1. Avidya timir etc. diseases pertain not to the percipient: for where timir is removed by the treatment of the eye, the percipient is no longer subject to such perception.

2. Q: Whose is this avidya? A: By whomsoever it is seen.

Q: By whom is it seen? A: There is no use asking this question. For if Avidya is perceived at all, you perceive also the one who has that avidya.

If avidya is cognized, then since it cannot exist by itself, it must be cognized as inhering in something else. If avidya be not cognized, then how do you know that avidya exists at all?

Q: Why, is not, say I, who have avidya and should try and get rid of it?

A: How can you perceive the relation between the self and avidya? It is not indeed possible for you to perceive yourself as related to Avidya, at the same moment that your Self cognises avidya; for the cognisor (the self) acts at the moment as the percipient of avidya.

Nor can there be a separate cognisor because of involving Anawastha.

The prohibition of the construction of the altar on Earth has a meaning because possible.

But prohibition of the construction of altars has no sense because no occasion for procedure.

If we trusty to the conjectures of men of great genius in the operations of Nature, we have only the chance of going wrong in an ingenuous manner.

* * * * *
Shankar in his Bhashya on Sarvadahrmaan parityajya, Bh. Gita, xviii, 66 (towards the close) in the latter part says – Very Pregnant Statement.

“Sruti is an authority only in matters not perceived by means of ordinary instruments of knowledge, such as Pratksha. Indeed, Sruti is intended as an authority only for knowing what lies beyond the range of human knowledge.

A hundred Srutis may declare that fire is cold or that it is dark; still they possess no authority in the matter. If Sruti should at all declare that fire is cold or that, it is dark, we would still suppose that it intends quite a different meaning from the apparent one; for its authority cannot otherwise be maintained. We should in no way attach to Sruti a meaning which is opposed to other authorities or (militates against) its own declaration,”

* * * * *
In regard to any neighbour whose behaviour is irregular, put yourself always in a position to defend and not to contend.

Way of Meditation for the student of Language (Grammar).

The word I (Sphot) expresses itself in all these forms. (These forms Maya), so perplexing to look at are limited, changeable, non-eternal . . . nothing. The word abides equally in the speaker (or writer) and the addressee. Even the -Sun, stars, rivers, etc. are mere expressions of that word.

Let every lesson be a realization of Atmasatyam Jaganmithya and inspirer of (Urdu word) by emphasising the nothingness and futility of forms.

1. When an iron-bar is kept North, South, it is magnetized. Why not Man when in unison with Truth and Love?

2. A boiler with steam works engines, why not Man with Feeling?

3. Let the plate vibrate and the sand shapes itself in fantastic figures. So the Laws obey the vibrations of Chit.

* * * * *
Sorrow is not given us for sorrow’s sake, but always and infallibly as a lesson to us from which we are to learn somewhat: .and which the somewhat once learned ceased to be sorrow.

“Our wishes are presentiments of our capabilities ” but distinguish between false appetite and real.
Count a thing known only when it is stamped on your mind, so that you may survey it on all sides with intelligence.

Why tell me that the man is a fine speaker if it is not the truth that he is speaking?

Don’t ever suppose that people are hostile to you in the world.

* * * * *
You will rarely – never – find anybody designedly doing you ill. Human nature is divine.

* * * * *
The whole world must move with one who feels himself one with the whole world.

* * * * *
The child believes that even inanimate things will give way to him a little; perhaps because he feels himself one with nature.

* * * * *
It is still later experience which teaches that human characters too are inflexible, and shows that no Entreaty or representation or example can make them depart from their course.

* * * * *
Yes, on this side of innocence lies the inexorable Law and on the other side mastery over Law.