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object:Talks 100-125
class:Talks
class:chapter
Talk 100.
Later Sri Bhagavan quoted from Kaivalya some verses and explained:
A
The Supreme
(Knowledge Absolute; witness; the Self-shining core ; the Heart; the Self) the individual
[the jiva, the knower consisting o f vritti (the mode of mind stu ff) and reflected light, in the latent form ] the internal intellect and the outgoing mind
[buddhi and manas consisting of vritti and reflected light, as a sprout, this is the antahkarana (the inner o rgan)] modes taking shape as objects
common knowledge
together form the world as we perce ive it

B
The Self (Pure Knowledge) the jiva (pramatr = the knower) the intellect and the mind
(pramana = perception) modes seen as objects
knowledge
(phala chaitanya)

The modes of mind take shape as external objects and the light reflected on the modes illumines the objects. Now neglecting the modes

Talks with Sri Ramana Maharshi of mind, look for the light illumining them. The mind becomes still and the light remains self-shining. The undulating mind (i.e., the mind associated with rajas = activity and tamas = darkness) is commonly known as the mind. Devoid of rajas and tamas, it is pure and selfshining. This is Self-Realisation. Therefore the mind is said to be the means for it.

C
Pure Consciousness
(said to be the Eternal or the Ever-present Witness)
(antahkarana)
Inner organ + the reflected light (jiva; pramtr) modes together with the light are said to be prameya = the known; of these, the objects are gross and the light is called phala chaitanya.

D
In the jiva the inner organ (antahkarana) consists of -

Satva
Rajas
Tamas
knowledge, light
modes of mind, intellect, mind
gross objects, the world

Similarly for the cosmos:The Cosmic mind (the Eternal Being)
Satva
Rajas
Tamas
Isvara - the Lord of the universe
the individual jiva
the universe

E
Brahman =

Sat
Being, called the adhara = the substratum

Chit
Knowledge
Ananda
Bliss

Called visesha = differentiation by maya natural the universe or the world
artificial multiplicity of objects

Maya cannot obscure Sat, but it does obscure Chit and Ananda, making them appear as particulars.

F
A rope corresponds to
in dim light
appears as a snake

Being; the substratum
maya illusion
the artificial particular as shown in E

G
Sat = Being = the substratum (adhara). From this proceeds the particular, namely the jiva who veiled by ignorance identifies himself with the gross body. Here ignorance stands for not investigating the
Self. Jiva is in fact knowledge only; yet owing to ignorance the wrong identity with the gross body results.

H
Again, the Master illustrated it with the red-hot iron ball (tapta-ayahpindavat).
A ball of iron + fire together form red-hot iron ball. The World + Chit
= (Pure Knowledge) together form the jiva = the individual.

Talk 101.
A gentleman from Ambala asked: What is the rationalistic explanation of Draupadis sari becoming endless?
M.: Spiritual matters cannot be fitted into rationalism. Spirituality is transcendental. The miracle was after Draupadi had surrendered herself. The secret lies in surrender.
D.: How to reach the Heart?
M.: Where are you now that you want to reach the Heart? Are you standing apart from the Self?
D.: I am in my body.
M.: In a particular spot, or all over?
D.: All over. I am extending all over the body.
M.: Wherefrom do you extend?
D.: I do not know.
M.: Yes. You are always in the Heart. You are never away from it in order that you should reach it. Consider how you are in deep sleep and in the waking state. These states are also not yours.
They are of the ego. The consciousness remains the same and undifferentiated all through.
D.: I understand but I cannot feel it so.
M.: Whose is the ignorance? Find it out.
D.: All this is so difficult.
M.: The idea of difficulty is itself wrong. It will not help you to gain what you want. Again I ask: Who finds it difficult?
D.: I see that I am coming round to I.
M.: Because you are always that and never away from that. There is nothing so simple as being the Self. It requires no effort, no aid. One has to leave off the wrong identity and be in his eternal, natural, inherent state.
Talk 102.
He returned with a request next day. He said, It is said that one should receive instruction from a Guru. Mere reading of books is not helpful.
I have read many books; but there is no practical help derived from

Talks with Sri Ramana Maharshi such learning. Please tell me what I should do, how I should do it, at what times, in which places, and so on.
The Master remained silent. His silence seemed to say, Here and now, be at peace and tranquil. That is all. But the questioner could not interpret it that way; he wanted something concrete.
Talk 103.
The next day Sri Bhagavan said: These people want some japa, dhyana, or yoga or something similar. Without their saying what they have been doing so far what more can be said to them? Again, why japa, its phalasruti, etc.? Who is it that makes the japa? Who gets the fruits thereof? Can they not look to the Self? Or again, even if instructed by others to do japa or dhyana, they do it for some time, but are always looking to some results, e.g., visions, dreams, or thaumaturgic powers.
If they do not find them they say they are not progressing or the tapas is not effective. Visions, etc., are no signs of progress. Mere performance of tapas is its progress also. Steadiness is what is required. Moreover they must entrust themselves to their mantra or their God and wait for its Grace. They dont do so. Japa even once uttered has its own good effect, whether the individual is aware or not.

28th November, 1935
Talk 104.
Mr. Kishorilal, an officer of the Railway Board, Government of India, hails from Delhi. He looks simple, gentle and dignified in behaviour. He has gastric ulcer and has arranged for his board and lodging in the town.
Five years ago he took up the study of devotional literature. He is a bhakta of Sri Krishna. He could feel Krishna in all that he saw. Krishna often appeared to him and made him happy. His work was going on without any effort on his part. Everything seemed to be done for him by Krishna himself.
Later he came in contact with a Mahatma who advised him to study
Vedanta and take to nirakara upasana, i.e., devotion to formless
Being. He has since read about seven hundred books of philosophy and Vedanta, including the Upanishads, Ashtavakra, Avadhuta and

Srimad Bhagavad GitaSrimad Bhagavad Gita. He has also studied
Sri Bhagavans works in English and is much impressed by them.
Once when he was in the jaws of death, no other thought haunted him but that he had not yet visited Sri Bhagavan in his life. So he has come here on a short visit. He prays only for Sri Bhagavans touch and His Grace.
The Master said to him: atmaivaham gudakesa, i.e., I am Atman;
Atman is the Guru; and Atman is Grace also. No one remains without the Atman. He is always in contact. No external touch is necessary.
D.: I understand. I do not mean external touch.
M.: Nothing is more intimate than the Atman.
D.: Again Sri Krishna appeared to me three months back and said, Why do you ask me for nirakara upasana? It is only sarva bhutesu cha atmanam sarva bhutani cha atmani. (The Self in all and all in the Self.)
M.: That contains the whole truth. Even this is oupacharika (indirect).
There is in fact nothing but the Atman. The world is only a projection of the mind. The mind originates from the Atman. So
Atman alone is the One Being.
D.: Yet it is difficult to realise.
M.: There is nothing to realise. It is nitya suddha buddha mukta (the
Eternal, pure, aware and liberated) state. It is natural and eternal.
There is nothing new to gain. On the other hand a man must loose his ignorance. That is all.
This ignorance must be traced to its origin. To whom is this ignorance?
Of what is one ignorant? There are the subject and the object. Such duality is characteristic of the mind. The mind is from the Atman.
D.: Yes. Ignorance itself cannot exist. (He finally surrendered saying,
Just as a doctor learns what is wrong with the patient and treats him accordingly, so may Sri Bhagavan do with me. He also said that he had lost all inclination to study books and learn from them.)
Talk 105.
M.: Yena asrutam srutam bhavati (Chandogya Upanishad). (By knowing which, all the unknown becomes known.)
Madhavaswami, Bhagavans attendant: Are there nine methods of teaching the Mahavakya Tattvamasi in the Chandogya Upanishad?

M.: No. Not so. The method is only one. Uddalaka started teaching Sat eva
Somya (There is only Being ) illustrating it with Svetaketus fast.
(1) Sat, the Being in the individual, is made obvious by the fast.
(2) This (sat) Being is similar in all, as honey gathered from different flowers.
(3) There is no difference in the sat of individuals as illustrated by the state of deep sleep. The question arises - if so, why does not each know it in sleep?
(4) Because the individuality is lost. There is only sat left. Illustration: rivers lost in the ocean. If lost, is there sat?
(5) Surely - as when a tree is pruned it grows again. That is a sure sign of its life. But is it there even in that dormant condition?
(6) Yes, take the instance of salt and water. The presence of the salt in water is subtle. Though invisible to the eye it is recognised by other senses. How is one to know it? What is the other means?
(7) By enquiry, as the man left in the Gandhara forest regained his home.
(8) In evolution and involution, in manifestation and resolution, sat alone exists. Tejah parasyam, devatayam (the light merges in the Supreme).
(9) An insincere man is hurt by the touch of fire test. His insincerity is brought out by fire. Sincerity is Self-evident. A true man or a Self realised man remains happy, without being affected by the false appearances (namely the world, birth and death, etc.), whereas the false or ignorant man is miserable.

29th November, 1935
Talk 106.
Swami Yogananda with four others arrived at 8.45 a.m. He looks big, but gentle and well-groomed. He has dark flowing hair, hanging over his shoulders. The group had lunch in the Asramam.
Mr. C. R. Wright, his secretary, asked: How shall I realise God?
M.: God is an unknown entity. Moreover He is external. Whereas, the
Self is always with you and it is you. Why do you leave out what is intimate and go in for what is external?

D.: What is this Self again?
M.: The Self is known to everyone but not clearly. You always exist. The Be-ing is the Self. I am is the name of God. Of all the definitions of God, none is indeed so well put as the Biblical statement I AM THAT I AM in EXODUS (Chap. 3). There are other statements, such as Brahmaivaham, Aham Brahmasmi and
Soham. But none is so direct as the name JEHOVAH = I AM. The
Absolute Being is what is - It is the Self. It is God. Knowing the
Self, God is known. In fact God is none other than the Self.
D.: Why are there good and evil?
M.: They are relative terms. There must be a subject to know the good and evil. That subject is the ego. Trace the source of the ego. It ends in the Self. The source of the ego is God. This definition of God is probably more concrete and better understood by you.
D.: So it is. How to get Bliss?
M.: Bliss is not something to be got. On the other hand you are always
Bliss. This desire is born of the sense of incompleteness. To whom is this sense of incompleteness? Enquire. In deep sleep you were blissful:
Now you are not so. What has interposed between that Bliss and this non-bliss? It is the ego. Seek its source and find you are Bliss.
There is nothing new to get. You have, on the other hand, to get rid of your ignorance which makes you think that you are other than
Bliss. For whom is this ignorance? It is to the ego. Trace the source of the ego. Then the ego is lost and Bliss remains over. It is eternal.
You are That, here and now. That is the master key for solving all doubts. The doubts arise in the mind. The mind is born of the ego.
The ego rises from the Self. Search the source of the ego and the
Self is revealed. That alone remains. The universe is only expanded
Self. It is not different from the Self.
D.: What is the best way of living?
M.: It differs according as one is a Jnani or ajnani. A Jnani does not find anything different or separate from the Self. All are in the Self.
It is wrong to imagine that there is the world, that there is a body in it and that you dwell in the body. If the Truth is known, the universe and what is beyond it will be found to be only in the Self. The outlook

Talks with Sri Ramana Maharshi differs according to the sight of the person. The sight is from the eye.
The eye must be located somewhere. If you are seeing with the gross eyes you find others gross. If with subtle eyes (i.e., the mind) others appear subtle. If the eye becomes the Self, the Self being infinite, the eye is infinite. There is nothing else to see different from the Self.
He thanked Maharshi. He was told that the best way of thanking is to remain always as the Self.
Talk 107.
Later the Yogi asked: How is the spiritual uplift of the people to be effected? What are the instructions to be given them?
M.: They differ according to the temperaments of the individuals and according to the spiritual ripeness of their minds. There cannot be any instruction en masse.
D.: Why does God permit suffering in the world? Should He not with His omnipotence do away with it at one stroke and ordain the universal realisation of God?
M.: Suffering is the way for Realisation of God.
D.: Should He not ordain differently?
M.: It is the way.
D.: Are Yoga, religion, etc., antidotes to suffering?
M.: They help you to overcome suffering.
D.: Why should there be suffering?
M.: Who suffers? What is suffering?
No answer! Finally the Yogi rose up, prayed for Sri Bhagavans blessings for his own work and expressed great regret for his hasty return. He looked very sincere and devoted and even emotional.
Talk 108.
In continuation of dialogue 105: Uddalaka explained that all proceeds from sat (as illustrated by deep sleep).
The body takes food. Food requires water. Water requires heat to digest the food. (Tejo mulamanvichcha) It is sat parasyam devatayam (merged in the Be-ing). If we are sat sampannah (merged in the Be-ing), how is it that we do not realise it?

M.: Just as the honey gathered from different flowers forms the bulk in a honeycomb, and each drop does not indicate wherefrom it has been collected, so also sat sampannah in deep sleep, death, etc., people do not recognise their individualities. They slip into that state unawares. But when they wake up they regain their original individual characteristics.
D.: Honey, though collected from different flowers, becomes the bulk and does not possess individual characteristics. But the individual parts do not also exist in the drops and they do not return to their sources. Whereas the individuals after going to deep sleep wake up individuals as formerly. How is it?
M.: Just as the rivers discharged into the ocean lose their individualities, still the waters evaporate and return as rain on the hills and through rivers to the ocean, so also the individuals going to sleep lose their individualities and yet return as individuals according to their previous vasanas unawares. Thus, even in death, sat is not lost.
D.: How can that be?
M.: See how a tree, whose branches are cut, grows again. So long as the life-source is not affected it will grow. Similarly the samskaras
(anamneses) sink into the heart in death: they do not perish. They will in right time sprout forth from the heart. That is how the jivas are reborn.
D.: How does the wide universe sprout forth from such subtle samskaras remaining sunk in the heart?
M.: Just as a big banyan tree sprouts from a tiny seed, so the wide universe with names and forms sprouts forth from the heart.
D.: If the origin is sat why is it not felt?
M.: The salt in the lump is visible; it is invisible in solution. Still its existence is known by taste. Similarly sat, though not recognised by the intellect, can still be realised in a different way, i.e., transcendentally.
D.: How?
M.: Just as a man blindfolded and left by robbers in a jungle enquires his way home and returns there, so also the ignorant one (blinded by ignorance) enquires of those not so blinded and seeks his own source and returns to it.

Then, Gurupadesa - Vang manasi sampadyate, manah prane, pranastejasi, tejah parasyam devatayam iti.
D.: If so, a Jnani or an ajnani dies in the same manner. Why is an ajnani reborn, whereas a Jnani is not?
M.: Just as an innocent man satyabhisandha is not affected by the test of touching red hot iron but a thief is affected, so also the sadbrahma satyabhisandha, i.e., a Jnani, enters into sat consciously and merges, whereas the other enters unaware and is thrown out unawares also.

13th December, 1935
Talk 109.
Two gentlemen from Ambala (the Punjab) had been here for a few weeks. Just before taking leave of Sri Bhagavan one of them asked how he should remove the spiritual drowsiness of his friends or of other people in general.
M.: Have you removed your own spiritual drowsiness? The force which is set up to remove your own drowsiness will also operate in other centres. There is the will-power with which you can act on others. But it is on a lower plane and not desirable. Take care of yourself first.
D.: How to remove my own drowsiness?
M.: Whose drowsiness is it? Enquire. Turn within. Turn all your enquiries towards search for Self. The force set up within you will operate on others also.

14th December, 1935
Talk 110.
An American lady asked Bhagavan what his experiences of samadhi were. When suggested that she should relate her experiences and ask if they were right, she replied that Sri Bhagavans experiences ought to be correct and should be known, whereas her own were unimportant.
She thus wanted to know if Sri Bhagavan felt his body hot or cold in samadhi, if he spent the first three and a half years of his stay at
Tiruvannamalai in prayers and so on.

M.: Samadhi transcends mind and speech and cannot be described. For example, the state of deep slumber cannot be described; samadhi state can still less be explained.
D.: But I know that I am unconscious in deep sleep.
M.: Consciousness and unconsciousness are only modes of the mind.
Samadhi transcends the mind.
D.: Still you can say what it is like.
M.: You will know only when you are in samadhi.

16th December, 1935
Talk 111.
A Telugu gentleman asked about Brahma bhavana.
M.: Not to think I am Brahman or All is Brahman is itself jivanmukti.
He asked about inspired action.
M.: Let activities go on. They do not affect the pure Self.

17th December, 1935
Talk 112.
Mr. P. Brunton, while reading Upadesa Manjari, came across the statement that the ego, the world and God are all unreal. He desired to use a different word for God or at least a qualifying adjective, e.g., the Creative Force or personal God.
Sri Bhagavan explained that God means SAMASHTI - i.e., all that is, plus the Be-ing - in the same way as I means the individual plus the Be-ing, and the world means the variety plus Be-ing. The
Be-ing is in all cases real. The all, the variety and the individual is in each case unreal. So also in the union of the real and the unreal, the mixing up or the false identification is wrong. It amounts to saying sad-asadvilakshana, i.e., transcending the real and the unreal - sat and asat. Reality is that which transcends all concepts, including that of God. Inasmuch as the name of God is used, it cannot be true. The
Hebrew word Jehovah = (I am) expresses God correctly. Absolute
Be-ing is beyond expression.

The word cannot be replaced nor need it be replaced. The Englishman casually said that in prehistoric ages there was spirituality but not high intellect, whereas intellect has now developed. Sri Bhagavan pointed out that intellect raises the question whose intellect? The answer is, of the Self. So intellect is a tool of the Self. The Self uses intellect for measuring variety. Intellect is not the Self nor apart from the Self. The Self alone is eternal. Intellect is only a phenomenon.
People speak of the development of variety as being the development of intellect. Intellect was always there. Dhata yatha parvam akalpayat
(The Creator created just as before). Consider your own state, day by day. There is no intellect in dreamless deep sleep. But it is there now.
There is no intellect in a child. It develops with age. How could there be manifestation of intellect without its seed in the sleep state and in the child? Why go to history to teach this fundamental fact? The level of truth of history is only the level of truth of the individual.
Talk 113.
A Telugu gentleman asked about Karma Yoga. Sri Bhagavan said that the man should act as an actor on the stage. In all actions there is the sat as the underlying principle. Remember it and act. He asked about the purity of mind - chitta suddhi. Sri Bhagavan said that chitta suddhi is to engage in one thought only to the exclusion of all others.
It is otherwise called one-pointedness of the mind. The practice of meditation purifies the mind.

23rd December, 1935
Talk 114.
Baron Von Veltheim - Ostran, an East German Baron, asked, There should be harmony between knowledge of the Self and knowledge of the world.
They must develop side by side. Is it right? Does Maharshi agree?
M.: Yes.
D.: Beyond the intellect and before wisdom dawns there will be pictures of the world passing before ones consciousness. Is it so?
Sri Bhagavan pointed out the parallel passage in Dakshinamurti stotram to signify that the pictures are like reflections in a mirror;

Talks with Sri Ramana Maharshi again from the Upanishad - as in the mirror, so in the world of manes, as in the water, so in the world of Gandharvas; as shadow and sunlight in Brahma Loka.
D.: There is spiritual awakening since 1930 all the world over? Does
Maharshi agree?
Maharshi said: The development is according to your sight.
The Baron again asked if Maharshi would induce a spiritual trance and give him a message - which is unspoken but still understandable.
No answer was made.

25th December, 1935
Talk 115.
Mr. M. Frydman: Even without any initial desires there are some strange experiences for us. Wherefrom do they arise?
M.: The desire may not be there now. Enough if it was there before.
Though forgotten by you now it is bearing fruit in due course. That is how the Jnani is said to have prarabdha left for him. Of course it is only according to others point of view.
Talk 116.
D.: Jiva is said to be bound by karma. Is it so?
M.: Let karma enjoy its fruits. As long as you are the doer so long are you the enjoyer.
D.: How to get released from karma.
M.: See whose karma it is. You will find you are not the doer. Then you will be free. This requires grace of God for which you should pray to Him, worship Him and meditate on Him.
The karma which takes place without effort, i.e., involuntary action, is not binding.
Even a Jnani is acting as seen by his bodily movements. There can be no karma without effort or without intentions (sankalpas).
Therefore there are sankalpas for all. They are of two kinds (1) one, binding - bandha-hetu and the other (2) mukti-hetu - not binding.
The former must be given up and the latter must be cultivated. There

Talks with Sri Ramana Maharshi is no fruit without previous karma; no karma without previous sankalpa. Even mukti must be the result of effort so long as the sense of doership persists.
Talk 117.
A Ceylonese: What is the first step for Realisation of Self? Please help me towards it. There is no use reading books.
Another: This one mans request is that of us all.
M.: Quite so. If the Self be found in books it would have been already realised. What wonder can be greater than that we seek the Self in books? Can it be found there?
Of course books have given readers the sense to ask this question and to seek the Self.
D.: Books are utterly useless. They may all be burnt. The spoken word alone is useful. Grace alone is useful.
Others spoke according to their own light, until finally they returned to the original question, but Sri Bhagavan remained silent.
Talk 118.
Mr. Rangachari, a Telugu Pandit in Voorhees College at Vellore, asked about nishkama karma. There was no reply. After a time Sri Bhagavan went up the hill and a few followed him, including the pandit. There was a thorny stick lying on the way which Sri Bhagavan picked up; he sat down and began leisurely to work at it. The thorns were cut off, the knots were made smooth, the whole stick was polished with a rough leaf. The whole operation took about six hours. Everyone was wondering at the fine appearance of the stick made of a spiky material.
A shepherd boy put in his appearance on the way as the group moved off. He had lost his stick and was at a loss. Sri Bhagavan immediately gave the new one in his hand to the boy and passed on.
The pandit said that this was the matter-of-fact answer to his question.
Talk 119.
Again at the same time there were four dogs in the Asramam. Sri
Bhagavan said that those dogs would not accept any food not partaken

Talks with Sri Ramana Maharshi by Himself. The pandit put the matter to the test. He spread some food before them; they would not touch it; then Sri Bhagavan, after a time, put a small morsel of it into His mouth. Immediately they fell to and devoured the food.
Talk 120.
Later a man brought two peacocks with their eyes screened. When let loose in Maharshis presence they flew away to a distance. They were brought back but still they flew away. Sri Bhagavan then said,
It is no use trying to keep them here. They are not ripe in their minds as these dogs. However much they tried to keep the peacocks they would not remain there even a minute.
Talk 121.
Talks between the Master and two Moslems on a previous occasion.
D.: Has God a form?
M.: Who says so?
D.: Well, if God has no form is it proper to worship idols?
M.: Leave God alone because He is unknown. What about you? Have you a form?
D.: Yes. I am this and so and so.
M.: So then, you are a man with limbs, about three and a half cubits high, with beard, etc. Is it so?
D.: Certainly.
M.: Then do you find yourself so in deep sleep?
D.: After waking I perceive that I was asleep. Therefore by inference
I remained thus in deep sleep also.
M.: If you are the body why do they bury the corpse after death? The body must refuse to be buried.
D.: No, I am the subtle jiva within the gross body.
M.: So you see that you are really formless; but you are at present identifying yourself with the body. So long as you are formful why should you not worship the formless God as being formful?
The questioner was baffled and perplexed.


1st January, 1936
Talk 122.
A crowd had gathered here during Christmas.
D.: How to attain Unity Consciousness?
M.: Being Unity Consciousness how to attain it? Your question is its own answer.
D.: What is Atman (Self), anatman (non-self) and paramatman
(Supreme Self)?
M.: Atman is jivatman (the individual Self) and the rest are plain. The
Self is ever-present (nityasiddha). Each one wants to know the Self.
What kind of help does one require to know oneself? People want to see the Self as something new. But it is eternal and remains the same all along. They desire to see it as a blazing light, etc. How can it be so? It is not light, not darkness (na tejo, na tamah). It is only as it is. It cannot be defined. The best definition is I am that I AM. The Srutis speak of the Self as being the size of ones thumb, the tip of the hair, an electric spark, vast, subtler than the subtlest, etc. They have no foundation in fact. It is only Being, but different from the real and the unreal; it is Knowledge, but different from knowledge and ignorance. How can it be defined at all? It is simply Being.
Again Sri Bhagavan said that in the whole Thayumanavar literature, he preferred one stanza which says: Ego disappearing another I-I spontaneously manifests in full glory, etc. Again he cites Skandar Anubhuti: Not real, nor unreal; not darkness nor light, it is.
One man said, that a siddha of Kumbakonam claimed to overcome the defects in Sri Sankaras system which deals only with transcendentalism and not the work-a-day life. One must be able to exercise super-human powers in ordinary life, that is to say, one must be a siddha in order to be perfect.
Sri Bhagavan pointed out a stanza in Thayumanavar which condemns all siddhis. Further he said that Thayumanavar mentions mouna (silence) in numerous places but defines it in only one verse.

Mouna is said to be that state which spontaneously manifests after the annihilation of the ego. That state is beyond light and darkness, but still it is called light since no other proper word could be found for it.

3rd January, 1936
Talk 123.
Dr. Mohammed Hafiz Syed, a Muslim Professor of Persian and Urdu in the University of Allahabad, asked: What is the purpose of this external manifestation?
M.: This manifestation had induced your question.
D.: True. I am covered by maya. How to be free from it?
M.: Who is covered by maya? Who wants to be free?
D.: Master, being asked Who?, I know that it is ignorant me, composed of the senses, mind and body. I tried this enquiry Who? after reading Paul Bruntons book. Three or four times I was feeling elated and the elation lasted sometime and faded away. How to be established in I? Please give me the clue and help me.
M.: That which appears anew must also disappear in due course.
D.: Please tell me the method of reaching the eternal Truth.
M.: You are That. Can you ever remain apart from the Self? To be yourself requires no effort since you are always That.
Talk 124.
Another impatient questioner elaborated long premises and finished asking why some children die a premature death. He required the answer not to satisfy the grown-up ones who look on, but the babies who are the victims.
M.: Let the victims ask. Why do you ask and desire the answer from the standpoint of the child?


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Wikipedia - Carpenter's rule problem -- Can a simple planar polygon be moved continuously so all vertices are in convex position?
Wikipedia - CBS World News Roundup -- Twice-daily radio newscast; broadcast continuously over the CBS Radio Network since 1938
Wikipedia - Continuously differentiable
Wikipedia - Continuously variable transmission -- Automatic transmission that can change seamlessly through a continuous range of effective gear ratios
Wikipedia - Dean of the United States House of Representatives -- Longest continuously serving member of the House of Respresentatives alive
Wikipedia - Eternal flame -- Continuously burning fire or lamp
Wikipedia - Fixed-point ocean observatory -- An autonomous system of automatic sensors and samplers that continuously gathers data from deep sea, water column and lower atmosphere, and transmits the data to shore in real or near real-time
Wikipedia - Fluid -- Substance which continuously deforms under an applied shear stress, including liquids and gases
Wikipedia - Integrated Ocean Observing System -- An organization of systems that routinely and continuously provides quality controlled data and information on current and future states of the oceans and Great Lakes
Wikipedia - List of automobiles with continuously variable transmissions -- Wikipedia list article
Wikipedia - Living document -- Document that gets continuously updated
Wikipedia - Multitronic -- Continuously variable transmission made by Audi
Wikipedia - Neuroplasticity -- |Ability of the brain to continuously change over a lifetime
Wikipedia - Perpetual motion -- Work is continuously done without an external supply of energy
Wikipedia - Please Speak Continuously and Describe Your Experiences as They Come to You -- 2019 Canadian short drama film
Wikipedia - Point Pinos Lighthouse -- Lit in 1855 in California, it is the oldest continuously operating lighthouse on the West Coast of the United States
Wikipedia - Pressure -- Force distributed continuously over an area
Wikipedia - Problem gambling -- urge to continuously gamble despite harmful negative consequences or a desire to stop
Wikipedia - Quantitative genetics -- The study of the inheritance of continuously variable traits
Wikipedia - Strasburg Rail Road -- Oldest continuously operating railroad in the western hemisphere, in Pennsylvania, United States
Wikipedia - Tooley's Boatyard -- The oldest continuously working dry dock in Great Britain.
Wikipedia - Trenton Computer Festival -- Oldest continuously-running personal computer show in the world
Wikipedia - Variomatic -- Continuously variable transmission by Dutch carmaker DAF
Mr. Hiccup (1983 - 1983) - An Italian cartoon about a man named"Mr. Hiccup"who hiccups continuously.
Archie's Weird Mysteries (1999 - 2012) - Archie's Weird Mysteries is a traditionally animated children's television program, based on the continuously successful Archie comics. The series premise revolves around a Riverdale High physics lab gone awry, making the town of Riverdale a "magnet" for B-movie style monsters. The series is meant t...
The Girl Most Likely to...(1973) - Stockard Channing (GREASE, "The West Wing") stars as ugly duckling Miriam Knight, who is continuously mistreated by her peers at the college where she recently enrolled. But after a car accident, she has to undergo life-changing plastic surgery, which results in a drastic transformation. Miriam, n...
Gardens Of Stone(1987) - A Sergeant must deal with his desires to save the lives of young soldiers being sent to Viet Nam. Continuously denied the chance to teach the soldiers about his experiences, he settles for trying to help the son of an old Army buddy.
Gardens of Stone (1987) ::: 6.4/10 -- R | 1h 51min | Drama, Romance, War | 8 May 1987 (USA) -- A Sergeant must deal with his desires to save the lives of young soldiers being sent to Viet Nam. Continuously denied the chance to teach the soldiers about his experiences, he settles for trying to help the son of an old Army buddy. Director: Francis Ford Coppola (as Francis Coppola) Writers:
The Story of God with Morgan Freeman ::: TV-14 | 1h | Documentary, Adventure, History | TV Series (20162019) -- Morgan Freeman presents his quest in order to find how most religions perceive life after death, what different civilizations thought about the act of creation and other big questions that mankind has continuously asked. Stars:
009-1 -- -- Ishimori Entertainment -- 12 eps -- Manga -- Action Mecha Sci-Fi Seinen -- 009-1 009-1 -- Mylene Hoffman, a beautiful cyborg spy with the codename "009-1" lives in an alternative world where the cold war never ended, continuously on-going for 140 years. The world is split into two factions, the West and the East block. A masquerade of peace between the two is slowly dissipated as the conflict occurs. Through politics, the two factions battle over supremacy over technology to threats of a nuclear attack. Mylene Hoffman, teaming up with three other agent, gets surrounded by deception, chaos and rivalry as she carries out missions assigned by her superiors. -- -- -- Licensor: -- ADV Films, Funimation -- 17,217 6.25
Katsugeki/Touken Ranbu -- -- ufotable -- 13 eps -- Game -- Action Historical Samurai Fantasy -- Katsugeki/Touken Ranbu Katsugeki/Touken Ranbu -- In 1863, Izuminokami Kanesada and his partner, Horikawa Kunihiro, arrive in the streets of Edo from the future to investigate their master's reports of an upcoming enemy invasion. As humanoid manifestations of the famous Toshizou Hijikata's swords, they have been tasked with protecting history from the Retrograde Army that seeks to alter it. Soon enlisting the help of other sword warriors, they continuously battle the mysterious army throughout the Bakumatsu period. -- -- However, their journey will not be an easy one. Fraught with blood and betrayal in the chaotic era closest to their hearts, the duo will be forced to make difficult decisions with everything they care about on the line. -- -- -- Licensor: -- Aniplex of America -- 99,494 6.73
Macross: Do You Remember Love? -- -- Artland, Tatsunoko Production -- 1 ep -- Original -- Action Mecha Military Music Romance Sci-Fi Space -- Macross: Do You Remember Love? Macross: Do You Remember Love? -- After warping light-years away from Earth, the spacecraft Macross carries a city of civilians and soldiers back home. They continuously fight off the threat of the Zentradi and Meltrandi, giant alien races with whom humanity wages war. -- -- During a battle, the Macross transforms into a mecha operated by fighter pilot Hikaru Ichijou. Thrust into a number of hardships, Hikaru grows close to the city's idol Minmay Lynn. As their relationship develops, however, it is viewed unfavorably by others due to Minmay's status and popularity. -- -- With war raging on and the state of Earth unknown, Hikaru and his fellow soldiers fight on against their mysterious enemies. Throughout the bloodshed, Hikaru and Minmay attempt to keep hold of their feelings for one another. Minmay pours her heart into her music, which may just turn out to be the key to finding peace. -- -- Movie - Jul 7, 1984 -- 37,245 7.96
One Punch Man 2nd Season -- -- J.C.Staff -- 12 eps -- Web manga -- Action Sci-Fi Comedy Parody Super Power Supernatural -- One Punch Man 2nd Season One Punch Man 2nd Season -- In the wake of defeating Boros and his mighty army, Saitama has returned to his unremarkable everyday life in Z-City. However, unbeknownst to him, the number of monsters appearing is still continuously on the rise, putting a strain on the Hero Association’s resources. Their top executives decide on the bold move of recruiting hoodlums in order to help in their battle. But during the first meeting with these potential newcomers, a mysterious man calling himself Garou makes his appearance. Claiming to be a monster, he starts mercilessly attacking the crowd. -- -- The mysterious Garou continues his rampage against the Hero Association, crushing every hero he encounters. He turns out to be the legendary martial artist Silverfang’s best former disciple and seems driven by unknown motives. Regardless, this beast of a man seems unstoppable. Intrigued by this puzzling new foe and with an insatiable thirst for money, Saitama decides to seize the opportunity and joins the interesting martial arts competition. -- -- As the tournament commences and Garou continues his rampage, a new great menace reveals itself, threatening the entire human world. Could this finally be the earth-shattering catastrophe predicted by the great seer Madame Shibabawa? -- -- -- Licensor: -- VIZ Media -- 1,071,054 7.41
Sol -- -- - -- 1 ep -- - -- Dementia Music -- Sol Sol -- This video clip is a story of realization. -- A story of a child who has been inheriting a negative legacy of humankind that continuously accumulates in diverse ways. The child keeps carrying the legacy, that is too heavy and too much to bear for her body, feverishly without knowing the real meaning of the act. -- -- Soon, the child starts to act out a vision of knowledge, prayers, courage and curiosity. She realizes that positive power is the best balance towards purification and she should stop carrying on the negativity through a negative attitude. -- -- (Source: Vimeo) -- Music - Jan 12, 2012 -- 269 4.90
To LOVE-Ru -- -- Xebec -- 26 eps -- Manga -- Sci-Fi Harem Comedy Romance Ecchi School Shounen -- To LOVE-Ru To LOVE-Ru -- Timid 16-year-old Rito Yuuki has yet to profess his love to Haruna Sairenji—a classmate and object of his infatuation since junior high. Sadly, his situation becomes even more challenging when one night, a mysterious, stark-naked girl crash-lands right on top of a bathing Rito. -- -- To add to the confusion, Rito discovers that the girl, Lala Satalin Deviluke, is the crown princess of an alien empire and has run away from her home. Despite her position as the heiress to the most dominant power in the entire galaxy, Lala is surprisingly more than willing to marry the decidedly average Rito in order to avoid an unwanted political marriage. -- -- To LOVE-Ru depicts Rito's daily struggles with the bizarre chaos that begins upon the arrival of Lala. With an evergrowing legion of swooning beauties that continuously foil his attempted confessions to Haruna, To LOVE-Ru is a romantic comedy full of slapstick humor, sexy girls, and outlandishly lewd moments that defy the laws of physics. -- -- -- Licensor: -- Sentai Filmworks -- TV - Apr 4, 2008 -- 502,130 7.05
Vampire in the Garden -- -- Wit Studio -- ? eps -- Original -- Vampire -- Vampire in the Garden Vampire in the Garden -- Once, vampires and humans lived in harmony. Now, a young girl and a vampire queen will search for that Paradise once again. In the divided world of the future, two girls want to do the forbidden: the human wants to play the violin, and the vampire wants to see a wider world. -- -- (Source: Netflix, edited) -- ONA - ??? ??, 2021 -- 2,514 N/AKyuuketsuki Sugu Shinu -- -- Madhouse -- ? eps -- Manga -- Comedy Supernatural Vampire Shounen -- Kyuuketsuki Sugu Shinu Kyuuketsuki Sugu Shinu -- Vampires are said to have many weaknesses such as garlic, crosses, and sunlight. Game-loving vampire lord Draluc just so happens to be weak to... everything. He dies, turning into a pile of ash, at the slightest shock. -- -- After Vampire Hunter Ronaldo learned of a castle inhabited by a vampire rumoured to have kidnapped a kid, he went there intending to take the devil down. However, the vampire turned out to be Draluc, a wimp who keeps turning into ash at the smallest things. Moreover, the kid wasn't being held captive—he was just using the "haunted house" as his personal playground! -- -- When his castle is destroyed, Draluc moves into Ronaldo's office, much to the other's chagrin. Despite their differences, they must try to work together to defend themselves from rogue vampires, Ronaldo's murderous editor, investigators, and more—with Draluc dying continuously along the way. -- -- (Source: MU, amended) -- TV - Oct ??, 2021 -- 2,018 N/A -- -- Tezuka Osamu no Don Dracula -- -- - -- 8 eps -- Manga -- Comedy Horror Supernatural Vampire -- Tezuka Osamu no Don Dracula Tezuka Osamu no Don Dracula -- After living in Transylvania for several years, "Earl Dracula" (as Osamu Tezuka's official website calls him in English) has moved to Japan. In the Nerima Ward of Tokyo, he and his daughter, Chocola, and faithful servant Igor have taken up residence in an old-Western style house. -- -- While Chocola attends Junior High School, Earl Dracula is desperate to drink the blood of beautiful virgin women; an appropriate meal for a vampire of his stature. However, each night that Earl Dracula goes out on the prowl he finds himself getting involved in some kind of disturbance which leads to him causing various trouble for the local residents. With nobody in Japan believing in vampires, his very presence causes trouble amongst the people in town. -- TV - Apr 5, 1982 -- 1,934 6.08
Continuously compounded nominal and real returns
Continuously variable slope delta modulation
Continuously variable transmission
List of oldest continuously inhabited cities
NuVinci Continuously Variable Transmission
S4000P - International specification for developing and continuously improving preventive maintenance


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