{"id":3191,"date":"2016-04-24T15:58:05","date_gmt":"2016-04-24T15:58:05","guid":{"rendered":"http:\/\/www.ouspenskytoday.org\/wp\/?page_id=3191"},"modified":"2019-08-17T21:10:53","modified_gmt":"2019-08-17T21:10:53","slug":"the-record-of-shankaracharya-audiences-index-s","status":"publish","type":"page","link":"https:\/\/www.ouspenskytoday.org\/wp\/the-record-of-shankaracharya-audiences-index-s\/","title":{"rendered":"The Record of Shankaracharya Audiences – Index S"},"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\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\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>Sacred places<\/td>1970<\/td>418-419<\/a>   D<\/span><\/a><\/td>Allahabad, Badrinath are sacred places full of Sattva - connection with subtle and causal levels.<\/td>\n<\/tr>\n
<\/a>Sacrifice<\/td>1961<\/td>11<\/a>   D<\/span><\/a><\/td>Aim of discipline is to offer ego as sacrifice at the altar of wisdom.<\/td>\n<\/tr>\n
Sacrifice<\/td>1961<\/td>14<\/a>   D<\/span><\/a><\/td>Sacrifice of ego - H.H. advises on approach.<\/td>\n<\/tr>\n
Sacrifice<\/td>1972<\/td>573<\/a>   D<\/span><\/a><\/td>D.S. Sacrifice and renunciation are different. Sacrifice is worship, renunciation can contain an element of ego.<\/td>\n<\/tr>\n
Sacrifice<\/td>1975<\/td>729<\/a>   D<\/span><\/a><\/td>Spiritual knowledge and symbols should be used in daily life so that every action becomes a sacrifice. <\/td>\n<\/tr>\n
Sacrifice<\/td>1991<\/td>1061-1062<\/a>   D<\/span><\/a><\/td>Sacrifices are of two types: external - worldly possessions; internal - love, hate, attachments, desires, anger, greed, pride, prejudice etc. See story of Sacrifices by Dadhichi and Shivi<\/a> on page 1061<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Sacrifice<\/td>1991<\/td>1062<\/a>   D<\/span><\/a><\/td>There is no limit to sacrifice until Self is fully liberated. The final sacrifice is the Ahankar of sacrifice itself and then what remains is Truth, Consciousness and Bliss. See story of Prajapati and his son Kach: giving up (3)<\/a> on page 1062<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
<\/a>Sadhana<\/td>1965<\/td>223<\/a>   D<\/span><\/a><\/td>Sadhana and discipline. Sadhana for the householder.<\/td>\n<\/tr>\n
Sadhana<\/td>1968<\/td>360<\/a>   D<\/span><\/a><\/td>Sadhana means to help to realise - whatever helps to hold someone from falling.<\/td>\n<\/tr>\n
Sadhana<\/td>1971<\/td>486-487<\/a>   D<\/span><\/a><\/td>H.H. gives introduction to concept of Sadhana. It is a 'system' not a 'discipline'. Also means genuine inner and spiritual work.<\/td>\n<\/tr>\n
Sadhana<\/td>1971<\/td>489<\/a>   D<\/span><\/a><\/td>Discussion about Sadhana as a 'system' which upholds and uplifts.<\/td>\n<\/tr>\n
Sadhana<\/td>1978<\/td>841<\/a>   D<\/span><\/a><\/td>Two types of Sadhana, general and individual.<\/td>\n<\/tr>\n
Sadhana<\/td>1978<\/td>844<\/a>   D<\/span><\/a><\/td>Only applicable to Jiva not to Atman.<\/td>\n<\/tr>\n
Sadhana<\/td>1978<\/td>860<\/a>   D<\/span><\/a><\/td>NH asks for Sadhana. H.H. says only increase desire.<\/td>\n<\/tr>\n
Sadhana<\/td>1978<\/td>864<\/a>   D<\/span><\/a><\/td>Why is Sadhana needed when Atman is pure and pervading everywhere? Answer: only by Sadhana can this be realised.<\/td>\n<\/tr>\n
Sadhana<\/td>1979<\/td>930<\/a>   D<\/span><\/a><\/td>As it gets older it gathers more power so go slowly.<\/td>\n<\/tr>\n
Sadhana<\/td>1979<\/td>932<\/a>   D<\/span><\/a><\/td>Sadhana 'practice': 'I am everything' is Bhakti: 'everything is in me' is Jnana.<\/td>\n<\/tr>\n
Sadhana<\/td>1980<\/td>955<\/a>   D<\/span><\/a><\/td>Every Sadhana is God's play, and he is enjoying everything.<\/td>\n<\/tr>\n
<\/a>Sadhus<\/td>1974<\/td>636<\/a>   D<\/span><\/a><\/td>Went to Rama's wedding procession to see how it's possible to live in the body but not be bound by the body. See story of Sadhus in marriage procession<\/a> on page 636<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
<\/a>Saint Augustine<\/td><\/td><\/td>See: Augustine, St.<\/a><\/td>\n<\/tr>\n
<\/a>Saint Paul<\/td><\/td><\/td>See: Paul, St.<\/a><\/td>\n<\/tr>\n
<\/a>Salt<\/td>1971<\/td>511-512<\/a>   D<\/span><\/a><\/td>Communication presupposes experience, e.g. grains of salt merging back into sea water.<\/td>\n<\/tr>\n
<\/a>Samadhi<\/td>1961<\/td>11<\/a>   D<\/span><\/a><\/td>Samadhi and sentimentality. Support of rationality needed. See Q. page 9<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Samadhi<\/td>1964<\/td>130<\/a>   D<\/span><\/a><\/td>Is a state of stillness of mind only. Self-realisation is a state of stillness plus knowledge. Also see other version on page 132<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Samadhi<\/td>1964<\/td>132<\/a>   D<\/span><\/a><\/td>Is a state of stillness of mind only. Self-realisation is a state of stillness plus knowledge. Also see other version on page 130<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Samadhi<\/td>1964<\/td>183<\/a>   D<\/span><\/a><\/td>Working of Pranas in Samadhi.<\/td>\n<\/tr>\n
Samadhi<\/td>1965<\/td>241<\/a>   D<\/span><\/a><\/td>Two types of Samadhi - without desire, and with desire and experience.<\/td>\n<\/tr>\n
Samadhi<\/td>1965<\/td>276-277<\/a>   D<\/span><\/a><\/td>Observer present in five states of consciousness, but in deep sleep, unconsciousness and Samadhi there is very little experience.<\/td>\n<\/tr>\n
Samadhi<\/td>1968<\/td>356<\/a>   D<\/span><\/a><\/td>Final stage of meditation: two types of Samadhi. See story of Black horse (1)<\/a> on page 356<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Samadhi<\/td>1968<\/td>358<\/a>   D<\/span><\/a><\/td>Unity of Atman and Param-Atman. A state of rest and refreshment, of energy and happiness.<\/td>\n<\/tr>\n
Samadhi<\/td>1968<\/td>372<\/a>   D<\/span><\/a><\/td>Definition of two types of Samadhi - Nirvikalpa, Savikalpa. See H.H.'s description on page 377<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Samadhi<\/td>1969<\/td>377<\/a>   D<\/span><\/a><\/td>H.H. explains Dharana, Dhyana and two types of Samadhi. See Q. on page 376<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Samadhi<\/td>1970<\/td>471<\/a>   D<\/span><\/a><\/td>States of consciousness, including Samadhi, are governed by Gunas and undergo change, but Observer remains same. See letter on pages 466-467<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Samadhi<\/td>1974<\/td>644<\/a>   D<\/span><\/a><\/td>In Samadhi there is a state of equilibrium in which the mantra is still present. When you go to the profound depth this is Turiya where the mantra is transcended.<\/td>\n<\/tr>\n
Samadhi<\/td>1975<\/td>713<\/a>   D<\/span><\/a><\/td>In Samadhi, Param-Atman, Atman and Guru are all the same.<\/td>\n<\/tr>\n
Samadhi<\/td>1975<\/td>728<\/a>   D<\/span><\/a><\/td>Different types of Samadhi. Natural Samadhi which arises between desires.<\/td>\n<\/tr>\n
Samadhi<\/td>1976<\/td>762<\/a>   D<\/span><\/a><\/td>Due to Sattva Guna. It is not permanent. Too much Samadhi is not good because the whole universe, the play, comes to an end.<\/td>\n<\/tr>\n
Samadhi<\/td>1977<\/td>817-818<\/a>   D<\/span><\/a><\/td>R. asks about Samadhi in gaps between desires.<\/td>\n<\/tr>\n
Samadhi<\/td>1978<\/td>832<\/a>   D<\/span><\/a><\/td>Difference between Dhyana and Samadhi is one of degree. In Dhyana, Sankalpa and Vikalpa play no part.<\/td>\n<\/tr>\n
Samadhi<\/td>1978<\/td>847<\/a>   D<\/span><\/a><\/td>Chetan Shakti is what looks after the body in Samadhi.<\/td>\n<\/tr>\n
Samadhi<\/td>1979<\/td>869<\/a>   D<\/span><\/a><\/td>Samadhi and state of Chitta.<\/td>\n<\/tr>\n
Samadhi<\/td>1979<\/td>893<\/a>   D<\/span><\/a><\/td>Law of Three - different types of Samadhi. See story of Black horse (2)<\/a> on page 893<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Samadhi<\/td>1979<\/td>901<\/a>   D<\/span><\/a><\/td>H.H. explains several different types of Samadhi achieved through eight-fold path. Separate from all these is 'natural Samadhi' found in the gap between desires.<\/td>\n<\/tr>\n
Samadhi<\/td>1979<\/td>936-937<\/a>   D<\/span><\/a><\/td>Charging and discharging of battery go on simultaneously with natural Samadhi in the gaps.<\/td>\n<\/tr>\n
Samadhi<\/td>1979<\/td>937<\/a>   D<\/span><\/a><\/td>Samadhi between desires is not much different from Samadhi in meditation. Absence of Sankalpa\/Vasana.<\/td>\n<\/tr>\n
Samadhi<\/td>1979<\/td>940<\/a>   D<\/span><\/a><\/td>Natural Samadhi between desires provides a balance of life and power. Example of income and expenditure.<\/td>\n<\/tr>\n
Samadhi<\/td>1980<\/td>956<\/a>   D<\/span><\/a><\/td>When meditation, meditator and object become one, it is Samadhi: when separate it is Dharana.<\/td>\n<\/tr>\n
Samadhi<\/td>1980<\/td>974<\/a>   D<\/span><\/a><\/td>Between two actions there is a gap and this is the opportunity of stillness - natural Samadhi.<\/td>\n<\/tr>\n
Samadhi<\/td>1988<\/td>1019<\/a>   D<\/span><\/a><\/td>Samadhi is a state of complete stillness, but is not void because consciousness cannot be eliminated from anywhere.<\/td>\n<\/tr>\n
Samadhi<\/td><\/td><\/td>See also: Nirvikalpa Samadhi<\/a><\/td>\n<\/tr>\n
<\/a>Samashti<\/td>1970<\/td>417<\/a>   D<\/span><\/a><\/td>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<\/a> on page 417<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Samashti<\/td>1970<\/td>427<\/a>   D<\/span><\/a><\/td>Sattvic Ahankar related to Samashti.<\/td>\n<\/tr>\n
Samashti<\/td>1970<\/td>428<\/a>   D<\/span><\/a><\/td>When one has feeling of being the instrument, one is related to Samashti and can receive force. Simile of battery and dynamo.<\/td>\n<\/tr>\n
Samashti<\/td>1970<\/td>434<\/a>   D<\/span><\/a><\/td>Limited 'ego' cuts one off from Samashti.<\/td>\n<\/tr>\n
Samashti<\/td>1973<\/td>625<\/a>   D<\/span><\/a><\/td>Meditation is a journey of the individual consciousness (Vyashti) to universal consciousness (Samashti).<\/td>\n<\/tr>\n
Samashti<\/td>1974<\/td>633<\/a>   D<\/span><\/a><\/td>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.<\/td>\n<\/tr>\n
Samashti<\/td>1974<\/td>647<\/a>   D<\/span><\/a><\/td>At birth one comes from Samashti (universal realm) to Vyashti (individual realm).<\/td>\n<\/tr>\n
Samashti<\/td>1975<\/td>708<\/a>   D<\/span><\/a><\/td>Samashti and realisation, 'I have nothing of my own'.<\/td>\n<\/tr>\n
Samashti<\/td>1975<\/td>709-710<\/a>   D<\/span><\/a><\/td>There are laws which govern large numbers within Samashti. E.g. accidents, wars killing hundreds of people.<\/td>\n<\/tr>\n
Samashti<\/td>1975<\/td>712<\/a>   D<\/span><\/a><\/td>Relationship between Vyashti and Samashti, Atman and Param-Atman, is always there, but is forgotten.<\/td>\n<\/tr>\n
Samashti<\/td>1975<\/td>714<\/a>   D<\/span><\/a><\/td>Samashti is reached by 'way of addition' (Anvaya).<\/td>\n<\/tr>\n
Samashti<\/td>1975<\/td>716<\/a>   D<\/span><\/a><\/td>Description of the laws responsible for government of levels of Samashti and Vyashti.<\/td>\n<\/tr>\n
Samashti<\/td>1975<\/td>719<\/a>   D<\/span><\/a><\/td>Joy in feeling 'the whole universe belongs to me'. See story of Man who wanted to buy King (1)<\/a> on page 719<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Samashti<\/td>1976<\/td>743<\/a>   D<\/span><\/a><\/td>Samashti is the entire universe. This human body inseparable from it.<\/td>\n<\/tr>\n
Samashti<\/td>1976<\/td>753<\/a>   D<\/span><\/a><\/td>Param-Atman and Atman, Samashti and Vyashti, difference only in point of view.<\/td>\n<\/tr>\n
Samashti<\/td>1977<\/td>791<\/a>   D<\/span><\/a><\/td>Param-Atman teaches action, not inaction. Sometimes Samashti intervenes and action leads to unwanted results, but Samashti and Vyashti go on simultaneously.<\/td>\n<\/tr>\n
Samashti<\/td>1977<\/td>801<\/a>   D<\/span><\/a><\/td>When the Ahankar has been expanded so much that it comprehends the complete Samashti, then the scope of personal ego vanishes completely because there isn't one.<\/td>\n<\/tr>\n
Samashti<\/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 when in stillness and in tune with Samashti.<\/td>\n<\/tr>\n
Samashti<\/td>1978<\/td>844<\/a>   D<\/span><\/a><\/td>Lord of Vyashti is Jiva; Lord of Samashti is Param-Atman. Samashti is entire cosmos.<\/td>\n<\/tr>\n
Samashti<\/td>1978<\/td>845<\/a>   D<\/span><\/a><\/td>Samashti is the cosmos, the entire creation. There are five elements from which the cosmos is made.<\/td>\n<\/tr>\n
Samashti<\/td>1978<\/td>846<\/a>   D<\/span><\/a><\/td>The greater the stillness in Dhyana, the greater the force of Samashti (oneness) that is experienced.<\/td>\n<\/tr>\n
Samashti<\/td>1979<\/td>903-904<\/a>   D<\/span><\/a><\/td>Beauty of creation experienced through Sattva. This feeling of unity slips away because of Rajas and Tamas. Spend more time in natural places. Example of Indian President.<\/td>\n<\/tr>\n
Samashti<\/td>1979<\/td>937<\/a>   D<\/span><\/a><\/td>Individual and cosmos are related. Remembering this brings power.<\/td>\n<\/tr>\n
Samashti<\/td>1979<\/td>941<\/a>   D<\/span><\/a><\/td>Connection is always there but we need to remember. See story of Boy and pen<\/a> on page 941<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Samashti<\/td>1979<\/td>951<\/a>   D<\/span><\/a><\/td>Connection with Samashti by mantra.<\/td>\n<\/tr>\n
Samashti<\/td>1988<\/td>1019<\/a>   D<\/span><\/a><\/td>Single experience of unity of Vyashti with Samashti establishes life-long relationship.<\/td>\n<\/tr>\n
Samashti<\/td>1988<\/td>1026<\/a>   D<\/span><\/a><\/td>The whole of Samashti is our teacher.<\/td>\n<\/tr>\n
Samashti<\/td>1989<\/td>1045<\/a>   D<\/span><\/a><\/td>Sanyasis continue reducing desires and needs to reach the minimum. Then Samashti takes over and meets their needs. <\/td>\n<\/tr>\n
Samashti<\/td>1989<\/td>1053<\/a>   D<\/span><\/a><\/td>Meditation helps remove limiting conditions separating Vyashti from Samashti.<\/td>\n<\/tr>\n
<\/a>Samsara<\/td>1965<\/td>264-265<\/a>   D<\/span><\/a><\/td>Maitri Upanishad: Samsar takes place in one's mind, in Buddhi.<\/td>\n<\/tr>\n
Samsara<\/td><\/td><\/td>See also: Creation<\/a><\/td>\n<\/tr>\n
<\/a>Samskar<\/td>1962<\/td>36<\/a>   D<\/span><\/a><\/td>Different effects of meditation due to Gunas and Samskar.<\/td>\n<\/tr>\n
Samskar<\/td>1965<\/td>262<\/a>   D<\/span><\/a><\/td>'Essence'.<\/td>\n<\/tr>\n
Samskar<\/td>1970<\/td>415<\/a>   D<\/span><\/a><\/td>Meditation creates Sattva which removes harmful tendencies, Samskar, even from past lives.<\/td>\n<\/tr>\n
Samskar<\/td>1970<\/td>419<\/a>   D<\/span><\/a><\/td>Experience is related causally to what was collected in Samskar in previous life.<\/td>\n<\/tr>\n
Samskar<\/td>1971<\/td>485<\/a>   D<\/span><\/a><\/td>Undisciplined person gets agitated and loses control when dealing with the effects of the Gunas. This creates layers of bad Samskar.<\/td>\n<\/tr>\n
Samskar<\/td>1971<\/td>491<\/a>   D<\/span><\/a><\/td>Eightfold system of Yoga regulates three bodies and purifies Samskar.<\/td>\n<\/tr>\n
Samskar<\/td>1971<\/td>498-499<\/a>   D<\/span><\/a><\/td>Wise or Holy Man (Teacher) prescribes certain 'disciplines' to remove Samskar. <\/td>\n<\/tr>\n
Samskar<\/td>1971<\/td>507<\/a>   D<\/span><\/a><\/td>When mind at rest Samskar projects visions from within. Good projection from good Samskar, and bad from bad.<\/td>\n<\/tr>\n
Samskar<\/td>1974<\/td>637<\/a>   D<\/span><\/a><\/td>Reminding oneself of H.H.'s teaching again and again, Samskar will undergo change. No need to try to hasten the process.<\/td>\n<\/tr>\n
Samskar<\/td>1974<\/td>655-656<\/a>   D<\/span><\/a><\/td>Relation of disease and Samskar. Disease takes root in the subtle body, passes in essence and manifests in the physical body.<\/td>\n<\/tr>\n
Samskar<\/td>1974<\/td>656-657<\/a>   D<\/span><\/a><\/td>Only by purification is no further Samskar created. See story of Holy Man and abscess<\/a> on page 657<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Samskar<\/td>1976<\/td>745-746<\/a>   D<\/span><\/a><\/td>Dirties mirror and prevents us seeing Atman. Light provided by meditation helps us clean the mirror.<\/td>\n<\/tr>\n
Samskar<\/td>1976<\/td>750<\/a>   D<\/span><\/a><\/td>Vyashti descending into the Antahkarana manifests according to Samskars stored.<\/td>\n<\/tr>\n
Samskar<\/td>1976<\/td>756<\/a>   D<\/span><\/a><\/td>Accept good happenings and be indifferent to 'bad happenings'. The latter come from Samskar. <\/td>\n<\/tr>\n
Samskar<\/td>1976<\/td>759<\/a>   D<\/span><\/a><\/td>'Only due to our Samskar that things appear good or bad'.<\/td>\n<\/tr>\n
Samskar<\/td>1976<\/td>776<\/a>   D<\/span><\/a><\/td>Samskars contain both good and bad. Good intentions, thoughts and actions spring from Sattva.<\/td>\n<\/tr>\n
Samskar<\/td>1977<\/td>807-808<\/a>   D<\/span><\/a><\/td>The pure in heart perform actions and these leave no Samskar on them. Analogy of drawing a line in stone, earth, water. <\/td>\n<\/tr>\n
Samskar<\/td>1977<\/td>810<\/a>   D<\/span><\/a><\/td>To get rid of Kashaya we need to implant good thoughts.<\/td>\n<\/tr>\n
Samskar<\/td>1978<\/td>841<\/a>   D<\/span><\/a><\/td>By surrender all Samskar goes, both good and bad. We become one with the Almighty.<\/td>\n<\/tr>\n
Samskar<\/td>1978<\/td>850<\/a>   D<\/span><\/a><\/td>Wiped out by mantra when it goes inside. Like a valve - it lets bad Samskaras go out but does not let bad Samskaras in.<\/td>\n<\/tr>\n
Samskar<\/td>1978<\/td>862<\/a>   D<\/span><\/a><\/td>Talent depends on Samskar.<\/td>\n<\/tr>\n
Samskar<\/td>1979<\/td>900<\/a>   D<\/span><\/a><\/td>Rise of desire is related to Samskar and quality of Samskar gives form to a desire.<\/td>\n<\/tr>\n
Samskar<\/td>1979<\/td>914-915<\/a>   D<\/span><\/a><\/td>H.H. explains Samskar system of Prarabdha, Sancita and Kriyamana, through which everyone gets result of previous actions.<\/td>\n<\/tr>\n
Samskar<\/td>1979<\/td>917<\/a>   D<\/span><\/a><\/td>Effect of good and bad company on good and bad Samskar.<\/td>\n<\/tr>\n
Samskar<\/td>1979<\/td>918<\/a>   D<\/span><\/a><\/td>Affects quality of our intake of impressions; may be golden in themselves.<\/td>\n<\/tr>\n
Samskar<\/td>1979<\/td>921<\/a>   D<\/span><\/a><\/td>Three types of covering of Antahkaran arise from Samskar.<\/td>\n<\/tr>\n
Samskar<\/td>1979<\/td>929<\/a>   D<\/span><\/a><\/td>Advice for those unable to find point of rest (natural Samadhi) due to Samskar. See story of Ants and sugar (5)<\/a> on page 929<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Samskar<\/td>1979<\/td>930<\/a>   D<\/span><\/a><\/td>Man's natural friendliness, compassion and happiness governed by previous actions and associations.<\/td>\n<\/tr>\n
Samskar<\/td>1979<\/td>941<\/a>   D<\/span><\/a><\/td>Power generated by natural Samadhi kindles good Samskar and destroys bad ones.<\/td>\n<\/tr>\n
Samskar<\/td>1979<\/td>942<\/a>   D<\/span><\/a><\/td>Desires are mostly connected with previous Samskar. Purpose of desires is to finish Samskar, if it is an old desire. Otherwise it creates new Samskar. See story of Old lady with many desires<\/a> on page 942<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Samskar<\/td>1989<\/td>1053<\/a>   D<\/span><\/a><\/td>Use reason to overcome obstacles and dissolve bad Samskar. Only possible when one sees the obstacle and feels sorry to have stumbled.<\/td>\n<\/tr>\n
Samskar<\/td>1991<\/td>1056<\/a>   D<\/span><\/a><\/td>Individual Buddhi is Ekagra, Vikshepa or Moodha according to his Samskar, (result of being and actions).<\/td>\n<\/tr>\n
Samskar<\/td>1992<\/td>1070<\/a>   D<\/span><\/a><\/td>In the creation everything is moving and every movement leaves a trace, Samskar. They are all subject to change, but deeper ones last longer.<\/td>\n<\/tr>\n
Samskar<\/td>1992<\/td>1071<\/a>   D<\/span><\/a><\/td>All Samskars can be changed. Everyone is full of pure and loving Samskars but they are overlaid by selfish, material and divisive ones.<\/td>\n<\/tr>\n
Samskar<\/td>1992<\/td>1071<\/a>   D<\/span><\/a><\/td>Samskar applies only to individuals, but societies and nations express the predominant Samskar of the majority of their members. Change must start with individuals.<\/td>\n<\/tr>\n
Samskar<\/td>1993<\/td>1077<\/a>   D<\/span><\/a><\/td>When the physical affects the subtle and the causal, Samskars are created which are not universal, because the physical is always limited.<\/td>\n<\/tr>\n
Samskar<\/td><\/td><\/td>See also: Essence<\/a><\/td>\n<\/tr>\n
<\/a>Samskaras<\/td><\/td><\/td>See: Samskar<\/a><\/td>\n<\/tr>\n
<\/a>Sanatan Dharma<\/td>1962<\/td>67<\/a>   D<\/span><\/a><\/td>Quote from 'In Search of the Miraculous' on real religion (Sanatan Dharma).<\/td>\n<\/tr>\n
Sanatan Dharma<\/td>1962<\/td>67-69<\/a>   D<\/span><\/a><\/td>Meaning of Sanatan Dharma. Root of all religions. No need to change anybody's religion.<\/td>\n<\/tr>\n
Sanatan Dharma<\/td>1965<\/td>244-245<\/a>   D<\/span><\/a><\/td>Traditions in the East and West. All religions everywhere aim for happiness or bliss. The differences are in rituals, not aim.<\/td>\n<\/tr>\n
Sanatan Dharma<\/td>1965<\/td>267-268<\/a>   D<\/span><\/a><\/td>The knowledge of the Absolute. Ways of knowledge and of love.<\/td>\n<\/tr>\n
Sanatan Dharma<\/td>1971<\/td>485-486<\/a>   D<\/span><\/a><\/td>Sanatan Dharma applies to all true religions. The natural Dharma given by the Absolute. The teaching of Truth.<\/td>\n<\/tr>\n
Sanatan Dharma<\/td>1982<\/td>992-993<\/a>   D<\/span><\/a><\/td>Full description of Sanatan Dharma and its ten concepts. Not man-made or bound by time or space. You can find it in any religion.<\/td>\n<\/tr>\n
Sanatan Dharma<\/td>1989<\/td>1045<\/a>   D<\/span><\/a><\/td>Fourth principle and how to know what one deserves. Each individual must judge for themselves.<\/td>\n<\/tr>\n
<\/a>Sankalpa<\/td>1976<\/td>749<\/a>   D<\/span><\/a><\/td>Manas does its work of Sankalpa and Vikalpa. Atman is just the viewer. <\/td>\n<\/tr>\n
Sankalpa<\/td>1976<\/td>760<\/a>   D<\/span><\/a><\/td>'Let me do this' - originates in the heart.<\/td>\n<\/tr>\n
Sankalpa<\/td>1979<\/td>868<\/a>   D<\/span><\/a><\/td>Creation created by Sankalpa (will) of Absolute.<\/td>\n<\/tr>\n
Sankalpa<\/td>1979<\/td>883<\/a>   D<\/span><\/a><\/td>Sankalpa\/Vikalpa oscillation creates sound - vibration in Akasha.<\/td>\n<\/tr>\n
<\/a>Sanskrit<\/td>1970<\/td>426<\/a>   D<\/span><\/a><\/td>There are no linguistic difficulties. All problems are human problems and need to be resolved through discussion at individual level.<\/td>\n<\/tr>\n
Sanskrit<\/td>1970<\/td>439<\/a>   D<\/span><\/a><\/td>School of Sanskrit: presentation of scroll.<\/td>\n<\/tr>\n
Sanskrit<\/td>1974<\/td>638<\/a>   D<\/span><\/a><\/td>H.H. explains the construction of Sanskrit words to illustrate the point that if you know one thing thoroughly you can find out everything.<\/td>\n<\/tr>\n
Sanskrit<\/td>1975<\/td>729<\/a>   D<\/span><\/a><\/td>Sanskrit is the basic language of the world from which all other languages have evolved. Study of Sanskrit would help in understanding.<\/td>\n<\/tr>\n
Sanskrit<\/td>1978<\/td>837<\/a>   D<\/span><\/a><\/td>Sri Narayan explains that Sanskrit is the most perfect grammar and supposed to be a product of an instrument (Damaroot) played by Shiva.<\/td>\n<\/tr>\n
Sanskrit<\/td>1979<\/td>907<\/a>   D<\/span><\/a><\/td>About 300 words need to be explained for Westerners to understand H.H.'s system.<\/td>\n<\/tr>\n
Sanskrit<\/td>1985<\/td>1004<\/a>   D<\/span><\/a><\/td>Example of Sanskrit scholar who translated the literature without fully understanding it.<\/td>\n<\/tr>\n
<\/a>Sanyasis<\/td>1972<\/td>538<\/a>   D<\/span><\/a><\/td>Wearing of haematitic colour.<\/td>\n<\/tr>\n
Sanyasis<\/td>1973<\/td>610<\/a>   D<\/span><\/a><\/td>Some argue that Sanyasis are dead for practical purposes; but those who are dead are they who consider only the physical body.<\/td>\n<\/tr>\n
Sanyasis<\/td>1978<\/td>836<\/a>   D<\/span><\/a><\/td>Life in Ashram, described by Sri Narayan.<\/td>\n<\/tr>\n
Sanyasis<\/td>1978<\/td>838<\/a>   D<\/span><\/a><\/td>Sri Narayan: Sanyasis come and go in ashram, as they want to.<\/td>\n<\/tr>\n
Sanyasis<\/td>1989<\/td>1045<\/a>   D<\/span><\/a><\/td>Sanyasis continue reducing desires and needs to reach the minimum. Then Samashti takes over and meets their needs. <\/td>\n<\/tr>\n
<\/a>Sat<\/td>1978<\/td>849<\/a>   D<\/span><\/a><\/td>Sat means 'always in existence'.<\/td>\n<\/tr>\n
Sat<\/td>1993<\/td>1084<\/a>   D<\/span><\/a><\/td>Sat is that which exists - no-one can question that.<\/td>\n<\/tr>\n
<\/a>Sat-Chit-Ananda<\/td>1965<\/td>251<\/a>   D<\/span><\/a><\/td>Each factor can be known by other two.<\/td>\n<\/tr>\n
Sat-Chit-Ananda<\/td>1965<\/td>271<\/a>   D<\/span><\/a><\/td>Manifested when Buddhi is still and pure.<\/td>\n<\/tr>\n
Sat-Chit-Ananda<\/td>1970<\/td>446-447<\/a>   D<\/span><\/a><\/td>Description of Sat-Chit-Ananda and the relationship between them.<\/td>\n<\/tr>\n
Sat-Chit-Ananda<\/td>1971<\/td>501-502<\/a>   D<\/span><\/a><\/td>Description of people with one, two or three of these elements.<\/td>\n<\/tr>\n
Sat-Chit-Ananda<\/td>1971<\/td>507-508<\/a>   D<\/span><\/a><\/td>Those who see Creation as a play participate in it and merge in Sat-Chit-Ananda.<\/td>\n<\/tr>\n
Sat-Chit-Ananda<\/td>1971<\/td>508<\/a>   D<\/span><\/a><\/td>Life-force of all forms is from the Absolute.<\/td>\n<\/tr>\n
Sat-Chit-Ananda<\/td>1971<\/td>511<\/a>   D<\/span><\/a><\/td>No-one can know Truth, Consciousness, Bliss because they are always experienced through something, and things are physical.<\/td>\n<\/tr>\n
Sat-Chit-Ananda<\/td>1972<\/td>558<\/a>   D<\/span><\/a><\/td>Be the impartial silent observer of all states of consciousness; then everything is Sat-Chit-Anand and even ordinary activities such as digging give bliss.<\/td>\n<\/tr>\n
Sat-Chit-Ananda<\/td>1973<\/td>608-609<\/a>   D<\/span><\/a><\/td>Ashram talk: 'you are Sat-Chit-Anand'.<\/td>\n<\/tr>\n
Sat-Chit-Ananda<\/td>1974<\/td>655<\/a>   D<\/span><\/a><\/td>Unless a man really wants truth, Sat-Chit-Anand, he will keep looking for and asking for the wrong things. See story of Rama and boatman<\/a> on page 655<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Sat-Chit-Ananda<\/td>1976<\/td>778<\/a>   D<\/span><\/a><\/td>Paper from H.H. Param-Atman is all truth, power, joy - Sat-Chit-Ananda.<\/td>\n<\/tr>\n
Sat-Chit-Ananda<\/td>1978<\/td>849<\/a>   D<\/span><\/a><\/td>Antahkaran is embodiment of three qualities of Sat-Chit-Ananda. Sat means 'always in existence'.<\/td>\n<\/tr>\n
Sat-Chit-Ananda<\/td>1978<\/td>858<\/a>   D<\/span><\/a><\/td>Sat-Chit-Ananda is nature (Prakriti) of Param-Atman and can be manifest or unmanifest.<\/td>\n<\/tr>\n
Sat-Chit-Ananda<\/td>1979<\/td>868<\/a>   D<\/span><\/a><\/td>Basic point of drama of creation.<\/td>\n<\/tr>\n
Sat-Chit-Ananda<\/td>1979<\/td>936<\/a>   D<\/span><\/a><\/td>We are part and parcel of Sat-Chit-Ananda.<\/td>\n<\/tr>\n
Sat-Chit-Ananda<\/td>1980<\/td>957<\/a>   D<\/span><\/a><\/td>Functioning of Sat, Chit and Ananda in relation to experience, Jada and Chetan.<\/td>\n<\/tr>\n
Sat-Chit-Ananda<\/td>1980<\/td>979<\/a>   D<\/span><\/a><\/td>Aham is Sat-Chit-Anand. Idam reflects this through elements, essences, sensations, thinking and feeling.<\/td>\n<\/tr>\n
Sat-Chit-Ananda<\/td>1988<\/td>1016<\/a>   D<\/span><\/a><\/td>Creation held by constant principle Sat-Chit-Ananda.<\/td>\n<\/tr>\n
Sat-Chit-Ananda<\/td>1991<\/td>1062<\/a>   D<\/span><\/a><\/td>The final sacrifice is the Ahankar of sacrifice itself and then what remains is Truth, Consciousness and Bliss, the Self-advaita. See story of Prajapati and his son Kach: giving up (3)<\/a> on page 1062<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Sat-Chit-Ananda<\/td>1993<\/td>1084<\/a>   D<\/span><\/a><\/td>Sat-Chit-Ananda can be experienced through the physical world - one doesn't have to renounce the physical. The physical world is merely an expression of consciousness.<\/td>\n<\/tr>\n
<\/a>Satsang<\/td>1968<\/td>370-371<\/a>   D<\/span><\/a><\/td>Three lines or types of good company.<\/td>\n<\/tr>\n
Satsang<\/td>1970<\/td>408-409<\/a>   D<\/span><\/a><\/td>Discourse at Magh Mela Camp.<\/td>\n<\/tr>\n
Satsang<\/td>1970<\/td>411<\/a>   D<\/span><\/a><\/td>No separation between Realised Man and Satsang if feeling of true Ahankar is established.<\/td>\n<\/tr>\n
Satsang<\/td>1970<\/td>418<\/a>   D<\/span><\/a><\/td>Satsang and connection with auspicious times and places.<\/td>\n<\/tr>\n
Satsang<\/td>1970<\/td>424-425<\/a>   D<\/span><\/a><\/td>Principles underlying Satsang. Three levels of Satsang leading to unity.<\/td>\n<\/tr>\n
Satsang<\/td>1970<\/td>453<\/a>   D<\/span><\/a><\/td>Three types of Satsang: with the Self, with Realised Man, with colleagues on the Way. Safest place to keep big idea received from Satsang is in the heart.<\/td>\n<\/tr>\n
Satsang<\/td>1970<\/td>454<\/a>   D<\/span><\/a><\/td>Good ideas from Satsang can cause illusion of Ashuddha Ahankar to disappear.<\/td>\n<\/tr>\n
Satsang<\/td>1970<\/td>455-456<\/a>   D<\/span><\/a><\/td>No barriers between Self and non-Self, and no limitations once communion has been attained. Simile of parts of Rama and Ravana in drama.<\/td>\n<\/tr>\n
Satsang<\/td>1970<\/td>461<\/a>   D<\/span><\/a><\/td>If truth discovered through good company and use of reason, all that is needed is to put it into practice. See story of Addiction to sweets<\/a> on page 461<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Satsang<\/td>1973<\/td>608<\/a>   D<\/span><\/a><\/td>Good company' of holy books, holy men and company of Param-Atman is essential to avoid getting confused. See story of Frog, beetle and lotus flower<\/a> on page 608<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Satsang<\/td>1974<\/td>663-664<\/a>   D<\/span><\/a><\/td>'Satsang' is company of holy person, holy books and Param-Atman. Example of Kabir and millstones.<\/td>\n<\/tr>\n
Satsang<\/td>1975<\/td>724<\/a>   D<\/span><\/a><\/td>Good company; bringing of people together to impart glory of Absolute.<\/td>\n<\/tr>\n
Satsang<\/td>1976<\/td>776<\/a>   D<\/span><\/a><\/td>Holy Company'; description of three kinds - Atman, holy books and company of good people.<\/td>\n<\/tr>\n
Satsang<\/td>1978<\/td>836-837<\/a>   D<\/span><\/a><\/td>Evening Satsang at Ashram, described by Sri Narayan.<\/td>\n<\/tr>\n
Satsang<\/td>1978<\/td>839-840<\/a>   D<\/span><\/a><\/td>Many levels of Satsang. It is working if it leads to connection with Almighty.<\/td>\n<\/tr>\n
Satsang<\/td>1979<\/td>884<\/a>   D<\/span><\/a><\/td>Sat is name of God and Satsang means meeting of God and Jivas.<\/td>\n<\/tr>\n
Satsang<\/td>1979<\/td>909<\/a>   D<\/span><\/a><\/td>Three types of Satsang.<\/td>\n<\/tr>\n
Satsang<\/td>1979<\/td>917<\/a>   D<\/span><\/a><\/td>Effect of Satsang on Samskar.<\/td>\n<\/tr>\n
Satsang<\/td>1979<\/td>919<\/a>   D<\/span><\/a><\/td>Satsang cleanses subtle body so that its interpretation of impressions is pure. Three types of good company - truth of the Absolute, true literature, holy men.<\/td>\n<\/tr>\n
Satsang<\/td>1979<\/td>925<\/a>   D<\/span><\/a><\/td>Retirement is only on physical level; Satsang must continue to last breath.<\/td>\n<\/tr>\n
Satsang<\/td>1979<\/td>940<\/a>   D<\/span><\/a><\/td>Helps us remember our love for Atman.<\/td>\n<\/tr>\n
Satsang<\/td>1980<\/td>960<\/a>   D<\/span><\/a><\/td>NH asks re time spent in country and how to use the time each day.<\/td>\n<\/tr>\n
Satsang<\/td>1980<\/td>968<\/a>   D<\/span><\/a><\/td>For development and purification of Samskar and Svabhava - the product of Samskar and the environment in the world.<\/td>\n<\/tr>\n
Satsang<\/td>1989<\/td>1048<\/a>   D<\/span><\/a><\/td>People are told as a ploy that so much knowledge has been given, why not settle down. They have to realise for themselves that Satsang with Realised Man is always necessary.<\/td>\n<\/tr>\n
Satsang<\/td>1989<\/td>1048<\/a>   D<\/span><\/a><\/td>H.H. explains the meaning of word 'Satsang', and the connection with Sat-Chit-Ananda.<\/td>\n<\/tr>\n
Satsang<\/td>1989<\/td>1052<\/a>   D<\/span><\/a><\/td>Discrimination between useful and harmful to Atman arises from Viveka and Satsang. With growth of self-discipline, the latent powers of the Self manifest.<\/td>\n<\/tr>\n
<\/a>Sattva<\/td>1962<\/td>56<\/a>   D<\/span><\/a><\/td>Particles from holy places unite with the Sattva in us and help in the development of Sattva.<\/td>\n<\/tr>\n
Sattva<\/td>1964<\/td>122<\/a>   D<\/span><\/a><\/td>Difference between bliss and Sattva. Bliss is nature of Atman. Sattva is one of the Gunas.<\/td>\n<\/tr>\n
Sattva<\/td>1964<\/td>170<\/a>   D<\/span><\/a><\/td>When saturated with Sattva, truth is flashed by intuition.<\/td>\n<\/tr>\n
Sattva<\/td>1964<\/td>174<\/a>   D<\/span><\/a><\/td>Attention and Sattva are very much related. There are two stages of Sattva. One is the pure and the other is mixed with Rajas.<\/td>\n<\/tr>\n
Sattva<\/td>1964<\/td>175<\/a>   D<\/span><\/a><\/td>Sattva can be pure or mixed with Rajas.<\/td>\n<\/tr>\n
Sattva<\/td>1964<\/td>176<\/a>   D<\/span><\/a><\/td>Nothing is devoid of Sattva. Difficulty of words to express Sattva meaning.<\/td>\n<\/tr>\n
Sattva<\/td>1964<\/td>197<\/a>   D<\/span><\/a><\/td>The natural state of the Self is Sattvic. We try to undo the cloud and the impurities which surround it and which make it look multifarious and Rajasic.<\/td>\n<\/tr>\n
Sattva<\/td>1965<\/td>271<\/a>   D<\/span><\/a><\/td>'Treasure in heaven' is the Sat-Chit-Ananda of Atman, not Sattva which is transitory.<\/td>\n<\/tr>\n
Sattva<\/td>1967<\/td>304<\/a>   D<\/span><\/a><\/td>Difference between attention and Sattva. Attention anticipates Sattva and Sattva helps to be attentive.<\/td>\n<\/tr>\n
Sattva<\/td>1967<\/td>304<\/a>   D<\/span><\/a><\/td>Effect of Sattva is a new awakening. Use depends on essence and being. Sattva can lead to higher consciousness. Can only be under influence of Sattva for two to three hours a day.<\/td>\n<\/tr>\n
Sattva<\/td>1967<\/td>305<\/a>   D<\/span><\/a><\/td>Increase of Sattva depends on how you live your life. Rising above the Gunas. See story of Two artists (2)<\/a> on page 305<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Sattva<\/td>1967<\/td>306<\/a>   D<\/span><\/a><\/td>In deep sleep, rest in Tamas: rest in Sattva is different. Samadhi and Turiya associated with abundance of Sattva. Waking state for disciplined man is governed by Sattva.<\/td>\n<\/tr>\n
Sattva<\/td>1967<\/td>307<\/a>   D<\/span><\/a><\/td>Sattva and fifth step of ladder: Insight.<\/td>\n<\/tr>\n
Sattva<\/td>1967<\/td>310<\/a>   D<\/span><\/a><\/td>Example of Law of Three: when you are given an idea, and a beam of light comes in producing happiness that is Sattva.<\/td>\n<\/tr>\n
Sattva<\/td>1970<\/td>400<\/a>   D<\/span><\/a><\/td>Presence and influence of the Guru experienced only with Sattva, but Rajas and Tamas are always present and have their measured uses.<\/td>\n<\/tr>\n
Sattva<\/td>1970<\/td>405<\/a>   D<\/span><\/a><\/td>How to increase Sattva by accumulation of good qualities.<\/td>\n<\/tr>\n
Sattva<\/td>1970<\/td>406<\/a>   D<\/span><\/a><\/td>Meditation a Sattvic activity which helps to increase Sattva and stability. Having got Sattva, you have to choose how to use it.<\/td>\n<\/tr>\n
Sattva<\/td>1970<\/td>415<\/a>   D<\/span><\/a><\/td>Remembering Param-Atman brings Sattva to an activity.<\/td>\n<\/tr>\n
Sattva<\/td>1970<\/td>428<\/a>   D<\/span><\/a><\/td>Melting of heart by prayer brings Sattva.<\/td>\n<\/tr>\n
Sattva<\/td>1970<\/td>433<\/a>   D<\/span><\/a><\/td>Meditation is a Sattvic pursuit which relieves spiritual exhaustion.<\/td>\n<\/tr>\n
Sattva<\/td>1970<\/td>472<\/a>   D<\/span><\/a><\/td>Purity and impurity of situations seen when Sattva in abundance. If Rajas or Tamas predominate, people crash against obstacles and go astray. See letter on pages 466-467<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Sattva<\/td>1971<\/td>482<\/a>   D<\/span><\/a><\/td>If aim is Sattvic, state of unrest can be a step towards realisation of that aim.<\/td>\n<\/tr>\n
Sattva<\/td>1971<\/td>499-500<\/a>   D<\/span><\/a><\/td>Flow of Sattva creates a feeling of glow. The discipline must go on until such feelings become permanent and Sattva available all the time.<\/td>\n<\/tr>\n
Sattva<\/td>1971<\/td>500<\/a>   D<\/span><\/a><\/td>When Sattva permanent, all moments will have clear vision. Comparison of person with car owner is Atman, driver is Buddhi etc.<\/td>\n<\/tr>\n
Sattva<\/td>1971<\/td>507<\/a>   D<\/span><\/a><\/td>Exploring spiritual ideas during the day increases Sattva and can be a remedy for sleeplessness. Sattvic results achieved by pronouncing mantra before sleep.<\/td>\n<\/tr>\n
Sattva<\/td>1974<\/td>643<\/a>   D<\/span><\/a><\/td>When Ahankar is Sattvic, the qualities of God descend on the man.<\/td>\n<\/tr>\n
Sattva<\/td>1975<\/td>729<\/a>   D<\/span><\/a><\/td>Turiya acquired when Sattva is predominant. Only through this is stillness achieved.<\/td>\n<\/tr>\n
Sattva<\/td>1976<\/td>742-743<\/a>   D<\/span><\/a><\/td>The little Sattva you have is already more than all the troubles of the world. See story of Traveller with a small lantern (6)<\/a> on page 743<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Sattva<\/td>1976<\/td>760<\/a>   D<\/span><\/a><\/td>Good thoughts and feelings such as 'Param-Atman is pervading everything' arise in Sattva.<\/td>\n<\/tr>\n
Sattva<\/td>1977<\/td>797<\/a>   D<\/span><\/a><\/td>Can't have Sattva all the time because nothing would get done.<\/td>\n<\/tr>\n
Sattva<\/td>1978<\/td>829<\/a>   D<\/span><\/a><\/td>Natural phenomena are all manifestations of God, so when Sattva arises you feel his presence in everything.<\/td>\n<\/tr>\n
Sattva<\/td>1978<\/td>832<\/a>   D<\/span><\/a><\/td>Dharana, Dhyana and Samadhi are all workings of Sattva.<\/td>\n<\/tr>\n
Sattva<\/td>1978<\/td>845<\/a>   D<\/span><\/a><\/td>Two types of concentration in Sattva - one is active, doing work with deep absorption, the other is still. The latter is better.<\/td>\n<\/tr>\n
Sattva<\/td>1978<\/td>846<\/a>   D<\/span><\/a><\/td>Love (Prem) is natural quality of Param-Atman and is exhibited in Sattva.<\/td>\n<\/tr>\n
Sattva<\/td>1978<\/td>862<\/a>   D<\/span><\/a><\/td>Sattva cannot be present all the time.<\/td>\n<\/tr>\n
Sattva<\/td>1979<\/td>876<\/a>   D<\/span><\/a><\/td>Sattvic people remember the meeting with Param-Atman.<\/td>\n<\/tr>\n
Sattva<\/td>1979<\/td>890-891<\/a>   D<\/span><\/a><\/td>Sattvic rest needed for those deficient in mental activity (mentally ill).<\/td>\n<\/tr>\n
Sattva<\/td>1979<\/td>903-904<\/a>   D<\/span><\/a><\/td>Presence of Sattva in natural places - under a tree, by a river, on a mountain top. Organise your life so that you can go there as often as possible. Example of Indian President.<\/td>\n<\/tr>\n
Sattva<\/td>1979<\/td>904<\/a>   D<\/span><\/a><\/td>Change in timescale due to abundance of Sattva. Relation to creative work. See story of Holy Man choosing a disciple and asking him to fill a waterpot<\/a> on pages 904-905<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Sattva<\/td>1979<\/td>906<\/a>   D<\/span><\/a><\/td>Forms a golden covering over the Self which can only be removed by the teacher.<\/td>\n<\/tr>\n
Sattva<\/td>1979<\/td>916<\/a>   D<\/span><\/a><\/td>When we rest in Sattva we remain awake.<\/td>\n<\/tr>\n
Sattva<\/td>1979<\/td>921<\/a>   D<\/span><\/a><\/td>Transparent covering (e.g. of house). Intellectual work creates Sattva which is Avarana. Seeing truth inside or outside, as it really is.<\/td>\n<\/tr>\n
Sattva<\/td>1979<\/td>929<\/a>   D<\/span><\/a><\/td>Increase Sattva by associating with Sattvic people.<\/td>\n<\/tr>\n
Sattva<\/td>1985<\/td>1005<\/a>   D<\/span><\/a><\/td>Influx of Sattva in Buddhi purifies Antahkaran.<\/td>\n<\/tr>\n
Sattva<\/td>1988<\/td>1019<\/a>   D<\/span><\/a><\/td>Sattva must predominate in proper meditation, and it manifests as light.<\/td>\n<\/tr>\n
Sattva<\/td>1988<\/td>1022<\/a>   D<\/span><\/a><\/td>Meditation may not produce Sattva in everyone, but eventual possibility is there.<\/td>\n<\/tr>\n
Sattva<\/td><\/td><\/td>See also: Gunas<\/a><\/td>\n<\/tr>\n
<\/a>Savikalpa<\/td>1968<\/td>372<\/a>   D<\/span><\/a><\/td>Definition of Savikalpa Samadhi<\/td>\n<\/tr>\n
Savikalpa<\/td>1975<\/td>728<\/a>   D<\/span><\/a><\/td>In Savikalpa Samadhi there is knowledge of the Absolute.<\/td>\n<\/tr>\n
Savikalpa<\/td>1988<\/td>1019<\/a>   D<\/span><\/a><\/td>Savikalpa is a lower state of Samadhi, with intuitive ideas of divine glory still present.<\/td>\n<\/tr>\n
<\/a>Sceptics<\/td>1964<\/td>147<\/a>   D<\/span><\/a><\/td>Dealing with sceptics. Try it for 10 minutes. If they don't find peace, give it up. H.H. not promising result after 10 years. Try it now.<\/td>\n<\/tr>\n
<\/a>School<\/td>1961<\/td>7<\/a>   D<\/span><\/a><\/td>R. finds the Shankaracharya's system is a School of the Fourth Way.<\/td>\n<\/tr>\n
School<\/td>1962<\/td>75<\/a>   D<\/span><\/a><\/td>Working in a School, there will be nothing to hinder development once you have come into connection with the fully Realised Man.<\/td>\n<\/tr>\n
School<\/td>1964<\/td>118<\/a>   D<\/span><\/a><\/td>No relationship of Realised Man and School is possible - only with individuals.<\/td>\n<\/tr>\n
School<\/td>1964<\/td>127-128<\/a>   D<\/span><\/a><\/td>Purpose of School is to help leader become Self-realised.<\/td>\n<\/tr>\n
School<\/td>1964<\/td>128<\/a>   D<\/span><\/a><\/td>Two purposes of Fourth Way School: Self-realisation for members plus other activities in outside world.<\/td>\n<\/tr>\n
School<\/td>1964<\/td>128<\/a>   D<\/span><\/a><\/td>School does not stop because someone dies. Different levels of School.<\/td>\n<\/tr>\n
School<\/td>1964<\/td>129<\/a>   D<\/span><\/a><\/td>When misery reigns over creation as in in fourth age of the world (now), an impulse is given and a man or School crops up to remove impurities<\/td>\n<\/tr>\n
School<\/td>1964<\/td>142<\/a>   D<\/span><\/a><\/td>The School man should be first to give concessions if partner in marriage not interested in the path of Self-realisation.<\/td>\n<\/tr>\n
School<\/td>1964<\/td>189<\/a>   D<\/span><\/a><\/td>People who take the responsibility to further this knowledge and the discipline must be completely sincere and honest with themselves and all around them.<\/td>\n<\/tr>\n
School<\/td>1965<\/td>235-236<\/a>   D<\/span><\/a><\/td>Ways of knowledge and love. Observe who belongs to each type and nourish accordingly.<\/td>\n<\/tr>\n
School<\/td>1965<\/td>285<\/a>   D<\/span><\/a><\/td>Details of Sanskrit school at Ashram.<\/td>\n<\/tr>\n
School<\/td>1967<\/td>309<\/a>   D<\/span><\/a><\/td>Those responsible in school must see need, time and measure of knowledge.<\/td>\n<\/tr>\n
School<\/td>1967<\/td>320-321<\/a>   D<\/span><\/a><\/td>Gap between School and scientific world.<\/td>\n<\/tr>\n
School<\/td>1977<\/td>811-812<\/a>   D<\/span><\/a><\/td>New teachers and old teachers in a School. Difficulties faced by new teachers.<\/td>\n<\/tr>\n
School<\/td>1979<\/td>907<\/a>   D<\/span><\/a><\/td>Attracting new members. Invitation or advertising?<\/td>\n<\/tr>\n
School<\/td>1979<\/td>909<\/a>   D<\/span><\/a><\/td>The person who the disciple has accepted as teacher has ultimate spiritual responsibility for disciple - not the disciple himself.<\/td>\n<\/tr>\n
School<\/td>1979<\/td>910<\/a>   D<\/span><\/a><\/td>Not to be imposed under any circumstances. Responsibility given to those who respond to the call for help in running the School.<\/td>\n<\/tr>\n
School<\/td>1989<\/td>1030<\/a>   D<\/span><\/a><\/td>The School should not force people into either a devotional or intellectual approach. If Schools become individualistic, they become dogmatic and authoritarian and operate in ignorance.<\/td>\n<\/tr>\n
<\/a>School of Meditation<\/td>1964<\/td>150<\/a>   D<\/span><\/a><\/td>Problem of attacks by Maharishi now resolved by H.H. He gives instructions on the differences in approach to meditation.<\/td>\n<\/tr>\n
School of Meditation<\/td>1980<\/td>971<\/a>   D<\/span><\/a><\/td>Time in relation to natural cycle re School of Meditation - things are generated, grow and mature. Obstacles arising from the Gunas.<\/td>\n<\/tr>\n
<\/a>Science<\/td>1963<\/td>96<\/a>   D<\/span><\/a><\/td>Present-day scientists locked up by limitations of physical world. With help from spiritual side, science can make greater strides.<\/td>\n<\/tr>\n
Science<\/td>1964<\/td>214<\/a>   D<\/span><\/a><\/td>At most science can expose the manifestations of creation, but never the cause.<\/td>\n<\/tr>\n
Science<\/td>1967<\/td>307<\/a>   D<\/span><\/a><\/td>J. asks re difference between true knowledge and science.<\/td>\n<\/tr>\n
Science<\/td>1985<\/td>1012<\/a>   D<\/span><\/a><\/td>Science raises the standard of living, but eventually it falls abruptly. If it can be supported by the Arts, the standard can be maintained for a long time. See story of Lame man and blind man<\/a> on page 77<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Science<\/td>1989<\/td>1051<\/a>   D<\/span><\/a><\/td>Science leads towards complex manipulations of matter and in this march of complexity, the senses, Manas and Buddhi lose their Sattvic lustre and the way to liberation is forgotten.<\/td>\n<\/tr>\n
<\/a>Scientific research<\/td>1967<\/td>320<\/a>   D<\/span><\/a><\/td>Science is examining world of physical matter.<\/td>\n<\/tr>\n
Scientific research<\/td><\/td><\/td>See also: Science<\/a><\/td>\n<\/tr>\n
Scientific research<\/td><\/td><\/td>See also: Scientists<\/a><\/td>\n<\/tr>\n
<\/a>Scientists<\/td>1982<\/td>993-994<\/a>   D<\/span><\/a><\/td>Their approach is empirical. Need knowledge of world beyond verification, and how to communicate in this world. Will need help of true knowledge and meditation.<\/td>\n<\/tr>\n
<\/a>Screen<\/td>1972<\/td>557<\/a>   D<\/span><\/a><\/td>Become the silent observer. See that all the exciting scenes shown on the screen do not colour the screen itself - it stays pure white. <\/td>\n<\/tr>\n
Screen<\/td>1972<\/td>565<\/a>   D<\/span><\/a><\/td>D.S. Param-Atman compared to white screen of cinema. If light was on you would see the screen but wouldn't be able to see the film.<\/td>\n<\/tr>\n
Screen<\/td>1972<\/td>591<\/a>   D<\/span><\/a><\/td>D.S. We keep trying to change the reel shown on the cosmic screen, and we weep because it is unchangeable. See H.H. comment on page 600<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Screen<\/td>1972<\/td>593<\/a>   D<\/span><\/a><\/td>D.S. The reels of film may be changed, but what always remains? Only the white screen. So pure consciousness remains after the drama is over.<\/td>\n<\/tr>\n
Screen<\/td><\/td><\/td>See also: Cinema screen<\/a><\/td>\n<\/tr>\n
<\/a>Scriptures<\/td>1965<\/td>243<\/a>   D<\/span><\/a><\/td>Description of the two types of Shastra.<\/td>\n<\/tr>\n
Scriptures<\/td>1970<\/td>394<\/a>   D<\/span><\/a><\/td>To get out of effect of Gunas one must understand the great men's approaches, for example, from the Scriptures.<\/td>\n<\/tr>\n
Scriptures<\/td>1970<\/td>399<\/a>   D<\/span><\/a><\/td>Scriptures, discourses and words of Realised Man will help those who are intelligent to get out of prison. See story of Parrot who wanted liberation (2)<\/a> on page 399<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Scriptures<\/td>1970<\/td>411<\/a>   D<\/span><\/a><\/td>Mistranslation of story about Gotra and balls of rice. See story of Gotra and balls of rice (Gita)<\/a> on page 411<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Scriptures<\/td>1970<\/td>411-412<\/a>   D<\/span><\/a><\/td>Narada's riddles and other stories in Indian literature all speak same truths, but interpreters interpret them according to their own level of being. See story of Narada's riddle<\/a> on pages 411-412<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Scriptures<\/td>1970<\/td>412<\/a>   D<\/span><\/a><\/td>Different styles of story in Indian Scriptures.<\/td>\n<\/tr>\n
Scriptures<\/td>1970<\/td>424<\/a>   D<\/span><\/a><\/td>Help for people partaking in Satsang. Simile of sapling tree.<\/td>\n<\/tr>\n
Scriptures<\/td>1970<\/td>460<\/a>   D<\/span><\/a><\/td>Advice from the scriptures are the best way of ignoring attraction of impure Maya.<\/td>\n<\/tr>\n
Scriptures<\/td>1971<\/td>507<\/a>   D<\/span><\/a><\/td>Exploring spiritual ideas during the day and reading Scriptures, increases Sattva and can be a remedy for sleeplessness.<\/td>\n<\/tr>\n
Scriptures<\/td>1978<\/td>854<\/a>   D<\/span><\/a><\/td>Those unable to study the scriptures should accept what they are told by the Guru about what the scriptures contain.<\/td>\n<\/tr>\n
Scriptures<\/td>1985<\/td>1005<\/a>   D<\/span><\/a><\/td>Testing the provenance of the inner voice. If something agrees with the Shastras, it must be correct. If it is not verified by the Shastras, ask Realised Man.<\/td>\n<\/tr>\n
Scriptures<\/td>1993<\/td>1081<\/a>   D<\/span><\/a><\/td>Study of the Scriptures is useful, and having been accomplished, the disciple must return to the Samashti.<\/td>\n<\/tr>\n
Scriptures<\/td><\/td><\/td>See also: Shastras<\/a><\/td>\n<\/tr>\n
<\/a>Searching<\/td>1961<\/td>13<\/a>   D<\/span><\/a><\/td>Thorough searching is the only way for the householder to experience the Self. <\/td>\n<\/tr>\n
Searching<\/td><\/td><\/td>See also: Seeking<\/a><\/td>\n<\/tr>\n
Searching<\/td><\/td><\/td>See also: Hunt the treasure<\/a><\/td>\n<\/tr>\n
<\/a>Seclusion<\/td>1975<\/td>736<\/a>   D<\/span><\/a><\/td>When inner peace is not yet natural, some seclusion is necessary. When detachment has been acquired, you can act anywhere.<\/td>\n<\/tr>\n
<\/a>Security<\/td>1975<\/td>701<\/a>   D<\/span><\/a><\/td>What seems secure may turn out to be insecure. See story of Garuda fails to save pigeon from death<\/a> on page 701<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
<\/a>Seeing<\/td>1971<\/td>511<\/a>   D<\/span><\/a><\/td>Seeing is done only through the eye, but the eye can't see itself. We can't see the parts of the Antahkaran - only know them to be there by inference.<\/td>\n<\/tr>\n
Seeing<\/td>1972<\/td>566<\/a>   D<\/span><\/a><\/td>D.S. The eyes may see something but unless the mind takes it, it won't be experienced.<\/td>\n<\/tr>\n
<\/a>Seeking<\/td>1963<\/td>97<\/a>   D<\/span><\/a><\/td>Need for meditation arises because people are attracted to the physical world and its objects which are temporary.<\/td>\n<\/tr>\n
Seeking<\/td>1964<\/td>165<\/a>   D<\/span><\/a><\/td>People in all countries and at all times have recognised something is missing.<\/td>\n<\/tr>\n
Seeking<\/td>1973<\/td>617<\/a>   D<\/span><\/a><\/td>Perennial game of hide and seek - we are all seeking something, actually Param-Atman. See story of Booking clerk<\/a> on page 617<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Seeking<\/td>1975<\/td>719<\/a>   D<\/span><\/a><\/td>Search starts because through ignorance or forgetfulness we seem to have lost things. In fact what we are seeking was always there all the time. See story of Man who wanted to buy King (1)<\/a> on page 719<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Seeking<\/td>1975<\/td>720<\/a>   D<\/span><\/a><\/td>Absolute's creation related to game of hide and seek.<\/td>\n<\/tr>\n
Seeking<\/td>1975<\/td>727<\/a>   D<\/span><\/a><\/td>Gita describes four types of seeker: Arta, Arthathi, Jignasu, Jnani.<\/td>\n<\/tr>\n
Seeking<\/td>1989<\/td>1047<\/a>   D<\/span><\/a><\/td>All separations get dissolved in Self-realisation. Unless this situation has occurred, there is a need to seek.<\/td>\n<\/tr>\n
Seeking<\/td><\/td><\/td>See also: Hunt the treasure<\/a><\/td>\n<\/tr>\n
<\/a>Self<\/td>1964<\/td>138<\/a>   D<\/span><\/a><\/td>There is that unchanging, eternal, blissful, conscious, peaceful entity called the Self, the Atman, and that is what we try to hold and contemplate during meditation.<\/td>\n<\/tr>\n
Self<\/td>1964<\/td>144<\/a>   D<\/span><\/a><\/td>Expansion and Self. Also see other version on page 143<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Self<\/td>1964<\/td>156<\/a>   D<\/span><\/a><\/td>Within and without are the same. Feel the Self as being the Universal Self.<\/td>\n<\/tr>\n
Self<\/td>1964<\/td>197<\/a>   D<\/span><\/a><\/td>The natural state of the Self is Sattvic. We try to undo the cloud and the impurities which surround it and which make it look multifarious and Rajasic.<\/td>\n<\/tr>\n
Self<\/td>1964<\/td>200<\/a>   D<\/span><\/a><\/td>Natural state of the Self is Sattvic. Nothing can really affect the Self. Good company and true knowledge will dispel the cloud around the Self.<\/td>\n<\/tr>\n
Self<\/td>1964<\/td>201<\/a>   D<\/span><\/a><\/td>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.<\/td>\n<\/tr>\n
Self<\/td>1965<\/td>227-228<\/a>   D<\/span><\/a><\/td>Self-realisation is to see that the creation is in mySelf, and still I am out of it. But seeing with what?<\/td>\n<\/tr>\n
Self<\/td>1965<\/td>230<\/a>   D<\/span><\/a><\/td>Self is not disturbed by interplay of three forces if it is only observing, and not participating by attachment.<\/td>\n<\/tr>\n
Self<\/td>1965<\/td>233<\/a>   D<\/span><\/a><\/td>Work on the self and work for the neighbour and the work for the sake of the Work (universal work) are the three lines of work.<\/td>\n<\/tr>\n
Self<\/td>1965<\/td>235<\/a>   D<\/span><\/a><\/td>How Self is seen differently on way of knowledge and of love.<\/td>\n<\/tr>\n
Self<\/td>1965<\/td>240<\/a>   D<\/span><\/a><\/td>Merging of individual Self and Universal Self: sheath\/bottle of Ganges water. See story of Man at cinema<\/a> on page 240<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Self<\/td>1965<\/td>243<\/a>   D<\/span><\/a><\/td>No difference between Atman and Param-Atman.<\/td>\n<\/tr>\n
Self<\/td>1965<\/td>250<\/a>   D<\/span><\/a><\/td>Self-realisation means to see and know the Self.<\/td>\n<\/tr>\n
Self<\/td>1967<\/td>303<\/a>   D<\/span><\/a><\/td>In deep meditation we become the Self.<\/td>\n<\/tr>\n
Self<\/td>1967<\/td>307<\/a>   D<\/span><\/a><\/td> In sixth step of ladder, Abundance, one begins to experience the Self in all things.<\/td>\n<\/tr>\n
Self<\/td>1967<\/td>311<\/a>   D<\/span><\/a><\/td>Self being the Absolute is not satisfied with just a little bliss, so there is constant search for more Bliss, Consciousness and Truth.<\/td>\n<\/tr>\n
Self<\/td>1967<\/td>311<\/a>   D<\/span><\/a><\/td>Self is one without a second. In meditation, to be conscious of anything but the Self is to be separated.<\/td>\n<\/tr>\n
Self<\/td>1967<\/td>315<\/a>   D<\/span><\/a><\/td>In deep meditation and unity with the Self, Manas, Buddhi and senses have no validity; one is beyond senses and mind.<\/td>\n<\/tr>\n
Self<\/td>1968<\/td>366<\/a>   D<\/span><\/a><\/td>Isa Upanishad: those who say 'I know' do not really know the Self.<\/td>\n<\/tr>\n
Self<\/td>1968<\/td>369-370<\/a>   D<\/span><\/a><\/td>Only line of study is the Self. Separate Self from non-Self.<\/td>\n<\/tr>\n
Self<\/td>1970<\/td>454<\/a>   D<\/span><\/a><\/td>Self pronounces mantra and this manifests creation which is experienced on the physical, subtle and causal levels. The creation is illusion and disappears, but the mantra remains.<\/td>\n<\/tr>\n
Self<\/td>1970<\/td>471<\/a>   D<\/span><\/a><\/td>One needs simple methods to appreciate the Self described in Upanishads. Look for that which is unchanging. See letter on pages 466-467<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Self<\/td>1971<\/td>501<\/a>   D<\/span><\/a><\/td>To realise the Self, it's necessary to detach all five sheaths one after another by faithful practice.<\/td>\n<\/tr>\n
Self<\/td>1972<\/td>529<\/a>   D<\/span><\/a><\/td>Fear of death: the individual Self that lives in the body is immortal. See story of Indian and the African money-lender (2)<\/a> on page 529<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Self<\/td>1972<\/td>533<\/a>   D<\/span><\/a><\/td>Likes and dislikes lead to unhappiness. See everything as part of your own Self. See story of Vyasa, Sukadeva and the maidens<\/a> on page 533<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Self<\/td>1972<\/td>537<\/a>   D<\/span><\/a><\/td>Advantage of human body, one can open one's inner eye and see the real Self; birds and animals cannot do this.<\/td>\n<\/tr>\n
Self<\/td>1972<\/td>580<\/a>   D<\/span><\/a><\/td>D.S. God is our own house. Our own Self is pure consciousness. You do not require a licence to go back to your own house.<\/td>\n<\/tr>\n
Self<\/td>1973<\/td>613<\/a>   D<\/span><\/a><\/td>The deepest possible relationship that can exist is that between our Self and Param-Atman.<\/td>\n<\/tr>\n
Self<\/td>1974<\/td>628-629<\/a>   D<\/span><\/a><\/td>Meditation prescribed for deep dive into Self - a great ocean of bliss. One drop helps oneself and others. Diving deep enables Antahkaran to regenerate everything as new.<\/td>\n<\/tr>\n
Self<\/td>1974<\/td>631<\/a>   D<\/span><\/a><\/td>A. asks, 'Can aspirant bring about expansion of Self or is it grace?'. Three types of grace.<\/td>\n<\/tr>\n
Self<\/td>1974<\/td>641<\/a>   D<\/span><\/a><\/td>Real Self is Atman and not subject to boundaries.<\/td>\n<\/tr>\n
Self<\/td>1974<\/td>642<\/a>   D<\/span><\/a><\/td>We should recognise that all commands are coming from the Self within. But the Self, Atman, can only work through the machinery of Ahankar. <\/td>\n<\/tr>\n
Self<\/td>1974<\/td>644-645<\/a>   D<\/span><\/a><\/td>Turiya is the profound peace experienced by Self.<\/td>\n<\/tr>\n
Self<\/td>1974<\/td>648<\/a>   D<\/span><\/a><\/td>Some in the crowds at the Mela are not interested in the emotional approach - they only want to understand the Self.<\/td>\n<\/tr>\n
Self<\/td>1974<\/td>649<\/a>   D<\/span><\/a><\/td>True knowledge is the sound through which one recognises the true self manifesting in all the different forms.<\/td>\n<\/tr>\n
Self<\/td>1974<\/td>651<\/a>   D<\/span><\/a><\/td>On way of knowledge, having acquired knowledge through the teacher, Self becomes the Guru.<\/td>\n<\/tr>\n
Self<\/td>1974<\/td>655<\/a>   D<\/span><\/a><\/td>Individuals will have to take each step themselves and come to the final question - the truth about the Self.<\/td>\n<\/tr>\n
Self<\/td>1974<\/td>660<\/a>   D<\/span><\/a><\/td>Heart is most important in dedicating to the Absolute or Self. See story of Elephant and crocodile<\/a> on page 660<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Self<\/td>1974<\/td>661<\/a>   D<\/span><\/a><\/td>Master and servants; feel the presence of Self, then physical work is done well.<\/td>\n<\/tr>\n
Self<\/td>1974<\/td>667<\/a>   D<\/span><\/a><\/td>Dedication to Param-Atman and to other people in thought and action at all times is the way to stabilise mind in your own great Self.<\/td>\n<\/tr>\n
Self<\/td>1975<\/td>708<\/a>   D<\/span><\/a><\/td>Union of Self with whole universe is Samashti. Unless this realisation comes, one experiences the Self opposed to the universe.<\/td>\n<\/tr>\n
Self<\/td>1976<\/td>748-749<\/a>   D<\/span><\/a><\/td>External things don't make us look beautiful - those things look beautiful on account of the Self, but the Self cannot be seen.<\/td>\n<\/tr>\n
Self<\/td>1976<\/td>749<\/a>   D<\/span><\/a><\/td>Knowledge and Atman are the same thing.<\/td>\n<\/tr>\n
Self<\/td>1976<\/td>758<\/a>   D<\/span><\/a><\/td>One cannot annihilate oneself, the only annihilation is of that which is separate.<\/td>\n<\/tr>\n
Self<\/td>1977<\/td>802<\/a>   D<\/span><\/a><\/td>It is the Self that surrenders Buddhi.<\/td>\n<\/tr>\n
Self<\/td>1977<\/td>815<\/a>   D<\/span><\/a><\/td>Who can we call 'I'? Anything one can call 'this' is not the Self. Body, senses, Manas Buddhi, Chitta can be called 'this'.<\/td>\n<\/tr>\n
Self<\/td>1977<\/td>817<\/a>   D<\/span><\/a><\/td>Anything that can be described as 'this', although it cannot be the Self, is a manifestation of the Self within. They are nothing but the same thing.<\/td>\n<\/tr>\n
Self<\/td>1979<\/td>900<\/a>   D<\/span><\/a><\/td>Meditation helps to channel power of Self towards positive action.<\/td>\n<\/tr>\n
Self<\/td>1979<\/td>906<\/a>   D<\/span><\/a><\/td>Three coverings of Self (caskets) - Mala, Vikshepa, Avarana. Relationship with Gunas.<\/td>\n<\/tr>\n
Self<\/td>1979<\/td>911-912<\/a>   D<\/span><\/a><\/td>Ultimate source of all movement is the Self; example of king, court and private room.<\/td>\n<\/tr>\n
Self<\/td>1979<\/td>913<\/a>   D<\/span><\/a><\/td>Two processes of creativity: manifestation and meditation, which is the art of going deep into the Self. See story of Two artists (6)<\/a> on page 913<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Self<\/td>1979<\/td>922<\/a>   D<\/span><\/a><\/td>After transcending Gunas you come to Self.<\/td>\n<\/tr>\n
Self<\/td>1985<\/td>1011<\/a>   D<\/span><\/a><\/td>The company of the Self is the highest type of good company. It is not found if Buddhi is more attached to worldly things. <\/td>\n<\/tr>\n
Self<\/td>1988<\/td>1023<\/a>   D<\/span><\/a><\/td>Self cannot be forgotten entirely. First is awareness of Self, and only then comes knowledge of anything else. Learn to give Self primary importance and other things secondary importance.<\/td>\n<\/tr>\n
Self<\/td>1989<\/td>1037<\/a>   D<\/span><\/a><\/td>The Self is the substrata left-over when all experiences and knowledge are transcended. It cannot be grasped by the mind, nor left out of it. See story of Indra discovers the limitations of the gods<\/a> on pages 1037-1038<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Self<\/td>1989<\/td>1038<\/a>   D<\/span><\/a><\/td>Mind, senses, Buddhi and Ahankara cannot experience the reality of the Self, therefore in meditation they must be left outside.<\/td>\n<\/tr>\n
Self<\/td>1989<\/td>1039<\/a>   D<\/span><\/a><\/td>The wise simply let the Self do whatever the Self chooses to do. They never claim any achievements.<\/td>\n<\/tr>\n
Self<\/td>1991<\/td>1058<\/a>   D<\/span><\/a><\/td>The Self needs no improvement. All that is needed is to express it truly. Deception is possible by by-passing the Self and taking to secret ways - ignoring the Self.<\/td>\n<\/tr>\n
Self<\/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
Self<\/td>1991<\/td>1064<\/a>   D<\/span><\/a><\/td>The Self is one and limitless so nothing really happens to it on Self-realisation. It is always the same, ever present, ever conscious and ever blissful.<\/td>\n<\/tr>\n
Self<\/td>1993<\/td>1082<\/a>   D<\/span><\/a><\/td>The mantra is the means to reach the Self, it is not an end in itself.<\/td>\n<\/tr>\n
Self<\/td><\/td><\/td>See also: Atman<\/a><\/td>\n<\/tr>\n
<\/a>Self-enquiry<\/td>1965<\/td>221-222<\/a>   D<\/span><\/a><\/td>Way for intellectually predominant people is by enquiry.<\/td>\n<\/tr>\n
Self-enquiry<\/td>1970<\/td>425<\/a>   D<\/span><\/a><\/td>Should take no more than three years of self-enquiry with good and precise training to enable people to answer their own questions and handle their own feelings and activities.<\/td>\n<\/tr>\n
Self-enquiry<\/td>1970<\/td>449<\/a>   D<\/span><\/a><\/td>Questions to H.H. must relate to one's own self-enquiry, then this will cover every other person's enquiry as well.<\/td>\n<\/tr>\n
Self-enquiry<\/td>1972<\/td>595<\/a>   D<\/span><\/a><\/td>Common man is usually confused by the claims of the different ways. Then there is the need for enquiry to get everything clear for himself. See story of Blind people and elephant (1)<\/a> on page 595<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Self-enquiry<\/td>1973<\/td>617<\/a>   D<\/span><\/a><\/td>Ramana Maharshi - realisation through meditating on 'who am I'.<\/td>\n<\/tr>\n
Self-enquiry<\/td>1975<\/td>726<\/a>   D<\/span><\/a><\/td>Whatever the man of knowledge studies, he is only looking at the finer aspects of the Absolute. If his enquiry does not show this, he is looking for something else.<\/td>\n<\/tr>\n
Self-enquiry<\/td>1979<\/td>869<\/a>   D<\/span><\/a><\/td>Bondage is through ignorance, liberation is by vichara, enquiry.<\/td>\n<\/tr>\n
Self-enquiry<\/td>1989<\/td>1047<\/a>   D<\/span><\/a><\/td>Meditation should lead you to make serious enquiries. One must ask the question inside and not be influenced by anyone else. Stand by reason. If there is doubt or confusion, seek guidance.<\/td>\n<\/tr>\n
<\/a>Self-realisation<\/td>1961<\/td>3<\/a>   D<\/span><\/a><\/td>What does the term 'realisation' mean?<\/td>\n<\/tr>\n
Self-realisation<\/td>1961<\/td>5<\/a>   D<\/span><\/a><\/td>Many degrees of realisation.<\/td>\n<\/tr>\n
Self-realisation<\/td>1961<\/td>7<\/a>   D<\/span><\/a><\/td>Self-realisation and Self-remembering.<\/td>\n<\/tr>\n
Self-realisation<\/td>1962<\/td>43<\/a>   D<\/span><\/a><\/td>After the fourth step the way becomes increasingly clear. See story of Traveller with a small lantern (5)<\/a> on page 44<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Self-realisation<\/td>1962<\/td>49<\/a>   D<\/span><\/a><\/td>The fourth system of Self-realisation is through meditation.<\/td>\n<\/tr>\n
Self-realisation<\/td>1964<\/td>128<\/a>   D<\/span><\/a><\/td>Self-realisation is not the end of the Way. Full realisation follows.<\/td>\n<\/tr>\n
Self-realisation<\/td>1964<\/td>130<\/a>   D<\/span><\/a><\/td>Self-realisation is a state of stillness plus knowledge.<\/td>\n<\/tr>\n
Self-realisation<\/td>1964<\/td>133<\/a>   D<\/span><\/a><\/td>Self-realisation is not only the goal of mankind, but for all living beings.<\/td>\n<\/tr>\n
Self-realisation<\/td>1964<\/td>134<\/a>   D<\/span><\/a><\/td>Acharya type of Realised Man guides men to self-realisation.<\/td>\n<\/tr>\n
Self-realisation<\/td>1964<\/td>136<\/a>   D<\/span><\/a><\/td>There is no time limit for Self-realisation. The guide will never leave him unless he sees the disciple reach his goal of Self-realisation.<\/td>\n<\/tr>\n
Self-realisation<\/td>1964<\/td>151<\/a>   D<\/span><\/a><\/td>Not so difficult for individual, but to help others something more is necessary. Individual works for Self-realisation, but Realised Man knows that Self is real.<\/td>\n<\/tr>\n
Self-realisation<\/td>1964<\/td>201<\/a>   D<\/span><\/a><\/td>No System of knowledge gives anybody Self-realisation; it only leads to Self-realisation.<\/td>\n<\/tr>\n
Self-realisation<\/td>1964<\/td>211<\/a>   D<\/span><\/a><\/td>One must resolve again and again that one has to realise the Self in this lifetime. See Q. page 210<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Self-realisation<\/td>1965<\/td>227-228<\/a>   D<\/span><\/a><\/td>Self-realisation is to see that the creation is in mySelf, and still I am out of it.<\/td>\n<\/tr>\n
Self-realisation<\/td>1965<\/td>228<\/a>   D<\/span><\/a><\/td>Self-realisation is not an object of time and place, so not a state that comes and goes.<\/td>\n<\/tr>\n
Self-realisation<\/td>1965<\/td>239<\/a>   D<\/span><\/a><\/td>One cannot think of time in relation to Self-realisation because the Atman that is to be realised is always here.<\/td>\n<\/tr>\n
Self-realisation<\/td>1965<\/td>250<\/a>   D<\/span><\/a><\/td>Self-realisation is when the Atman comes to know itself as the Absolute. It is not a state; it is being conscious of the one Self.<\/td>\n<\/tr>\n
Self-realisation<\/td>1965<\/td>250<\/a>   D<\/span><\/a><\/td>Not a state; it is being conscious of the one Self.<\/td>\n<\/tr>\n
Self-realisation<\/td>1967<\/td>310<\/a>   D<\/span><\/a><\/td>In looking for Self-realisation, we must look where there is no qualification. Our purpose is peace, and peace is in giving up.<\/td>\n<\/tr>\n
Self-realisation<\/td>1970<\/td>402<\/a>   D<\/span><\/a><\/td>On way, layers covering Antahkaran must be removed. Simile of sun and cloud.<\/td>\n<\/tr>\n
Self-realisation<\/td>1970<\/td>403<\/a>   D<\/span><\/a><\/td>The words 'Self-realisation' are used only because there is nothing better. But no-one has to realise the Self because it's real already and always present.<\/td>\n<\/tr>\n
Self-realisation<\/td>1970<\/td>403<\/a>   D<\/span><\/a><\/td>Self-realisation requires removing the 'mud' covering the Antahkaran. Motivation towards Self-realisation becomes possible through faith in Realised Man.<\/td>\n<\/tr>\n
Self-realisation<\/td>1970<\/td>404<\/a>   D<\/span><\/a><\/td>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.<\/td>\n<\/tr>\n
Self-realisation<\/td>1970<\/td>448<\/a>   D<\/span><\/a><\/td>H.H. explains there are many different ways to self-realisation, and lists some of those found in India.<\/td>\n<\/tr>\n
Self-realisation<\/td>1970<\/td>450<\/a>   D<\/span><\/a><\/td>Different types of people follow different ways to self-realisation.<\/td>\n<\/tr>\n
Self-realisation<\/td>1970<\/td>452<\/a>   D<\/span><\/a><\/td>Culmination of all knowledge and experience is covered in just one sentence from first Shankaracharya.<\/td>\n<\/tr>\n
Self-realisation<\/td>1970<\/td>459<\/a>   D<\/span><\/a><\/td>Help related to physical or intellectual progress on the way is freely available from H.H. but the rest - meeting the Self - must be done by the individual himself.<\/td>\n<\/tr>\n
Self-realisation<\/td>1971<\/td>482<\/a>   D<\/span><\/a><\/td>Seven layers covering 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
Self-realisation<\/td>1971<\/td>500<\/a>   D<\/span><\/a><\/td>One only needs clear vision and lots of practice to arrive at realisation. Simile of car and driver.<\/td>\n<\/tr>\n
Self-realisation<\/td>1971<\/td>501<\/a>   D<\/span><\/a><\/td>No time limit for Self-realisation. Depends on time taken to cleanse Antahkaran. Can take 10-20 years.<\/td>\n<\/tr>\n
Self-realisation<\/td>1971<\/td>510<\/a>   D<\/span><\/a><\/td>On realisation, limited ideas of individuality and relationships will break their barriers, the limited will become unlimited.<\/td>\n<\/tr>\n
Self-realisation<\/td>1971<\/td>514<\/a>   D<\/span><\/a><\/td>Qualities of a Self-realised man given in Bhagavad Gita. See also page 517<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Self-realisation<\/td>1972<\/td>562<\/a>   D<\/span><\/a><\/td>Combination of natural law and man-made law is necessary for movement towards Self-realisation to be possible. See story of Lame man and blind man<\/a> on page 77<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Self-realisation<\/td>1972<\/td>570<\/a>   D<\/span><\/a><\/td>D.S. Self-realisation is not difficult because the Self is always there. It has just been forgotten.<\/td>\n<\/tr>\n
Self-realisation<\/td>1973<\/td>611<\/a>   D<\/span><\/a><\/td>If we are lucky enough to find Holy company in this materialistic world and Chitta becomes absorbed in it, reaching Param-Atman is not difficult.<\/td>\n<\/tr>\n
Self-realisation<\/td>1974<\/td>667<\/a>   D<\/span><\/a><\/td>Self-realisation is not just to 'be' and it's not true to say that nothing spectacular happens. The greatest thing on earth is to come to rest in the Self. <\/td>\n<\/tr>\n
Self-realisation<\/td>1976<\/td>785<\/a>   D<\/span><\/a><\/td>There is never any difficulty in Self-realisation because Atman always remains the same. It means doing away with Mal, Vishepa and Kashaya.<\/td>\n<\/tr>\n
Self-realisation<\/td>1980<\/td>959<\/a>   D<\/span><\/a><\/td>In Shankaracharya tradition Self-realisation is possible through love as well as through knowledge.<\/td>\n<\/tr>\n
Self-realisation<\/td>1988<\/td>1021<\/a>   D<\/span><\/a><\/td>Moment of enlightenment is spontaneous but disciple must first undo false knowledge. Two approaches: 'All this I am', 'There is nothing else but I' - Anvaya, Vyatireka.<\/td>\n<\/tr>\n
Self-Realisation<\/td>1989<\/td>1047<\/a>   D<\/span><\/a><\/td>To test whether one has reached this state, one should make sure the individual has been transformed into the universal and experiences total unity with everything in the universe.<\/td>\n<\/tr>\n
Self-realisation<\/td>1991<\/td>1064-1065<\/a>   D<\/span><\/a><\/td>Self-Realisation is an instantaneous event. Once it happens then it does not disappear. The Self is one and limitless, so nothing really happens to it. Calling it an event is almost a misnomer.<\/td>\n<\/tr>\n
Self-realisation<\/td>1991<\/td>1065<\/a>   D<\/span><\/a><\/td>Self-realisation occurs when ignorance is dissolved. The time taken for this dissolution depends upon the depth of ignorance, the desire to remove it and readiness to work.<\/td>\n<\/tr>\n
Self-realisation<\/td>1992<\/td>1072<\/a>   D<\/span><\/a><\/td>Depends on an over-riding desire for transformation. Only true seekers make the effort to enlighten themselves by enquiry, reason, devotion and meditation.<\/td>\n<\/tr>\n
Self-realisation<\/td>1993<\/td>1083<\/a>   D<\/span><\/a><\/td>This is the only opportunity worth looking for and for which to intensify efforts.<\/td>\n<\/tr>\n
<\/a>Self-remem­bering<\/td>1961<\/td>6<\/a>   D<\/span><\/a><\/td>H.H. says 'We never remember ourselves.' See story of Ten men crossing river (1)<\/a> on page 6<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Self-remem­bering<\/td>1961<\/td>7<\/a>   D<\/span><\/a><\/td>Self-remembering and Self-realisation.<\/td>\n<\/tr>\n
Self-remem­bering<\/td>1962<\/td>38-39<\/a>   D<\/span><\/a><\/td>After Realisation man does not forget himself. The way he lives befits his true nature.<\/td>\n<\/tr>\n
Self-remem­bering<\/td>1970<\/td>448<\/a>   D<\/span><\/a><\/td>One can remember one's own Self; the embodiment of all energies, happiness and consciousness.<\/td>\n<\/tr>\n
Self-remem­bering<\/td>1971<\/td>508<\/a>   D<\/span><\/a><\/td>Advice on ways to help Self-remembering during the day.<\/td>\n<\/tr>\n
Self-remem­bering<\/td>1973<\/td>612<\/a>   D<\/span><\/a><\/td>Do not wait for a suitable opportunity to remember Param-Atman. Do it whenever a feeling of devotion arises, paying no heed to hindrances.<\/td>\n<\/tr>\n
Self-remem­bering<\/td>1973<\/td>617<\/a>   D<\/span><\/a><\/td>We are seeking Param-Atman, but Param-Atman is sitting in everything. See story of Rama forgets himself<\/a> on page 617<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Self-remem­bering<\/td>1977<\/td>788<\/a>   D<\/span><\/a><\/td>Remembering Param-Atman is the only thing that can liberate us. Therefore this becomes the true purpose of life.<\/td>\n<\/tr>\n
Self-remem­bering<\/td>1988<\/td>1023<\/a>   D<\/span><\/a><\/td>Self cannot be forgotten entirely. First is awareness of Self, and only then comes knowledge of anything else. Learn to give Self primary importance and other things secondary importance.<\/td>\n<\/tr>\n
<\/a>Senses<\/td>1971<\/td>516<\/a>   D<\/span><\/a><\/td>Explanation from Jaiswal. The senses have too much connection with worldly objects - counter them with decision to minimise the connection.<\/td>\n<\/tr>\n
Senses<\/td>1974<\/td>681<\/a>   D<\/span><\/a><\/td>The tendency to go after sensual pleasures is a product of Samskar, not of being in well off circumstances.<\/td>\n<\/tr>\n
Senses<\/td>1979<\/td>877<\/a>   D<\/span><\/a><\/td>Senses are our servants. Need to control otherwise they will try to lead you astray.<\/td>\n<\/tr>\n
Senses<\/td>1979<\/td>911<\/a>   D<\/span><\/a><\/td>Instruments of experience. Part of the subtle body.<\/td>\n<\/tr>\n
Senses<\/td>1979<\/td>918<\/a>   D<\/span><\/a><\/td>Senses provide food for the subtle body.<\/td>\n<\/tr>\n
<\/a>Sentiment­ality<\/td>1961<\/td>11<\/a>   D<\/span><\/a><\/td>Samadhi and sentimentality. Support of rationality needed. See Q. page 9<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Sentiment­ality<\/td><\/td><\/td>See also: Moha<\/a><\/td>\n<\/tr>\n
<\/a>Separation<\/td>1964<\/td>198<\/a>   D<\/span><\/a><\/td>The world of Consciousness knows no separateness, there everything is united.<\/td>\n<\/tr>\n
Separation<\/td>1964<\/td>202<\/a>   D<\/span><\/a><\/td>The feeling of separateness is only in the physical, material world. In the conscious world there is nothing different and nothing separate one from another, everything is One.<\/td>\n<\/tr>\n
Separation<\/td>1967<\/td>325<\/a>   D<\/span><\/a><\/td>Cut out Ahankar and there is no separation.<\/td>\n<\/tr>\n
Separation<\/td>1970<\/td>410<\/a>   D<\/span><\/a><\/td>Feeling of separation in relation to false Ahankar. If feeling of true Ahankar established, there will never be any feeling of separation.<\/td>\n<\/tr>\n
Separation<\/td>1975<\/td>714<\/a>   D<\/span><\/a><\/td>When ignorance is removed, the feeling that the Absolute is outside oneself disappears. There is no beginning and no end, no inner and no outer.<\/td>\n<\/tr>\n
Separation<\/td>1975<\/td>731<\/a>   D<\/span><\/a><\/td>Only obstacle to union with Param-Atman is the feeling of separation in the heart. See story of Gandhi and his wife<\/a> on page 731<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Separation<\/td>1989<\/td>1047<\/a>   D<\/span><\/a><\/td>All separations get dissolved in Self-realisation. Unless this situation has occurred, there is a need to seek.<\/td>\n<\/tr>\n
Separation<\/td>1992<\/td>1072<\/a>   D<\/span><\/a><\/td>If due to hate, one is set on strife and separation at any cost, then even the scriptures and wisdom cannot help.<\/td>\n<\/tr>\n
<\/a>Sermon on the Mount<\/td>1971<\/td>487<\/a>   D<\/span><\/a><\/td>R. uses this to illustrate Sadhana - genuine inner, spiritual work.<\/td>\n<\/tr>\n
<\/a>Servants<\/td>1964<\/td>139<\/a>   D<\/span><\/a><\/td>Emotion and intellect are one's two servants. Also see other version on page 140<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Servants<\/td>1964<\/td>140<\/a>   D<\/span><\/a><\/td>Emotion and intellect are one's two servants. Also see other version on page 139<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Servants<\/td>1974<\/td>661<\/a>   D<\/span><\/a><\/td>General and personal servants. Personal servants are united with the Self and serve only the Self, general servants are concerned with their own benefit.<\/td>\n<\/tr>\n
Servants<\/td>1974<\/td>667<\/a>   D<\/span><\/a><\/td>The reliable personal servant is purified Manas.<\/td>\n<\/tr>\n
Servants<\/td>1974<\/td>668<\/a>   D<\/span><\/a><\/td>Handle personal servant (Manas) gently and encourage it daily to make progress. (Gita chapter 2 v.3 Krishna and Arjuna). See story of Snake and mongoose (2)<\/a> on page 668<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Servants<\/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
Servants<\/td>1979<\/td>877<\/a>   D<\/span><\/a><\/td>Buddhi, Manas, ego and the five senses keep one away from unity with Param-Atman unless controlled.<\/td>\n<\/tr>\n
<\/a>Service<\/td>1964<\/td>115<\/a>   D<\/span><\/a><\/td>In doing service, mind and heart are influenced little by little.<\/td>\n<\/tr>\n
Service<\/td>1971<\/td>497<\/a>   D<\/span><\/a><\/td>In daily work if the doer and the receiver are just instruments, the two Atmans become one and this unity becomes a fountain of happiness. Serve without the idea of any return. See story of Hanuman (the Monkey God) and reward of pearls<\/a> on page 497<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Service<\/td>1972<\/td>533<\/a>   D<\/span><\/a><\/td>Growing crops, selling things, etc. all become Bhakti if done in the spirit of service to Param-Atman.<\/td>\n<\/tr>\n
Service<\/td>1973<\/td>611<\/a>   D<\/span><\/a><\/td>Devote yourself to universal service.<\/td>\n<\/tr>\n
Service<\/td>1973<\/td>612<\/a>   D<\/span><\/a><\/td>Digging for service of Param-Atman is heavenly but worship of Param-Atman for worldly ends is hellish.<\/td>\n<\/tr>\n
Service<\/td>1975<\/td>723<\/a>   D<\/span><\/a><\/td>In serving Atman, one has to play a part without attachment. See story of Mahatma playing a part<\/a> on page 723<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Service<\/td>1979<\/td>933<\/a>   D<\/span><\/a><\/td>Action as duty or service without ego means you do not claim to be the doer.<\/td>\n<\/tr>\n
Service<\/td>1988<\/td>1024<\/a>   D<\/span><\/a><\/td>Serving the universe plays an important role in the development of individuals and organisations. Deeds that are not limited to individual, family or nation open the way of liberation.<\/td>\n<\/tr>\n
Service<\/td>1988<\/td>1024-1025<\/a>   D<\/span><\/a><\/td>Mechanical expressions of service are of little use, but the results of service provided by conscious beings last a life-time.<\/td>\n<\/tr>\n
Service<\/td>1993<\/td>1075<\/a>   D<\/span><\/a><\/td>A longing only to serve the Atman, which is the whole universe, is a potent prayer, but it has to be manifest in constant service, with every fibre of one's being.<\/td>\n<\/tr>\n
<\/a>Seven stages<\/td>1962<\/td>39-40<\/a>   D<\/span><\/a><\/td>Seven stages of Nyaya ladder. Law of Seven and two intervals.<\/td>\n<\/tr>\n
Seven stages<\/td>1962<\/td>43-44<\/a>   D<\/span><\/a><\/td>We may incorporate ladder with our system (from Ouspensky).<\/td>\n<\/tr>\n
<\/a>Sex<\/td>1964<\/td>140-141<\/a>   D<\/span><\/a><\/td>This power is stored by nature in sex centre.<\/td>\n<\/tr>\n
Sex<\/td>1964<\/td>142<\/a>   D<\/span><\/a><\/td>Correct use of sex function. Use in moderation. One should try to control one's wild desires.<\/td>\n<\/tr>\n
Sex<\/td>1964<\/td>143<\/a>   D<\/span><\/a><\/td>Detailed description of nervous system according to Yoga. Rousing sex energy is possible through Yoga, but it is not for us in Fourth Way.<\/td>\n<\/tr>\n
Sex<\/td>1964<\/td>183<\/a>   D<\/span><\/a><\/td>When we go deep we are taken by this Prana to the base of the spine, the source of the power of the body - the sex centre.<\/td>\n<\/tr>\n
Sex<\/td>1988<\/td>1020<\/a>   D<\/span><\/a><\/td>Loss of sex energy in old age does not affect spiritual progress.<\/td>\n<\/tr>\n
<\/a>Shabda<\/td>1979<\/td>868<\/a>   D<\/span><\/a><\/td>Sound or word of creation.<\/td>\n<\/tr>\n
Shabda<\/td>1979<\/td>883<\/a>   D<\/span><\/a><\/td>Word not different from meaning. e.g. mango. See page 870<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
<\/a>Shakti<\/td>1972<\/td>542<\/a>   D<\/span><\/a><\/td>One school of thought considers Atman as the ultimate reality, another says it is Shakti that is so.<\/td>\n<\/tr>\n
Shakti<\/td>1974<\/td>637<\/a>   D<\/span><\/a><\/td>Three stages in our work - Shrawana, Avarana and Niddhyasana which create power (Shakti) in one.<\/td>\n<\/tr>\n
Shakti<\/td>1974<\/td>652<\/a>   D<\/span><\/a><\/td>Force of Shakti from Absolute passes through medium of teacher to disciple.<\/td>\n<\/tr>\n
<\/a>Shankara<\/td>1970<\/td>437-438<\/a>   D<\/span><\/a><\/td>Ten Shlokas in praise of his Guru in the form of Shiva. Dakshina-Murti. H.H. explains first Shloka.<\/td>\n<\/tr>\n
Shankara<\/td>1971<\/td>508-509<\/a>   D<\/span><\/a><\/td>Dakshina-Murti - first Shankara's hand signal - symbol of Knowledge. H.H. explains meaning.<\/td>\n<\/tr>\n
Shankara<\/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
<\/a>Shankara­charya<\/td>1961<\/td>3<\/a>   D<\/span><\/a><\/td>Head of Maharishi's Tradition. Visit to Rishikesh where Maharishi arranges first meeting.<\/td>\n<\/tr>\n
Shankara­charya<\/td>1961<\/td>7-8<\/a>   D<\/span><\/a><\/td>Forming the relationship with the Shankaracharya.<\/td>\n<\/tr>\n
Shankara­charya<\/td>1962<\/td>30<\/a>   D<\/span><\/a><\/td>R.'s initial private talk with H.H.<\/td>\n<\/tr>\n
Shankara­charya<\/td>1964<\/td>136<\/a>   D<\/span><\/a><\/td>First Shankaracharya met two boys who became first Shankaracharyas of North and South.<\/td>\n<\/tr>\n
Shankara­charya<\/td>1964<\/td>158-159<\/a>   D<\/span><\/a><\/td>Writings of first Shankaracharya and the Crest Jewel of Wisdom.<\/td>\n<\/tr>\n
Shankara­charya<\/td>1964<\/td>172<\/a>   D<\/span><\/a><\/td>R. describes meditating with Shankaracharya.<\/td>\n<\/tr>\n
Shankara­charya<\/td>1964<\/td>172-173<\/a>   D<\/span><\/a><\/td>Description of Shankaracharya at celebrations for Krishna's birth.<\/td>\n<\/tr>\n
Shankara­charya<\/td>1964<\/td>180<\/a>   D<\/span><\/a><\/td>Introduction to Shri Vishwanand Swami, next in line of succession for Shankaracharya.<\/td>\n<\/tr>\n
Shankara­charya<\/td>1965<\/td>245<\/a>   D<\/span><\/a><\/td>History of Shankaracharya tradition.<\/td>\n<\/tr>\n
Shankara­charya<\/td>1965<\/td>247<\/a>   D<\/span><\/a><\/td>Help from Shankaracharya to be obtained through leader. Use of photographs.<\/td>\n<\/tr>\n
Shankara­charya<\/td>1965<\/td>275-276<\/a>   D<\/span><\/a><\/td>Acharya tradition.<\/td>\n<\/tr>\n
Shankara­charya<\/td>1967<\/td>301-302<\/a>   D<\/span><\/a><\/td>Role of householder and role of those who resign to keep up Tradition.<\/td>\n<\/tr>\n
Shankara­charya<\/td>1967<\/td>313-314<\/a>   D<\/span><\/a><\/td>Origin of Tradition. Modes of expression differ from Shankaracharya to Shankaracharya.<\/td>\n<\/tr>\n
Shankara­charya<\/td>1967<\/td>314<\/a>   D<\/span><\/a><\/td>First Shankaracharya revived 'Way' of unity.<\/td>\n<\/tr>\n
Shankara­charya<\/td>1970<\/td>407-408<\/a>   D<\/span><\/a><\/td> See story of First Shankaracharya's life<\/a> on pages 407-408<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Shankara­charya<\/td>1978<\/td>826<\/a>   D<\/span><\/a><\/td>Why first Shankaracharya chose Jyotirmath as his home.<\/td>\n<\/tr>\n
Shankara­charya<\/td>1979<\/td>924<\/a>   D<\/span><\/a><\/td>Always with us - not just in Allahabad.<\/td>\n<\/tr>\n
Shankara­charya<\/td>1988<\/td>1017<\/a>   D<\/span><\/a><\/td>All Shankaracharyas convey same knowledge.<\/td>\n<\/tr>\n
<\/a>Shastras<\/td>1965<\/td>243<\/a>   D<\/span><\/a><\/td>Two types of Shastras (traditional codes of laws).<\/td>\n<\/tr>\n
Shastras<\/td>1985<\/td>1005<\/a>   D<\/span><\/a><\/td>Shastras are of two types: Shruti and Smriti - those without author and those by individuals. <\/td>\n<\/tr>\n
Shastras<\/td><\/td><\/td>See also: Scriptures<\/a><\/td>\n<\/tr>\n
<\/a>Sheaths<\/td>1964<\/td>122<\/a>   D<\/span><\/a><\/td>Our actions, misdeeds and ignorance cover the Atman and form sheaths.<\/td>\n<\/tr>\n
Sheaths<\/td>1964<\/td>126-127<\/a>   D<\/span><\/a><\/td>One of the three hindrances to meditation. It is like a cloud and means misunderstanding, ignorance.<\/td>\n<\/tr>\n
Sheaths<\/td>1964<\/td>168<\/a>   D<\/span><\/a><\/td>Atman is of course surrounded by wall, cloud, mist or sheath.<\/td>\n<\/tr>\n
Sheaths<\/td>1965<\/td>240<\/a>   D<\/span><\/a><\/td>Unity of Atman and Param-Atman when light thrown on the sheath.<\/td>\n<\/tr>\n
Sheaths<\/td>1965<\/td>276<\/a>   D<\/span><\/a><\/td>Explanation of the five sheaths veiling the Self. Observer, the Atman, is present even when sheaths are not experienced.<\/td>\n<\/tr>\n
Sheaths<\/td>1967<\/td>299<\/a>   D<\/span><\/a><\/td>List of five veils and their components. Two formed of coarse material, and three of subtle body.<\/td>\n<\/tr>\n
Sheaths<\/td>1967<\/td>300<\/a>   D<\/span><\/a><\/td>Five veils as in Crest Jewel: full description.<\/td>\n<\/tr>\n
Sheaths<\/td>1971<\/td>501<\/a>   D<\/span><\/a><\/td>Flesh, bones, Manas, Antahkarana are not the Self. Need to penetrate through the sheaths and by practice detach them one by one. <\/td>\n<\/tr>\n
Sheaths<\/td>1978<\/td>830-831<\/a>   D<\/span><\/a><\/td>Discussion of the last three sheaths.<\/td>\n<\/tr>\n
<\/a>Shiva<\/td>1965<\/td>223<\/a>   D<\/span><\/a><\/td>Shiva and Parvati as examples of opposite types who work together.<\/td>\n<\/tr>\n
Shiva<\/td>1979<\/td>939<\/a>   D<\/span><\/a><\/td>In individual cosmos, Ahankar is particle of Shiva.<\/td>\n<\/tr>\n
<\/a>Shocks<\/td>1962<\/td>40<\/a>   D<\/span><\/a><\/td>Shocks are given by the teacher to give disciple power to go along the Way.<\/td>\n<\/tr>\n
Shocks<\/td>1962<\/td>43<\/a>   D<\/span><\/a><\/td>Shocks are given by the teacher to give disciple power to go along the Way.<\/td>\n<\/tr>\n
Shocks<\/td>1962<\/td>65<\/a>   D<\/span><\/a><\/td>Realised Man will give a shock to prevent forgetfulness.<\/td>\n<\/tr>\n
Shocks<\/td>1964<\/td>119<\/a>   D<\/span><\/a><\/td>Realised man sees potentiality in strong people and can administer shock to divert to righteous way.<\/td>\n<\/tr>\n
Shocks<\/td>1964<\/td>121<\/a>   D<\/span><\/a><\/td>Given to Valmiki the robber, but ordinary people don't need such shocks. See story of Valmiki the robber (1)<\/a> on page 121<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Shocks<\/td>1964<\/td>130<\/a>   D<\/span><\/a><\/td>Meditation provides a shock-absorber - the many shocks man is subject to in ordinary life.<\/td>\n<\/tr>\n
Shocks<\/td>1964<\/td>152<\/a>   D<\/span><\/a><\/td>R. describes his experiences of meditation as being like the Food Diagram - two stages in the meditation, two shocks.<\/td>\n<\/tr>\n
Shocks<\/td>1964<\/td>152-153<\/a>   D<\/span><\/a><\/td>Shock puts Tulsi Das on the spiritual path. See story of Tulsi Das, devoted to his wife<\/a> on page 153<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Shocks<\/td>1970<\/td>390<\/a>   D<\/span><\/a><\/td>When hard situations arise, one who has practised meditation over a long time will cope well, but others will become defeated. Example of young car driver.<\/td>\n<\/tr>\n
<\/a>Shraddha<\/td>1976<\/td>745<\/a>   D<\/span><\/a><\/td>Shraddha is a form of respect which comes from the knowledge of certain properties of Atman.<\/td>\n<\/tr>\n
Shraddha<\/td>1978<\/td>859<\/a>   D<\/span><\/a><\/td>Shraddha of disciple determines how much force goes into him at initiation.<\/td>\n<\/tr>\n
Shraddha<\/td>1978<\/td>861<\/a>   D<\/span><\/a><\/td>Shraddha is of three types - Sattvic, Rajasic, Tamasic.<\/td>\n<\/tr>\n
Shraddha<\/td>1979<\/td>878<\/a>   D<\/span><\/a><\/td>Respect - one of three things necessary for right path.<\/td>\n<\/tr>\n
<\/a>Shrimad Bhagavatam<\/td>1970<\/td>411<\/a>   D<\/span><\/a><\/td>Explanation of 'knowing the end of the field' in Shrimad Bhagavatam.<\/td>\n<\/tr>\n
<\/a>Shruti<\/td>1985<\/td>1005<\/a>   D<\/span><\/a><\/td>Scriptures without an author - Vedas and Upanishads.<\/td>\n<\/tr>\n
<\/a>Shubhech­cha<\/td>1962<\/td>39<\/a>   D<\/span><\/a><\/td>First stage of Nyaya ladder: Good Intention.<\/td>\n<\/tr>\n
Shubhech­cha<\/td>1962<\/td>45<\/a>   D<\/span><\/a><\/td>First step of the Nyaya ladder: 'pious desire, longing, auspicious urge.'<\/td>\n<\/tr>\n
Shubhech­cha<\/td>1980<\/td>975<\/a>   D<\/span><\/a><\/td>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.<\/td>\n<\/tr>\n
<\/a>Siddhis<\/td>1978<\/td>854<\/a>   D<\/span><\/a><\/td>H.H. warns that Siddhis are an obstacle to Self-realisation. Small Siddhis related to Tamas. Sattvic Siddhis cannot be 'bought' and are only used as Christ did. See story of Man and Siddhis which led to his death<\/a> on page 855<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
<\/a>Silence<\/td>1965<\/td>228-229<\/a>   D<\/span><\/a><\/td>Meditation and staying in the silence.<\/td>\n<\/tr>\n
Silence<\/td>1967<\/td>332<\/a>   D<\/span><\/a><\/td>Need for silence as rest for subtle body.<\/td>\n<\/tr>\n
Silence<\/td>1980<\/td>979<\/a>   D<\/span><\/a><\/td>Q. re listening and the sound of silence. Real silence is absence of desire, reasoning, remembering, or spiritual ideas.<\/td>\n<\/tr>\n
<\/a>Simplicity<\/td>1973<\/td>623<\/a>   D<\/span><\/a><\/td>The ideas, intentions and motives of those who provide themselves with rest on the causal level are pure and simple.<\/td>\n<\/tr>\n
<\/a>Sin<\/td>1979<\/td>939<\/a>   D<\/span><\/a><\/td>It is a sin to accept anything not given by the Lord. Must always offer everything to the Lord, e.g. grace before meals.<\/td>\n<\/tr>\n
<\/a>Sincerity<\/td>1964<\/td>168<\/a>   D<\/span><\/a><\/td>To be sincere in meditation is to stay in the void which contains Atman.<\/td>\n<\/tr>\n
Sincerity<\/td>1964<\/td>189<\/a>   D<\/span><\/a><\/td>Those with responsibility in organisation must be sincere with themselves and others.<\/td>\n<\/tr>\n
Sincerity<\/td>1968<\/td>347<\/a>   D<\/span><\/a><\/td>If Rajas and Tamas take over, disparity in thinking, talking and doing begins.<\/td>\n<\/tr>\n
Sincerity<\/td>1970<\/td>449<\/a>   D<\/span><\/a><\/td>Sincerity and love are necessary for the discipline to bring results. Some people carry on the discipline but get nowhere after 20 years.<\/td>\n<\/tr>\n
Sincerity<\/td>1970<\/td>452<\/a>   D<\/span><\/a><\/td>Faith, sincerity, discipline are all needed to understand true knowledge.<\/td>\n<\/tr>\n
Sincerity<\/td>1991<\/td>1059<\/a>   D<\/span><\/a><\/td>The language of pretext always pretends to be helping others, mostly on a grand scale, but the inner motives are to get one's own way and achieve victory over others.<\/td>\n<\/tr>\n
<\/a>Sinhava­lokhan<\/td>1980<\/td>977-978<\/a>   D<\/span><\/a><\/td>Sinhavalokhan means going over parts of spiritual knowledge again and again to revive memory and guide practice.<\/td>\n<\/tr>\n
Sinhava­lokhan<\/td>1985<\/td>1000<\/a>   D<\/span><\/a><\/td>Based on the idea of a lion looking back at where he has come from. Revise what has been learnt. Identify obstacles.<\/td>\n<\/tr>\n
<\/a>Six Activities of Man<\/td>1970<\/td>435<\/a>   D<\/span><\/a><\/td>R. compares H.H.'s explanation of truth to Ouspensky's Six Activities of Man.<\/td>\n<\/tr>\n
Six Activities of Man<\/td>1974<\/td>638<\/a>   D<\/span><\/a><\/td>In H.H.'s teaching on consistency, the order of action - feel, speak, do - is essential. Analogous to highest triad (NOC) of the Six Activities in Mr Ouspensky's system.<\/td>\n<\/tr>\n
Six Activities of Man<\/td><\/td><\/td>See also: Vyatireka<\/a>. Triad of refinement.<\/td>\n<\/tr>\n
<\/a>Sleep<\/td>1961<\/td>19<\/a>   D<\/span><\/a><\/td>Advice on dealing with difficulties in sleeping. See Q. page 18<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Sleep<\/td>1962<\/td>35<\/a>   D<\/span><\/a><\/td>Sleep of Realised Man and ordinary man.<\/td>\n<\/tr>\n
Sleep<\/td>1963<\/td>95<\/a>   D<\/span><\/a><\/td>No need for additional discipline such as prayer before sleeping. Just turn the mind inwards with the help of the mantra, then there will be the sleep of bliss.<\/td>\n<\/tr>\n
Sleep<\/td>1964<\/td>130<\/a>   D<\/span><\/a><\/td>Five states of consciousness: ordinary life, dreaming, sleeping, unconsciousness and Samadhi.<\/td>\n<\/tr>\n
Sleep<\/td>1964<\/td>185<\/a>   D<\/span><\/a><\/td>One can do with four hours of sleep. Go to sleep only once and sleep for four hours. You will get used to it and have deep sleep.<\/td>\n<\/tr>\n
Sleep<\/td>1964<\/td>194<\/a>   D<\/span><\/a><\/td>H.H. gets concentrated sleep, very deep, for four hours from midnight; he then gets up fresh.<\/td>\n<\/tr>\n
Sleep<\/td>1965<\/td>240<\/a>   D<\/span><\/a><\/td>Merging with universal Self is natural phenomenon, but so is the sheath clouding the Self. The merging in deep sleep happens in ignorance.<\/td>\n<\/tr>\n
Sleep<\/td>1965<\/td>276-277<\/a>   D<\/span><\/a><\/td>Observer present in five states of consciousness, but in deep sleep, unconsciousness and Samadhi there is very little experience.<\/td>\n<\/tr>\n
Sleep<\/td>1967<\/td>306<\/a>   D<\/span><\/a><\/td>In sleep we are in Tamas to recharge physical body. Rest in Sattva recharges us with consciousness and happiness. Most of humanity only physically awake.<\/td>\n<\/tr>\n
Sleep<\/td>1971<\/td>498<\/a>   D<\/span><\/a><\/td>Deep sleep is like a deep darkness in which all things are present but cannot be seen. Causal body is covered in ignorance yet there is the memory and fragrance of the Self.<\/td>\n<\/tr>\n
Sleep<\/td>1971<\/td>502<\/a>   D<\/span><\/a><\/td>Humans need rest and sleep otherwise they waste their energy in useless activity. Use of mantra to induce sleep. <\/td>\n<\/tr>\n
Sleep<\/td>1971<\/td>507<\/a>   D<\/span><\/a><\/td>Reinforcement of method of repeating mantra by counting, as remedy for sleeplessness. Another method is exploring spiritual ideas during the day to increase Sattva.<\/td>\n<\/tr>\n
Sleep<\/td>1974<\/td>690<\/a>   D<\/span><\/a><\/td>People who fall asleep in meditation need a good, lasting kind of emotion - Bhawana. Sweet words can be used to arouse them to activity.<\/td>\n<\/tr>\n
Sleep<\/td>1977<\/td>813<\/a>   D<\/span><\/a><\/td>Everyone in deep sleep has some union with the Absolute.<\/td>\n<\/tr>\n
Sleep<\/td>1978<\/td>856-857<\/a>   D<\/span><\/a><\/td>Like a dream in sleep seems real, so sleep of ignorance seems real.<\/td>\n<\/tr>\n
Sleep<\/td>1979<\/td>880<\/a>   D<\/span><\/a><\/td>Dreamed world and daytime world are both dreams.<\/td>\n<\/tr>\n
Sleep<\/td>1979<\/td>892<\/a>   D<\/span><\/a><\/td>Amount needed. Characteristics of Tamasic, Rajasic and Sattvic sleep.<\/td>\n<\/tr>\n
Sleep<\/td>1979<\/td>911<\/a>   D<\/span><\/a><\/td>Experience of the causal body is only after the event. Following deep sleep we remember we had a good, peaceful night's sleep. <\/td>\n<\/tr>\n
Sleep<\/td>1979<\/td>919<\/a>   D<\/span><\/a><\/td>In deep sleep, Sushupti, there are no impressions, although brain, body, senses and Prana are present.<\/td>\n<\/tr>\n
Sleep<\/td>1989<\/td>1033<\/a>   D<\/span><\/a><\/td>If someone cannot sleep even when tired, then the tension must be in the mind rather than the body. Ideas, worry, pride, prejudices, desires may be sorted out one by one.<\/td>\n<\/tr>\n
<\/a>Smriti<\/td>1985<\/td>1005<\/a>   D<\/span><\/a><\/td>Scriptures by individuals e.g. the Bhagavad Gita.<\/td>\n<\/tr>\n
<\/a>Snake and rope<\/td>1979<\/td>870<\/a>   D<\/span><\/a><\/td>If there is insufficient light and you mistake a rope for a snake you will fear death.<\/td>\n<\/tr>\n
<\/a>Solar plexus<\/td>1979<\/td>899<\/a>   D<\/span><\/a><\/td>Chaitanya which is related to Chitta, is consciousness. Chaitanya is in the region of the solar plexus and not related to the brain.<\/td>\n<\/tr>\n
<\/a>Soul<\/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
Soul<\/td><\/td><\/td>See also: Antahkaran<\/a><\/td>\n<\/tr>\n
<\/a>Sound<\/td>1964<\/td>183<\/a>   D<\/span><\/a><\/td>Pranas create the subtle sound through which the mantra is created. Four types of sound.<\/td>\n<\/tr>\n
Sound<\/td>1971<\/td>503<\/a>   D<\/span><\/a><\/td>W. asks if it's possible to hear pure sound. Nada system of 10 types of sound from coarse to subtle to causal. Three parts of OM. Not part of our system.<\/td>\n<\/tr>\n
Sound<\/td>1971<\/td>508<\/a>   D<\/span><\/a><\/td>Individuals in the Universe in multiple forms are nothing but sounds.<\/td>\n<\/tr>\n
Sound<\/td>1979<\/td>868<\/a>   D<\/span><\/a><\/td>Shabda, sound or word of creation.<\/td>\n<\/tr>\n
Sound<\/td>1979<\/td>896-897<\/a>   D<\/span><\/a><\/td>Three different sounds in mantra which have different effects.<\/td>\n<\/tr>\n
<\/a>Source<\/td>1961<\/td>5<\/a>   D<\/span><\/a><\/td>Theme of 1961 record. R.'s meeting with H.H. Source of our System.<\/td>\n<\/tr>\n
Source<\/td>1964<\/td>160<\/a>   D<\/span><\/a><\/td>Intellect forgets that the Source is the Atman and loses the tranquillity. But when it is turned towards Atman, it remembers its Source, and then becomes steady and attains liberation.<\/td>\n<\/tr>\n
Source<\/td>1979<\/td>906<\/a>   D<\/span><\/a><\/td>Source of Ouspensky's System: confirmation from H.H.<\/td>\n<\/tr>\n
<\/a>Speed<\/td>1970<\/td>459<\/a>   D<\/span><\/a><\/td>Speed of mind and of emotions in relation to getting help from H.H.<\/td>\n<\/tr>\n
<\/a>Spinal cord<\/td>1979<\/td>923<\/a>   D<\/span><\/a><\/td>Spinal cord in relation to Chakras\/Antahkaran and brain.<\/td>\n<\/tr>\n
<\/a>Spiritual awakening<\/td>1970<\/td>438<\/a>   D<\/span><\/a><\/td>Description of first Shloka of Shankara's Ode to a South Facing Form.<\/td>\n<\/tr>\n
<\/a>Spiritual exhaustion<\/td>1970<\/td>433-434<\/a>   D<\/span><\/a><\/td>How to deal with spiritual exhaustion.<\/td>\n<\/tr>\n
Spiritual exhaustion<\/td>1970<\/td>451<\/a>   D<\/span><\/a><\/td>Avoid spiritual exhaustion by undertaking work only in service of Atman.<\/td>\n<\/tr>\n
<\/a>Spiritual Regeneration Movement<\/td>1980<\/td>967<\/a>   D<\/span><\/a><\/td>Use different mantras. Those initiated by them who have doubts about their pronunciation can be re-initiated if necessary.<\/td>\n<\/tr>\n
<\/a>Spiritual tree<\/td>1993<\/td>1086<\/a>   D<\/span><\/a><\/td>Spiritual tree in early stages needs protection. When mature, those creatures who would have destroyed the tree in its early stages can now take shelter beneath it and enjoy its shade.<\/td>\n<\/tr>\n
<\/a>Spiritual values<\/td>1988<\/td>1025<\/a>   D<\/span><\/a><\/td>Spiritual values need to be implemented in youth. See story of University professor challenged by his students<\/a> on page 1025<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
<\/a>Spiritual vs material<\/td>1979<\/td>890<\/a>   D<\/span><\/a><\/td>Power of spiritual knowledge helps material life or people would not be attracted. Everyone, at some point, feels inclined to go towards the spiritual because the material is transitory.<\/td>\n<\/tr>\n
Spiritual vs material<\/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
Spiritual vs material<\/td>1988<\/td>1024-1025<\/a>   D<\/span><\/a><\/td>Youthful idealism can be transmuted from physical to spiritual level. See story of University professor challenged by his students<\/a> on page 1025<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
<\/a>Spiritual world<\/td>1967<\/td>306<\/a>   D<\/span><\/a><\/td>Three states of being in physical world and also in spiritual world. Waking and dreaming in spiritual world.<\/td>\n<\/tr>\n
Spiritual world<\/td>1967<\/td>308<\/a>   D<\/span><\/a><\/td>Spiritual world has its own laws. If you find you are in trouble through being involved in the physical world, H.H.'s tradition can lead you to peace and happiness.<\/td>\n<\/tr>\n
Spiritual world<\/td>1973<\/td>618-619<\/a>   D<\/span><\/a><\/td>In meditation we reach spiritual world where quietness prevails, like the deep ocean.<\/td>\n<\/tr>\n
<\/a>Stability<\/td>1970<\/td>406<\/a>   D<\/span><\/a><\/td>Purpose of meditation to give stability and equilibrium which are qualities of Sattva.<\/td>\n<\/tr>\n
<\/a>Stars<\/td>1978<\/td>822<\/a>   D<\/span><\/a><\/td>Sun and planets, and corresponding elements in human body.<\/td>\n<\/tr>\n
<\/a>State(s)<\/td>1965<\/td>228<\/a>   D<\/span><\/a><\/td>Self-realisation is not an object of time and place, so not a state that comes and goes.<\/td>\n<\/tr>\n
State(s)<\/td>1973<\/td>612<\/a>   D<\/span><\/a><\/td>Meditation, Samadhi etc. are all states of Chitta. They are not states of Atman.<\/td>\n<\/tr>\n
State(s)<\/td>1975<\/td>700<\/a>   D<\/span><\/a><\/td>Real happiness is a natural property of Atman. The happiness that lies between two states of unhappiness is not real happiness since it has a beginning and an end.<\/td>\n<\/tr>\n
State(s)<\/td>1976<\/td>762<\/a>   D<\/span><\/a><\/td>Our existence remains through all the various ever-changing states, conditions and incidents. There is nothing beyond this.<\/td>\n<\/tr>\n
<\/a>Statues<\/td>1972<\/td>597<\/a>   D<\/span><\/a><\/td>It is not the stone that is worshipped but the idea of the God.<\/td>\n<\/tr>\n
<\/a>Sthita­prajna<\/td>1973<\/td>624<\/a>   D<\/span><\/a><\/td>Description from Gita of a man who has reached profound stillness: 'One who is steady and still in his knowledge and being'.<\/td>\n<\/tr>\n
Sthita­prajna<\/td>1991<\/td>1060-1061<\/a>   D<\/span><\/a><\/td>State of Chitta in which one retains stillness all the time, totally detached, accepting whatever comes, and enjoying the glory of the Self within which is deep, lively and full.<\/td>\n<\/tr>\n
Sthita­prajna<\/td>1991<\/td>1061<\/a>   D<\/span><\/a><\/td>Retain your detachment and Sthitaprajna will be a reality and the world becomes a drama to witness. See story of Snake and mongoose (3)<\/a> on page 1061<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
<\/a>Stillness<\/td>1964<\/td>113<\/a>   D<\/span><\/a><\/td>The Absolute is motionless but His Ray of Creation is full of motion.<\/td>\n<\/tr>\n
Stillness<\/td>1964<\/td>116<\/a>   D<\/span><\/a><\/td>Development is from much movement to very little movement.<\/td>\n<\/tr>\n
Stillness<\/td>1964<\/td>126<\/a>   D<\/span><\/a><\/td>Man can suffer from misunderstanding because of movement caused by different desires which clash.<\/td>\n<\/tr>\n
Stillness<\/td>1964<\/td>155<\/a>   D<\/span><\/a><\/td>Easier to control mobile mind if body is still. Lessening desires will still Chitta.<\/td>\n<\/tr>\n
Stillness<\/td>1965<\/td>225<\/a>   D<\/span><\/a><\/td>Buddhi is still in higher level man.<\/td>\n<\/tr>\n
Stillness<\/td>1965<\/td>228<\/a>   D<\/span><\/a><\/td>Stillness of Chitta essential for realisation.<\/td>\n<\/tr>\n
Stillness<\/td>1965<\/td>239<\/a>   D<\/span><\/a><\/td>We want to still Buddhi because Buddhi is in motion.<\/td>\n<\/tr>\n
Stillness<\/td>1965<\/td>244<\/a>   D<\/span><\/a><\/td>Sushumna operates only when one is still.<\/td>\n<\/tr>\n
Stillness<\/td>1965<\/td>252<\/a>   D<\/span><\/a><\/td>Keep complete stillness to get answers to questions.<\/td>\n<\/tr>\n
Stillness<\/td>1967<\/td>311<\/a>   D<\/span><\/a><\/td>Still body in meditation: regulating Prana stills mind.<\/td>\n<\/tr>\n
Stillness<\/td>1972<\/td>559<\/a>   D<\/span><\/a><\/td>In stillness of meditation one is directly connected with the creative force of the Absolute. Then on coming out of meditation one remains the Atman.<\/td>\n<\/tr>\n
Stillness<\/td>1972<\/td>593<\/a>   D<\/span><\/a><\/td>D.S. This 'stilling' (of the mind) is an obnoxious word - wipe it out. It implies suppression. If you suppress it, it will come up again. See Dixit comment on page 602<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Stillness<\/td>1972<\/td>602<\/a>   D<\/span><\/a><\/td>Stilling the mind. Comment on D.S.'s use of phrase by Dixit - see page 593<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Stillness<\/td>1973<\/td>623<\/a>   D<\/span><\/a><\/td>Rest on causal level is a profound stillness. We learn about it from its effects on those who have it.<\/td>\n<\/tr>\n
Stillness<\/td>1973<\/td>624<\/a>   D<\/span><\/a><\/td>Profound stillness is the ultimate end of meditation. Having reached this one is never without energy and love. See story of Karna in Mahabharata and King Crow and Swan<\/a> on pages 624-625<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Stillness<\/td>1973<\/td>625-626<\/a>   D<\/span><\/a><\/td>Meditation a bridge between activity and stillness: not a void, but a fullness which is the presence of the Self.<\/td>\n<\/tr>\n
Stillness<\/td>1977<\/td>794<\/a>   D<\/span><\/a><\/td>Stillness on three levels: only through meditation can one reach 'causal peace'.<\/td>\n<\/tr>\n
Stillness<\/td>1978<\/td>827<\/a>   D<\/span><\/a><\/td>Oneness of Vyashti and Samashti established only in stillness and peace.<\/td>\n<\/tr>\n
Stillness<\/td>1978<\/td>832<\/a>   D<\/span><\/a><\/td>Connection between Vyashti and Samashti constant but in stillness the flow of power is greater.<\/td>\n<\/tr>\n
Stillness<\/td>1978<\/td>846<\/a>   D<\/span><\/a><\/td>Antahkaran is stilled by meditation and a greater force of Samashti (oneness) is experienced.<\/td>\n<\/tr>\n
Stillness<\/td>1978<\/td>847<\/a>   D<\/span><\/a><\/td>Voice of Guru pervades atmosphere and can be caught in stillness through meditation.<\/td>\n<\/tr>\n
Stillness<\/td>1978<\/td>860<\/a>   D<\/span><\/a><\/td>Self-consciousness is not stillness but is experienced in stillness.<\/td>\n<\/tr>\n
Stillness<\/td>1979<\/td>895-896<\/a>   D<\/span><\/a><\/td>Although activities during the day are continuous, initiating activity from stillness can happen if we register the moment when something is completed.<\/td>\n<\/tr>\n
Stillness<\/td>1979<\/td>946<\/a>   D<\/span><\/a><\/td>Stillness is the key to good meditation. See story of Valmiki - how he became still while repeating Mira, Mira, Mira<\/a> on page 946<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Stillness<\/td>1980<\/td>956<\/a>   D<\/span><\/a><\/td>Three types of stillness - Sattvic, Rajasic, Tamasic. Meditation aims at Sattvic stillness.<\/td>\n<\/tr>\n
Stillness<\/td>1980<\/td>958<\/a>   D<\/span><\/a><\/td>No experience of stillness in deep meditation. Happiness afterwards.<\/td>\n<\/tr>\n
Stillness<\/td>1980<\/td>969<\/a>   D<\/span><\/a><\/td>Nature of individuals is stillness because Atman is always still. When work is complete one returns to stillness. Example of water being heated.<\/td>\n<\/tr>\n
Stillness<\/td>1980<\/td>972<\/a>   D<\/span><\/a><\/td>Stillness seems to be lost in the noise of the market. Hear the noise and also the silence in the middle of the market.<\/td>\n<\/tr>\n
Stillness<\/td>1980<\/td>974<\/a>   D<\/span><\/a><\/td>Between two actions there is a gap and this is the opportunity of stillness - natural Samadhi.<\/td>\n<\/tr>\n
Stillness<\/td>1982<\/td>987<\/a>   D<\/span><\/a><\/td>Complete stillness needed in meditation: body, eyes then mind.<\/td>\n<\/tr>\n
Stillness<\/td>1982<\/td>996<\/a>   D<\/span><\/a><\/td>Checking for complete stillness in Meditation is most important. There should be no movement.<\/td>\n<\/tr>\n
Stillness<\/td>1989<\/td>1038<\/a>   D<\/span><\/a><\/td>Stillness is the basis of existence, the essence, one and limitless, within which movements take place with limitation.<\/td>\n<\/tr>\n
Stillness<\/td>1989<\/td>1039<\/a>   D<\/span><\/a><\/td>All creation is born, kept going and disappears in stillness. It is not only that which is present but also that which is not present.<\/td>\n<\/tr>\n
Stillness<\/td>1989<\/td>1042<\/a>   D<\/span><\/a><\/td>Energy is acquired and stored through being still.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1961<\/td>5<\/a>   D<\/span><\/a><\/td>Elephant and mahout. God is everywhere (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1961<\/td>6<\/a>   D<\/span><\/a><\/td>Ten men crossing river (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1962<\/td>44<\/a>   D<\/span><\/a><\/td>Traveller with a small lantern (5).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1962<\/td>62<\/a>   D<\/span><\/a><\/td>Brahma and Indra.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1962<\/td>64<\/a>   D<\/span><\/a><\/td>Lakshman's dive (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1962<\/td>68-69<\/a>   D<\/span><\/a><\/td>King and four o'clock.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1962<\/td>74<\/a>   D<\/span><\/a><\/td>'No audience today'.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1962<\/td>75<\/a>   D<\/span><\/a><\/td>Scorpion and tortoise.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1962<\/td>76<\/a>   D<\/span><\/a><\/td>Shooting the eye of the bird.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1962<\/td>76<\/a>   D<\/span><\/a><\/td>Donkey in road.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1962<\/td>77<\/a>   D<\/span><\/a><\/td>Lame man and blind man.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1962<\/td>79<\/a>   D<\/span><\/a><\/td>Krishna and Radha.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1963<\/td>97-98<\/a>   D<\/span><\/a><\/td>Seven gates. Keys of the kingdom.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1964<\/td>118<\/a>   D<\/span><\/a><\/td>Shooting dog through mouth (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1964<\/td>121<\/a>   D<\/span><\/a><\/td>Valmiki the robber (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1964<\/td>135<\/a>   D<\/span><\/a><\/td>Jadabharat, Brahmin's son who would only meditate.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1964<\/td>136<\/a>   D<\/span><\/a><\/td>King's attachment to fawn.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1964<\/td>149<\/a>   D<\/span><\/a><\/td>Four gates and temple of Sharada, Goddess of Wisdom.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1964<\/td>153<\/a>   D<\/span><\/a><\/td>Tulsi Das, devoted to his wife.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1964<\/td>158<\/a>   D<\/span><\/a><\/td>King and servant acting as Holy Man (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1964<\/td>159<\/a>   D<\/span><\/a><\/td>First Shankaracharya and Padmapada (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1964<\/td>162-163<\/a>   D<\/span><\/a><\/td>Gardener and sandalwood trees.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1964<\/td>186<\/a>   D<\/span><\/a><\/td>Parents trying to choose unborn son's career.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1964<\/td>187<\/a>   D<\/span><\/a><\/td>Holy Man and the bamboo pole (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1964<\/td>187-188<\/a>   D<\/span><\/a><\/td>Disciple who slept at edge of well.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1964<\/td>188<\/a>   D<\/span><\/a><\/td>Palace as an Inn.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1964<\/td>196<\/a>   D<\/span><\/a><\/td>Dhobi man and donkeys who would not move.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1964<\/td>199<\/a>   D<\/span><\/a><\/td>Seven gates. Keys of the kingdom. Explanation (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1964<\/td>203<\/a>   D<\/span><\/a><\/td>Seven gates. Keys of the kingdom. Explanation (3).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1964<\/td>211<\/a>   D<\/span><\/a><\/td>Prana is the most important.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1965<\/td>219<\/a>   D<\/span><\/a><\/td>Tortoise and hare.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1965<\/td>221<\/a>   D<\/span><\/a><\/td>Monkey in tree (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1965<\/td>222<\/a>   D<\/span><\/a><\/td>Two artists (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1965<\/td>230<\/a>   D<\/span><\/a><\/td>Four horse carriage (3).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1965<\/td>240<\/a>   D<\/span><\/a><\/td>Man at cinema.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1965<\/td>249<\/a>   D<\/span><\/a><\/td>Ants and sugar (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1965<\/td>251<\/a>   D<\/span><\/a><\/td>Ganesh and the Golden Mouse.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1965<\/td>258<\/a>   D<\/span><\/a><\/td>Looking for a doctor.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1965<\/td>263<\/a>   D<\/span><\/a><\/td>Rama and Sita: cosmic drama.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1965<\/td>266<\/a>   D<\/span><\/a><\/td>Ram Das and the boil.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1965<\/td>272<\/a>   D<\/span><\/a><\/td>Holy Man and beautiful woman (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1965<\/td>278<\/a>   D<\/span><\/a><\/td>Horse who couldn't drink.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1965<\/td>286-287<\/a>   D<\/span><\/a><\/td>Brahmin who wanted a son.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1967<\/td>299<\/a>   D<\/span><\/a><\/td>Who are you? Give me your credentials.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1967<\/td>305<\/a>   D<\/span><\/a><\/td>Two artists (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1967<\/td>307<\/a>   D<\/span><\/a><\/td>Ramakrishna and the snake.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1967<\/td>316<\/a>   D<\/span><\/a><\/td>Arrowmaker - Dattatreya (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1967<\/td>319<\/a>   D<\/span><\/a><\/td>Parrot who wanted liberation (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1967<\/td>321<\/a>   D<\/span><\/a><\/td>Milkman and she-buffalo.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1967<\/td>324<\/a>   D<\/span><\/a><\/td>Donkey in memory.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1967<\/td>324<\/a>   D<\/span><\/a><\/td>Prajapati and his son Kach: giving up (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1967<\/td>326<\/a>   D<\/span><\/a><\/td>Sleeping tradesman.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1967<\/td>327-328<\/a>   D<\/span><\/a><\/td>Pilgrim, buried money and snake.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1967<\/td>331<\/a>   D<\/span><\/a><\/td>Disciple who was a householder.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1967<\/td>336<\/a>   D<\/span><\/a><\/td>Monkey in tree (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1968<\/td>340<\/a>   D<\/span><\/a><\/td>Buried treasure.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1968<\/td>346<\/a>   D<\/span><\/a><\/td>Krishna as cowherd.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1968<\/td>346<\/a>   D<\/span><\/a><\/td>Shankara and sixteen centres.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1968<\/td>347-348<\/a>   D<\/span><\/a><\/td>Krishna tricks Dromacharya.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1968<\/td>351<\/a>   D<\/span><\/a><\/td>Kunti. Suffering as a boon (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1968<\/td>352-353<\/a>   D<\/span><\/a><\/td>Arrowmaker - Dattatreya (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1968<\/td>356<\/a>   D<\/span><\/a><\/td>Black horse (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1968<\/td>359<\/a>   D<\/span><\/a><\/td>Chakravartin.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1968<\/td>360<\/a>   D<\/span><\/a><\/td>Dattatreya and virgin girl.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1968<\/td>365<\/a>   D<\/span><\/a><\/td>King and servant acting as Holy Man (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1968<\/td>366<\/a>   D<\/span><\/a><\/td>Mother's blessing for victory only over enemies within.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1968<\/td>366-367<\/a>   D<\/span><\/a><\/td>Four horse carriage (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1968<\/td>367<\/a>   D<\/span><\/a><\/td>Ants and sugar (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1968<\/td>368-369<\/a>   D<\/span><\/a><\/td>Ten men crossing river (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1969<\/td>382-383<\/a>   D<\/span><\/a><\/td>Lakshman's dive (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>385-386<\/a>   D<\/span><\/a><\/td>Traveller with a small lantern (4).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>388<\/a>   D<\/span><\/a><\/td>Lakshman's dive. Explanation.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>389<\/a>   D<\/span><\/a><\/td>Millionaire patient, and sweets.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>391-392<\/a>   D<\/span><\/a><\/td>Ants and sugar (3).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>397-398<\/a>   D<\/span><\/a><\/td>Krishna and Arjuna.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>399<\/a>   D<\/span><\/a><\/td>Parrot who wanted liberation (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>407-408<\/a>   D<\/span><\/a><\/td>First Shankaracharya's life.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>409<\/a>   D<\/span><\/a><\/td>Neglected grandfather and offer of Mahatma.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>409<\/a>   D<\/span><\/a><\/td>Guru and milk of lioness (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>411-412<\/a>   D<\/span><\/a><\/td>Narada's riddle.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>411<\/a>   D<\/span><\/a><\/td>Gotra and balls of rice (Gita).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>412<\/a>   D<\/span><\/a><\/td>Dattatreya's 24 teachers.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>417<\/a>   D<\/span><\/a><\/td>Ram Das and the king.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>420<\/a>   D<\/span><\/a><\/td>Tulsi Das refused to see women.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>422<\/a>   D<\/span><\/a><\/td>Janaka's dream and the dog bite.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>426<\/a>   D<\/span><\/a><\/td>The king and the prize of 100 cows.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>427<\/a>   D<\/span><\/a><\/td>Hanuman (the Monkey God) and Rama.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>429-430<\/a>   D<\/span><\/a><\/td>Ramakrishna keeping Narendra under water.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>430-431<\/a>   D<\/span><\/a><\/td>Krishna's counterplot.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>430<\/a>   D<\/span><\/a><\/td>Holy Man and beautiful woman (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>433<\/a>   D<\/span><\/a><\/td>First Shankaracharya and Padmapada (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>441<\/a>   D<\/span><\/a><\/td>Dying Guru.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>441-442<\/a>   D<\/span><\/a><\/td>Princess, the cheat and the God.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>442<\/a>   D<\/span><\/a><\/td>Guru and cripple.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>442<\/a>   D<\/span><\/a><\/td>King's abdication. Keys of the kingdom.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>451<\/a>   D<\/span><\/a><\/td>Pumpkin and mango tree (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>458<\/a>   D<\/span><\/a><\/td>Intellectual man with emotional disorder.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>461<\/a>   D<\/span><\/a><\/td>Addiction to sweets.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>465<\/a>   D<\/span><\/a><\/td>Janaka's dream and Ashtavakra.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>472<\/a>   D<\/span><\/a><\/td>Holy Man in boat with wicked men.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1970<\/td>479<\/a>   D<\/span><\/a><\/td>Sea birds (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1971<\/td>482<\/a>   D<\/span><\/a><\/td>Seven gates. Keys of the kingdom. Explanation (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1971<\/td>484<\/a>   D<\/span><\/a><\/td>Man who wanted to buy King (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1971<\/td>484<\/a>   D<\/span><\/a><\/td>Rama Tirtha and the King who wanted communion with God.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1971<\/td>490<\/a>   D<\/span><\/a><\/td>Two artists (3).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1971<\/td>493<\/a>   D<\/span><\/a><\/td>Boy visiting bride, and thief from train.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1971<\/td>493<\/a>   D<\/span><\/a><\/td>Old woman in ashram and alarm clock.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1971<\/td>494<\/a>   D<\/span><\/a><\/td>Patient and doctor.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1971<\/td>496<\/a>   D<\/span><\/a><\/td>Muslim saint and woman polishing table with dirty cloth.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1971<\/td>496-497<\/a>   D<\/span><\/a><\/td>Mahatma Gandhi and guests' spiced food.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1971<\/td>497<\/a>   D<\/span><\/a><\/td>Hanuman (the Monkey God) and reward of pearls.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1971<\/td>499<\/a>   D<\/span><\/a><\/td>Indra and Virochana: 'Self alone is Brahman'.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1971<\/td>504-505<\/a>   D<\/span><\/a><\/td>Krishna and Gopis.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1971<\/td>506<\/a>   D<\/span><\/a><\/td>Juggler who called up spirits.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1971<\/td>515<\/a>   D<\/span><\/a><\/td>Mira and poison.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1971<\/td>518<\/a>   D<\/span><\/a><\/td>Mahatma and servant.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1971<\/td>519<\/a>   D<\/span><\/a><\/td>Schoolboy and penknife.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1971<\/td>519<\/a>   D<\/span><\/a><\/td>Toy coins.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1971<\/td>519<\/a>   D<\/span><\/a><\/td>Juggler's show.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1971<\/td>520<\/a>   D<\/span><\/a><\/td>Servant and bamboo.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1971<\/td>522<\/a>   D<\/span><\/a><\/td>Sudama worshipped Krishna with rotten rice.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1971<\/td>523<\/a>   D<\/span><\/a><\/td>Humpbacked woman.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1971<\/td>523<\/a>   D<\/span><\/a><\/td>Shabari's dedication.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1971<\/td>523<\/a>   D<\/span><\/a><\/td>Low-born Vidura entertains Krishna.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>529<\/a>   D<\/span><\/a><\/td>Indian and the African money-lender (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>533<\/a>   D<\/span><\/a><\/td>Vyasa, Sukadeva and the maidens.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>533-534<\/a>   D<\/span><\/a><\/td>Rich man and Mahatma.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>534-535<\/a>   D<\/span><\/a><\/td>Four men and the brick of gold.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>536<\/a>   D<\/span><\/a><\/td>Krishna and Yashoda.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>536<\/a>   D<\/span><\/a><\/td>Mahatma and Maharajah.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>537-538<\/a>   D<\/span><\/a><\/td>Imposter of the Prince of Avagarh.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>539<\/a>   D<\/span><\/a><\/td>Mahatma's tiny hut.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>540<\/a>   D<\/span><\/a><\/td>Radha and Krishna.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>541<\/a>   D<\/span><\/a><\/td>Alesko and the turtles.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>542<\/a>   D<\/span><\/a><\/td>Guru Deva and Urdu.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>542<\/a>   D<\/span><\/a><\/td>Monkey on the roof.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>543<\/a>   D<\/span><\/a><\/td>Feeding a Mahatma.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>552<\/a>   D<\/span><\/a><\/td>Tramp dreaming he was in the Ritz Hotel.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>556<\/a>   D<\/span><\/a><\/td>Lion cub and sheep.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>557<\/a>   D<\/span><\/a><\/td>People at cinema show.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>558<\/a>   D<\/span><\/a><\/td>Elephant and mahout. God is everywhere (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>558<\/a>   D<\/span><\/a><\/td>Rama Tirtha and black adder.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>561<\/a>   D<\/span><\/a><\/td>Thieves and electric current.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>576-577<\/a>   D<\/span><\/a><\/td>Division of 19 cows.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>577-578<\/a>   D<\/span><\/a><\/td>Gold buried at temple.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>578<\/a>   D<\/span><\/a><\/td>Bird on mast of ship.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>581<\/a>   D<\/span><\/a><\/td>Lion cub and sheep. Further explanation.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>583<\/a>   D<\/span><\/a><\/td>Tasting the Benares mango.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>586<\/a>   D<\/span><\/a><\/td>God is Nowhere.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>586-587<\/a>   D<\/span><\/a><\/td>Gold image and gold shoes.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>595<\/a>   D<\/span><\/a><\/td>Blind people and elephant (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1972<\/td>597<\/a>   D<\/span><\/a><\/td>Ajamila and young son Narayana.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1973<\/td>604<\/a>   D<\/span><\/a><\/td>Sea birds (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1973<\/td>604-605<\/a>   D<\/span><\/a><\/td>Krishna, the Aryan Samajist and the idol worshipper.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1973<\/td>605<\/a>   D<\/span><\/a><\/td>Mahatma who wore no clothes.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1973<\/td>606<\/a>   D<\/span><\/a><\/td>Kunti. Suffering as a boon (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1973<\/td>607<\/a>   D<\/span><\/a><\/td>Mahatma who said 'There is no Mahatma like me'.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1973<\/td>607<\/a>   D<\/span><\/a><\/td>Prince who wanted to see God.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1973<\/td>608<\/a>   D<\/span><\/a><\/td>Woman and dead cat.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1973<\/td>608<\/a>   D<\/span><\/a><\/td>Frog, beetle and lotus flower.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1973<\/td>609<\/a>   D<\/span><\/a><\/td>Malviya and meditation.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1973<\/td>609<\/a>   D<\/span><\/a><\/td>Akbar and the jackals.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1973<\/td>610<\/a>   D<\/span><\/a><\/td>Housewife and Mahatma.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1973<\/td>610<\/a>   D<\/span><\/a><\/td>Woman policeman.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1973<\/td>612<\/a>   D<\/span><\/a><\/td>Doctor and ill-tempered wife (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1973<\/td>612<\/a>   D<\/span><\/a><\/td>Man running to find Param-Atman (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1973<\/td>617<\/a>   D<\/span><\/a><\/td>Booking clerk.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1973<\/td>617<\/a>   D<\/span><\/a><\/td>Rama forgets himself.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1973<\/td>622<\/a>   D<\/span><\/a><\/td>Traveller with a small lantern (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1973<\/td>624-625<\/a>   D<\/span><\/a><\/td>Karna in Mahabharata and King Crow and Swan.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>630<\/a>   D<\/span><\/a><\/td>Mahatma and 'all movement is poisonous': Shiva.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>634<\/a>   D<\/span><\/a><\/td>Rama and Sita.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>635<\/a>   D<\/span><\/a><\/td>Rama's marriage.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>636<\/a>   D<\/span><\/a><\/td>Sadhus in marriage procession.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>636<\/a>   D<\/span><\/a><\/td>Snake and mongoose (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>638<\/a>   D<\/span><\/a><\/td>Rama talls Lakshman he is destined to marry Sita.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>640<\/a>   D<\/span><\/a><\/td>Prajapati and his son Kach: giving up (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>647-648<\/a>   D<\/span><\/a><\/td>Indian and the African money-lender (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>650<\/a>   D<\/span><\/a><\/td>Rama procures Ravana's liberation from Ahankar.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>650-651<\/a>   D<\/span><\/a><\/td>Rama becomes Sita and Sita becomes Rama.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>653-654<\/a>   D<\/span><\/a><\/td>Wrong mantra and goddess: Kreem and Kleem (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>655<\/a>   D<\/span><\/a><\/td>Rama and boatman.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>655<\/a>   D<\/span><\/a><\/td>Rich man's adopted son and cars.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>657<\/a>   D<\/span><\/a><\/td>Holy Man and abscess.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>657<\/a>   D<\/span><\/a><\/td>Holy Man and disease: Ramakrishna and Tulsi Das.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>659<\/a>   D<\/span><\/a><\/td>Incarnations of great men - Vishnu, Krishna, Rama.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>660<\/a>   D<\/span><\/a><\/td>Elephant and crocodile.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>660<\/a>   D<\/span><\/a><\/td>Draupadi and the piece of cloth (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>660<\/a>   D<\/span><\/a><\/td>Child sharing his food with his father.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>660<\/a>   D<\/span><\/a><\/td>Lakshman breaking chandeliers as a child.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>668<\/a>   D<\/span><\/a><\/td>Snake and mongoose (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>675<\/a>   D<\/span><\/a><\/td>Scorpion and Holy Man.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>683<\/a>   D<\/span><\/a><\/td>Traveller with a small lantern (3).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>688<\/a>   D<\/span><\/a><\/td>Learned man who is not proud.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>688-689<\/a>   D<\/span><\/a><\/td>Devotee who wrote poems.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>690<\/a>   D<\/span><\/a><\/td>Shooting dog through mouth (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>691-692<\/a>   D<\/span><\/a><\/td>Woodcutter and the king saying his prayers.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>692<\/a>   D<\/span><\/a><\/td>Holy Man and the three blessings.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>693<\/a>   D<\/span><\/a><\/td>Woman with heavy burden who cried out for death.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1974<\/td>696<\/a>   D<\/span><\/a><\/td>Guru Deva asks Sanyasin for fire.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1975<\/td>701<\/a>   D<\/span><\/a><\/td>Garuda fails to save pigeon from death.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1975<\/td>702<\/a>   D<\/span><\/a><\/td>Reformer hurls a shoe during a theatrical performance.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1975<\/td>709<\/a>   D<\/span><\/a><\/td>Judge with a religious mother.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1975<\/td>715<\/a>   D<\/span><\/a><\/td>Traveller with a small lantern (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1975<\/td>718<\/a>   D<\/span><\/a><\/td>Shankaracharya and ignorant disciple.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1975<\/td>719<\/a>   D<\/span><\/a><\/td>Man who wanted to buy King (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1975<\/td>722<\/a>   D<\/span><\/a><\/td>Two artists (4).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1975<\/td>723<\/a>   D<\/span><\/a><\/td>Mahatma playing a part.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1975<\/td>724-725<\/a>   D<\/span><\/a><\/td>Mahatma under the tamarind tree.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1975<\/td>726<\/a>   D<\/span><\/a><\/td>Man running to find Param-Atman (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1975<\/td>727<\/a>   D<\/span><\/a><\/td>Draupadi and the piece of cloth (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1975<\/td>731<\/a>   D<\/span><\/a><\/td>Gandhi and his wife.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1975<\/td>732-733<\/a>   D<\/span><\/a><\/td>Universal brotherhood.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1976<\/td>743<\/a>   D<\/span><\/a><\/td>Traveller with a small lantern (6).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1976<\/td>752<\/a>   D<\/span><\/a><\/td>Remembering the name of father-in-law's place.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1976<\/td>756<\/a>   D<\/span><\/a><\/td>Learned man and group discussion.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1976<\/td>766<\/a>   D<\/span><\/a><\/td>Letter to Param-Atman.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1976<\/td>776<\/a>   D<\/span><\/a><\/td>Doctor and ill-tempered wife (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1977<\/td>788<\/a>   D<\/span><\/a><\/td>Dead dog with white teeth.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1977<\/td>788<\/a>   D<\/span><\/a><\/td>Stomach-ache from eating brinjals (aubergines).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1977<\/td>791<\/a>   D<\/span><\/a><\/td>Blind people and elephant (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1977<\/td>795<\/a>   D<\/span><\/a><\/td>Man who wanted to buy King. Further explanation.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1977<\/td>796<\/a>   D<\/span><\/a><\/td>Lamp-posts light the way (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1977<\/td>799<\/a>   D<\/span><\/a><\/td>Ramana Maharshi and his fast.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1977<\/td>803<\/a>   D<\/span><\/a><\/td>Man on ship in rough weather.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1977<\/td>804<\/a>   D<\/span><\/a><\/td>Wrong mantra and goddess: Kreem and Kleem (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1977<\/td>805-806<\/a>   D<\/span><\/a><\/td>Snake who was told he could hiss.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1977<\/td>808<\/a>   D<\/span><\/a><\/td>H.H. and the erotic sculptures.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1977<\/td>808<\/a>   D<\/span><\/a><\/td>Lion, goat and armed lion tamer.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1977<\/td>809<\/a>   D<\/span><\/a><\/td>Guru and milk of lioness (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1977<\/td>814<\/a>   D<\/span><\/a><\/td>Ants and sugar (4).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1978<\/td>825<\/a>   D<\/span><\/a><\/td>Khumba Mela - how it started.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1978<\/td>829<\/a>   D<\/span><\/a><\/td>Guru whose disciple was caught in a whirlpool (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1978<\/td>830-831<\/a>   D<\/span><\/a><\/td>Rakshu and Indra, life is a drama.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1978<\/td>837<\/a>   D<\/span><\/a><\/td>Guru Deva refuses initiation to young man.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1978<\/td>841-842<\/a>   D<\/span><\/a><\/td>Two artists (5).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1978<\/td>855<\/a>   D<\/span><\/a><\/td>Man and Siddhis which led to his death.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1979<\/td>876<\/a>   D<\/span><\/a><\/td>Krishna and Sudama: Param-Atman and Jiva.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1979<\/td>878<\/a>   D<\/span><\/a><\/td>Bharata and enthronement of Rama.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1979<\/td>879-880<\/a>   D<\/span><\/a><\/td>Budhu acting in Rasleela, 'I am ten-headed Ravana'.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1979<\/td>881<\/a>   D<\/span><\/a><\/td>Lamp-posts light the way (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1979<\/td>885<\/a>   D<\/span><\/a><\/td>Man who wanted to buy organiser of exhibition.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1979<\/td>893<\/a>   D<\/span><\/a><\/td>Black horse (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1979<\/td>897<\/a>   D<\/span><\/a><\/td>Tulsi Das, boy crossing river and mantra.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1979<\/td>904-905<\/a>   D<\/span><\/a><\/td>Holy Man choosing a disciple and asking him to fill a waterpot.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1979<\/td>905<\/a>   D<\/span><\/a><\/td>Death of Bali (Atman lives on).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1979<\/td>913<\/a>   D<\/span><\/a><\/td>Brahma's holiday.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1979<\/td>913<\/a>   D<\/span><\/a><\/td>Two artists (6).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1979<\/td>929<\/a>   D<\/span><\/a><\/td>Ants and sugar (5).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1979<\/td>934<\/a>   D<\/span><\/a><\/td>Four horse carriage (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1979<\/td>941<\/a>   D<\/span><\/a><\/td>Boy and pen.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1979<\/td>942<\/a>   D<\/span><\/a><\/td>Old lady with many desires.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1979<\/td>946<\/a>   D<\/span><\/a><\/td>Valmiki - how he became still while repeating Mira, Mira, Mira.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1980<\/td>958<\/a>   D<\/span><\/a><\/td>Guru whose disciple was caught in a whirlpool (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1980<\/td>968<\/a>   D<\/span><\/a><\/td>Valmiki apologised for his misdeeds and was taught stillness.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1980<\/td>976<\/a>   D<\/span><\/a><\/td>Abhimanyu led battle despite inadequate knowledge.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1980<\/td>980-981<\/a>   D<\/span><\/a><\/td>Way of catching monkeys using a pot.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1982<\/td>988<\/a>   D<\/span><\/a><\/td>Holy Man and the bamboo pole (1).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1985<\/td>1001<\/a>   D<\/span><\/a><\/td>Rich man with too many worries.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1985<\/td>1005<\/a>   D<\/span><\/a><\/td>The man who told H.H. he could call up spirits of the dead.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1985<\/td>1006<\/a>   D<\/span><\/a><\/td>Vishwanath and his disciple who could read his mind<\/td>\n<\/tr>\n
<\/a>Story<\/td>1985<\/td>1007<\/a>   D<\/span><\/a><\/td>Father and son at station.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1988<\/td>1025<\/a>   D<\/span><\/a><\/td>University professor challenged by his students.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1989<\/td>1037-1038<\/a>   D<\/span><\/a><\/td>Indra discovers the limitations of the gods.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1989<\/td>1046<\/a>   D<\/span><\/a><\/td>Holy man who wanted certificate of realisation.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1989<\/td>1054<\/a>   D<\/span><\/a><\/td>Pumpkin and mango tree (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1991<\/td>1061<\/a>   D<\/span><\/a><\/td>Snake and mongoose (3).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1991<\/td>1061<\/a>   D<\/span><\/a><\/td>Sacrifices by Dadhichi and Shivi.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1991<\/td>1062<\/a>   D<\/span><\/a><\/td>Prajapati and his son Kach: giving up (3).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1991<\/td>1064<\/a>   D<\/span><\/a><\/td>Snake and mongoose. Further explanation.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1991<\/td>1065<\/a>   D<\/span><\/a><\/td>Mahatma under the tamarind tree. Further explanation.<\/td>\n<\/tr>\n
<\/a>Story<\/td>1992<\/td>1071<\/a>   D<\/span><\/a><\/td>Valmiki the robber (2).<\/td>\n<\/tr>\n
<\/a>Story<\/td>1992<\/td>1073<\/a>   D<\/span><\/a><\/td>Handicapped beggar.<\/td>\n<\/tr>\n
<\/a>Strings<\/td>1971<\/td>518<\/a>   D<\/span><\/a><\/td>R. compares H.H.'s description of our desires being 'like strings pulling us towards the world' to Ouspensky's 'Man is a marionette pulled by invisible strings'.<\/td>\n<\/tr>\n
<\/a>Study<\/td>1979<\/td>871-872<\/a>   D<\/span><\/a><\/td>First stage of knowing.<\/td>\n<\/tr>\n
<\/a>Study Society<\/td>1982<\/td>985<\/a>   D<\/span><\/a><\/td>H.H. expresses his wishes for R. to continue inspiring members so that the Society can enlarge its scope to serve the nation and inspire others with true knowledge and confidence.<\/td>\n<\/tr>\n
Study Society<\/td>1991<\/td>1057<\/a>   D<\/span><\/a><\/td>Q. on how the Study Society can help resolve conflicts and wars in the world. H.H.: Truthfulness. Practise consistency between thought word and deed.<\/td>\n<\/tr>\n
Study Society<\/td>1991<\/td>1058-1059<\/a>   D<\/span><\/a><\/td>Advice on causes of conflict and how to solve. Should find wise, experienced and proven impartial person to judge, and then accept the resolution.<\/td>\n<\/tr>\n
Study Society<\/td>1991<\/td>1059<\/a>   D<\/span><\/a><\/td>Interested parties in the Study Society should seek the judgement of a wise, impartial, experienced person to resolve the conflict. All should accept the resolution.<\/td>\n<\/tr>\n
Study Society<\/td>1991<\/td>1067<\/a>   D<\/span><\/a><\/td>Message to Society to stay united and by supporting each other uphold the duties for the smooth running of the organisation.<\/td>\n<\/tr>\n
<\/a>Subject-object<\/td>1971<\/td>505<\/a>   D<\/span><\/a><\/td>Krishna play teaches people that they should feel united with the Absolute, and do away with subject-object duality, performing duties and fulfilling needs with detachment.<\/td>\n<\/tr>\n
Subject-object<\/td>1980<\/td>972<\/a>   D<\/span><\/a><\/td>Dissolution of subject and object division through use of reason to differentiate between the body and the spirit.<\/td>\n<\/tr>\n
Subject-object<\/td>1989<\/td>1031<\/a>   D<\/span><\/a><\/td>These are one in consciousness but in expression this natural unity takes triformal mode.<\/td>\n<\/tr>\n
<\/a>Substance<\/td>1967<\/td>311-312<\/a>   D<\/span><\/a><\/td>'In the beginning was the Word'. Substance is Absolute, sound is Word and world is meaning.<\/td>\n<\/tr>\n
Substance<\/td>1967<\/td>314<\/a>   D<\/span><\/a><\/td>W. asks about becoming the substance of the mantra. Substance is of two types - immobile and mobile. In true meditation one becomes the immobile substance.<\/td>\n<\/tr>\n
Substance<\/td>1967<\/td>315<\/a>   D<\/span><\/a><\/td>Substance is same; difference is in mobility. Atman is immobile.<\/td>\n<\/tr>\n
Substance<\/td>1967<\/td>320<\/a>   D<\/span><\/a><\/td>Science examines coarse substance of world.<\/td>\n<\/tr>\n
Substance<\/td>1967<\/td>325<\/a>   D<\/span><\/a><\/td>What is it that gives up, e.g. Ganges water and water in bottle.<\/td>\n<\/tr>\n
<\/a>Subtle body<\/td>1964<\/td>122<\/a>   D<\/span><\/a><\/td>The physical body dies, the subtle body carries imprint in the next form.<\/td>\n<\/tr>\n
Subtle body<\/td>1964<\/td>125<\/a>   D<\/span><\/a><\/td>Causal, subtle and coarse. Everyone different in coarse and subtle but all same in causal.<\/td>\n<\/tr>\n
Subtle body<\/td>1964<\/td>130<\/a>   D<\/span><\/a><\/td>In sleep, consciousness moves to the subtle body.<\/td>\n<\/tr>\n
Subtle body<\/td>1964<\/td>133<\/a>   D<\/span><\/a><\/td>Long drawn-out mantra has deeper and more subtle effect on the subtle body.<\/td>\n<\/tr>\n
Subtle body<\/td>1964<\/td>141<\/a>   D<\/span><\/a><\/td>To keep the image of Realised Man in one's mind, first try to grasp the physical form in the mind, and then the subtle body of Realised Man would fill in by remembrance.<\/td>\n<\/tr>\n
Subtle body<\/td>1964<\/td>167<\/a>   D<\/span><\/a><\/td>Only in human form can good or bad be added to essence. This remains in subtle body and moves through different cycles of life.<\/td>\n<\/tr>\n
Subtle body<\/td>1965<\/td>284<\/a>   D<\/span><\/a><\/td>Means of communication between two worlds or two lives.<\/td>\n<\/tr>\n
Subtle body<\/td>1967<\/td>299<\/a>   D<\/span><\/a><\/td>Subtle body and veils. Subtle body is made of conscious material.<\/td>\n<\/tr>\n
Subtle body<\/td>1967<\/td>330<\/a>   D<\/span><\/a><\/td>Relationship with disciples living far away established through subtle, cosmic body.<\/td>\n<\/tr>\n
Subtle body<\/td>1968<\/td>341<\/a>   D<\/span><\/a><\/td>Subtle body may take on luminous form.<\/td>\n<\/tr>\n
Subtle body<\/td>1968<\/td>343<\/a>   D<\/span><\/a><\/td>Subtle body has different time\/space scale.<\/td>\n<\/tr>\n
Subtle body<\/td>1968<\/td>344<\/a>   D<\/span><\/a><\/td>Humans have possibility of refining and developing the subtle body.<\/td>\n<\/tr>\n
Subtle body<\/td>1968<\/td>347<\/a>   D<\/span><\/a><\/td>If one has performed unjust actions, the subtle body will be affected and the effect passed on the physical level. See story of Krishna tricks Dromacharya<\/a> on pages 347-348<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Subtle body<\/td>1968<\/td>349-350<\/a>   D<\/span><\/a><\/td>Relationship with Atman and with physical and causal bodies.<\/td>\n<\/tr>\n
Subtle body<\/td>1968<\/td>350<\/a>   D<\/span><\/a><\/td>Both physical and subtle bodies are limited, but limits of subtle body are more extensive.<\/td>\n<\/tr>\n
Subtle body<\/td>1968<\/td>354-355<\/a>   D<\/span><\/a><\/td>Forces of the subtle body are always available and can appear miraculous. But not used except in emergencies.<\/td>\n<\/tr>\n
Subtle body<\/td>1968<\/td>355<\/a>   D<\/span><\/a><\/td>One who is restful in subtle body can be skilful in actions. Meditation gives rest for the subtle body.<\/td>\n<\/tr>\n
Subtle body<\/td>1968<\/td>360<\/a>   D<\/span><\/a><\/td>Crystallisation of subtle body (Manas, Buddhi and Chitta) means removing ignorance. Influences from within and without can all be used to clear ignorance.<\/td>\n<\/tr>\n
Subtle body<\/td>1970<\/td>388-389<\/a>   D<\/span><\/a><\/td>Three bodies in relation to disease. Ailments of subtle body must be treated according to own level See story of Millionaire patient, and sweets<\/a> on page 389<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Subtle body<\/td>1970<\/td>391-392<\/a>   D<\/span><\/a><\/td>Description of subtle body under influence of Gunas. See story of Ants and sugar (3)<\/a> on pages 391-392<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Subtle body<\/td>1970<\/td>392<\/a>   D<\/span><\/a><\/td>Contains four parts like gears - Buddhi, Manas, Chitta and Ahankar.<\/td>\n<\/tr>\n
Subtle body<\/td>1970<\/td>394-395<\/a>   D<\/span><\/a><\/td>Light of Chetan Shakti available to four parts of subtle body, coloured by feeling of 'I and mine.'<\/td>\n<\/tr>\n
Subtle body<\/td>1970<\/td>396<\/a>   D<\/span><\/a><\/td>Four divisions of Antahkaran manifest in two different places on subtle level: Bhawana and Chitta in the heart, thinking, reasoning and feeling of 'I' in the head.<\/td>\n<\/tr>\n
Subtle body<\/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
Subtle body<\/td>1971<\/td>511<\/a>   D<\/span><\/a><\/td>Aham experiences everything through the subtle body and senses, but can't be experienced by the subtle body.<\/td>\n<\/tr>\n
Subtle body<\/td>1976<\/td>771<\/a>   D<\/span><\/a><\/td>Subtle body is a dream state in which no action takes place. <\/td>\n<\/tr>\n
Subtle body<\/td>1977<\/td>794<\/a>   D<\/span><\/a><\/td>Subtle body can certainly be controlled.<\/td>\n<\/tr>\n
Subtle body<\/td><\/td><\/td>See also: Sukshma Sharira<\/a><\/td>\n<\/tr>\n
<\/a>Subtle level<\/td>1964<\/td>141<\/a>   D<\/span><\/a><\/td>Subtle influences are given by Realised men only.<\/td>\n<\/tr>\n
Subtle level<\/td>1968<\/td>337<\/a>   D<\/span><\/a><\/td>Death of airman before initiation. H.H.: He has made a start on the way on the subtle level and will continue the work in the next life.<\/td>\n<\/tr>\n
Subtle level<\/td>1968<\/td>340-342<\/a>   D<\/span><\/a><\/td>Communication on subtle level.<\/td>\n<\/tr>\n
Subtle level<\/td>1968<\/td>357<\/a>   D<\/span><\/a><\/td>Different time scale on subtle level. Example of going to Badrinath with physical body and with subtle body.<\/td>\n<\/tr>\n
Subtle level<\/td>1968<\/td>364<\/a>   D<\/span><\/a><\/td>Guidance on meditation on subtle level.<\/td>\n<\/tr>\n
Subtle level<\/td>1968<\/td>368<\/a>   D<\/span><\/a><\/td>Music and influence on subtle (words) and causal (sound and rhythm) levels.<\/td>\n<\/tr>\n
Subtle level<\/td>1968<\/td>370-371<\/a>   D<\/span><\/a><\/td>Good company: real Satsang is company of Absolute. Difference seen on the subtle level.<\/td>\n<\/tr>\n
Subtle level<\/td>1973<\/td>622<\/a>   D<\/span><\/a><\/td>Rest at subtle level appears between the fulfilment of one desire and the initiation of the next desire.<\/td>\n<\/tr>\n
Subtle level<\/td>1978<\/td>829<\/a>   D<\/span><\/a><\/td>Communication with others at subtle level. See story of Guru whose disciple was caught in a whirlpool (2)<\/a> on page 829<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Subtle level<\/td>1979<\/td>924<\/a>   D<\/span><\/a><\/td>H.H. always with us on subtle level.<\/td>\n<\/tr>\n
<\/a>Subtle world<\/td>1968<\/td>344<\/a>   D<\/span><\/a><\/td>Power of subtle world very great but can only be used by peaceful people to help.<\/td>\n<\/tr>\n
Subtle world<\/td>1968<\/td>369<\/a>   D<\/span><\/a><\/td>Light of knowledge for finding what is lost in subtle world.<\/td>\n<\/tr>\n
Subtle world<\/td>1974<\/td>646<\/a>   D<\/span><\/a><\/td>Unity of subtle and physical worlds: work through both.<\/td>\n<\/tr>\n
Subtle world<\/td>1982<\/td>995<\/a>   D<\/span><\/a><\/td>There is a subtler state of physical form, Tanmatra, from which the elements arise. So physical comes from subtle.<\/td>\n<\/tr>\n
<\/a>Successor<\/td>1965<\/td>275<\/a>   D<\/span><\/a><\/td>Twelve years are long enough to hold position of Shankaracharya; then should make way for successor.<\/td>\n<\/tr>\n
<\/a>Suffering<\/td>1964<\/td>137<\/a>   D<\/span><\/a><\/td>Main theme of Christianity in life is suffering.<\/td>\n<\/tr>\n
Suffering<\/td>1964<\/td>162<\/a>   D<\/span><\/a><\/td>All Realised men all over the world have only one desire that humanity should be relieved of suffering and avail themselves of bliss.<\/td>\n<\/tr>\n
Suffering<\/td>1965<\/td>241-242<\/a>   D<\/span><\/a><\/td>One should not judge the condition of the Atman by poverty or sickness. Always look to the cause\u2014what brings misery? It's not caused by lack of food or clothing. <\/td>\n<\/tr>\n
Suffering<\/td>1966<\/td>291<\/a>   D<\/span><\/a><\/td>Atman and subtle body are not subject to sufferings of physical body. Different attitude nullifies pain - you are not the body.<\/td>\n<\/tr>\n
Suffering<\/td>1972<\/td>536-537<\/a>   D<\/span><\/a><\/td>Fully realised person does not feel suffering. Pain and suffering are different things. All embodied beings are subject to physical pain.<\/td>\n<\/tr>\n
Suffering<\/td>1973<\/td>606<\/a>   D<\/span><\/a><\/td>No one other than Kunti has ever asked to be given adversities. See story of Kunti. Suffering as a boon (2)<\/a> on page 606<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Suffering<\/td>1974<\/td>657<\/a>   D<\/span><\/a><\/td>Difference between pain and suffering. See story of Holy Man and abscess<\/a> on page 657<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Suffering<\/td>1974<\/td>658<\/a>   D<\/span><\/a><\/td>If one can professionally help to relieve people of pain, that is good. But the greatest service to humanity is relief from grief - emotional suffering.<\/td>\n<\/tr>\n
Suffering<\/td>1979<\/td>912<\/a>   D<\/span><\/a><\/td>RG asks re suffering and a loving creator. H.H.: the whole creation is a drama - the artistic creation of the Absolute. Once you know this, you don't see anything as misery. See story of Brahma's holiday<\/a> on page 913<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
Suffering<\/td><\/td><\/td>See also: Adversity<\/a><\/td>\n<\/tr>\n
<\/a>Sugar<\/td><\/td><\/td>See: Sweetness<\/a><\/td>\n<\/tr>\n
<\/a>Sukshma Sharira<\/td>1979<\/td>932<\/a>   D<\/span><\/a><\/td>Example of sun and light in house: purified Antahkaran.<\/td>\n<\/tr>\n
Sukshma Sharira<\/td><\/td><\/td>See also: Subtle body<\/a><\/td>\n<\/tr>\n
<\/a>Sun<\/td>1964<\/td>126<\/a>   D<\/span><\/a><\/td>As part of our mantra, A, Sun, means illumination.<\/td>\n<\/tr>\n
Sun<\/td>1964<\/td>133-134<\/a>   D<\/span><\/a><\/td>Sun is the same to us as Prana (vital breath) is to the body. Right side of body influenced by sun.<\/td>\n<\/tr>\n
Sun<\/td>1965<\/td>254<\/a>   D<\/span><\/a><\/td>Different effect on Realised Man and common man.<\/td>\n<\/tr>\n
Sun<\/td>1970<\/td>403<\/a>   D<\/span><\/a><\/td>Used as analogy to explain 'ever-shining, ever-real Atman ...'<\/td>\n<\/tr>\n
Sun<\/td>1979<\/td>932<\/a>   D<\/span><\/a><\/td>Example of sun and light in house: purified Ahankar.<\/td>\n<\/tr>\n
Sun<\/td>1989<\/td>1046<\/a>   D<\/span><\/a><\/td>Trying to locate the Sun with the help of a lantern goes against all common sense. So one cannot seek that light which powers even the Sun with the little lantern of a piece of knowledge.<\/td>\n<\/tr>\n
<\/a>Super­imposition<\/td>1969<\/td>378<\/a>   D<\/span><\/a><\/td>Concepts like 'form superimposed on substance' and 'clouds hiding the sun' describe temporary phases. Don't give them substance.<\/td>\n<\/tr>\n
Super­imposition<\/td>1970<\/td>399-400<\/a>   D<\/span><\/a><\/td>Even when Antahkaran is superimposed on Atman then Atman is still free.<\/td>\n<\/tr>\n
Super­imposition<\/td>1971<\/td>513<\/a>   D<\/span><\/a><\/td>H.H. comments that R. superimposes the ills of others on himself and seeks cure through his own experience.<\/td>\n<\/tr>\n
Super­imposition<\/td>1972<\/td>580<\/a>   D<\/span><\/a><\/td>D.S. We superimpose limitations on the Self - 'I am father', 'I am mother'.<\/td>\n<\/tr>\n
Super­imposition<\/td>1972<\/td>597<\/a>   D<\/span><\/a><\/td>When people worship stone statues they are worshipping an idea of God superimposed on the statue.<\/td>\n<\/tr>\n
Super­imposition<\/td>1979<\/td>898<\/a>   D<\/span><\/a><\/td>Meditation does not give anyone something he does not already possess. It's all there but a cover has been superimposed on Atman.<\/td>\n<\/tr>\n
Super­imposition<\/td>1988<\/td>1023<\/a>   D<\/span><\/a><\/td>Easy to mistake voice of Manas, Buddhi, Chitta or Ahankar for voice of Atman because superimpositions are commonplace.<\/td>\n<\/tr>\n
Super­imposition<\/td>1992<\/td>1070<\/a>   D<\/span><\/a><\/td>When players forget that the drama is for the pleasure of the Absolute and superimpose their own preferences, love for one thing can turn to hate for another.<\/td>\n<\/tr>\n
Super­imposition<\/td>1993<\/td>1071<\/a>   D<\/span><\/a><\/td>Everyone is full of pure and loving Samskars, but bad Samskars are superimposed.<\/td>\n<\/tr>\n
Super­imposition<\/td>1992<\/td>1072<\/a>   D<\/span><\/a><\/td>Attachment and hate are not initiated by the Absolute, but superimposed by Antahkaran as a result of a strong preference.<\/td>\n<\/tr>\n
Super­imposition<\/td>1993<\/td>1084<\/a>   D<\/span><\/a><\/td>By rational analysis one can see that Consciousness does not change. The physical world is a superimposition on Consciousness.<\/td>\n<\/tr>\n
<\/a>Surrender<\/td>1964<\/td>122<\/a>   D<\/span><\/a><\/td>No feeling is wanted during meditation. The meditator doesn't have to do anything, not even surrender.<\/td>\n<\/tr>\n
Surrender<\/td>1965<\/td>234<\/a>   D<\/span><\/a><\/td>Love is a sort of stream in which the disciple surrenders himself to the mercy of the stream.<\/td>\n<\/tr>\n
Surrender<\/td>1970<\/td>428<\/a>   D<\/span><\/a><\/td>Complete surrender needed to melt heart before starting to meditate.<\/td>\n<\/tr>\n
Surrender<\/td>1972<\/td>589<\/a>   D<\/span><\/a><\/td>D.S. Surrender ego or individual intellect to get full activity and power, and avoid exhaustion which comes from failure.<\/td>\n<\/tr>\n
Surrender<\/td>1972<\/td>593<\/a>   D<\/span><\/a><\/td>D.S. If you have surrendered completely to your Guru you create such a force in him that he will satisfy you.<\/td>\n<\/tr>\n
Surrender<\/td>1975<\/td>726<\/a>   D<\/span><\/a><\/td>Feeling of surrender is the gate to liberation.<\/td>\n<\/tr>\n
Surrender<\/td>1975<\/td>730<\/a>   D<\/span><\/a><\/td>Attachment to world and need to set right priority, e.g. balance - when two pans empty, level is horizontal.<\/td>\n<\/tr>\n
Surrender<\/td>1977<\/td>801<\/a>   D<\/span><\/a><\/td>Even after surrendering to Absolute you will have to use your Buddhi and do the work. If Buddhi is surrendered, answers to questions and problems will be available.<\/td>\n<\/tr>\n
Surrender<\/td>1977<\/td>802<\/a>   D<\/span><\/a><\/td>The Self itself surrenders Buddhi.<\/td>\n<\/tr>\n
Surrender<\/td>1977<\/td>810<\/a>   D<\/span><\/a><\/td>Surrender in Bhakti is to someone or something creating distance, but in the path of knowledge, reasoning leads to the realisation that one is the Absolute.<\/td>\n<\/tr>\n
Surrender<\/td>1978<\/td>841<\/a>   D<\/span><\/a><\/td>By surrender all Samskar goes, both good and bad. We become one with the Almighty. Surrender is necessary in all three ways.<\/td>\n<\/tr>\n
Surrender<\/td>1979<\/td>936<\/a>   D<\/span><\/a><\/td>Surrender of actions is Bhakti but Param-Atman controls results, good or bad.<\/td>\n<\/tr>\n
Surrender<\/td><\/td><\/td>See also: Offerings<\/a><\/td>\n<\/tr>\n
<\/a>Sushumna<\/td>1965<\/td>244<\/a>   D<\/span><\/a><\/td>Ida, Pingala and Sushumna: three forces of the Mantra.<\/td>\n<\/tr>\n
Sushumna<\/td>1978<\/td>822<\/a>   D<\/span><\/a><\/td>Sushumna, nerve in body - represents Jupiter in relation to celestial world.<\/td>\n<\/tr>\n
Sushumna<\/td>1988<\/td>1020<\/a>   D<\/span><\/a><\/td>RG asks about Ida, Pingala and Sushumna in relation to meditation. H.H. describes the rise of consciousness through the Chakras. <\/td>\n<\/tr>\n
<\/a>Sushupti<\/td>1969<\/td>377<\/a>   D<\/span><\/a><\/td>Wakefulness, dreaming and Sushupti (deep sleep): one of the triads in the world.<\/td>\n<\/tr>\n
Sushupti<\/td>1975<\/td>728<\/a>   D<\/span><\/a><\/td>Second state of being; deep sleep and knowing nothing.<\/td>\n<\/tr>\n
Sushupti<\/td>1978<\/td>858<\/a>   D<\/span><\/a><\/td>Rest before and after 'play' in drama.<\/td>\n<\/tr>\n
Sushupti<\/td>1979<\/td>919<\/a>   D<\/span><\/a><\/td>In deep sleep, Sushupti, there are no impressions, although brain, body, senses, Prana and consciousness are present.<\/td>\n<\/tr>\n
<\/a>Svabhava<\/td>1980<\/td>968<\/a>   D<\/span><\/a><\/td>Svabhava is what is habitual to the individual - the product of Samskar and the environment in the world. R. suggests it is equivalent to 'personality' in Ouspensky's system. See story of Valmiki apologised for his misdeeds and was taught stillness<\/a> on page 968<\/a>   D<\/span><\/a>.<\/td>\n<\/tr>\n
<\/a>Swaroop, Narayan<\/td>1978<\/td>835<\/a>   D<\/span><\/a><\/td>Conversation with Narayan Swaroop about life in H.H.'s ashram.<\/td>\n<\/tr>\n
<\/a>Swatantra<\/td>1989<\/td>1052<\/a>   D<\/span><\/a><\/td>Freedom in Sanskrit is Swatantra - Self and discipline. Paratantra is the opposite of Swatantra - dependence, when one doesn't have control of actions.<\/td>\n<\/tr>\n
<\/a>Sweetness<\/td>1970<\/td>469<\/a>   D<\/span><\/a><\/td>How we take help of concrete to get at abstract.<\/td>\n<\/tr>\n
<\/a>Swimming<\/td>1962<\/td>40<\/a>   D<\/span><\/a><\/td>Swimming e.g. of learning to swim in relation to help from teacher.<\/td>\n<\/tr>\n
Swimming<\/td>1962<\/td>43<\/a>   D<\/span><\/a><\/td>Swimming e.g. of learning to swim in relation to help from teacher.<\/td>\n<\/tr>\n
Swimming<\/td>1962<\/td>65<\/a>   D<\/span><\/a><\/td>Realised Man teaches like a swimming instructor.<\/td>\n<\/tr>\n
<\/a>Symbol<\/td>1968<\/td>360-361<\/a>   D<\/span><\/a><\/td>Symbol of Enneagram used also in India and its relation to Laws of Three and Seven.<\/td>\n<\/tr>\n
<\/a>Synthesis of teachings<\/td>1967<\/td>314<\/a>   D<\/span><\/a><\/td>When there was chaos of ideas, the first Shankaracharya provided synthesis of Truth.<\/td>\n<\/tr>\n
Synthesis of teachings<\/td>1974<\/td>648-649<\/a>   D<\/span><\/a><\/td>H.H. explains how his talk at the Mela concerned the synthesis of two streams of discourses, Bhakti and Adyatma (unity).<\/td>\n<\/tr>\n
Synthesis of teachings<\/td>1988<\/td>1025<\/a>   D<\/span><\/a><\/td>Giving priority to conscious work will allow a synthesis of all three teachings. (PDO, FCR, H.H.)<\/td>\n<\/tr>\n
<\/a>System<\/td>1961<\/td>3<\/a>   D<\/span><\/a><\/td>Instruction to find the source of the System.<\/td>\n<\/tr>\n
System<\/td>1961<\/td>7<\/a>   D<\/span><\/a><\/td>Maharishi asks about Ouspensky and the System.<\/td>\n<\/tr>\n
System<\/td>1961<\/td>7<\/a>   D<\/span><\/a><\/td>Our System and the meditation originally went hand in hand.<\/td>\n<\/tr>\n
System<\/td>1962<\/td>39<\/a>   D<\/span><\/a><\/td>The Laws of Three and Seven in our System are the same as in H.H.'s System.<\/td>\n<\/tr>\n
System<\/td>1962<\/td>43<\/a>   D<\/span><\/a><\/td>We can incorporate ladder of seven stages with our System.<\/td>\n<\/tr>\n
System<\/td>1962<\/td>63<\/a>   D<\/span><\/a><\/td>Confirmation of common origin of H.H.'s and Ouspensky's systems.<\/td>\n<\/tr>\n
System<\/td>1965<\/td>242<\/a>   D<\/span><\/a><\/td>The Absolute provided the System to free men from identification. This system is therefore not man-made.<\/td>\n<\/tr>\n
System<\/td>1971<\/td>491<\/a>   D<\/span><\/a><\/td>Different systems of discipline have been created for different types. Analogy of three types of creature that lay eggs.<\/td>\n<\/tr>\n
System<\/td>1977<\/td>819<\/a>   D<\/span><\/a><\/td>H.H. says his tradition and our System (Ouspensky's) are same. There is nothing outside his tradition because it is the tradition of the Absolute.<\/td>\n<\/tr>\n
System<\/td>1979<\/td>889<\/a>   D<\/span><\/a><\/td>Need to stick to one system to develop. Regulate giving of system of knowledge to develop responsibility.<\/td>\n<\/tr>\n
System<\/td>1979<\/td>906<\/a>   D<\/span><\/a><\/td>Confirmation of unity and source of systems, (in relation to quote from 'New Model' regarding the various Yogas).<\/td>\n<\/tr>\n
System<\/td>1979<\/td>922<\/a>   D<\/span><\/a><\/td>Philosophers have described the universe in different ways to meet requirements of time, place and culture. Source and end of all systems the same.<\/td>\n<\/tr>\n
System<\/td>1985<\/td>1004<\/a>   D<\/span><\/a><\/td>H.H.'s system is not the only source of knowledge - there should be no problem in using what is helpful from Ouspensky's system.<\/td>\n<\/tr>\n
System<\/td>1993<\/td>1079<\/a>   D<\/span><\/a><\/td>H.H. has taken great care to help by providing knowledge and a system of discipline: it is up to us to use it to remove obstacles of our own free will. <\/td>\n<\/tr>\n
<\/a>Systematic proposition<\/td>1985<\/td>1000-1001<\/a>   D<\/span><\/a><\/td>H.H.'s response to results of MA and RG's task: make a systematic proposition for how to bring about Justice and Equity.<\/td>\n<\/tr>\n
Systematic proposition<\/td>1985<\/td>1002<\/a>   D<\/span><\/a><\/td>H.H. advises: learn to be united, then justice and equity will prevail in thoughts, actions and words.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n","protected":false},"excerpt":{"rendered":"

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<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":119,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-3191","page","type-page","status-publish","czr-hentry"],"_links":{"self":[{"href":"https:\/\/www.ouspenskytoday.org\/wp\/wp-json\/wp\/v2\/pages\/3191","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.ouspenskytoday.org\/wp\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www.ouspenskytoday.org\/wp\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www.ouspenskytoday.org\/wp\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.ouspenskytoday.org\/wp\/wp-json\/wp\/v2\/comments?post=3191"}],"version-history":[{"count":12,"href":"https:\/\/www.ouspenskytoday.org\/wp\/wp-json\/wp\/v2\/pages\/3191\/revisions"}],"predecessor-version":[{"id":6168,"href":"https:\/\/www.ouspenskytoday.org\/wp\/wp-json\/wp\/v2\/pages\/3191\/revisions\/6168"}],"wp:attachment":[{"href":"https:\/\/www.ouspenskytoday.org\/wp\/wp-json\/wp\/v2\/media?parent=3191"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}