/td>613<\/a>   D<\/span><\/a><\/td>Devotion is a forced phenomenon before real intimacy with Param-Atman, which is Bhakti.<\/td>\n<\/tr>\n
Bhakti<\/td>1974<\/td>643<\/a>   D<\/span><\/a><\/td>In Bhakti there is a very close relationship between God and Ahankar. The devotee tries to merge Ahankar into God through emotion.<\/td>\n<\/tr>\n
Bhakti<\/td>1974<\/td>648<\/a>   D<\/span><\/a><\/td>At the Mela, Bhakti appeals to strongly to the common man. Those who belong to this stream have many Gods and like to dwell on them.<\/td>\n<\/tr>\n
Bhakti<\/td>1974<\/td>651<\/a>   D<\/span><\/a><\/td>For those on way of Bhakti, God has name and form (Saguna) and the teacher is very important.<\/td>\n<\/tr>\n
Bhakti<\/td>1974<\/td>660<\/a>   D<\/span><\/a><\/td>Dedicate heart to Atman. If that is properly achieved in its simplicity, nothing else is important. See story of Elephant and crocodile<\/a> on page 660<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Bhakti<\/td>1974<\/td>661<\/a>   D<\/span><\/a><\/td>Opening the heart - gratitude is the key.<\/td>\n<\/tr>\n
Bhakti<\/td>1974<\/td>672<\/a>   D<\/span><\/a><\/td>R. says only with melting of heart can Buddhi open up and see.<\/td>\n<\/tr>\n
Bhakti<\/td>1975<\/td>700<\/a>   D<\/span><\/a><\/td>Liberation is the ultimate goal for those on the path of knowledge. Those on the path of Bhakti achieve liberation first before they go ahead and complete the theoretical knowledge.<\/td>\n<\/tr>\n
Bhakti<\/td>1975<\/td>725-726<\/a>   D<\/span><\/a><\/td>R. asks about 'for different ends there are different means' - said in Mela talk. See story of Man running to find Param-Atman (1)<\/a> on page 726<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Bhakti<\/td>1975<\/td>726<\/a>   D<\/span><\/a><\/td>A Bhakta is always liberated because he is not bothered about anything except the Absolute.<\/td>\n<\/tr>\n
Bhakti<\/td>1978<\/td>841-842<\/a>   D<\/span><\/a><\/td>Differences between those who follow Bhakti and those who follow Jnana. See story of Two artists (5)<\/a> on pages 841-842<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Bhakti<\/td>1978<\/td>853<\/a>   D<\/span><\/a><\/td>Those following path of Bhakti become liberated when they die. Those on the path of knowledge (Jnana) get liberated before death.<\/td>\n<\/tr>\n
Bhakti<\/td>1979<\/td>874<\/a>   D<\/span><\/a><\/td>Developing Bhakti.<\/td>\n<\/tr>\n
Bhakti<\/td>1979<\/td>877<\/a>   D<\/span><\/a><\/td>Action only takes you to the goal when mingled with devotion.<\/td>\n<\/tr>\n
Bhakti<\/td>1979<\/td>881<\/a>   D<\/span><\/a><\/td>Different individuals attracted to different gods - the choice has to be left to them.<\/td>\n<\/tr>\n
Bhakti<\/td>1979<\/td>884<\/a>   D<\/span><\/a><\/td>Gratitude to God for human birth and the opportunities it offers increases devotion. See story of Krishna and Sudama: Param-Atman and Jiva<\/a> on page 876<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Bhakti<\/td>1979<\/td>930<\/a>   D<\/span><\/a><\/td>Only necessary to change approach, not what you are doing. Connect all to the Lord.<\/td>\n<\/tr>\n
Bhakti<\/td>1979<\/td>932<\/a>   D<\/span><\/a><\/td>Different aspects of Bhakti and Jnana. 'I am everything' - Bhakti affection for everyone. Cause and effect - those who see effect - Bhakti.<\/td>\n<\/tr>\n
Bhakti<\/td>1979<\/td>933<\/a>   D<\/span><\/a><\/td>Bhakti aspect of Sadhana is easiest and best for householder. 'Everyone else is my own Self' creates affection. But without knowledge there can be no devotion.<\/td>\n<\/tr>\n
Bhakti<\/td>1979<\/td>936<\/a>   D<\/span><\/a><\/td>Surrender of actions is Bhakti but it's necessary to recognise that Param-Atman then controls results, good or bad. We are not responsible for the result of good actions.<\/td>\n<\/tr>\n
Bhakti<\/td><\/td><\/td>See also: Devotion<\/a><\/td>\n<\/tr>\n
<\/a>Bhawana<\/td>1970<\/td>404<\/a>   D<\/span><\/a><\/td>H.H. explains relationship between parts of the Antahkaran and Bhawana.<\/td>\n<\/tr>\n
Bhawana<\/td>1976<\/td>752<\/a>   D<\/span><\/a><\/td>Bhawana (thought) and Vicha (emotion) can wash the effect of bad samskars from the mind (simile of washing clothes).<\/td>\n<\/tr>\n
Bhawana<\/td>1978<\/td>863<\/a>   D<\/span><\/a><\/td>NH asks how to strengthen. H.H.: 'Practice'.<\/td>\n<\/tr>\n
Bhawana<\/td><\/td><\/td>See also: Emotional Centre<\/a><\/td>\n<\/tr>\n
<\/a>Bhoga<\/td>1971<\/td>483<\/a>   D<\/span><\/a><\/td>Bhoga - enjoying richness of creation and getting a taste for it may lead to Moha (deep attachment). Avoided by Prem, true love of Absolute.<\/td>\n<\/tr>\n
<\/a>Bible<\/td>1964<\/td>137<\/a>   D<\/span><\/a><\/td>Bible and Upanishads - proper research may show much similarity.<\/td>\n<\/tr>\n
<\/a>Birds<\/td>1962<\/td>76<\/a>   D<\/span><\/a><\/td> See story of Shooting the eye of the bird<\/a> on page 76<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Birds<\/td>1970<\/td>399<\/a>   D<\/span><\/a><\/td> See story of Parrot who wanted liberation (2)<\/a> on page 399<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Birds<\/td>1970<\/td>479<\/a>   D<\/span><\/a><\/td>Great powers come to the aid of the small when firm determination shown. See story of Sea birds (1)<\/a> on page 479<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Birds<\/td>1973<\/td>624-625<\/a>   D<\/span><\/a><\/td> See story of Karna in Mahabharata and King Crow and Swan<\/a> on pages 624-625<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Birds<\/td>1974<\/td>672<\/a>   D<\/span><\/a><\/td>Parrot and intellectual.<\/td>\n<\/tr>\n
Birds<\/td>1977<\/td>796<\/a>   D<\/span><\/a><\/td>Vedic text: Two birds on tree - disciple and teacher.<\/td>\n<\/tr>\n
Birds<\/td>1980<\/td>975<\/a>   D<\/span><\/a><\/td>Need for both spiritual and material, e.g. two wings of a bird.<\/td>\n<\/tr>\n
<\/a>Birth<\/td>1978<\/td>855<\/a>   D<\/span><\/a><\/td>Life force is in foetus from start, but power to move comes from nourishment.<\/td>\n<\/tr>\n
<\/a>Birth and Death<\/td>1964<\/td>136<\/a>   D<\/span><\/a><\/td>The last desire before one's death establishes the pattern for the next life.<\/td>\n<\/tr>\n
Birth and Death<\/td>1968<\/td>338<\/a>   D<\/span><\/a><\/td>The point of appearance of a form which in substance exists in eternity is called birth, and the point of change appreciated by consciousness is called death.<\/td>\n<\/tr>\n
Birth and Death<\/td>1970<\/td>408-409<\/a>   D<\/span><\/a><\/td>Nature arranges things so that neither can be felt.<\/td>\n<\/tr>\n
Birth and Death<\/td>1970<\/td>409<\/a>   D<\/span><\/a><\/td>Realisation of 'no death' will dawn with true knowledge.<\/td>\n<\/tr>\n
Birth and Death<\/td>1970<\/td>409<\/a>   D<\/span><\/a><\/td>Examples of how blind desires created by Maya ruin us.<\/td>\n<\/tr>\n
Birth and Death<\/td>1970<\/td>420<\/a>   D<\/span><\/a><\/td>Who is it that lives through different lives?' 'What is it that takes forms, dissolves and continues the cycle?'<\/td>\n<\/tr>\n
Birth and Death<\/td>1970<\/td>421<\/a>   D<\/span><\/a><\/td>Birth and death is affected by good or bad deeds. Idea of heaven and hell.<\/td>\n<\/tr>\n
Birth and Death<\/td>1970<\/td>422-423<\/a>   D<\/span><\/a><\/td>Taken in light of three levels of existence - physical, subtle, causal.<\/td>\n<\/tr>\n
Birth and Death<\/td>1970<\/td>423<\/a>   D<\/span><\/a><\/td>Anything that comes into existence or is created will have to die.<\/td>\n<\/tr>\n
Birth and Death<\/td>1971<\/td>520<\/a>   D<\/span><\/a><\/td>Birth and death and the drama of the universe.<\/td>\n<\/tr>\n
Birth and Death<\/td>1972<\/td>529<\/a>   D<\/span><\/a><\/td>Mela talk on fear of death.<\/td>\n<\/tr>\n
Birth and Death<\/td>1972<\/td>535<\/a>   D<\/span><\/a><\/td>Mela talk - body is born and dies. Atman is birthless and deathless.<\/td>\n<\/tr>\n
Birth and Death<\/td>1973<\/td>608<\/a>   D<\/span><\/a><\/td>You never actually experienced your birth, so take it that you were never born. That which is not born cannot die.<\/td>\n<\/tr>\n
Birth and Death<\/td>1973<\/td>611<\/a>   D<\/span><\/a><\/td>Birth and death are a drama. Nobody can experience his own birth or death.<\/td>\n<\/tr>\n
Birth and Death<\/td>1976<\/td>762<\/a>   D<\/span><\/a><\/td>Birth and death is an illusion - part of drama.<\/td>\n<\/tr>\n
Birth and Death<\/td>1978<\/td>844<\/a>   D<\/span><\/a><\/td>Jiva experiences birth and death - not Atman.<\/td>\n<\/tr>\n
Birth and Death<\/td>1978<\/td>848<\/a>   D<\/span><\/a><\/td>Pure causal body does not take birth, except sometimes as an incarnation to do good to others.<\/td>\n<\/tr>\n
Birth and Death<\/td>1992<\/td>1073<\/a>   D<\/span><\/a><\/td>Person who dies in ignorance does go to finer, subtle level but has to return to coarse level to pay the price for his attachments. But the cycle can be broken.<\/td>\n<\/tr>\n
<\/a>Bliss<\/td>1961<\/td>13<\/a>   D<\/span><\/a><\/td>Bliss acquired from meditation cannot be obtained in any other way.<\/td>\n<\/tr>\n
Bliss<\/td>1961<\/td>14<\/a>   D<\/span><\/a><\/td>Bliss of meditation moves with you like a shadow when you come out into the sensory world.<\/td>\n<\/tr>\n
Bliss<\/td>1962<\/td>40<\/a>   D<\/span><\/a><\/td>In the stage of Turiya one can live in world and also enjoy bliss.<\/td>\n<\/tr>\n
Bliss<\/td>1962<\/td>43<\/a>   D<\/span><\/a><\/td>in Turiya a man can enjoy the Higher Emotion ('bliss').<\/td>\n<\/tr>\n
Bliss<\/td>1962<\/td>51<\/a>   D<\/span><\/a><\/td>Sattva creates Bliss, but if they have no attention they can't retain it.<\/td>\n<\/tr>\n
Bliss<\/td>1964<\/td>113<\/a>   D<\/span><\/a><\/td>Music has the power to give bliss because the vibrations emanating from rightly-composed notes form certain patterns of particles which create bliss.<\/td>\n<\/tr>\n
Bliss<\/td>1964<\/td>114<\/a>   D<\/span><\/a><\/td>With spiritual knowledge we rise above the results of pain and pleasure and enjoy Bliss even in the midst of actions.<\/td>\n<\/tr>\n
Bliss<\/td>1964<\/td>122<\/a>   D<\/span><\/a><\/td>Difference between Sattva and bliss. Bliss is the nature of Atman.<\/td>\n<\/tr>\n
Bliss<\/td>1964<\/td>123<\/a>   D<\/span><\/a><\/td>Meditation is working whether you taste bliss or not. Bliss is irrespective of time or meditation.<\/td>\n<\/tr>\n
Bliss<\/td>1964<\/td>137<\/a>   D<\/span><\/a><\/td>Leave the changing suffering or pleasure, and work on Consciousness, Bliss and Knowledge, because that is the Absolute.<\/td>\n<\/tr>\n
Bliss<\/td>1964<\/td>153<\/a>   D<\/span><\/a><\/td>Once one experiences bliss from meditation, one becomes sure that there must be an ocean of bliss.<\/td>\n<\/tr>\n
Bliss<\/td>1964<\/td>155<\/a>   D<\/span><\/a><\/td>The creation of pleasure and pain is of the mind. The Atman feels and feeds on bliss, and is not at all moved by or desirous of pleasure or pain.<\/td>\n<\/tr>\n
Bliss<\/td>1964<\/td>161<\/a>   D<\/span><\/a><\/td>Atman knows only bliss and consciousness. When Buddhi clear and taking commands from Atman it knows real bliss.<\/td>\n<\/tr>\n
Bliss<\/td>1964<\/td>169<\/a>   D<\/span><\/a><\/td>One gets bliss on the way and at the destination too. The difference is that on the way one gets little but at the top one gets to the source of bliss.<\/td>\n<\/tr>\n
Bliss<\/td>1964<\/td>177<\/a>   D<\/span><\/a><\/td>Kingdom within is reservoir of peace and bliss.<\/td>\n<\/tr>\n
Bliss<\/td>1964<\/td>178<\/a>   D<\/span><\/a><\/td>Master feeds only on bliss. Servants need food - fresh air, natural noise, clean and pure smell and natural sights.<\/td>\n<\/tr>\n
Bliss<\/td>1964<\/td>180<\/a>   D<\/span><\/a><\/td>Master feeds only on bliss. Servants need food - fresh air, natural noise, clean and pure smell and natural sights.<\/td>\n<\/tr>\n
Bliss<\/td>1964<\/td>192<\/a>   D<\/span><\/a><\/td>The purpose of meditation is to meet in bliss, and preparation to get still and comfortable is necessary.<\/td>\n<\/tr>\n
Bliss<\/td>1964<\/td>196<\/a>   D<\/span><\/a><\/td>Ignorance is illusory. In Self it is all Bliss, Consciousness and Truth.<\/td>\n<\/tr>\n
Bliss<\/td>1965<\/td>239<\/a>   D<\/span><\/a><\/td>Bliss is ultimate end of meditation.<\/td>\n<\/tr>\n
Bliss<\/td>1968<\/td>351<\/a>   D<\/span><\/a><\/td>Everyone wants to manifest and be blissful. Trying to organise things for worldly happiness leads to painful bondage and suffering. See story of Kunti. Suffering as a boon (1)<\/a> on page 351<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Bliss<\/td>1971<\/td>494<\/a>   D<\/span><\/a><\/td>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<\/a> on page 494<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Bliss<\/td>1972<\/td>574<\/a>   D<\/span><\/a><\/td>D.S. When your mind is full of Sattva it can reflect the present - that is real happiness or bliss.<\/td>\n<\/tr>\n
Bliss<\/td>1972<\/td>591-592<\/a>   D<\/span><\/a><\/td>D.S. People think that to be a recluse means to be inactive. But when a man has become absolutely silent and in bliss he is transmitting bliss to all creatures.<\/td>\n<\/tr>\n
Bliss<\/td>1974<\/td>659<\/a>   D<\/span><\/a><\/td>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.<\/td>\n<\/tr>\n
Bliss<\/td>1975<\/td>714<\/a>   D<\/span><\/a><\/td>Experience of unity with Absolute brings bliss into actions. This can only happen when consciousness is active. Example of how eating fruit brings enjoyment.<\/td>\n<\/tr>\n
Bliss<\/td>1975<\/td>715<\/a>   D<\/span><\/a><\/td>Bliss creates force in individual from which everything has to manifest. See story of Traveller with a small lantern (2)<\/a> on page 715<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Bliss<\/td>1975<\/td>735<\/a>   D<\/span><\/a><\/td>Two main ways of experiencing bliss. Some people like to practise in solitude in a Himalayan cave, others like to share everything with the ordinary man.<\/td>\n<\/tr>\n
Bliss<\/td>1976<\/td>760<\/a>   D<\/span><\/a><\/td>Bliss is an obstacle to 'the deep dive' because we fail to take the further step to Turiya where there is nothing.<\/td>\n<\/tr>\n
Bliss<\/td>1977<\/td>814<\/a>   D<\/span><\/a><\/td>We will attract others only if we exhibit the bliss of which we speak.<\/td>\n<\/tr>\n
Bliss<\/td>1979<\/td>918-919<\/a>   D<\/span><\/a><\/td>Pure consciousness is power from which comes knowledge and bliss. Bliss is food for Atman and Absolute.<\/td>\n<\/tr>\n
Bliss<\/td>1979<\/td>923<\/a>   D<\/span><\/a><\/td>H.H. describes the location in the body and brain where the processes associated with the feeling of bliss take place.<\/td>\n<\/tr>\n
Bliss<\/td>1988<\/td>1016<\/a>   D<\/span><\/a><\/td>The way of bliss which arises from the conscious search for liberation is a spiritual desire for union with the limitless consciousness and bliss.<\/td>\n<\/tr>\n
Bliss<\/td>1989<\/td>1038<\/a>   D<\/span><\/a><\/td>Bliss is the substance of the Absolute and is at the causal level of our emotional being. This emotional aspect helps to keep out the interplay of sense and mind.<\/td>\n<\/tr>\n
Bliss<\/td>1989<\/td>1048<\/a>   D<\/span><\/a><\/td>H.H. repeats the Stuti, 'praises of the Absolute', every day and they always give new bliss when repeated again. Life is not just for searching: it is also for bliss.<\/td>\n<\/tr>\n
Bliss<\/td>1991<\/td>1062<\/a>   D<\/span><\/a><\/td>Comes from within when there are no possessions. Prakriti carries on worldly affairs, the drama unfolds, and the witness, the Self, remains in bliss.<\/td>\n<\/tr>\n
Bliss<\/td>1993<\/td>1084<\/a>   D<\/span><\/a><\/td>Pervades everywhere, but is appreciated only by the conscious knower.<\/td>\n<\/tr>\n
Bliss<\/td>1993<\/td>1085<\/a>   D<\/span><\/a><\/td>In ignorance one enjoys pleasure and experiences pain, but does not appreciate bliss. True bliss is beyond pleasure and pain.<\/td>\n<\/tr>\n
Bliss<\/td><\/td><\/td>See also: Anand<\/a><\/td>\n<\/tr>\n
Bliss<\/td><\/td><\/td>See also: Joy<\/a><\/td>\n<\/tr>\n
Bliss<\/td><\/td><\/td>See also: Happiness<\/a><\/td>\n<\/tr>\n
<\/a>Bodies<\/td>1962<\/td>54<\/a>   D<\/span><\/a><\/td>Four bodies: Physical, Subtle, Causal and Divine or Eternal.<\/td>\n<\/tr>\n
Bodies<\/td>1964<\/td>122-123<\/a>   D<\/span><\/a><\/td>Physical and subtle body - three types of food and effect on body.<\/td>\n<\/tr>\n
Bodies<\/td>1965<\/td>242-243<\/a>   D<\/span><\/a><\/td>Two types of Shastras (rules) - one gives direction and orders, the other provides counsel and works through stillness.<\/td>\n<\/tr>\n
Bodies<\/td>1965<\/td>284-285<\/a>   D<\/span><\/a><\/td>Realising three of the four bodies - requires intense desire and connection with truth through special man.<\/td>\n<\/tr>\n
Bodies<\/td>1967<\/td>299<\/a>   D<\/span><\/a><\/td>Description of three bodies which together constitute the five veils.<\/td>\n<\/tr>\n
Bodies<\/td>1967<\/td>300<\/a>   D<\/span><\/a><\/td>In peace and deepest levels of meditation one has reached causal body, source of all energy, forms and names.<\/td>\n<\/tr>\n
Bodies<\/td>1967<\/td>317<\/a>   D<\/span><\/a><\/td>Death of body - relationship of material body and conscious being.<\/td>\n<\/tr>\n
Bodies<\/td>1967<\/td>330<\/a>   D<\/span><\/a><\/td>Relationship of three bodies to communication with teacher. Subtle body not bound by time and space - causal body never separate.<\/td>\n<\/tr>\n
Bodies<\/td>1967<\/td>331<\/a>   D<\/span><\/a><\/td>Do tortoises find their way using the subtle body? Human beings have Buddhi, but not non-humans.<\/td>\n<\/tr>\n
Bodies<\/td>1967<\/td>332<\/a>   D<\/span><\/a><\/td>Need for rest for mind (subtle body).<\/td>\n<\/tr>\n
Bodies<\/td>1968<\/td>344<\/a>   D<\/span><\/a><\/td>Subtle body is always present in all beings. Humans can refine and develop it.<\/td>\n<\/tr>\n
Bodies<\/td>1968<\/td>352<\/a>   D<\/span><\/a><\/td>Definition of a man relates to physical body. But as Atman, all three bodies work together and are in contact with each other.<\/td>\n<\/tr>\n
Bodies<\/td>1968<\/td>358<\/a>   D<\/span><\/a><\/td>Differentiation in subtle and physical body but not in realm of Atman.<\/td>\n<\/tr>\n
Bodies<\/td>1970<\/td>422<\/a>   D<\/span><\/a><\/td>Physical body is a limited world. When it dies, subtle body collects experiences and jumps to a new form.<\/td>\n<\/tr>\n
Bodies<\/td>1970<\/td>455<\/a>   D<\/span><\/a><\/td>On Self-realisation, one sees that the physical, subtle and the causal bodies are illusion. The subtle body creates the physical body and is an emanation of the causal body.<\/td>\n<\/tr>\n
Bodies<\/td>1970<\/td>478<\/a>   D<\/span><\/a><\/td>Reply to letter from DC. Body is smallest of Buddhi, Manas and Atman.<\/td>\n<\/tr>\n
Bodies<\/td>1971<\/td>498<\/a>   D<\/span><\/a><\/td>Tamasic and Sattvic causal bodies. Example of two types of house.<\/td>\n<\/tr>\n
Bodies<\/td>1971<\/td>520<\/a>   D<\/span><\/a><\/td>World is a great show staged by God. It is a crime to regard the world as everything and Param-Atman as nothing, and the punishment is to be imprisoned in this physical body.<\/td>\n<\/tr>\n
Bodies<\/td>1972<\/td>535<\/a>   D<\/span><\/a><\/td>Mela talk - it is the body that is born and dies: Atman is birthless and deathless.<\/td>\n<\/tr>\n
Bodies<\/td>1972<\/td>537<\/a>   D<\/span><\/a><\/td>Mela talk - this body is like a big town, the habitation of many bodies. It is kept in a state of dynamic equilibrium.<\/td>\n<\/tr>\n
Bodies<\/td>1972<\/td>539<\/a>   D<\/span><\/a><\/td>This world wants your body ... but Param-Atman wants your love only.<\/td>\n<\/tr>\n
Bodies<\/td>1972<\/td>545<\/a>   D<\/span><\/a><\/td>Q. re physical, subtle and causal. What divides all these three from consciousness itself?<\/td>\n<\/tr>\n
Bodies<\/td>1972<\/td>548<\/a>   D<\/span><\/a><\/td>Q. to J. re body, soul, essence and personality. 'Pratibha' is all three put together.<\/td>\n<\/tr>\n
Bodies<\/td>1972<\/td>557<\/a>   D<\/span><\/a><\/td>The load of past and future - regret and desire for a particular outcome. Physical body also suffers.<\/td>\n<\/tr>\n
Bodies<\/td>1974<\/td>631<\/a>   D<\/span><\/a><\/td>Three bodies; diving deeper is to be in purified state of these three types of function.<\/td>\n<\/tr>\n
Bodies<\/td>1978<\/td>848<\/a>   D<\/span><\/a><\/td>People in the West have difficulty with the idea of Atman as they are concerned with solid things. If they are asked 'Whose bodies are these subtle and causal bodies?' they say 'mine'.<\/td>\n<\/tr>\n
Bodies<\/td>1979<\/td>902<\/a>   D<\/span><\/a><\/td>Our body can hold a certain measure of consciousness. It is the purity of consciousness that is important, not the amount: Ganges water in a pot of whatever size is the same.<\/td>\n<\/tr>\n
Bodies<\/td>1979<\/td>911<\/a>   D<\/span><\/a><\/td>Detailed explanation of the relationship and composition of the three bodies, how they interact and how we experience them.<\/td>\n<\/tr>\n
Bodies<\/td>1982<\/td>995<\/a>   D<\/span><\/a><\/td>Difference between individual and universe is only one of magnitude. Universal being is also made of the same three bodies - physical, subtle and causal.<\/td>\n<\/tr>\n
Bodies<\/td>1982<\/td>996<\/a>   D<\/span><\/a><\/td>Subtle body is carrier of individual to next life. Rule is that idea entertained at time of death forms next body.<\/td>\n<\/tr>\n
Bodies<\/td>1993<\/td>1079<\/a>   D<\/span><\/a><\/td>The physical body needs time for sleep, dreams and waking. A few moments of union with the Self in meditation is enough for one to lead a reasonably peaceful life.<\/td>\n<\/tr>\n
<\/a>Body<\/td>1964<\/td>119-120<\/a>   D<\/span><\/a><\/td>We are not contained in our body, although the individual lives in the body.<\/td>\n<\/tr>\n
Body<\/td>1964<\/td>155<\/a>   D<\/span><\/a><\/td>For stillness one has to start with the body.<\/td>\n<\/tr>\n
Body<\/td>1964<\/td>195<\/a>   D<\/span><\/a><\/td>Body can be a bridge or a barrier. If body is not stilled or regulated it will become a barrier.<\/td>\n<\/tr>\n
Body<\/td>1965<\/td>227-228<\/a>   D<\/span><\/a><\/td>The Self is not the body.<\/td>\n<\/tr>\n
Body<\/td>1965<\/td>241<\/a>   D<\/span><\/a><\/td>Body is an illusion. It should not be allowed to separate the real unity. Metaphor of bodies made of clay, steel and glass.<\/td>\n<\/tr>\n
Body<\/td>1965<\/td>249-250<\/a>   D<\/span><\/a><\/td>I is not the body - Aham and Idam (e.g. Ram Das).<\/td>\n<\/tr>\n
Body<\/td>1967<\/td>327<\/a>   D<\/span><\/a><\/td>Position and relaxation of body during meditation.<\/td>\n<\/tr>\n
Body<\/td>1971<\/td>518<\/a>   D<\/span><\/a><\/td>Body is the vehicle, Atman is the rider.<\/td>\n<\/tr>\n
Body<\/td>1972<\/td>543<\/a>   D<\/span><\/a><\/td>It is the body that eats, while we feel that we eat. This is a delusion.<\/td>\n<\/tr>\n
Body<\/td>1973<\/td>610<\/a>   D<\/span><\/a><\/td>The one who considers himself only a physical body is like a dead man.<\/td>\n<\/tr>\n
Body<\/td>1975<\/td>715<\/a>   D<\/span><\/a><\/td>Physical body is limited in what it can do. Example of ant and elephant bodies.<\/td>\n<\/tr>\n
Body<\/td>1979<\/td>954<\/a>   D<\/span><\/a><\/td>Ultimate reality illumines everything. Man can feel and realise that ultimate truth through the body.<\/td>\n<\/tr>\n
Body<\/td>1980<\/td>973<\/a>   D<\/span><\/a><\/td>If one hangs a coat in the wardrobe, it doesn't go anywhere. If you put it on it goes with you everywhere. Body is like the coat. All claims of doer and enjoyer are like the coat.<\/td>\n<\/tr>\n
Body<\/td>1993<\/td>1084<\/a>   D<\/span><\/a><\/td>Is body in consciousness, or consciousness in body? Use reason to discover. Example of sound and microphone. Body is an instrument.<\/td>\n<\/tr>\n
<\/a>Bondage<\/td>1970<\/td>477<\/a>   D<\/span><\/a><\/td>Atman in association with impure Buddhi may seem to be under worldly bondage.<\/td>\n<\/tr>\n
Bondage<\/td>1973<\/td>608<\/a>   D<\/span><\/a><\/td>A prisoner is a prisoner, whether he has been awarded 'A', 'B' or 'C' class accommodation.<\/td>\n<\/tr>\n
Bondage<\/td>1973<\/td>611<\/a>   D<\/span><\/a><\/td>Bondage and liberation are a drama. No-one is in bondage - we only think we are under bondage.<\/td>\n<\/tr>\n
Bondage<\/td>1979<\/td>934<\/a>   D<\/span><\/a><\/td>Bondage is considering yourself to be the doer because it makes you responsible for the consequences. <\/td>\n<\/tr>\n
<\/a>Books<\/td>1970<\/td>416-417<\/a>   D<\/span><\/a><\/td>Tendency to read large numbers of books by different philosophers is not helpful.<\/td>\n<\/tr>\n
Books<\/td>1976<\/td>767<\/a>   D<\/span><\/a><\/td>Reading spiritual books is OK, but it is not always enough. A person who has travelled along the path would be more helpful in removing difficulties.<\/td>\n<\/tr>\n
<\/a>Bottle<\/td>1965<\/td>240<\/a>   D<\/span><\/a><\/td>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.<\/td>\n<\/tr>\n
Bottle<\/td>1965<\/td>241<\/a>   D<\/span><\/a><\/td>Analogy of water in bottle refers only to physical body - when ignorance goes, body seen as illusion.<\/td>\n<\/tr>\n
Bottle<\/td>1967<\/td>325<\/a>   D<\/span><\/a><\/td>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.<\/td>\n<\/tr>\n
Bottle<\/td>1968<\/td>370<\/a>   D<\/span><\/a><\/td>We cover ourselves with a multitude of desires which colour the Self. Analogy of red colour added to bottle of Ganges water.<\/td>\n<\/tr>\n
Bottle<\/td>1968<\/td>371<\/a>   D<\/span><\/a><\/td>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.<\/td>\n<\/tr>\n
Bottle<\/td>1970<\/td>385<\/a>   D<\/span><\/a><\/td>God and Atman are similar, just as Ganges water in a bottle is the same as the water in the river.<\/td>\n<\/tr>\n
Bottle<\/td>1970<\/td>395<\/a>   D<\/span><\/a><\/td>Pure light becomes coloured through the feeling of 'I and mine'. Example of water in a glass bottle being coloured by red substance or by mud.<\/td>\n<\/tr>\n
Bottle<\/td>1970<\/td>462<\/a>   D<\/span><\/a><\/td>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. <\/td>\n<\/tr>\n
Bottle<\/td>1979<\/td>881<\/a>   D<\/span><\/a><\/td>The happiness which arises out of self-realisation cannot be kept secret, just as the smell from strongly-smelling salts kept in a closed bottle will still pervade the air around it.<\/td>\n<\/tr>\n
Bottle<\/td>1988<\/td>1025<\/a>   D<\/span><\/a><\/td>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.<\/td>\n<\/tr>\n
<\/a>Brahma<\/td>1972<\/td>596<\/a>   D<\/span><\/a><\/td>Law of Three - Vishnu, Brahma, Shiva. Correspond to Sattva, Rajas, Tamas respectively.<\/td>\n<\/tr>\n
Brahma<\/td>1979<\/td>868<\/a>   D<\/span><\/a><\/td>The original cause. God as creator.<\/td>\n<\/tr>\n
Brahma<\/td>1979<\/td>871<\/a>   D<\/span><\/a><\/td>Knowledge of Brahma cannot be given but can be caught.<\/td>\n<\/tr>\n
<\/a>Brahma Muhurt<\/td>1978<\/td>833<\/a>   D<\/span><\/a><\/td>Best time for meditation is in the morning - just before sunrise. (Brahma Murhurt)<\/td>\n<\/tr>\n
<\/a>Brahma­charya<\/td>1976<\/td>769<\/a>   D<\/span><\/a><\/td>Fifth rule of living (Patanjali). This has a different meaning for householders, in relation to normal married life.<\/td>\n<\/tr>\n
<\/a>Brahman<\/td>1970<\/td>405<\/a>   D<\/span><\/a><\/td>No single person can make use of all the knowledge, or all the love that Brahman Himself controls.<\/td>\n<\/tr>\n
Brahman<\/td>1971<\/td>499<\/a>   D<\/span><\/a><\/td>Only when the Self knows itself to be free is it free. See story of Indra and Virochana: 'Self alone is Brahman'<\/a> on page 499<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Brahman<\/td>1971<\/td>501<\/a>   D<\/span><\/a><\/td>Gita chapter 2 - description of state of Brahman.<\/td>\n<\/tr>\n
Brahman<\/td>1971<\/td>509<\/a>   D<\/span><\/a><\/td>Dakshina-Murti associated with principle: Brahman alone is truth, the universe is illusion, Jiv-atman and Brahman are one.<\/td>\n<\/tr>\n
Brahman<\/td>1975<\/td>734<\/a>   D<\/span><\/a><\/td>Brahman is the Truth and the World is not the Truth ...' and Jnana Mudra (hand sign) used to illustrate this.<\/td>\n<\/tr>\n
Brahman<\/td>1975<\/td>735<\/a>   D<\/span><\/a><\/td>Comparison with feeling when great man appears among us - need same feeling towards unity of Brahman with Jiva.<\/td>\n<\/tr>\n
Brahman<\/td>1976<\/td>742<\/a>   D<\/span><\/a><\/td>Shloka 'Brahman is truth ...'. Progress depends on knowing and respecting truth: simile of piece of rope and snake.<\/td>\n<\/tr>\n
Brahman<\/td>1977<\/td>796<\/a>   D<\/span><\/a><\/td>There is no difference between Brahman and Atman, Absolute and individual.<\/td>\n<\/tr>\n
Brahman<\/td>1978<\/td>849<\/a>   D<\/span><\/a><\/td>Vedas say when you feel Param-Atman and Atman are one it is Brahman. When you feel they are different it is Param-Atman and Atman.<\/td>\n<\/tr>\n
Brahman<\/td>1979<\/td>878<\/a>   D<\/span><\/a><\/td>Only one who has realised Brahman can know if another has also realised.<\/td>\n<\/tr>\n
Brahman<\/td>1979<\/td>879<\/a>   D<\/span><\/a><\/td>'Aham Brahmasmi' - I am Brahman - only to remind you of what you are.<\/td>\n<\/tr>\n
Brahman<\/td>1979<\/td>881<\/a>   D<\/span><\/a><\/td>A stage comes when the feeling 'I am Brahman' becomes natural. Then you only become conscious of it when somebody says 'you are not Brahman'.<\/td>\n<\/tr>\n
Brahman<\/td>1979<\/td>934<\/a>   D<\/span><\/a><\/td>Shankaracharya tradition teaches that Brahman and Atman are one.<\/td>\n<\/tr>\n
Brahman<\/td>1979<\/td>954<\/a>   D<\/span><\/a><\/td>Everything is illumined by ultimate Reality. Brahman is everywhere in the parts of the body.<\/td>\n<\/tr>\n
Brahman<\/td><\/td><\/td>See also: Absolute<\/a><\/td>\n<\/tr>\n
<\/a>Brahmin<\/td>1965<\/td>245<\/a>   D<\/span><\/a><\/td>An example of a special tradition is the Brahmin, Kashatrya and Vaisya. Here the ritual of the three castes exists and is unbreakable.<\/td>\n<\/tr>\n
Brahmin<\/td>1965<\/td>256<\/a>   D<\/span><\/a><\/td>Meditation is for all - not just for Brahmins.<\/td>\n<\/tr>\n
Brahmin<\/td>1965<\/td>259-260<\/a>   D<\/span><\/a><\/td>Brahmins limiting themselves to be Brahmin. Feel jealous when initiation given to Westerners. Living in Tamas, afraid of the light.<\/td>\n<\/tr>\n
<\/a>Brain<\/td>1978<\/td>823<\/a>   D<\/span><\/a><\/td>Two hemispheres - possible Indian equivalent: Sakarmath and Karmath.<\/td>\n<\/tr>\n
Brain<\/td>1979<\/td>899<\/a>   D<\/span><\/a><\/td>Anything related to thought or thinking involves the brain. But H.H. does not consider the brain to be independent from all other factors.<\/td>\n<\/tr>\n
Brain<\/td>1979<\/td>923<\/a>   D<\/span><\/a><\/td>H.H. describes the location in the body and brain where the processes associated with the feeling of bliss take place.<\/td>\n<\/tr>\n
Brain<\/td>1985<\/td>1010<\/a>   D<\/span><\/a><\/td>Purush (male aspect) dominates brain and Prakriti (female aspect) dominates heart. Use both heart and brain.<\/td>\n<\/tr>\n
<\/a>Breath<\/td>1972<\/td>569<\/a>   D<\/span><\/a><\/td>D.S. Mind and breath are closely related. If the breath is controlled, mind is controlled. You control the breath through Yoga - the eightfold path.<\/td>\n<\/tr>\n
<\/a>Breathing<\/td>1962<\/td>74<\/a>   D<\/span><\/a><\/td>Fast breathing in meditation caused by resistance to going deep. Usually easily overcome.<\/td>\n<\/tr>\n
Breathing<\/td>1970<\/td>456<\/a>   D<\/span><\/a><\/td>Short breathing exercise before meditation useful in certain cases where laziness has crept into the physical body.<\/td>\n<\/tr>\n
Breathing<\/td>1978<\/td>832<\/a>   D<\/span><\/a><\/td>Correct posture in meditation is important to get stillness of body and equalised breathing - stillness of Prana. These help to still Manas.<\/td>\n<\/tr>\n
Breathing<\/td>1989<\/td>1034<\/a>   D<\/span><\/a><\/td>Q. on observation of breathing. Unlike other systems, the technique of meditation does not prescribe separate disciplines for body, breath, mind and eyes. All are brought into harmony.<\/td>\n<\/tr>\n
<\/a>Bridge<\/td>1965<\/td>238<\/a>   D<\/span><\/a><\/td>Establishment of a connection or bridge between East and West is a good thing. After all, it is the same Atman that we all seek.<\/td>\n<\/tr>\n
Bridge<\/td>1973<\/td>625<\/a>   D<\/span><\/a><\/td>Bridge of meditation, from activity to stillness, over which one throws desires.<\/td>\n<\/tr>\n
Bridge<\/td><\/td><\/td>See also: East and West<\/a><\/td>\n<\/tr>\n
<\/a>Brother<\/td>1977<\/td>797<\/a>   D<\/span><\/a><\/td>H.H. explains relationship with his brother.<\/td>\n<\/tr>\n
<\/a>Buddha<\/td>1964<\/td>103<\/a>   D<\/span><\/a><\/td>H.H. comments on sayings from the Buddha. See page 101<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
<\/a>Buddhi<\/td>1962<\/td>54<\/a>   D<\/span><\/a><\/td>Buddhi is part of second body - subtle body.<\/td>\n<\/tr>\n
Buddhi<\/td>1962<\/td>56<\/a>   D<\/span><\/a><\/td>Make your Buddhi clean and precise so you can distinguish what is, from what is not.<\/td>\n<\/tr>\n
Buddhi<\/td>1962<\/td>57<\/a>   D<\/span><\/a><\/td>Wars in name of religion are product of confusion in Buddhi. Loving truth is way to purify.<\/td>\n<\/tr>\n
Buddhi<\/td>1964<\/td>155<\/a>   D<\/span><\/a><\/td>Stilling the body, Manas and Buddhi.<\/td>\n<\/tr>\n
Buddhi<\/td>1964<\/td>160<\/a>   D<\/span><\/a><\/td>Buddhi is not the enemy of Atman - Atman has no enemies.<\/td>\n<\/tr>\n
Buddhi<\/td>1964<\/td>160<\/a>   D<\/span><\/a><\/td>Vibrations reach senses first, then Manas, then Buddhi which is the inner gate and forms a barrier.<\/td>\n<\/tr>\n
Buddhi<\/td>1964<\/td>161<\/a>   D<\/span><\/a><\/td>There are two substances in each of us. One is the Atman (spirit) and the other is the matter which makes up our body - Manas (mind), Buddhi (intelligence) and so on.<\/td>\n<\/tr>\n
Buddhi<\/td>1964<\/td>167<\/a>   D<\/span><\/a><\/td>Translation of word Buddhi.<\/td>\n<\/tr>\n
Buddhi<\/td>1964<\/td>167<\/a>   D<\/span><\/a><\/td>The light of Atman reflects through Buddhi, but Buddhi in movement is unable to reflect. One needs to still it, give it rest.<\/td>\n<\/tr>\n
Buddhi<\/td>1964<\/td>169<\/a>   D<\/span><\/a><\/td>Second step of ladder - one hangs between decision and non-decision due to impure Buddhi.<\/td>\n<\/tr>\n
Buddhi<\/td>1964<\/td>170-171<\/a>   D<\/span><\/a><\/td>Buddhi gives directions as to what is useful and harmful to the Self. Intuition through pure Buddhi. A weak Buddhi loses control over Manas.<\/td>\n<\/tr>\n
Buddhi<\/td>1964<\/td>171<\/a>   D<\/span><\/a><\/td>Buddhi is like manager or Chief Minister. Condition of body depends on state of Buddhi.<\/td>\n<\/tr>\n
Buddhi<\/td>1964<\/td>177-178<\/a>   D<\/span><\/a><\/td>Impurities in Buddhi have two causes: one is the filth or cloud or mist and the other is its own mobility. True knowledge removes the filth or cloud and meditation stills it.<\/td>\n<\/tr>\n
Buddhi<\/td>1964<\/td>186<\/a>   D<\/span><\/a><\/td>If Buddhi is allowed to control the mind, the direction of activities will be towards the usefulness.<\/td>\n<\/tr>\n
Buddhi<\/td>1964<\/td>187<\/a>   D<\/span><\/a><\/td>Mind doesn't naturally run; it is encouraged to run. When Buddhi allows it to run, then it runs. A weak Buddhi is over-ruled by it. Don't allow the Buddhi to be weak or impure. See story of Holy Man and the bamboo pole (2)<\/a> on page 187<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Buddhi<\/td>1964<\/td>192<\/a>   D<\/span><\/a><\/td>While going in to meditation leave body, senses, mind and Buddhi one by one, and while coming out meet Buddhi, mind, senses, body and the world one after the other.<\/td>\n<\/tr>\n
Buddhi<\/td>1964<\/td>193<\/a>   D<\/span><\/a><\/td>A pure Buddhi takes one towards Sattva and impure will take towards Tamas.<\/td>\n<\/tr>\n
Buddhi<\/td>1964<\/td>195<\/a>   D<\/span><\/a><\/td>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.<\/td>\n<\/tr>\n
Buddhi<\/td>1964<\/td>196<\/a>   D<\/span><\/a><\/td>The creation is outward bound and, due to the nature of creation, body, mind and Buddhi become outward bound too.<\/td>\n<\/tr>\n
Buddhi<\/td>1964<\/td>196<\/a>   D<\/span><\/a><\/td>To stop the inner and outer working of Manas, one should take the help of Buddhi. Two ways of avoiding useless mental activities: Anvaya and Vyatireka.<\/td>\n<\/tr>\n
Buddhi<\/td>1964<\/td>197<\/a>   D<\/span><\/a><\/td>Efforts are necessary until Buddhi fully cleansed and open for Ahankar to see Self. Buddhi works from emotional as well as intellectual centre.<\/td>\n<\/tr>\n
Buddhi<\/td>1964<\/td>198<\/a>   D<\/span><\/a><\/td>Buddhi is like a wife and Manas like a son. Their company is necessary.<\/td>\n<\/tr>\n
Buddhi<\/td>1964<\/td>198<\/a>   D<\/span><\/a><\/td>Cloud surrounds the Buddhi. Ignorance is the cause.<\/td>\n<\/tr>\n
Buddhi<\/td>1964<\/td>200<\/a>   D<\/span><\/a><\/td>The natural state of the Self is Sattvic. When there's any modification, then it becomes Rajasic. The opposite of the natural state is the Tamasic state.<\/td>\n<\/tr>\n
Buddhi<\/td>1964<\/td>202<\/a>   D<\/span><\/a><\/td>The cloud of ignorance is caused by impure Buddhi thinking that the light comes from itself.<\/td>\n<\/tr>\n
Buddhi<\/td>1964<\/td>211<\/a>   D<\/span><\/a><\/td>Always feed Manas and Buddhi with pure and positive emotions.<\/td>\n<\/tr>\n
Buddhi<\/td>1965<\/td>225<\/a>   D<\/span><\/a><\/td>Effect of Gunas on Buddhi.<\/td>\n<\/tr>\n
Buddhi<\/td>1965<\/td>225-226<\/a>   D<\/span><\/a><\/td>No activity of Buddhi in meditation.<\/td>\n<\/tr>\n
Buddhi<\/td>1965<\/td>226<\/a>   D<\/span><\/a><\/td>Buddhi decides or discriminates.<\/td>\n<\/tr>\n
Buddhi<\/td>1965<\/td>229<\/a>   D<\/span><\/a><\/td>Buddhi is subject to impurity.<\/td>\n<\/tr>\n
Buddhi<\/td>1965<\/td>230-231<\/a>   D<\/span><\/a><\/td>Experience comes first to Atman, then from Atman to Buddhi.<\/td>\n<\/tr>\n
Buddhi<\/td>1965<\/td>231<\/a>   D<\/span><\/a><\/td>Doubts produced by Manas and Buddhi.<\/td>\n<\/tr>\n
Buddhi<\/td>1965<\/td>234<\/a>   D<\/span><\/a><\/td>Knowledge comes through Buddhi. Love is experience beyond Buddhi.<\/td>\n<\/tr>\n
Buddhi<\/td>1965<\/td>238<\/a>   D<\/span><\/a><\/td>Upanishads - knowledge of Atman through Buddhi.<\/td>\n<\/tr>\n
Buddhi<\/td>1965<\/td>239<\/a>   D<\/span><\/a><\/td>Stilling Buddhi when it's not required.<\/td>\n<\/tr>\n
Buddhi<\/td>1965<\/td>247<\/a>   D<\/span><\/a><\/td>The image of a painting and of Atman. Also see other version on page 248<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Buddhi<\/td>1965<\/td>248<\/a>   D<\/span><\/a><\/td>Clarity and stillness of Buddhi determines the type of knowledge we receive. Also see other version on pages 246-247<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Buddhi<\/td>1965<\/td>256<\/a>   D<\/span><\/a><\/td>Expansion and universal Buddhi.<\/td>\n<\/tr>\n
Buddhi<\/td>1965<\/td>259<\/a>   D<\/span><\/a><\/td>Expansion and universal Buddhi. <\/td>\n<\/tr>\n
Buddhi<\/td>1965<\/td>264<\/a>   D<\/span><\/a><\/td>Buddhi and Creation.<\/td>\n<\/tr>\n
Buddhi<\/td>1965<\/td>269<\/a>   D<\/span><\/a><\/td>The wife of Realised Man.<\/td>\n<\/tr>\n
Buddhi<\/td>1965<\/td>284<\/a>   D<\/span><\/a><\/td>Buddhi and liberation. Ouspensky will be in peace until creation dissolves with Brahma.<\/td>\n<\/tr>\n
Buddhi<\/td>1967<\/td>298<\/a>   D<\/span><\/a><\/td>Manas, Buddhi etc. all subtle manifestations of Chit.<\/td>\n<\/tr>\n
Buddhi<\/td>1967<\/td>305<\/a>   D<\/span><\/a><\/td>Can achieve higher levels of consciousness by right use of Buddhi: seeing past and visualising future.<\/td>\n<\/tr>\n
Buddhi<\/td>1967<\/td>310<\/a>   D<\/span><\/a><\/td>I am that with whose power the Buddhi discriminates.<\/td>\n<\/tr>\n
Buddhi<\/td>1967<\/td>312-313<\/a>   D<\/span><\/a><\/td>R. asks re parable of prodigal son and Buddhi. Good impulse comes from Buddhi.<\/td>\n<\/tr>\n
Buddhi<\/td>1967<\/td>322<\/a>   D<\/span><\/a><\/td>Going in and out of identification is Buddhi trying to bring one back through discrimination.<\/td>\n<\/tr>\n
Buddhi<\/td>1967<\/td>327<\/a>   D<\/span><\/a><\/td>R. asks re Buddhi, last desire and next life.<\/td>\n<\/tr>\n
Buddhi<\/td>1967<\/td>331<\/a>   D<\/span><\/a><\/td>Do tortoises find their way using the subtle body? Human beings have Buddhi, but not non-humans.<\/td>\n<\/tr>\n
Buddhi<\/td>1968<\/td>347-348<\/a>   D<\/span><\/a><\/td>Role of Manas and Buddhi in governing one's actions: influences on physical health.<\/td>\n<\/tr>\n
Buddhi<\/td>1968<\/td>350<\/a>   D<\/span><\/a><\/td>Development of subtle body by use of Buddhi to discriminate right from wrong.<\/td>\n<\/tr>\n
Buddhi<\/td>1968<\/td>364-365<\/a>   D<\/span><\/a><\/td>Teacher provides guidance for Manas and if this is insufficient, knowledge for Buddhi to help in meditation. Ultimately discrimination must be by individual himself.<\/td>\n<\/tr>\n
Buddhi<\/td>1970<\/td>391<\/a>   D<\/span><\/a><\/td>Buddhi is like Realised Man if pure and still: difference lies in how they deal with others. Influence of Gunas on Buddhi.<\/td>\n<\/tr>\n
Buddhi<\/td>1970<\/td>394<\/a>   D<\/span><\/a><\/td>Predominance of Gunas affects Buddhi's function - how to improve on this.<\/td>\n<\/tr>\n
Buddhi<\/td>1970<\/td>395-396<\/a>   D<\/span><\/a><\/td>Decisions taken under Sattva transcend all time. Example of water in glass bottle. Change in emotional attitude needed to strengthen desire.<\/td>\n<\/tr>\n
Buddhi<\/td>1970<\/td>404<\/a>   D<\/span><\/a><\/td>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.<\/td>\n<\/tr>\n
Buddhi<\/td>1970<\/td>405<\/a>   D<\/span><\/a><\/td>Increase of Sattva possible only when Chitta, Manas and Buddhi come together and there is no division between them.<\/td>\n<\/tr>\n
Buddhi<\/td>1970<\/td>449<\/a>   D<\/span><\/a><\/td>All faculties, including Buddhi, work properly when Shuddha Ahankar is active.<\/td>\n<\/tr>\n
Buddhi<\/td>1970<\/td>478<\/a>   D<\/span><\/a><\/td>Relationship of Atman, Buddhi and Manas to body - body being the smallest.<\/td>\n<\/tr>\n
Buddhi<\/td>1971<\/td>482<\/a>   D<\/span><\/a><\/td>Buddhi and Manas two aspects of mind which cover the Param-Atman. See story of Seven gates. Keys of the kingdom. Explanation (1)<\/a> on page 482<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Buddhi<\/td>1971<\/td>484<\/a>   D<\/span><\/a><\/td>Use of Buddhi in love is limited. Can inform you of whereabouts of Absolute, but you must leave Buddhi at the gate. See story of Rama Tirtha and the King who wanted communion with God<\/a> on page 484<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Buddhi<\/td>1971<\/td>488<\/a>   D<\/span><\/a><\/td>If good, Prakriti takes over from Buddhi to attain communion with Atman.<\/td>\n<\/tr>\n
Buddhi<\/td>1971<\/td>492<\/a>   D<\/span><\/a><\/td>Discrimination between useful and not useful. If impure, takes wrong to be right.<\/td>\n<\/tr>\n
Buddhi<\/td>1971<\/td>494<\/a>   D<\/span><\/a><\/td>In purification of Prakriti, all outer help stops after Buddhi. Only the Self can help from that point.<\/td>\n<\/tr>\n
Buddhi<\/td>1971<\/td>510<\/a>   D<\/span><\/a><\/td>Buddhi as reason which decides what is more useful to Atman, and this comes through experience and observation.<\/td>\n<\/tr>\n
Buddhi<\/td>1971<\/td>513<\/a>   D<\/span><\/a><\/td>Buddhi discriminates true or good from the store of experience in Chitta.<\/td>\n<\/tr>\n
Buddhi<\/td>1972<\/td>545<\/a>   D<\/span><\/a><\/td>If Buddhi and Prarabdha (past karma) both support a physical act, success is inevitable.<\/td>\n<\/tr>\n
Buddhi<\/td>1972<\/td>557<\/a>   D<\/span><\/a><\/td>The load of past and future is on the mind (Buddhi), but the body also suffers.<\/td>\n<\/tr>\n
Buddhi<\/td>1972<\/td>559<\/a>   D<\/span><\/a><\/td>Difference between resolutions born of Manas and of Buddhi.<\/td>\n<\/tr>\n
Buddhi<\/td>1972<\/td>566<\/a>   D<\/span><\/a><\/td>D.S. Mind, through imagination, takes a reel of film and focuses it on the screen. Buddhi chooses. Ahankar says 'this my action'.<\/td>\n<\/tr>\n
Buddhi<\/td>1973<\/td>615<\/a>   D<\/span><\/a><\/td>Making a friend of Buddhi: make sure Manas follows Buddhi which follows Atman.<\/td>\n<\/tr>\n
Buddhi<\/td>1974<\/td>629<\/a>   D<\/span><\/a><\/td>Two ways of holding experience, one by Buddhi and other by faith - Shradha. See story of Mahatma and 'all movement is poisonous': Shiva<\/a> on page 630<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Buddhi<\/td>1974<\/td>632-633<\/a>   D<\/span><\/a><\/td>R. asks re keeping Buddhi free of doubt while being active. H.H. answers re rest and energy.<\/td>\n<\/tr>\n
Buddhi<\/td>1974<\/td>634<\/a>   D<\/span><\/a><\/td>Buddhi is like wife - gifts more effective than punishment. See story of Rama and Sita<\/a> on page 634<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Buddhi<\/td>1974<\/td>635<\/a>   D<\/span><\/a><\/td>Rama's marriage - Mula-Prakriti - pure Buddhi - wife of Purush. See story of Rama's marriage<\/a> on page 635<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Buddhi<\/td>1974<\/td>637<\/a>   D<\/span><\/a><\/td>Recollecting, remembering has to be done by Buddhi but it must not be allowed to play with it. This purifies Buddhi.<\/td>\n<\/tr>\n
Buddhi<\/td>1974<\/td>651<\/a>   D<\/span><\/a><\/td>Different use of Buddhi in people who work through knowledge or heart.<\/td>\n<\/tr>\n
Buddhi<\/td>1974<\/td>654<\/a>   D<\/span><\/a><\/td>The way to know right or wrong is either from within or by application of reason which comes from pure Buddhi.<\/td>\n<\/tr>\n
Buddhi<\/td>1974<\/td>656<\/a>   D<\/span><\/a><\/td>With discipline we collect 'punya' which purifies Buddhi and clear reason appears.<\/td>\n<\/tr>\n
Buddhi<\/td>1974<\/td>661<\/a>   D<\/span><\/a><\/td>Buddhi working as personal servant or general.<\/td>\n<\/tr>\n
Buddhi<\/td>1974<\/td>670<\/a>   D<\/span><\/a><\/td>If Buddhi could work in the light of Atman there is nothing more to desire.<\/td>\n<\/tr>\n
Buddhi<\/td>1974<\/td>672<\/a>   D<\/span><\/a><\/td>Q. to J. re translation of 'Buddhi'. 'Intellect' is OK - derived from Latin - inter legere, that which can be read between the lines.<\/td>\n<\/tr>\n
Buddhi<\/td>1974<\/td>687<\/a>   D<\/span><\/a><\/td>When Buddhi is pure the four divisions of mind do holy actions - they are good servants.<\/td>\n<\/tr>\n
Buddhi<\/td>1974<\/td>691<\/a>   D<\/span><\/a><\/td>Actions need to follow intellect (Buddhi), not Manas.<\/td>\n<\/tr>\n
Buddhi<\/td>1974<\/td>694<\/a>   D<\/span><\/a><\/td>If Buddhi becomes stronger, Manas becomes weaker, and vice versa.<\/td>\n<\/tr>\n
Buddhi<\/td>1975<\/td>700<\/a>   D<\/span><\/a><\/td>Detaching Buddhi from the favourable and unfavourable and applying it to Param-Atman is happiness.<\/td>\n<\/tr>\n
Buddhi<\/td>1976<\/td>747<\/a>   D<\/span><\/a><\/td>Sattvic Manas without Sattvic Buddhi causes trouble!<\/td>\n<\/tr>\n
Buddhi<\/td>1976<\/td>748<\/a>   D<\/span><\/a><\/td>Sattvic Buddhi is Devic. Inner voice.<\/td>\n<\/tr>\n
Buddhi<\/td>1976<\/td>749<\/a>   D<\/span><\/a><\/td>Pure Buddhi itself is the knowledge, Chit is a synonym of Buddhi.<\/td>\n<\/tr>\n
Buddhi<\/td>1976<\/td>755<\/a>   D<\/span><\/a><\/td>What 'I am' is a function of Ahankar, what 'I know' is a function of Buddhi.<\/td>\n<\/tr>\n
Buddhi<\/td>1976<\/td>774-775<\/a>   D<\/span><\/a><\/td>Do not use Buddhi in meditation. Curiosity of Buddhi is natural, but keep it to what is essential.<\/td>\n<\/tr>\n
Buddhi<\/td>1976<\/td>778<\/a>   D<\/span><\/a><\/td>Paper from H.H. on the parts of the Antahkaran. Explanation of Buddhi - that which takes decisions.<\/td>\n<\/tr>\n
Buddhi<\/td>1977<\/td>801<\/a>   D<\/span><\/a><\/td>Motivation by ego or by Absolute.<\/td>\n<\/tr>\n
Buddhi<\/td>1977<\/td>804<\/a>   D<\/span><\/a><\/td>Confidence and certainty come when Buddhi follows promptings from Atman. See story of Wrong mantra and goddess: Kreem and Kleem (1)<\/a> on page 804<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Buddhi<\/td>1977<\/td>807<\/a>   D<\/span><\/a><\/td>If open to the Absolute, promptings come from the Atman and Buddhi works in accordance with reason.<\/td>\n<\/tr>\n
Buddhi<\/td>1978<\/td>823<\/a>   D<\/span><\/a><\/td>Ahankar and Buddhi make decisions, Manas and Chitta do the thinking.<\/td>\n<\/tr>\n
Buddhi<\/td>1978<\/td>830<\/a>   D<\/span><\/a><\/td>Enjoying Buddhi in activity.<\/td>\n<\/tr>\n
Buddhi<\/td>1978<\/td>842<\/a>   D<\/span><\/a><\/td>Explanation of how Buddhi works.<\/td>\n<\/tr>\n
Buddhi<\/td>1978<\/td>853<\/a>   D<\/span><\/a><\/td>Buddhi is sharpened by good company and then takes better decisions.<\/td>\n<\/tr>\n
Buddhi<\/td>1978<\/td>861<\/a>   D<\/span><\/a><\/td>Sattvic, Rajasic and Tamasic Buddhi.<\/td>\n<\/tr>\n
Buddhi<\/td>1979<\/td>877<\/a>   D<\/span><\/a><\/td>Buddhi is one of the servants. Need to control, otherwise it will try to lead you astray.<\/td>\n<\/tr>\n
Buddhi<\/td>1979<\/td>902<\/a>   D<\/span><\/a><\/td>Instrument of decision-making. Consistency of behaviour and action only possible by greater consistency and purity of Buddhi.<\/td>\n<\/tr>\n
Buddhi<\/td>1979<\/td>904<\/a>   D<\/span><\/a><\/td>Agitation of mind dislocates reason of Buddhi.<\/td>\n<\/tr>\n
Buddhi<\/td>1979<\/td>915<\/a>   D<\/span><\/a><\/td>Discriminating between messages and imagination. If there is agreement between Buddhi and Chitta then it is inspiration.<\/td>\n<\/tr>\n
Buddhi<\/td>1979<\/td>941<\/a>   D<\/span><\/a><\/td>Buddhi is the part of the Antahkaran that remembers or forgets.<\/td>\n<\/tr>\n
Buddhi<\/td>1979<\/td>944<\/a>   D<\/span><\/a><\/td>Knowledge of Atman is acquired by Buddhi. Abhedabuddhi is knowing there is no difference between Samashti and Vyashti.<\/td>\n<\/tr>\n
Buddhi<\/td>1979<\/td>953<\/a>   D<\/span><\/a><\/td>Buddhi knows name and shape but also by thinking (using Buddhi), name and shape can be deleted to enable you to go beyond.<\/td>\n<\/tr>\n
Buddhi<\/td>1985<\/td>1005<\/a>   D<\/span><\/a><\/td>Influx of Sattva in Buddhi purifies Antahkaran.<\/td>\n<\/tr>\n
Buddhi<\/td>1985<\/td>1006<\/a>   D<\/span><\/a><\/td>One should not think that everything Buddhi says is true to the Absolute. It depends on the level of Buddhi. See story of Vishwanath and his disciple who could read his mind<\/a> on page 1006<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Buddhi<\/td>1991<\/td>1056<\/a>   D<\/span><\/a><\/td>Universal Buddhi (Samashti Buddhi) is unified. Individual Buddhi has limitations imposed by Samskars. Samskars are of three types corresponding to the three Gunas.<\/td>\n<\/tr>\n
Buddhi<\/td>1993<\/td>1075<\/a>   D<\/span><\/a><\/td>Gets power from Atman which can be used positively or negatively. The best way to strengthen Buddhi is not to entertain too many desires.<\/td>\n<\/tr>\n
Buddhi<\/td>1993<\/td>1075-1076<\/a>   D<\/span><\/a><\/td>If Buddhi remains steady and transparent it will work for Atman with full brilliance. Meditation stills Buddhi, but knowledge is needed to purge it of attachment and prejudice.<\/td>\n<\/tr>\n
Buddhi<\/td>1993<\/td>1077<\/a>   D<\/span><\/a><\/td>Buddhi can be used for real transformation or for reinforcing one's own attachments.<\/td>\n<\/tr>\n
Buddhi<\/td>1993<\/td>1085<\/a>   D<\/span><\/a><\/td>Buddhi works on the data received from Manas. A steady, trained Buddhi makes choices and decisions that are useful to the Atman.<\/td>\n<\/tr>\n
Buddhi<\/td><\/td><\/td>See also: Antahkaran<\/a><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n","protected":false},"excerpt":{"rendered":"

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