Make not the companion responsible. Put him not on the defensive. Blame not. This is the secret of successful work among people. This is giving Abhaya Dana and moving about Nirbhaya.

Elasticity = Forgiveness of sins

Repentance = Absolute giving up of the old evil habit. If timely resorted to, restores one to the original purity and washes off sin. Even as the stomach is cured by giving up noxious food, habit – mental and spiritual, Elasticity is the law which cures.

* * * * *
Like a poisonous fruit, the death – pain is inevitably connected with sense – enjoyments.

* * * * *
O God, the book of Nature is the Veda supreme to reach Thy presence. I cannot miss Thee, as I could never miss the sky.

In so far as we see them as individuals, friends or foes, we are blind and fall in the pit, suffer. But in so far as we see them absolute God, our own inner self, we see as possessed of sight and succeed.

* * * * *
To feel individualities and personalities, local selfs, real and look up to them with love or hope, is as wicked as adultery, idolatry or anything and deservedly invites the wrath of the Reality behind the masks.

* * * * *
So long as we believe in the reality of the Law of Causation, the Mind will never be controlled or concentrated. When causality for us is merged in God, there is (Urdu word) because (Urdu word) and Sphurti is no more than causation operating through mind.

* * * * *
Just the slightest suggestion at the hands of the Law wakes up the sane.

(Urdu Saying)

Our Sthiti = our standards of judgment. Mind you that causation, fears and hopes about appearances, are the standards of judgment of fid ling children. Let not those become your guides. Let the Cross be my only standard of judgment…

(Urdu Saying)
This is our true faith.

* * * * *
Whenever Rama acted in accord with a “borrowed” standard of judgment on the advice of anybody but the inner God, he had to pay very dearly for it.

* * * * *
Worldly wisdom = sink to drown us into the sea of illusions. It makes us believe in the reality of causations and relations. So long as worldly wisdom lasts, the world cannot be a football to us. He in whom worldly gains and losses, respect and honour, causations, can excite feeling, i.e., for whom appearances have as much as or more importance than God, he cannot be free from sin and sorrow. So long as the inner cause of fall, i.e., desire, is not eradicated, victory over outer oppositions cannot be had.

* * * * *
If anyone does his duty, i.e., exterminates the seeds of future desires, nay, annihilate self. The gods will do their duty, i.e., wash clean out his past faults, and the people will do their duty, i.e., worship him as God.

* * * * *
What you want to make a person, think him and expect him to be that.

* * * * *
Monday, May 28, 1906

The Top of Basoon (moved to.)

I thank Thee, I thank Thee, I thank only Thee. Let no breath pass without breathing Thee, O Tears of Joy.

Narayana sent away for good while at Vasishtha Cave.

The last link broken that connected Rama with the world. And such sweet exquisite all-embracing Bliss is the result. How fortunate is Rama (Urdu words).

The moon is shining, spreading a sea of silvery peace. The moonlight falls full on Rama’s straw bed. The shadows of unusually tall white rose bushes grow fearlessly free and wild on this mountain, are chequering the moonlit bed and flickering so playfully as if they were nice little dreams of the placid moonlight that sleeps so tranquilly before Rama and smile with rosy dreams. Jamnotri, Gangotri, Sumeru, Kedar and Badri glaciers stand so close as if one could reach them by hand. “In fact a semi-circle of glaring diamond peaks like a jewelled tiara decorates this Vasishtha Ashram. The white snowy summits all taking a bath in the milky ocean of moon-light and their deep Soham breathings in the form of cool breezes, reach here continually. The snows on this mountain have all melted off and by this time the vast open field near the top is completely covered with blue, red, yellow and white hues, some of them being very fragrant. People are afraid of coming here, as they believe this place to be the garden of fairies. This idea saves this pleasure garden of Devas from being haunted by the sacrilegious spoilers of Nature’s beauty. Rama walks over this flower land very softly, with great caution lest any tender smiling little flower be injured by ungentle tread. Cuckoos, doves, and numerous other winged songsters entertain Rama in the morning. Eagles (Royal Garurs) soaring high up, touching the dark clouds at noon, are they not the garurs bearing the Vishnu on their back? One night a tiger sprang past Rama.

Such is the Law. It will not rest till it has taught us crucifixion.

What a fair colony the blooming forest-giants have round the yonder mountain pond. What bond unites them? It is no connection with each other (personal relationships). They have a social organization, as it were, only in so far as they send their roots to the self-game pond. The love of the same water keeps them together. Let us meet in devotion to the same truth, meet in heaven (in heart) Rama.

Honour-winners, knowledge gainers, social reformers, political workers, religious messengers,
dear labourers…. Rama is on a different ticket. Cannot break journey and sojourn at any between stations. The terminus, O the interminable terminus.

* * * * *
As a faithful wife when loved attends cheerfully to all the household duties of her own sweet accord, but when we seem to love any other woman besides her, she is stricken with jealousy and all the household affairs are neglected, so GOD attends to all we need if we love nothing but That. Muhammad etc. were right in admonishing their folks against godless life by terrible threats about (Urdu word), burning pillars, fire and brimstone. Only the punishment is meted out in this very life.

If you are induced to sympathise with the worldly and take on their condition, why should you not sympathise with God? He is poor enough and an orphan.

Relation puts in the mind expectation and thought frustration, therefore, if you want God-realization, have no relation.

The seeming objects which attract are apparently equal to the innocent form of Krishna. The dragon of mind readily takes them in; but on getting inside, they stab from within, pierce the dragon’s belly, and people begin to complain:—O, my heart is broken, I am undone! Undone! O, dear! Why did you let yourself be deceived by names and forms? Love the Reality only, cling to God alone. Take in (rod, assimilate God, walk with God, be God, behave God. That is Life.

Not till you have given them (the seeming objects) up, you will see the infinite faithfulness and love which is in the things of this world; and not till you have laid aside the garb of names and forms, you am see the God hidden therein.

* * * * *
Practicality of Vedanta = Upanishadah Ahamgrahah
Brahmaloka = Realization
Pretya = rising above body -consciousness.

Kora Jnan = without feeling or Abhyasa = a hill without contour, and (solidity), a picture hill
Dhuma Marga = doubt. Archas Marga = clearness.

Day; Suklapaksha; summer; Sun = different degrees of clearness ill Self-Realization even in this life to the person rising above body-consciousness

The Devah will come to receive it to Brahma (Pratyeka, etc.) = that is, Nature will pave the way.
Everything will be straightened by the powers that be.
Having realized these truths in this life, they may have inferred a similar course for others after death.

* * * * *
Received from the heights.
People talk on the Vyavahara level, may be about you, about themselves, about gain or loss. Such talk is indirect, dualistic suggestion, it is aggressive. Be on your guard. Be never passive. Always active on any occasion of meeting anybody.

Let them go pleased or annoyed, meet them not on the Vyavahara plain.

* * * * *
Meet them from the hill.
Respond to them never on their plain but from the higher plain. Cf.

1. Shaking Viands and kissing feet and commanding as a king,
2. Exchanging shop-keeping.
3. In front fighting, rivalry and governing power from behind,
Jagdevi Lawn,
June 25, 1906.

All the caves near the top of Basoon Mitra being engaged by the rains, Rama had to quit the Garden of Fairies at the top. Came down to a most lovely, lofty, level lawn where breezes keep playing all along. Jasmine, white and yellow, grows wild here together with various other sister flowers. Strawberries and . . . berries are found in ripe plenty. On one side of the newly-built hut a neat greensward extends far in gradually ascending slope between two rushing streams. In front is charming landscape, flowing waters, fresh foliage covered hills, undulating forest and fields. Clean, smooth slabs of stone on the lawn form royal tables and seats for Rama. If shade be needed, spreading groves furnish cheerful accommodation,