The Mauni one day got disgusted—and cut it off (Urdu word). Cut off body—relationships, absolutely, entirely. Answer no questions on that score: offer no requests from that side: make no complaint on body’s behalf: entertain no thought as to what shall I eat, wear etc. It is to die sooner or later, why not regard it as dead already, give up, give up body cares and lower thoughts, absolutely, entirely. Do not come out of (Urdu word) – even in the name of seeming compassion and virtue.

To be displeased with servants is to fall foul with Atman. Let not servants and disciples constitute your (Urdu word). To defend the body etc. = feeling the world real and God unreal and involves unnecessary wear and tear of energy and time. David would not take the Law in his own hands.

Is God asleep or dead that yon should treat Him as such by undertaking what was His own business? (Urdu word) meddling with Divine ways.
You live as God.

* * * * *
What is that to you if anybody slaps you or stabs you?

* * * * *
Do not erase the (Urdu word) even in the name of seeing ‘justice’ dealt out.

Trust in Him in the den of lions. The only justice is (Urdu word) God should be at least as real as persons.

(Urdu verse) objectivity.
Come, I will show you God. (Urdu word)

Look at that face, which seems shaped out of innocence. That is Beauty. Innocence Tyagam—wonder. Indifference constitutes beauty. Attractiveness whether spiritual or material is always in direct proportion to innocence and (Urdu word). There! The charm was due to renunciation, self-abnegation (cf. white light), loveliness was just in proportion to claimlessness (cf. child, baby). Now see in the same direction, look straight and gaze through till the line of beauty and line of non-objectivity meet, converging as they do, to the same point (God). Woe unto you if you fall down on the way.

By attributing possession to a face, you tend to make it ugly, because the beauty was another name for denial of possession. Thus also you dig a pit and fall into it.

* * * * *
Damn not yourself and also the so-called charming thing; see beyond (Urdu word) see God, tear the veil of appearance, look through, see Rama. Let nothing be prized higher than God, nothing valued equally with God.

God is no respector of persons.

Why should you be? (Urdu word). When we concentrate on what is foolishly called the ‘beautiful’ object, the beauty material suffers thereby, just as much as beauty spiritual, provided the person believe in our compliments.

* * * * *
Compliments, criticism and disease are equally fatal if we regard our self as subject to them. Feel yourself God and sing songs of joy in Godhead.

(Urdu verse)

Look upon compliments and criticisms even as Rama looks upon physical ailments, foot-men from Gods Durbar who with all the authority of His Supreme Government say to you: “Get out of this house (i.e., body-consciousness) at once!”

* * * * *
They obey me, when I occupy the throne; they whip me and stab me when I enter into this hovel (body-consciousness).

Poorna Jnana demands dissolution of the Karana Sarira i.e. faith in causation being replaced entirely (wholly and solely, absolutely) by faith in God. Unless belief in causation is sublated, mediumistic weakness, suggestibility and quivering at criticisms or shaking at opinions, cowering before world will not cease tormenting mercilessly.

Causation = devil
1. They are mediumistic to whom almost everything might be a causal agent: superstitious and credulous.

2. To the more advanced, so-called thinkers the suggested causes are no reality, have no force.

3. He is truly magnetic and not hypnotic who feels no force at all in anything but God to whom no suggested causes have any reality. He must naturally lead nations and ages.

(Urdu word) No. I have no experience of facts; like children or ignorant folks.

No. II have some experience, but not thorough and inner experience.

No. III have perfect experience, inner as well as outer, which is the basis of their power.

Cause of fearlessness. (Urdu word) = Consciousness of pure Adhishthana, Consciousness of nothing else but God.
The good or bad talk or conduct of people being washed out of consciousness even as misty dreams are consigned to oblivion.

* * * * *
Dreams may be nightmares or sweet dreams, ice do not try to adjust them or quarrel with them; but rather our own stomach etc. It is that is straightened. So, good or hid folks that meet us ought to be entirely ignored and our own spiritual condition improved. Let not these seeming evils or lucks stand between Thee and God.

There are no insults and faults, immense enough to satisfy me in the act of forgiving them! cf. Ganga.

(Urdu verse)

* * * * *
Visit to Sahasrataru Tal. End of July, 1906.

To travel on almost heaven-high ridges for miles and miles, viewing the waving forests of birch and juniper spreading far below, flowery precipices lying on the right as well as the left hand side, to walk bare-footed on extensive fields covered with soft velvety grass where loving dainty flowers cling to your feet getting entangled in the toes; to enjoy the silvery sights of rushing waterfalls on distant Kailas cliffs, to watch clever, little musk deer springing at lightning speed before you—well might the moon ride such a beautiful runner; to be startled now and then by garuras (royal eagles) fluttering their painted, large wings now on this side, then on the other; to stoop to pick every now and then Kailas lotuses (Brahma Kamal) which in their lovely petals combine gold and fragrance (Urdu word) to be amused at the coolies outdoing each other in digging Maso, Laser, Gugal the different kinds of incense which abound here in charming plenty: and to sing hymns and chant OM engaged our time. Far, far above the din and bustle of worldly life, deep and vast blue lakes in their crystalline expanse rippling under the pure and free Kailas air, surrounded by chaste, virgin snows, hold a mirror up to the very face of the blooming, blushing Sun. In such lofty solitude serenely does the Sun enjoy his charming glory. On such heights no hamlet or hut could be expected, the nights were passed in caves where breezes sleep. O the joy of leaving behind the prosaic plains of parching body-consciousness! O, the joy of mingling1 with the Sun and breezes! O, the joy of roaming in the heavenly infinite forest deeps of Ekamevadwitiyam.

* * * * *
So long as Udarata is not become natural with us, we cannot realize God.

* * * * *
No Idealization for a close mind Kripana cf. Christ and the rich man.

No peace for Kripana and yet outward relations force on us thoughts by which we are contracted into narrow limits. Udarata must be the rule, and yet the world generates the very opposite in us. How to reconcile? The rule of conduct must be Udarata and this can be observed and kept up only when in our heart of hearts we believe in the reality of God alone acting through our neighbours, their seeming forms being nonentity.

* * * * *
When we believe in the forms of foes and friends as real, they deceive and betray us. It must be so as a punishment for the first mistake. But Ave make the matter still Avorse when Ave begin to retaliate and impute to them motives and evil natures. Beware!

* * * * *
People do hesitate to love God, because they think they receive no response from Him as in the case of fictitious and degrading worldly objects of love. Ignorant fools they are to think so. O Dear! His breast instantaneously, nay simultaneously, heaves with thy breast in responsive impulse; He looks straight into thy eyes, else why peace in the heart.

* * * * *
To begin, to bike in personal compliments, adoration, reputation is to give up ^ U for li.a, is to devour poison and fire. Is not the eternal God-compliment sweet enough for you? (Urdu word)

Sitting on the mountain top, why fix your gaze on one particular dingy spot alone, i.e. body relations. This is Bandha. Turn your eyes, look all round, all places are equally related to you. The oceans surge, the rivers roll etc., in Me, in Me, in Me.

Religion in its truest sense (Jnanam) opens our eyes and changes the very veil of (Urdu word) into a never reusing revelation of the divine.

* * * * *
My dear one talked to me through telephone, the telephone became endeared. So long as the beloved is in a separate house, the telephone will be prized, but He comes to my home. What have I to do with the telephone? So, friends, relatives, kings, property and all were the telephones to convey that Love’s message to me. He comes, now freely you may leave me, O friends, give me up, O relatives; banish me, O Kings; abandon me, O property, what care I?

Jivanmukta is one who lacks the ordinary springs of motive and consequently cannot be influenced in any way. One whom the profit and loss, counsel of friends, gain and disadvantage, talk of pupils, crooked suggestions of adversaries, unexpected news of any kind, can influence and draw from him what? etc., he is unworthy to lead, incapable of guiding. His Sthiti is law, dangerous position, (Urdu word) rock.

The “twelve observances” obtained from the North.
“The mob of Beggars (Bhikshus)” as Buddha called his followers, are expressly forbidden to have any covering over them except a tree.

Their one seat is to be Mother-Earth. Their clothes are to be rags from the dust heap, the dung heap, the grave yard. He is to be called Dwikhrodpa ( he who lives in a graveyard). He is not allowed to sleep twice under the same tree. “Let us separate and go each in a different direction, no two following the same road. Go and preach Dharma.”

He dwells in a, lovely spot, in a grove, at the foot of a tree, on a mountain, in a cave, in a mountain, grotto, in a burial-place, in the wilderness, under an open sky, on a heap of straw.” Mauni

Any thought of a friend or foe is immediately to be overcome by God-thought Isavasya. And His will is to be realized always as My Will.

Adhacana Sandadhati Twishimate
Indraya Vajram Nidhanighrite Vadham
Rik. S, l.55.5

When the fiery Indra hurls down the thunderbolt then people’ believe in him. (Urdu verse)

Asmai Suryaachandramasaabhichakshe
Sridwokamindra Carato Vitarturam

That we may have Faith, O Indra, the Sun and Moon are set in motion by Thee in regular succession.

* * * * *
To awaken religious feeling in us, the world revolves. The Satta in each and all is God. The power of law is His.

When you see a person and attach instantaneously to him a sense of personality, the invisible spirit, soul, etc, so on looking at anything should you perceive and see immediately the real support, God.

When you talk to the limited centre of ego, etc., that responds. When you address God, response will come from there.

* * * * *
1. Real loss works far less injury than suspicion.
2. A dog is mad when he suspects everybody.
3. A person is called “mad” when in rage (suspicion and fear).
4. Insanity (melancholy, cracked brain) is characterised by too much regard for self-respect, wealth, health, etc.