ENHANCEMENT MEDITATION

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LEVEL2

 - FIFTY FULL TESTIMONIALS

2003 COURSE

CONTENTS

• Publishers’ Note
• God Exists, So What?
• God Exists
• Why Should We Believe In God ?
• Who Is God ?
• Can God Be Seen ?
• Arguments On The Existence Of God
• The “I” Principle
• Changeless Substance
• Not This, Not This
• Reality Behind Appearance
• Self Alone Is Dear
• Provisional Definitions
• Inner Ruler And Controller
• Have Faith In God
• Real Source Of Happiness
• Appearance Adumbrates Reality
• Continuity Of Existence
• Mysterious Body And Life Principle
• Nature Of Reality
• How To Attain God-realisation?
• Mysterious Help From The Lord To Bhaktas
• Incidents From The Life Of Swami Sadasiva Brahmendra
• A Question Of Belief
• God Is Existence, Bliss & Peace
• A Dialogue Between A Theist And An Atheist
• Can Existence Of God Be Proved
• Self-Disclosing Entity
• Knowledge Through Intuition
• Acme Of The Vedas
• ‘Via Salutis’
• Need Of A Guru
• Philosophical Proofs For The Existence Of God
• Isvara Or The Universal Soul
• The Existence Of God
• Arguments For The Existence Of God
• The Limitations Of Reason
• The Inner Ruler And Controller
• The World Of Science
• Religion And Science (I)
• Religion And Science (II)
• The Ease-Loving Nature Of Man
• What Has Science Done To Us?
• Science Is Defective
• Matter And Spirit
• Science And Religion
• The Study of the Self: From Physics to Metaphysics
• Gravitation Suggests An Organic Interconnectedness In The Universe
• Precise Working Of Material Bodies: An Indication Of Cosmic Intelligence
• Conclusions Of Science: Man Is Not Outside The Universe
• Study Of The Self Is Imperative To The Study Of The Universe
• Alice In Wonderland
• Seven Reasons Why A Scientist Believes In God
• Is Modern Science A Challenge To Religion?

Publishers' Note

Doubt in the very existence of God has been raised in the mind of the common man, by the evil-doers for fulfilling their nefarious ends. The modern atheist has his omnipotent and omniscient scientific research laboratory; and that whose existence cannot be proved there does not exist!

Once this faith in the existence of God is shaken, man loses his moorings and is thrown at the mercy of all kinds of evil forces, within and without.

Sage Sivananda has proclaimed the existence of God and the soul-force behind his Word has awakened the faith in millions of people all over the world. He has brought forth interesting illustrations and illuminating logic to support his declaration, to convince even a confirmed atheist of the existence of God. They have all been brought together in this volume which is a boon to the spiritual propagandist, the teacher, and people all over the world-the believers and the non-believers.

1st August, 1958.
The Publishers

Deep reflection over what I have said in this book would convince even a confirmed atheist that God exists.
"Yes, I believe God exists," you say: "What should I do about it?"
Endeavour to realise Him.
He must be more real to you than all the objects of the world.
For that you must serve humanity and love God. Meditate on Him in Brahmamuhurta.
Sing Kirtan.
Do Japa.
Lead a virtuous life, for He is the witness of all your thoughts, words and deeds.
Be truthful; cheat not anybody.
Love all; harm not anybody.
Be kind to all; for God dwells in all. And, thus realise Him here and now.
May God bless you!

SWAMI SIVANANDA.

1. God Exists

I

Every breath that flows in the nose,
Every beat that throbs in the heart,
Every artery that pulsates in the body,
Every thought that arises in the mind,
Speaks to you that God is near.

Every flower that wafts fragrance,
Every fruit that attracts you,
Every gentle breeze that blows,
Every river that smoothly flows,
Speaks of God and His mercy.

The vast ocean with its powerful waves,
The Mighty Himalayas with its glaciers,
The bright Sun and stars in the wide sky,
The lofty tree with its branches,
The cool springs in the hills and dales,
Tell me of His omnipotence.

The melody of sweet music,
The oration of powerful orators,
The poems of reputed poets,
The inventions of able scientists,
The operations of dexterous surgeons,
The utterances of holy saints,
The thoughts of the Bhagavad Gita,
The revelations of the Upanishads,
Speak of God and His wisdom.

II

Atheist want proofs for the existence of God. Can they give proof for the non-existence of God? No one has succeeded in showing proofs that God does not exist.

Even many educated men now say boldly that there is no God, that everything in this world goes on and evolves according to definite laws. Can law arise by itself? Can any law come out of nothing? Surely there must be an ultimate cause. That is God. That is the supreme Brahman or the Absolute. God is self-existent Being. He is infinitely powerful, wise and good.

The notion of God means an absolutely perfect being. An absolutely perfect being must have all the positive attributes, including the attributes of existence. So God must exist.

The existence of God cannot be proved by scientific experimentation. It is purely a question of faith and refers to the intuitive side of man.

The deepest craving, the deepest aspiration in man is for eternal happiness, eternal knowledge and eternal Truth. Man should search for some supernatural entity which can satisfy his deepest cravings and aspirations.

As we explain everything within Nature by the law of cause and effect, so also Nature as a whole must be explained. It must have some cause. This cause must be different from the effect. It must be some supernatural entity, i.e., God.

Nature is not a mere chance collection of events, a mere jumble of accidents, but an orderly affair. The planets move regularly in their orbits, seeds grow into trees regularly, the seasons succeed each other in order. Now Nature cannot order itself. It requires the existence of an intelligent being, i.e., God, who is responsible for it. Even Einstein, the great scientist, was strongly convinced of the creation of the universe by a Supreme Intelligence.

Everything in Nature has some purpose. It fulfils some function or other. Certainly every object by itself cannot choose a function for itself. Their different functions ought to have been planned or designated by a single intelligent Being or God.

III

Albeit everything is transitory in this world, people purchase enormous plots of land, build bungalows in various places and erect five-storied houses. They want to establish eternal life in this sense-universe. This shows that man is essentially immortal. In spite of the knowledge that everyone has to die, man thinks that he will live for ever and makes very grand arrangements to live here perpetually. Further, nobody wants death. Everybody wants to live, and takes treatment when ill, spending any amount. Hence, the essential nature of man should be eternal existence.

Even a fool thinks that he is wise. Everyone wants to show that he knows more than others. Nobody likes to be called a fool. Children tease their parents with various sorts of questions. The desire to know is ingrained in them. These indicate that our essential nature is knowledge.

When a man laughs, people seldom ask why he is laughing. On the other hand when a man cries, everybody asks why he is crying. This shows that our essential nature is bliss. No one wants misery, but everyone wants happiness, and all one's activities in life are directed towards the acquisition of happiness. This also proves that our real nature is bliss. In deep sleep when there are no objects, senses or mind, we feel bliss; hence our essential nature should be bliss. That again is the reason why people ailing from painful maladies even desire to give up their bodies and thus get rid of the pain.

If everyone then is of the nature of existence-knowledge-bliss, there should be an all-pervading principle having these characteristics and different from the perishable, inert, pain-giving physical bodies. Therefore, Brahman or God, whose nature is Existence-Knowledge-Bliss (Sat-Chit-Ananda).

IV

The existence of God or the Self is determined or indicated by the existence of the Upadhis or limiting adjuncts, viz., body, mind, Prana and the senses, because there must be self-consciousness behind their activities.

You always feel that, despite your possessions and all sorts of comforts, you are in want of something. There is no sense of fullness. Only if you add to yourself the all-full God, you will have fullness.

When you do an evil action, you are afraid. Your conscience pricks you. This also proves that God exists and witnesses all your thoughts and actions.

To define Brahman is to deny Brahman. The only adequate description of Brahman is a series of negatives. That is the reason why the sage Yajnavalkya declares in the 'Brihadaranyaka Upanishad' about Brahman as neti, neti, or 'not this', 'not this.' This means that the residue left after sublating the names and forms is Brahman.

Brahman or the Self or the Immanent God cannot be demonstrated as He is beyond the reach of the senses and mind but His existence can be inferred by certain empirical facts or common experiences in daily life.

Sometimes you are in a peculiar dilemma or pressing pecuniary difficulty. Help comes to you in a mysterious manner. You get the money just in time. Most of you might have experienced this. You exclaim at that moment in joy "God's ways are mysterious indeed; I have got now full faith in God. Up to this time I had no faith in God."

An advocate had no faith in God. He developed double pneumonia. His breath stopped. His wife, son and relatives began to weep. But he had a mysterious experience. The messengers of Yama caught hold of him and brought him to the court of Lord Yama. Lord Yama said to his messengers: "This is not the man I wanted. You have brought a wrong person. Send him off." He began to breathe after some time. He actually experienced that he left the body, went to the court of Yama and again re-entered his physical body. This astonishing experience changed his entire nature. He developed an intense faith in God and became a religious man.

Another educated person had a similar experience, but there was some change in this case. He was also an atheist. His soul was brought by the messengers of Yama to his court. This person asked Yama: "I have not finished my work in the physical plane. I have to do still more useful work. Kindly spare my life now." His boon was granted. He was struck with wonder on this strange experience. His nature also was entirely changed. He left his job at once. He devoted the remaining portion of his life in selfless service and meditation. He is still living in South India.

You find that even the world's best doctors fail to cure a dying king. You might have also heard of many instances where patients ailing from the worst type of diseases are cured miraculously where even the ablest doctors have declared the cases hopeless. This itself is a clear proof that there is the divine hand behind all cures.

Sometimes you cannot tolerate the company of persons. You wish to remain alone. You go to a solitary place,-in a garden or on the banks of a river,-and enjoy the inner peace. This gives the clue that you are, in essence, an embodiment of peace, that you are alone and identical with Brahman.

Some people die when they are eighty years old; some die when they are in the womb; some die at twenty; some at forty. What is the cause for the variation? Who has fixed the span of life for all? This clearly proves that there is the theory of Karma, that there is one Omniscient Lord, who is the dispenser of the fruits of the actions of the Jivas, who fixes the span of life of the Jivas in accordance with their nature of Karma or actions, who knows the exact relation between Karmas and their fruits. As Karma is Jada or insentient, it certainly cannot dispense with the fruits of their actions.

Whether the owl accepts the presence of light or not, there is always light. Whether you accept the existence of God or not, He always exists. He is ever shining in the 'three periods of time.' He exists before you begin to search for Him. He is closer to you than your breath and nearer to you than your hands and feet.

Do you exist or not? This is my question. If you say 'No,' I see before my eyes your figure with sinewy arms, a broad forehead and big eyes. If you say, 'Yes,' this gives the clue to prove the existence of God. The very question whether God exists or not clearly proves that God exists.

Whatever you see is God. Whatever you hear is God. Whatever you taste is God. Whatever you smell is God. Whatever you feel is God. This is the manifested aspect. The physical body belongs to the Virat (cosmos). The astral body belongs to Hiranyagarbha (cosmic intelligence). The causal body belongs to Ishwara (Reality with its veiling power). Where is this "I" now?

Emerson says: "A little consideration of what takes place around us everyday would show us that a higher law than that of our will, regulates events; that our painful labours are very unnecessary and altogether fruitless; that only in our easy, simple, spontaneous action are we strong, and by contending ourselves with obedience we become divine. Belief and love will relieve us of a vast load of care. O my brothers! God exists. There is a soul at the centre of nature and over the will of every man, so that none of us can wrong the universe. It has so infused its strong enchantment into nature that we prosper when we accept its advice; and when we struggle to wound its creatures, our hands are glued to our sides, or they beat our own breasts. The whole course of things goes to teach us faith."

Can you tell me, friend: Is there anyone on the face of the earth who is not afraid of death? Is there any one who is not uttering the name of the Lord when he is in serious difficulty, when his life is trembling in the balance or when he is in acute agony? Why, then do deny the existence of God? You yourself admit His existence when you are in trouble. On account of perverted intellect and worldly intoxication you have turned out to be an atheist, though, to be sure, you cannot prove His non-existence, by any means. Is this not a great folly? Think seriously. Give up arguing. Remember Him and attain immortality and eternal peace.

2. Why Should We Believe In God ?

If we have no faith in God, we will be born again and again in this world and will undergo considerable miseries. The ignorant, faithless, doubting self goes to destruction. He cannot enjoy the least happiness. Neither this world, nor that beyond is there for the doubting self. Those who have no faith in God do not know what is right and what is wrong. They have lost the power of discrimination. They are untruthful, proud and egoistic. They are given to excessive greed, wrath and lust. They hoard up money by unlawful means. They become men of demoniacal nature. They commit various sorts of atrocious crimes. They have no ideals for their lives. They are thrown into the lowest depths, deluded, birth after birth.

Belief in God is an indispensable requisite for every human being. It is a sine qua non. Owing to the force of Avidya or ignorance pain appears as pleasure. The world is full of is full of miseries, troubles, difficulties and tribulations. The world is a ball of fire. The mind charged with attachment, hatred, anger, jealousy, is a blazing furnace. We have to free ourselves from birth, death, old age, disease and grief. This can only be done by faith in God. There is no other way. Money and power cannot give us real happiness. Even if we exercise suzerainty over whole world, we cannot be free from care, worry, anxiety, fear, disappointment, etc. It is only the faith in God and the consequent God-realisation through meditation that can give us real, eternal happiness and free us from all kinds of fear and worries which torment us at every moment. Faith in God will force us to think of Him constantly and to meditate on Him and will eventually lead us on to God-realisation.

Belief in God and God-realisation will give us Param Shanti (Supreme Peace). In that peace comes the extinction of all pains. We will be no longer bewildered. We will be released from the bondage of actions. We will become immortal. We will obtain eternal Divine Wisdom. We will reach a place whence there is no return to this world of miseries, our sins being dispelled by Divine Wisdom. Our minds will ever remain balanced. We will never rejoice on obtaining what is pleasant nor feel sorry on obtaining what is unpleasant. We will have a cool mind. We will be ever established in the Divine Consciousness. We will get 'Akshaya Sukha,' 'happiness exempt from decay.' We will become one with God and get eternal (Nitya), infinite (Ananta), supreme bliss. When we are established in the Divine Consciousness, we will not be shaken even by heavy sorrow. We will get 'Atindriya Sukha,' 'happiness beyond the reach of the senses.'

God will give us full security if we worship Him with unswerving devotion and undivided attention. He gives us the Yoga of discrimination to enable us to reach Him easily. Out of pure compassion for us He destroys the ignorance born darkness by the shining lamp of Wisdom. He speedily lifts us from the ocean of Samsara (birth and death), if we fix our minds on Him steadily with devotion and faith. We will cross over the three qualities and liberated from birth, death, old age and sorrow, and drink the nectar of immortality. By devotion and faith we will know Him in essence and will enter into His very Being. Through His Grace we will overcome all obstacles.

3. Who Is God ?

I

God is Satchidananda (Existence Absolute, Knowledge Absolute and Bliss Absolute). God is Truth. God is the Light of lights. God is all-pervading intelligence or consciousness. God is all-pervading Power who governs this universe and keeps it in perfect order. He is the Inner Ruler of this body and mind (Antaryamin). He is omnipotent, omniscient and omnipresent.

He exists,-past, present and future. He is unchanging amidst the changing phenomena. He is permanent amidst the impermanent, and imperishable amidst the perishable things of this world. He is eternal, perpetual, indestructible, immutable and imperishable. He has created this world through the three Gunas-Sattwa, Rajas and Tamas-for His own Leela (play). He has Maya under His control.

He is Swatantra or independent. He has good desires (satkama) and pure will (satsankalpa). He dispenses the fruits of actions of the Jivas. He is all-merciful. He quenches the thirst of the Jivas. He satiates our hunger. It is through His power you see, hear and talk. Whatever you see is God. Whatever you hear is God. God works through. your hands and eats through your mouth. On account of sheer ignorance and Abhimana (egoism) you have totally forgotten Him.

Eternal Happiness and Supreme Peace can be had only in God. That is the reason why sensible, intelligent, aspirants attempt to have God-realisation. God-realisation can bring an end to the ever-revolving wheel of births and deaths and bestow supreme happiness on mankind. This world is really a long, long dream. It is indeed a jugglery of Maya. The five senses delude you at every moment. Open your eyes. Learn to discriminate. Understand His mysteries. Feel His Presence everywhere as well as His nearness. He dwells in the chamber of your own heart. He is the silent witness of your mind. He is the Sutradhara or the holder of the string of your Prana. He is the womb for this world and the Vedas. He is the prompter of thought. Search Him inside your heart and obtain His Grace. Then alone you have lived your life well. Then alone you are a man. Then alone you are truly wise. Quick, quick. There is not a moment to waste, not a minute to delay. Now is the time, or never will it come.

II

God is love. He is an embodiment of eternal bliss, supreme peace and wisdom. He is all-merciful, omniscient, omnipotent and omnipresent. He has neither beginning nor end. He is the Supreme Being or Paramatma. The Gita styles Him as Purushottama or Supreme Purusha or Maheswara. He knows everything in detail (Sarva-vid). He is the support for this world, body, mind, senses and Prana. Without Him not an atom can move. He is the womb for the Vedas. Indra, Agni, Varuna, Vayu and Yama are His assistants. Earth, water, fire, air and ether are His five powers. Maya is His illusive Shakti (power).

God is Swayambhu, self-existent. He does not depend upon others for His existence. He is Swayam Prakasha or Swayam Jyoti, self-luminous. He does not want any light to reveal Him. He reveals Himself by His own light. God is Swatah Siddha, self-proved. He does not want any proof, because He is the basis for the act or process of proving. God is Paripoorna, self-contained. He contains everything in Himself. The entire universe is in Him. God is Swasamvedya. He knows by Himself.

Brahma, Vishnu and Siva are the three aspects of God. Brahma is the creative aspect; Vishnu is the preservative aspect; and Siva is the destructive aspect. There are three other aspects: Virat is the manifested aspect; Hiranyagarbha is the immanent aspect; and Ishwara is the causal aspect. Virat is the sum total of all physical bodies; Hiranyagarbha is the sum total of all minds, i.e., He is the Cosmic Mind; and Ishwara is the sum total of all causal bodies (Karana Sareera).

Srishti (creation), Sthiti (preservation), Samhara (destruction), Tirodhana or Tirobhava (veiling), and Anugraha (grace) are the five kinds of activities of God.

God is the exquisite taste in 'vimto.' He is the sweetness in the words of a child. He is the strength in a wrestler. He is beauty in the Himalayan landscape. He is thrilling melody in music. He is the fragrance in jasmine and Champaka. He is the softness in the cushion. He is the Prana in the body and intelligence in Antahkarana (fourfold mind: mind, intellect, ego and the subconscious mind).

Earth denotes His all-supporting nature. Water proclaims the message of His purity and sanctity. Fire indicates His self-luminous nature. Air signifies His omnipotence. Ether speaks of His all-pervading nature.

He has the six attributes of divine wisdom (Jnana), dispassion (Vairagya), powers (Aishwarya), strength (Bala), wealth (Sri) and fame (Kirti). 14ence He is called Bhagavan. He is the wire-puller (Sutradhara) of all these physical bodies of beings. He is the Inner Ruler (Antaryamin) of all beings. He is in you and you are in Him. He is quite close to you. You were thinking in the beginning that He could be found only in Mount Kailas, Rameshwaram, Mecca, Jerusalem, sky or Heaven. You had very vague ideas. This body is His moving temple. The sanctum sanctorum is the chamber of your own heart. Close your eyes. Withdraw your senses from the sensual objects. Search Him there with one-pointed mind, devotion and pure love. You will surely find Him. He is waiting there with outstretched arms to embrace you. If you cannot find Him there, you cannot find Him anywhere else.

God-realisation alone can put an end to the Samsaric wheel of birth and death with its concomitant evils such as birth, disease, death, sorrow, pain, etc. Eternal happiness can be had only in God. That is the reason why sages and saints, scriptures and Srutis make a very emphatic statement and lay great stress on the importance and necessity of God-realisation. Bhakti or devotion can help one in the attainment of God-realisation. So cultivate Bhakti, come face to face with God, and taste the nectar of God-consciousness which alone is the summum bonum of human life and human endeavour. Purify the heart. Control the senses. Sing His Name. Feel His Presence everywhere. Repeat His Mantra. Meditate on His Form. realise Him. Rejoice in Him. Attain peace, bliss and immortality.

4. Can God Be Seen ?

Emperor Akbar once asked his wise Minister Birbal, "Well, Birbal, you often repeat God is everywhere." Birbal rejoined, "Yes, Badshah! God is everywhere. There is absolutely no doubt in this." Akbar pulled the diamond ring off his finger and asked Birbal, "Is your God in this ring, too?" Birbal replied, "Yes, Badshah! He is certainly in the ring." "Then can you make me see Him?" asked the Emperor. Birbal had no answer to this. He asked for time; the Emperor allowed him six months in which to find an answer or to find out a way to show Akbar God in the ring.

Birbal went home; he was puzzled. He knew there was a solution to the problem; but he knew not that solution. He dared not face the Emperor again without an answer to his question. He grew pale and anxious.

Shortly after this encounter with the Emperor, a little boy-mendicant came to Birbal's house for alms. He asked Birbal, "What ails you, Sir? Why do you look so sordid and miserable? You are a wise man, and wise men should have no reason for misery! Joy and tranquillity are the marked characteristics of a wise man." "True!" replied Birbal: "The heart is convinced, but the intellect cannot frame words for it." Birbal then narrated all that transpired between him and the Emperor.

"Is this what you are worrying about?" exclaimed the boy in amazement. "I can give you the answer in a moment; but will you allow me to talk to the Emperor personally?" Birbal replied in affirmative and took the boy to the imperial court and addressed the Emperor, "My Lord! Even this little boy can give you the answer to your question."

Akbar inwardly appreciated the pluck and boldness of the boy and was curious to hear him. He asked the boy, "If God is all-pervading, son, can you show me your God in the ring?" "O King!" replied the boy, "I can do so in a second; but I am thirsty; I can answer the question after I have taken a glass of curd." The Emperor at once had a glassful of curd given to him. The boy began to stir the curd and said, "O Emperor, I am used to drinking good curd which has butter in it. I do not like this stuff which your bearer has brought and which does not yield butter at all."

"Certainly, this curd is the best available," replied the Emperor. "Remember, little one, that you are partaking of the product of the Emperor's personal diary." The boy said, "Very well! If your Majesty is so sure that this cup of curd contains butter in it, please show me the butter." The Emperor laughed aloud and said, "I thought so! O ignorant child! You do not know that butter can be got out of curd only after churning it; and yet you have the audacity to come here and show me God!"

"I am not a fool, Badshah Sahib," replied the boy quickly: "I only gave you the answer to your own question!" The Emperor was puzzled. The boy said to him, "Your Majesty! In exactly the same manner the Lord is residing within everything. He is the indwelling Presence, the Self of all, the Light of all lights, the Power that maintains the universe. Yet one cannot see Him with one's physical eyes. A vision is only a projection of one's own mind before the eye of the mind. One can realise God intuitively and see Him with the eye of wisdom; but before that one has to churn the five sheaths, and the objects, and separate the butter, the Reality, from the, curd, the names and forms."

The young boy had thus answered Akbar's question and the Emperor was greatly impressed. He wanted to know more and asked, "Child! Now tell me, what is your God doing all the while?" The mendicant-boy replied: "Well, your Majesty, it is God who lends power to our senses, perception to our mind, discernment to our intellect, strength to our limbs; it is through His will that we live and die. But man vainly imagines that he is the actor and the enjoyer. Man is a mere nothing before the Almighty governing Power that directs the movement in the universe.

"It is in a twinkling of an eye, when compared to the unimaginable age of the universe, that empires rise and fall, dynasties rise and perish, the boundaries of the land and the sea wax and wane, and we find a mountain range where there had been a sea and a new sea where there had been a plateau. It is in a twinkling of an eye that we find millionaires become paupers and paupers become millionaires, and a King becomes a wandering exile by a tryst of destiny and a vagrant becomes a King. So many planets are created, sustained and dissolved every moment in this vast universe. Who is behind this gigantic phenomena? It is God and none but the one God, to realise whom one has to give up vanity, the feeling of doership, arrogance and pride; to realise Him one has to surrender oneself entirely to His will, which can be discerned through cultivation of purity, emotional maturity and intellectual conviction; to realise that God one has to efface oneself in toto and feel that one is a mere instrument of His will."

It was a new experience for Emperor Akbar to hear the ancient wisdom from so young a mendicant. Akbar was very liberal in his views, and this encounter with a Hindu child-monk was perhaps in a way partly responsible for the Emperor to invite to his court many Hindu scholars and holy men to participate in spiritual and academic deliberations with Muslim divines and Maulavis.

5. Arguments On The Existence Of God

1. The existence of Brahman is known on the ground of its being the Self of everyone. For everyone is conscious of the existence of his Self and never thinks "I am not." If, the existence of the Self were not known, everyone would think "I am not." And this Self of whose existence all are conscious is Brahman or God. It is difficult to define Brahman. But we will have to give a provisional definition. That is Sat-Chit-Ananda (Existence, Knowledge, and Bliss Absolute).

2. Close your eyes and imagine for a moment that you are dead. You can never do so. You can never think that you will not exist (after death). You will imagine that your dead body is lying down and that you are witnessing the dead body. This clearly proves that you are always the witnessing subject (Sakshi, Drashta). There is an inherent feeling in everybody 'I exist,' 'Aham Asmi.'

3. Because the Self is the basis of the action of proving, it is evident before the action of proving, and since it is of this character, it is therefore impossible to deny it. In denying Brahman you deny your own existence which is logically absurd. Brahman is the basis of all presuppositions, demonstrations and all notions.

4. Every effect has a cause. This phenomenal world must therefore have a cause. It is an effect of Brahman, the original causeless cause (Parama Karanam). This is the cosmological way of proving.

5. You cannot think of a finite thing without thinking of something beyond. The mind is so framed that it cannot think of a finite object without thinking of Infinity. You cannot think of an effect without thinking of its cause. You cannot think of impurity, duality, disagreement, variety, mortality, etc., without thinking of purity, oneness, agreement, unity, immortality, etc. The possibility of the relative implies the reality of the Absolute. This is the psychological method of proving the existence of Brahman. Infinity belongs to the very essence of His Nature. Sat-Chit-Ananda is His very essence just as heat and light constitute the very essence of fire.

6. When you are in the darkness, when you are behind a veil, if anybody asks "who is there?" you will naturally answer "It is I." Then after a second thought, after a moment, you will say "I am Mr. So and So." This "I am Mr. So and So" is a mental Kalpana (imagination), is Adhyasa or false superimposition on account of Avidya (ignorance). At first you have expressed spontaneously your inherent feeling of existence, the big Infinite "I." Nothing can resist this innate feeling of "Aham Brahmasmi."

7. Unless there exists one continuous principle equally connected with the past, the present, and the future or an absolutely unchangeable Self which cognizes everything, we are unable to account for remembrance, recognition and so on, which are subject to mental impressions on place, time and cause. The Self is distinct from and superior to ideas, because the ideas require an ultimate principle which unites and connects them, while the Self is itself the ultimate principle which renders the cognition of the ideas possible.

8. "Aham" means "I" in Sanskrit. "Idam" means "this." When I refer to myself, I speak "Aham" and when I refer to you, I say "Idam." When you talk to me words are reversed. My "Idam" becomes "Aham" and my "Aham" becomes "Idam" for you. Tables are turned over. There is only "Aham" everywhere, the one common consciousness. "Idam" is a mental creation, or false attribution or Adhyaropa (superimposition) just as a snake is superimposed on a rope. The snake is a Vivarta (illusory form) of the rope. "Idam" is a Vivarta of "Aham."

9. To break through the circle of cause and effect in this phenomenal world we must look for an existence which does not change (Nirvikara, Kutastha, Nirvikalpa, Achyuta, Avyaya) or depend upon another (Swatantra) and is always the same and likewise the cause or causeless cause (Parama Karan) of these changeable existences. This unchanging, independent, beginningless entity (Anadi Vastu) must be something which cannot be perceived by any sense (Atindriya, Adrishya) and must be without the attributes found in objects which are perceptible (Nirguna). Here every change ceases; here the mind can rest; here that faith may find root which we seek in vain among the fleeting things of the world.

10. There are first our senses; but they have relation to something else; they know nothing by themselves, and above all, they depend even for their knowledge upon the mind for the latter is an indispensable medium of perception. Is the mind then a final cause? Far from it, for mind is also finite and shows its dependence upon something else by the fact, that in deep sleep the mind itself is without manifestation. Our human knowledge, therefore, limited as it is, has but reference to a knowledge which is infinite. Having arrived at this conclusion if we again reflect on our own nature, we find within us a permanent element to which all the modifications of knowledge refer.

It is the Self that hears, sees, minds and knows which does not disappear with the different acts of knowledge, which is unaltered in all those acts, and without which they were themselves impossible. It is in one word, our Self, the Soul of souls which, as such, is mere knowledge in the abstract, free from any limits, and independent of the objects of knowledge. It is the Light of lights, Life of all lives, Mind of all minds, and Self of all selves. It is the hidden Life, vibrant in every atom. It is the hidden Light that shines in every creature. It is the hidden Love that embraces all in oneness. It is the Silent Witness (Sakshi) of all activities in all minds. It is the Brahman of the Upanishads.

11. Carefully analyze this little "I," the lower self-arrogating, false personality which is the cause for all miseries, troubles and tribulations.

The physical body is not the "I." Even if the leg or hand is amputated still the "I" remains. It is made up of five elements. It is the resultant product of "Annam" or food. Hence it is styled as "Annamaya Kosha." It is full of parts. It has a beginning and an end. It is Vinashi or perishable. It is Jada or non-sentient or non-intelligent.

The sense is not the "I." It is inert. It has a beginning and an end. It is the effect of Rajo Guna and Sattwa Guna. It is made up of Tanmatras (root elements of matter).

Mind is not the "I." There is no mind in sleep. Yet there is the feeling of continuity of consciousness. Mind is Jada (insentient). It has a beginning and an end. It is a bundle of changing ideas. It gropes in darkness. It sinks down in grief. It becomes like a block of wood in extreme fear.

Prana also is not the "I." It is an effect of Rajo Guna. It is insentient. It has a beginning and an end. You can suspend the breath and yet the continuity of consciousness remains.

The causal bodies which constitutes the Moola Ajnana (root of ignorance), and which is made up of subtle impressions is not the little "I." It is insentient. It has a beginning and an end.

When I say "I" I really feel "I am" or "I exist," (Sat aspect). I understand or comprehend that "I am" (Chit aspect). "I feel blissful" (Ananda aspect). On careful analysis by introspection this little "I" dwindles into an airy nothing just as an onion is reduced to nothing when the different layers are peeled off. But we get at the core or essence the big Infinite "I," Sat-Chit-Ananda Brahman, the substratum or background for all these appearances, many little "I"s.

12. You see a mango tree in front of you. It has a name. It has a form. It consists of stem, branches, twigs, leaves, flowers, fruits, etc. These two aspects or parts of it are only visible to the ordinary sight, to the ordinary run of mankind. They are wholly occupied and charmed by these two aspects or parts only (Nama-Rupa). They are unconscious of the truth that lies at the back of the mango tree.

In addition to these two aspects there are three other aspects or parts of it. The mango tree "is," that is, it exists. This is its existence aspect (Sat). It "shines." You understand that a mango tree stands before you. It is cognized by your senses and mind. This is its consciousness aspect (Chit). The presence of the tree gives you delight. This is the bliss aspect (Ananda). Now cut down the tree and make it into planks. Even then there is Sat-Chit-Ananda in this plank. The plank "is" or exists. It "shines." You know it. It gives you delight. You can make it into chairs, benches, etc. Now put the plank into fire. It is rendered into ashes. Even then there is Sat-Chit-Ananda in the ash. The ash "is" or exists. The ash "shines." You know it. It gives you delight. It is used for various purposes. So you see that the names and forms may change, but the Sat-Chit-Ananda remains for ever. That is the Truth.

Every form has its own Sat-Chit-Ananda. The form is different (Vyatireka), but the essence that is at the back is the same in all forms (Anvaya).

13. You love your wife and children in and through the Atma (or Brahman) that is hidden inside the body. If you had really loved the physical body alone, you ought to love the dead body also that is in a cadaveric, rigid state with ensuing decomposition. But on the contrary you try to get rid of dead body as soon as possible.

14. When the house is on fire you try to save yourself first and ignore the property, wife, and others. This clearly shows that you love to a very high degree something which is hidden within your physical body. That something is dearer to you than anything else in the world. That something is Atma or Brahman or Self of everyone, the one common consciousness, the Adhishthana or substratum for all, for everything, for the whole world.

15. There are five Indriyas (organs that grasp) and five Vishayas (objects). Eye can see forms. Forms are made up of Agni-tattwa (fire principle). Eyes are also formed out of fire Tanmatra. So there is a relationship between eye and form. Eyes cannot hear sounds. Ear is made up of Shabda-tanmatra (sound element). Sound emanates from Akasa (ether). There is a relationship between ear and sound. Ear cannot see. All the five senses are insentient or non-intelligent. They borrow their light and power from Atma or pure Spirit which is at the back of these senses just as a cup of water, when exposed to the sun, borrows the heat from the sun.

Atma in conjunction with eye Indriya and objects gives rise to perception of the world. The whole world is nothing but Atma or Brahman. Atma only can see Atma. Atma sees Atma. There can be relationship between Atman inside and Atman outside. A piece of stone is only Atman or Brahman. Brahman appears as stone through mind and physical lens. In Reality the whole world is nothing but Brahman (Sarvam Khalvidam Brahma). There cannot be any connection between Atma and Anatma (Self and non-Self).

16. In sleep there are no senses, no objects, no mind apparent and yet you experience peace and bliss. When there are no objects, wherefrom have you derived the bliss? The mind rests in Brahman during sleep and it is from Brahman this bliss is derived. Further during sleep when there are no other persons "I" alone exists.

17. Cogito ergo sum-"I think, therefore I am." This is Descarte's fundamental basis of philosophy. This is in accordance with Sri Sankara's statement that the Atman cannot be illusive, for he who would deny it, even in denying it witnesses its reality.

18. Through Brahman in its true nature is indefinable (Anirdeshya) and unknowable (Agrahya), still we have to give some provisional definitions. Advaitins mention some attributes (Viseshanas) or characteristics (Lakshanas) to mark off from Brahman objects possessing other attributes, and thus help us to concentrate on the subject in question. These characteristics are either essential (Svarupalakshanas) as Sat-Chit-Ananda or accidental (Tatasthalakshanas) as omnipotence, omniscience, creatorship, etc. Western philosophers admit that there is a great thought or intelligence behind the universe. The second and third aphorisms of Vedanta Sutras denote the omniscience of the Lord.

19. Karma is Jada (non-intelligent). There must be a dispenser to allot the fruits for the actions of Jivas. The Karma theory only can wisely explain the variegated nature of the world (poor, rich, healthy, sickly persons, mighty intellectual giants, born idiots, infirm persons, born deaf and dumb persons, etc.). An overseer of works knows how much wages are to be given to various workers in the contract work according to the ability and nature of work turned out by the workers. Even so the Lord of the Universe knows the actions and motives of the Jivas and allots accordingly fruits for their actions.

20. Many a time you propose many things but God disposes otherwise. Everyone has practical experience of this daily. This clearly indicates that there is a Supreme Power who controls and guides every human being. You get exaltation and satisfaction when you do virtuous actions. You get alarmed and frightened when you do vicious actions. Why are you afraid? This indicates that there is a supreme Self behind your conscience who witnesses all your actions (Karmadhyaksha) and the activities of the mind also.

21. Om kena ishitam patati preshitam manah? "By whom is the mind directed?" (Kena Upanishad, Mantra 1)

The Manas (mind) is an organ of sensation and thought. It must be under the control of some one who uses this instrument. The Jiva or human soul is not the director of the mind because we see that ordinary men are swayed away ruthlessly by the mind. Therefore there must exist some other Supreme Being, who is the director of the mind. He is the Antaryamin, the Inner Ruler and Controller.

22. Mind is a powerful engine. There must be a very intelligent driver for this engine. That driver is Brahman.

23. There is another way of proving the existence of Atma or Brahman. The eye is the Drik (perceiver); the object is the perceived (Drishya). The mind is the perceiver and the eye is the perceived. Atma is the perceiver and the mind with its modifications is the perceived. If a perceiver of the Atma is sought, the enquiry will end in what is known as a regressus ad infinitum (Anavastha Dosha). Therefore the Atma (witness of everything and of all minds) is self-existent, self-created, self-luminous, independent, immortal, unchanging, beyond time, space and causation. It is not seen by anything else. The objects are different but the perceiving eye is one. The Indriyas (senses) are different but the perceiving mind is one. Minds are different but the perceiving Atma is one. You find one behind many. Vichara (enquiry) is needed.

24. Brahman is not void. It is not blankness or emptiness. It is impossible for the mind to conceive of an absolute nothing. It is Paripoorna (full) because all desires melt there. You get supreme, eternal satisfaction (Parama Nitya Tripti). It is everything. When you become nothing by annihilating this false illusory "I" you get everything. You become everything (Paramam-apnoti; Brahma-eva-bhavati).

25. Faith in the laws of nature is faith in God. The whole world runs under definite, well-established laws. There is no such thing as chance or accident. God or Ishwara is Tatastha-lakshana (accidental attribute) of Brahman only. For the sake of pious worship of Bhaktas, the Nirguna (without attributes) Brahman simply appears as Saguna (with attributes) Brahman. In reality there is no such thing as Saguna Brahman. There is existence only. That is Reality. That is Truth.

26. Just as you see a tree in front of you, there must be somebody to see the activities of the mind. Otherwise "Kartru-Kartavya Bhava Sambandha Virodha"(a feeling of contradiction in the relationship between the performer and the performance) will come. That somebody is Kutastha Brahman (deep-seated Reality).

27. The simplest comparison of two ideas and the recognition of them as like or unlike presupposes the indivisible unity of that which compares them, an Atma external to the content with which it deals.

28. The relief that is obtained by remembrance of God in adversity indicates that there is a supreme Power who guides and controls human beings.

29. Even a rank materialist and an atheist cries out for help "O God! forgive me, protect me," when he comes face to face with a tiger in a thick forest, when he is in great distress, when he is in a helpless condition, while the steamer in which he travels is in a sinking condition, when he suffers from paralysis, when there is an earthquake or volcanic eruption, when he is left alone at dead of night amidst thunder and lightning.

30. An atheist says that there is no God. But that knower who knows the non-existence of God is Brahman.

31. A Sunyavadin says that there is only Sunya (void). But that knower who knows the Sunya is Brahman (God).

32. A desire arises in the mind. There is a Vritti (impression) now. This Vritti agitates your mind till you get satisfaction through enjoyment of the desired object. There is Shanti or peace or happiness after the enjoyment is over. Another desire arises. Now in the interval between the gratification of one desire and the manifestation of another desire there is pure bliss, because there is no mind then. It is at rest. You are in union with Brahman. That state of pure bliss between two desires is Brahman. If you can prolong that period of bliss through Sadhana by keeping up the idea of Brahman and by not allowing any other Vritti or desire to crop up, you will be in Samadhi (superconscious state). The period between one Vritti and another Vritti is the real Sandhi (juncture).

33. Who sees the defects in the Sun-whether it shines brightly or whether it is obscured by clouds? It is the eye. Who sees the defects in the eye whether there is cataract or not? It is the Buddhi (intellect). Who sees the defects in the Buddhi whether there is confusion or clarity? Who illuminates the Buddhi? It is Aham (infinite "I"). This "Aham" is Kutastha or Atma or Brahman, illuminator of everything.

34. Who illuminates the objects in the dream? It is Brahman. There is no other light there.

35. Suppose there is a big light at night. You stand at a distance. Something stands between you and the light as an obstruction and you cannot see the light. But you can see the objects clearly that are illuminated by the light. Though you cannot see the light directly, you clearly conclude that there must be a big light, through the perception of objects. Even so you see the world with its variegated coloured objects. There must be an illuminator behind this nature. That illuminator, the "Light of all Lights, Jyotishamapi tat jyoti of the Gita, is Brahman, the Adhisthana (support) for this illusory world.

36. When the mind runs from one object to another object, the state in the interval wherein there is no mind is Swarupa Sthiti (the natural state). That is Brahman.

37. The very idea of creation suggests that there must be a creator; the idea of matter suggests that there must be a Spirit. The very idea of changing phenomena suggests there must be an unchanging noumenon. The very idea of a changing mind suggests that there must be an unchanging Sakshi (witness) and controller (Niyamaka) for the mind.

38. There is perfect law, order, and harmony in the universe. There must be a controller for this universe who must be omniscient, omnipotent and omnipresent.

39. At night in utter darkness you say "there is nobody there." How do you know this? You know because in reality you are the Sakshi (witness). That Sakshi is Brahman.

40. You say in daily life "My body," "My Prana," "My mind," "My Indriya." This clearly denotes that the Self or Atma is entirely different from body, mind, Prana and Indriyas. Mind and body are your servants or instruments. They are as much outside of you as these towels, chairs, cups, are. You are holding the body just as you hold a long walking stick in your hand.

41. As a punishment for a certain crime you would rather prefer to have your hands cut off than the eyes removed. This indicates obviously that the Indriya is closer to you and dearer also than the external instruments. Instead of sentence for death you would rather prefer to have your two eyes removed. This shows that life is dearer and closer to you than the Indriya. When you suffer from a serious, protracted ailment, you wish to give up your life also, to get happiness. This shows that the Self or Atma is dearer than life or Prana.

42. There are two powerful instincts in men and animals. They are self-preservative and reproductive instincts. Hunger is a manifestation of the self-preservative instinct. The basis for the self-preservative instinct is the immortal nature of the soul. Owing to Bhranti (illusion), the Jiva or individual soul thinks that the body is Atma and eternal and the self-preservative instinct tries its level best to preserve the body for a long time (Abhinivesha) and perpetuate the body here. The idea of immortality is wrongly transferred to the body owing to illusion. Though there is death for the physical body, the Jiva imagines that he will live for ever here. The existence of the self-preservative instinct gives the clue to the existence of an Immortal Brahman (God).

43. The law of reincarnation is infallible. The soul of a man which survived after death in the previous life remembers, in the next life also through the force of memory (Samskara), of its existence even after its separation from the physical body. So there is an inherent feeling in men that they exist even after the death of the physical body. Existence is Brahman.

44. Man generally argues at the time of his death, "I have undergone many miseries, troubles and difficulties in this life. I have done various good acts. They may not go in vain. After all, is it for this one life alone I have laboured so much? This cannot be. I must be immortal." He invents the theory of Immortality. Even commonsense will tell everybody that there must be an immortal Atma.

45. You had been a child playing in your mother's lap. Then you grew up into a school-going boy. Then you became a sighing lover in adolescence. Then you reached adult manhood. Lastly you became a veteran with grey hairs. You have had a variety of experiences. There must be an unchanging Self as a Sakshi to witness these changing experiences. Otherwise these experiences are impossible. That unchanging Self is Brahman. It is the substratum for all these changing experiences of life. An invariable Self must link continuously the varying childhood, boyhood, manhood and old age.

46. When you search a thing in the dark in a room at night it is through the Prakasha (illumination) of Adhishtana-Chaitanya or Brahma-Chaitanya that you get at the thing by stretching the hands here and there in the room even in the absence of any kind of light. Brahman is self-luminous and Sarvaprakasha (illuminates everything). It illuminates the Buddhi, eye, sun and all objects.

6. Mysterious Body And Life Principle

Salutations to the Lord who is the Creator of this body and life, who is life itself, who is the indweller and ruler of this body and life, who is the source for the life, mind and this world, who is Satchidananda, and who is the protector of all beings.

The Lord Himself has assumed the forms of body, mind Prana or life, organs, cells, tissues, muscles, nerves, etc., through His illusory power, Maya, which is also known by the name Prakriti or Nature.

The body is the mysterious palace of the Lord. This is His nine-gated city or Navadwarapuri or Puriashtaka (city with eight groups). It is the most wonderful mechanism in the world. The driving force of this body is the Lord because He gives force to the vital force itself. This body is the moving temple of God.

It is a mysterious boat to cross this Samsara or the ocean of births and deaths. It was with this boat that Sri Sankara, Sri Dattatreya, Lord Jesus, Lord Buddha and several others crossed this formidable ocean of Samsara.

A spermatozoon, which is a millionth part of a drop of semen, and an ovum from the ovary joined together give rise to the formation of this body. What a great mystery! That subtle power which is the source for this semen and ovarian product, that subtle essence which sustains all these, is thy own Self. That is Truth. That is Soul. Thou art That. realise this and free yourself from the cage of bone and flesh.

The growth of the body with several limbs, organs, etc., from a tiny peck of semen, bespeaks the omnipotence of the Lord. You will be struck with awe and wonder when you begin to think seriously of the origin of this body.

In the embryonic stage when the child dwells in the womb of the mother there is no difference between a male and a female child up to a certain stage. Both the male and female genital organs are developed from the same Wolffian body which contains the female (ovarian) as well as the male (testicular) tissue. By some unknown process of growth one of the tissues preponderates and the distinguishing characteristics of sex are developed by about the third month. The testicles are in the abdomen of the male child. They descend into the scrotal bag by about the seventh month. What a great wonder! The Lord only, who is the source of all beings and the ruler of all creatures, knows Himself by Himself.

This world is "Manomatram Jagat" or "Manah Kalpitam Jagat." Only the mind has created this world. In reality there is neither world nor body nor sex. The sex affair is a mere idea. It is mere imagination. Male may become female and female may become male. Can a real entity change its form? If testosterone or male hormone is injected in a female, she develops male characteristics. Similarly, when testes substance is grafted on in a female, whose ovaries are removed, masculination takes place. Conversely, the administration of estrogen or female hormones to males, especially the castrates in whom the testes are removed, may produce feminization.

The partial feminine characteristics in a man are attributed to the persistence of ovarian tissue in him and the partial masculine characteristics in a woman are ascribed to the persistence of testicular tissue in her.

What is all this? Does this not prove that this world is illusory? How can a changing thing be the ultimate Reality?

This body is made up of countless cells. The cell contains protoplasm, nucleus and other inclusions. This was found out only after the invention of the microscope by about 1730 by Leuwenhoek, a Dutchman. The magnifying power of the lens was something like 300 to 500 diameters in the beginning. He was able to see some comparatively big germs. With the use of the microscope the cell-theory was formulated by Schwan in 1739. Now there is tremendous magnification by means of suitable lenses. You can see the minutest microbe.

The house is made of pillars, walls, fittings, etc., covered by protective paints. Similarly, this body-house is built up by bones, muscles, fat, etc., which are ultimately made up by aggregations of various types of cells. The bones represent the stones and bricks, the muscles and connective tissues the lime, and the skin the cement.

All the physiologists say that they have no knowledge of how living things first come into existence. Starling, an eminent physiologist, says: "Life is indefinable for biological science, as time and space are indefinable for the physical sciences. By this is meant that we cannot even approximately define life without the idea itself being explicit in our definition. Our business is, given living things, to study their phenomena."

Claude Bernard, who is regarded as the father of physiology says: "Vital force directs phenomena which it does not produce; physical agencies produce in living things phenomena which they do not direct."

Vital force is Prana. It controls and governs the different systems of the body. This vital force itself derives its power from the Lord or the Indweller or the Inner Ruler.

The physiologists say: "We know only how urea is formed from the amino acids. We know the gross processes that are involved in its formation and the formation of saliva, semen, etc. from blood, but the actual formation by the living cells and the exact mechanism are still in the realm of speculation only." They will know this only when they realise the Lord who gives force to the vital power or life and intelligence to the cells.

7. Nature Of Reality

I

That something by possessing which there is nothing more advantageous to be possessed, whose bliss is greater than the bliss obtained by any other source, by knowing which there is no greater knowledge to be attained, should be understood as Brahman.

That something, after seeing which there is nothing more to be seen, after becoming which there is nothing more to become, after knowing which there remains nothing to be known, should be understood as Brahman.

That something which is all-pervading, around, above, below, which is Satchidananda (existence, knowledge and bliss), which is without a second, endless, eternal, one and one alone, should be understood as Brahman.

The everlasting, the one continuous experience-whole, which is attained by sublating what is not it, that should be regarded as Brahman.

Brahma and others who depend on that Brahman who is second to none, enjoy happiness proportionately by getting a very small amount of His supreme happiness.

All objects are united with That. All actions are united with Consciousness. Therefore Brahman pervades everything, just as butter is in every particle of milk.

That which is neither subtle nor gross, neither short nor long, which is unborn, unchanging, destitute of form, quality, caste and name, that should be understood as Brahman.

By whose light, the sun, etc., shine, but which is not illumined by these, and by whose light all these objects shine, that should be understood as Brahman.

Like fire in a red-hot iron ball, Brahman, pervading the whole world, both internally and externally, illumines it; and without being illumined by anything else, shines by its own light.

Brahman is different from the world, yet there is nothing which is not Brahman. If anything other than Brahman is seen, it is as illusory as "water in the mirage."

Whatever is seen or heard is no other than Brahman. Through Tattva-Jnana, this world is seen to be Satchidananda, the secondless Brahman.

He who has the eye of Wisdom sees Satchidananda Brahman in all things, but he who has not the eye of Knowledge cannot see it, just as a blind man cannot see the brilliant sun.

The Jiva (individual soul) melted in the fire of Jnana, kindled by Sravana, etc., is cleansed of all impurities and shines by himself like burnt gold.

The Atman is the sun of knowledge that rises in the Akasa of the heart, destroys the darkness of ignorance, permeates and supports all, shines and makes everything shine.

That actionless Paramahamsa who has given up the limitations of direction, place, time, etc., who worships and attains the Atma which is all-pervading, eternal, blissful, spotless, becomes all-knowing, all-pervading and immortal.

II

1. Brahman is attributeless without any limiting adjunct, independent, ever free and all-full.

2. Brahman is distinct from the three bodies and the five sheaths. He is the silent witness of the three states. He transcends the three Gunas and the pairs of the opposites. He is an embodiment of Sat-Chit-Ananda (Existence-Knowledge-Bliss). He is the essence. He is the source or womb for the mind, Indriyas, body and this world.

3. Brahman is Ananda-Swaroopa (nature of bliss). He is Anandamaya (made up of great happiness). He is Ananda-Ghana (full of pure joy). He is Ananda-Murti (idol of happiness). He is Ananda-Vigraha (bliss personified). He is Ananda-Sagara (ocean of happiness). He is Niratisayananda (nothing can exceed this joy). He is Parama-Ananda (supreme bliss). He is Ananta-Sukha (infinite happiness). He is Nitya-Sukha (eternal bliss). He is Akhanda-Sukha (complete joy).

4. Brahman is within and without. He is above and below. He is in front and behind. He is in all sides. He is everywhere, like the all-pervading ether. He is Chidakasa. The five attributes: Existence (Sat), Consciousness (Chit), Bliss (Ananda), Eternal (Nitya), and Fullness (Paripoorna), express Brahman in the best possible manner. Meditate on these and realise Him.

5. Behind this world show, behind this physical phenomena, behind these names and forms, behind the feelings, thoughts, emotions, sentiments, there dwells the silent witness, thy immortal Friend and real Well-wisher, the Purusha or the World-teacher, the invisible Power or Consciousness.

6. Just as one thread penetrates all flowers in a garland, so also one Self penetrates all these living beings. He is hidden in all beings and forms, like oil in seed, butter in milk, mind in brain, Prana in the body, fetus in the womb, sun behind the clouds, fire in wood, vapour in the atmosphere, salt in water, scent in flowers, sound in the gramophone-records, gold in quartz, microbes in blood.

7. Just as the light is the same in bulbs of different colours, even so the bodies and mental Bhavanas (attitudes) are different, but Atma is one in all beings.

8. Just as the sun, reflected in various pots of water, appears to be many, so also the Atman appears to be many when reflected through various minds in various bodies.

9. Just as fire is the same and only one, though it enters the fuels of various sorts, so also the Lord of the universe, who has created the world and entered into all beings, appears different because of the different bodies in which He resides.

10. Just as fire blazes forth when the ash above it is removed, Brahman shines forth when the veil of ignorance, which conceals It, is removed. Just as butter is perceived when milk is converted into curd and churned, so also Brahman is perceived through the churning of meditation. Just as hunger, thirst, pain, taste, etc., have to be experienced, but cannot be seen by the fleshy eyes, even so Brahman has to be experienced through deep meditation and Samadhi. Just as the tiny bacilli that produce cholera, typhoid, etc. cannot be seen by the naked eye, but can be seen with the help of a microscope, so also Brahman cannot be seen by the physical eyes but can be seen through the eye of intuition.

11. He who sees all, but whom no one beholds, who illumines the intellect, the sun, moon, stars and the whole universe, but whom they cannot illumine, is Brahman.

12. He sees without eyes, hears without ears, feels without skin, tastes without tongue, grasps without hand, walks without feet, smells without a nose, knows without a mind, because He is pure, all-pervading Consciousness.

13. He is formless (Nirakara), without Gunas (Nirguna), without any special characteristics (Nirvisesha), without parts (Nishkala), without limbs (Niravayava), without action (Nishkriya). He is eternal (Nitya), pure (Suddha), perfect (Siddha), free (Mukta).

14. Brahman is Truth (Satyam), Wisdom (Jnanam), Infinity (Anantam). He is Peace (Santam), Auspiciousness (Sivam), One without a second (Advaitam). He is without old age (Ajaram), immortal (Amritam), fearless (Abhayam), and the Highest (Param). He is the absolute (Kevala).

15. That place, where all speech stops, all thoughts cease, where the functions of the intellect and all organs stop, is Brahman, Existence-Knowledge-Bliss.

16. Peace, God, Atma, Brahman, Freedom, Immortality, Emancipation are synonymous terms.

17. God is with form and without form, and He is above forms. He is actionless; He is the actor also. He is the manifest; He is the unmanifest. He is immanent; He is transcendent.

18. There is a living, unchanging, eternal Consciousness that underlies all names and forms, and that holds all together. That is God or Brahman.

19. Unseen He helps you with faithful hands. Unheard He hears your speech. Unknown He knows your thoughts. He is pure, all-pervading Consciousness, Sat-Chit-Ananda.

20. God's Will expresses itself everywhere as law. The law of gravitation, cohesion, relativity, cause and effect, the laws of electricity, chemistry, physics, all the psychic laws, are expressions of God's Will.

21. Brahman alone is real. Individual soul is identical with Brahman. Everything else is unreal. This is the fundamental tenet of Vedanta philosophy.

22. Brahman is not this; it is not that. The denial of attributes to Brahman does not reduce it to a void or nonentity. Brahman does not possess any attribute that belongs to Maya. It is an embodiment of Bliss and Wisdom.

23. Infinity, Eternity, Immortality and Absoluteness are the characteristics of the limitless Existence-Knowledge-Bliss.

24. The Absolute baffles the mind of even the greatest scholar. It eludes the grasp of even the mightiest intellect. It is experienced as Pure Consciousness, where intellect dies, scholarship perishes and the entire being itself is completely lost in it. All is lost, and all is found.

25. God is very close to you. He abides in your heart. Closer is He than breathing, nearer than hands and feet. He is your very Self or Atma.

8. How To Attain God-realisation?

Develop discrimination between the real and the unreal. God alone is real. Everything else is unreal. Renounce all sensual pleasures, seeing the defects in them. They wear out the senses, cause diseases, restlessness of mind., etc. Equip yourself with the sixfold virtues (Shadsampat) of serenity (Sama), control of the senses (Dama), cessation from sensual enjoyments (Uparati), endurance (Titiksha), faith in God, scriptures, Guru and in one's own self (Sraddha) and concentration of mind (Samadhana). Hear the Mahavakyas (the great sentences of the Upanishads) that speak of the identity of the individual soul with the Supreme Soul. Reflect upon them and then practise intense meditation. You will attain Self-realisation.

Serve all, seeing God in all. Perform all your daily actions as worship of God. Give up the idea that you are the doer. Feel that God does everything and that you are only His instrument. Give up attachment to actions and their fruits.

Do Japa of His Holy Name. His Name is a great purifier. Sing His praises. Worship Him. Meditate upon His beautiful form. Surrender to His Will (Atmanivedan).

Do not identify yourself with the body, which is inert, impure, perishable and which is only a combination of the five elements: earth, water, fire, air, and ether. Always feel that you are the all-pervading, formless, pure, Satchidananda Atma. Assert 'Aham Brahmasmi'. See the Self in all.

Take Sattvic food. Keep company With the wise. Study Gita and other religious books daily. Eradicate all vices. Cultivate all virtues. Observe Ahimsa (Non-injury), Satyam (Truth), and Brahmacharya (Chastity).

Keep the body fit and energetic by practising daily some important Asanas, such as Sirshasana, Sarvangasana, Matsyasana, Paschimottanasana, Bhujangasana and Mayurasana, a few rounds of easy, comfortable Pranayama and light physical exercise such as long walk.

God is a question of supply and demand. If you really yearn for His Darshan, He will reveal Himself to you in an instant.

Combine all the love you cherish towards all worldly objects, wife, son, wealth, property, relatives, friends, and then apply this combined love towards God. You will realise in this very second.

It is not very difficult to have Darshan (vision) of God, or to please Him. God is an ocean of mercy. He is a slave of His devotees. He ran with lightning speed to save Draupadi from the wicked hands of the Kauravas. He begged pardon of Prahlada for not coming to his rescue earlier. He caressed the dying bird, Jatayu, keeping him on His laps, and wiped off his dirt with the trusses of His hairs. He carried the palanquin of His devotee Tyagaraja and also water in a vessel for his ablution. He proudly bears, as an ornament, the scar left on His chest by the kick of Bhrigu. He wears the skulls of His devotees as a garland round His neck. The Lord Himself has admitted: "I am under the complete control of my Bhaktas."

Pray to Him fervently for His Grace. Be up and doing in spiritual Sadhana, Bhajana, etc. Never waste a single minute. Pray fervently like Prahlad. Sing His name like Radha. Weep in solitude like Mira on account of His separation. Do kirtan like Lord Gauranga. Sing Bhajan like Ram Prasad of Bengal. Dance in Divine ecstasy like Chaitanya Maha Prabhu and enter into Bhava Samadhi. Repeat His Name like Valmiki, Tukaram and Ramdas. He will certainly bless you with His beatific vision, Supreme Knowledge, and Eternal Bliss.

9. Mysterious Help From The Lord To Bhaktas

Hear the glorious events in the lives of Sri Roopkala Bhagavan of Ayodhya and a soldier-Bhakta of Punjab. Sri Roopkala Bhagavan was a famous Bhakta who lived the latter part of his life in Ayodhya. He was a native of Chhapra, near Varanasi. He was an Inspector of Schools. He was a sincere devotee of Sri Rama. One day he was absorbed in meditation, He did not visit any school for inspection. Lord Rama Himself assumed the form of the inspector through his Yoga-Maya Shakti, inspected a particular school, signed in the register, and disappeared. When Sri Roopkala Bhagavan came to the school next morning, the teachers said that he had already visited the school the previous day and showed him his signature in the register. He was very much astonished. This one evidence gave him great encouragement. He instantaneously resigned his post; went to Ayodhya to spend the rest of his life in communion with Lord Rama.

Have you not heard of an incident in Punjab? A soldier, a sincere Rama Bhakta, was on patrol duty at night in a cantonment area. One night a fine Kirtan party was moving about nearby. The soldier was very much moved by their deep devotion. He left his duty and joined the Kirtan party. He enjoyed the Kirtan to his heart's content. In the depth of higher emotions, he entered into Bhava Samadhi, the ecstatic state of Bhaktas. When he returned at 6 a.m., with great apprehension he enquired the Subedar Major whether anything had happened during his absence. The Subedar Major said, ".Nothing happened. I saw you throughout on your patrol duty." The Bhakta-soldier was extremely surprised to hear the statement of the Subedar Major. He thought it was all the Grace of Rama. Rama Himself took charge of the patrol duty to protect his devotee. He assumed the form of the soldier. When the Bhakta came to know of this incident, he immediately managed to get himself demobilized and went to Ayodhya to spend the rest of his life in devotion. If you are sincere in your devotion, you will have Darshan of God face to face this very moment.

10. Incidents From The Life Of Swami Sadasiva Brahmendra

More than one hundred and fifty years ago there lived a very famous Yogi-Jnani by name Sadasiva Brahmendra Saraswati in Nerur, near Karuru, in the district of Trichinoploy, South India. He is the author of Brahma Sutra Vritti and Atma Vidya Vilas and various other books. He has performed innumerable miracles. Once when he was absorbed in Samadhi on the banks of the Kaveri he was carried away by the flood and thrown somewhere else. He was deeply buried underneath the sand. Peasants went to plough the fields. They hit against the head of the Yogi and some blood oozed out. They dug out and to their great astonishment they found a Yogi seated in Samadhi.

On another occasion as an Avadhoot he entered the zenana (tent) of a Muslim chief naked. The chief was quite enraged at the sage. He cut off one of his arms. Sadasiva Brahman walked away without uttering a word and without showing any sign of pain. The chief was greatly astonished at this strange condition of the sage. He thought that this man must be a Mahatma, a superhuman being. He repented much and followed the sage to apologize. Sadasiva did not even know that his arm was cut off. When the chief narrated to the sage what had happened in the camp, Sadasiva excused the chief and simply touched his maimed arm. Sadasiva Brahman had a fresh arm.

These incidents in the life of this sage should convince everyone that there is a sublime divine life independent of objects and the play of the mind and the senses. The sage was quite unconscious of the world. He did not feel a bit when his arm was cut off. He ought to have been absorbed in the Divine Consciousness and become one with the Divine. Ordinary people yell out even when there is a pin prick on their body. The above incidents in the life of Sadasiva Brahman amply prove the existence of God and a divine, eternal life, where all sorrows melt, all desires are satisfied and where one gets supreme bliss, peace and knowledge.

11. A Question Of Belief

Rama said, "O Swami Sivananda
Give me definite proofs for the existence of God."
Sivananda replied, "O Ram!
Your mother said, 'Krishna is your father.'
You did not ask her
"O Mother, prove he is my father."
Existence of God is Svatah-Siddha.
It is self-proved.
It is a great insult, it is quite absurd to say.
Give me proofs for the existence of God.
When the Lord is everywhere.
Behold His glory-in the sun, moon and stars.
In the fire, in the lightning, thunder,
In the ocean, in the sky, in the flowers,
In the mind, in the intellect and in Prana.

12. God Is Existence, Bliss & Peace

Siva: "Do you exist?"

Prof: "Yes."

Siva: "If you say that you do not exist, and if somebody beats you then you will see whether you exist or not. Existence is God. You want death or immortality?"

Prof: "I want neither death nor immortality. I do not want immortality, because the world is so bad and full of miseries that immortality would mean eternal suffering. I do not want death, because nobody wants death."

Siva: "You are confusing yourself. When you say that you do not want death, it means that you want immortality. Immortality is God. You want pain or bliss?"

Prof : "I want neither pain nor bliss."

Siva: "Then what do you want?"

Prof: "There is something higher than bliss."

Siva: "There is nothing higher than divine bliss."

Prof: "Desirelessness."

Siva: "Desirelessness is bliss. Bliss is God. Do you want peace of mind?"

Prof: "Yes ."

Siva: "Peace is God. So now do you believe that God exists?"

13. A Dialogue Between A Theist And An Atheist

Golmal (Atheist): O Ram! Please show me your God or Brahman of whom you speak very highly every day. If God really exists, I should see Him with my own eyes now.

Ram (Theist): I will beat you now with this stick. Please show me your pain in concrete form.

Golmal: How can I show you my pain, Ram? Your question is quite absurd. One will have to feel the pain oneself.

Ram: Similar is the case with God, also, O Golmal. You will have to realise Him through constant and intense meditation. He cannot be seen by these fleshy eyes, as He is beyond the reach of the senses and the mind.

Golmal: If God is beyond the reach of the senses then He should be a non-entity, a mere void, a negative concept, a metaphysical abstraction, I do not wish to attain such a negative state of nothingness. I will not gain anything by attaining Him. I am very happy here when I enjoy the different kinds of sensual objects. There is nothing beyond these sensual pleasures. Why do you talk of something beyond the senses? How could this be? I cannot believe such things. I am a scientist. I want accurate laboratory proofs.

Ram: Ha! ha! ha! ha! Well said, Golmal. You want laboratory proofs? Very fine, indeed! You wish to limit the illimitable all-pervading God in your test-tube, blow-pipe and chemicals. God is the source for your chemicals. He is the substratum for your atoms, electrons and molecules. Without Him no atom or electron will move. He is the inner ruler (Antaryamin). He is the Niyanta (controller). Without Him the fire cannot burn, the sun cannot shine, the air cannot move. Without Him you cannot see, cannot talk, cannot hear, cannot think. He is the maker of all scientific laws, the law of gravitation, the law of cohesion, the law of attraction and repulsion, etc. He is law-giver. Bow to Him with faith and devotion. You will have a thorough knowledge of the Science of sciences, Brahma Vidya, through His grace, and attain Moksha.

Golmal: Is there anything like the Science of sciences? I had my education at Oxford and Harvard Universities. I never heard there of a science like this.

Ram: Just note the conversation that took place between Saunaka and Angiras. Saunaka, the great Grihastha questioned Angiras "Kasmin bhagavo vijnate sarvamidam vijnatam bhavati"-"What is that which being known all these become known?" Angiras replied, "It is Brahma Vidya, the Science of sciences, by knowing which the Immortal Brahman is realised." By knowledge of Brahma Vidya or the Science of sciences you hear what cannot be heard, you perceive what cannot be perceived, you know what cannot be known. You think what cannot be thought of. Just as by the knowledge of a single nugget of gold all that is made of gold is known, the difference being only a name arising from speech, but the truth being that all is gold, just as by the knowledge of a single pair of nail-scissors all that is made of iron is known-all modifications being only a name based upon words, but the truth being that all is iron-thus, O Golmal, is that Brahma Vidya or the Science of sciences.

The basis for all the secular sciences is Brahma Vidya or Adhyatmic Science. If you know this supreme science through direct intuition, you will have knowledge of all other worldly sciences, just as you will have knowledge of articles made of clay if you have a knowledge of clay itself. You cannot learn this Science of sciences in any University. You will have to learn this from a Brahma-Srotri, Brahma-Nishtha Guru, after controlling your senses and the mind.

Golmal: How can I believe that God exists when I cannot see Him actually with my eyes?

Ram: Though you do not see the stars in the day time, yet they do exist. Though you cannot see the sun during a cloudy day, yet it does exist. Even so though you cannot see God with these physical eyes, yet He does exist. If you get the divine eye or the eye of intuition (Jnana Chakshus) by the practice of meditation, you will behold Him.

Golmal: I think, O Ram! that there is no such thing as God or immortal soul or divine eyes or eternal bliss of the soul. It is all the wild imaginations of the so-called Vedantins and Bhaktas. Just as red colour is produced by the combination of lime, nut and betel leaves, so also this body is formed by the combination of the five elements. This body only is the soul. There is nothing beyond this body. There is nothing beyond sensual enjoyments. The philosophy of flesh or the philosophy of Virochana or the Epicurean, "Eat, drink and be merry," appeals to me most. We should extract as much pleasure as possible from this body and the sensual objects. There is no use in practising penance or self-restraint. We should allow the Indriyas to run riot or to have a free play with the sensual objects. This is the only wisdom. Fasting, observing Mouna (silence), celibacy, meditation, etc., are the foolish acts of an ignorant man.

Ram: These worldly objects are ephemeral. They wear out the vigour of all senses. Even the longest life is very short. No man can be made permanently happy by wealth, sons and woman. Man weeps in old age. He is drowned in sorrow when he loses money, when his wife or son dies, when he develops incurable disease. Nachiketas was not tempted by the worldly gifts of Lord Yama. He persisted in attaining the eternal bliss of the Immortal Soul and got it through the instructions of Lord Yama. A passionate, ignorant man, who has neither discrimination nor dispassion, who is drowned in worldliness cannot have a clear conception of the Supreme Tattva.

Golmal: O Ram! Nature only does everything. Why should we accept the existence of God? Nature nourishes. Nature is everything. This world can go on without an Ishvara or Lord. Nature can manage everything.

Ram: Nature is not independent. She is the hand-maid of the Lord of Nature. Nature is His Shakti or illusory power. Just as clay is to the potter, so is Nature to the Lord. The Lord gazes at Prakriti or Nature. He is the Primum mobile. He sets the Prakriti in motion. Then the Prakriti starts Her activities. Just as heat is inseparable from the fire, so also Shakti is inseparable from the Lord (Shakta or possessor of Shakti). Just as the power of burning is inherent in fire, so also Shakti is inherent in the Lord.

Golmal: What are the chief attributes of your Lord?

Ram: God is omnipotent, Omniscient, Omnipresent and All-merciful.

Golmal: Can He make a two-sided paper only one-sided? Can He make a man jump on his own shoulders? Can He make the fire burn downwards? Can He make the sun radiate coolness? Can He make a barren woman's son father of seven children? If He cannot do these things, He is no longer the Omnipotent Lord.

Ram: Do not ask such impertinent, useless and meaningless questions. Spiritual-minded person will never talk a word in vain. You are wasting your life, time and energy. God is Omnipotent. He can do and undo things in the twinkling of an eye. His grace makes the dumb man eloquent and the cripple a mountaineer. Develop Sraddha (faith) and Bhakti (devotion). Utilize your body in His service. It is very difficult to get a human birth; therefore try your best to realise Him in this birth. Try to become wise. Learn to discriminate. Cultivate your heart. Make it soft and pure.

Golmal: O Ram! You say, "God is All-merciful." I say, "God is very cruel. He is very unjust. He makes some very rich; others very poor; some healthy and others very sickly and deformed from their very birth."

Ram: God is quite just. He is the silent witness. This world runs in accordance with definite laws. There is order. Virtue brings its own reward; vice brings its own punishment. God neither punishes nor rewards any individual. Man reaps the fruits of his own actions. As he sows, so he reaps, The law of cause and effect operates. This law is inexorable.

Golmal: Why God created this world? When He is Purnakama, i.e., one in whom all desires are gratified, how did the desire to create this world arise in His mind?

Ram: Why God created this world? When did Karma begin? Why should there be ignorance at all? When did man take his first birth? How can ignorance come in the Atma who is of the nature of Satchidananda? Which is more powerful whether Prarabdha (destiny) or Purushartha (self-effort)? and many such other questions are Atiprasnas, transcendental questions. Such questions do not help in any way one's progress in the spiritual path. The result is mere lingual warfare and beating about the bush with no substantial result. Words are finite. Language is imperfect. One can get a solution to such questions only when one transcends the three states and the three Gunas, and rests in one's own essential Svarupa, through constant and protracted Nididhyasan and attains Dridhabhumi or Yogarudha (established in Yoga) state. The frail, finite intellect that is conditioned in time, space, causation cannot peep into the beyond. You will get answers for these questions when you get knowledge of the Self.

All doubts are rent asunder, the three knots are broken when one attains Brahmic Sthiti or Sahaja-Avastha (natural-state) or the native state of pristine purity and glory. People generally rack their brains and waste their energy when such doubts assail them. This is a trick of the mind to delude the aspirant and swerve them from the path of divine contemplation. What is wanted is rigorous Sadhana, burning Vairagya (dispassion), strong Mumukshutva (desire for liberation) and sustained discrimination.

Golmal: If God is All-merciful, if He is an ocean of mercy, why should there be pain and disease in this world?

Ram: Pain is, in a way, a good thing in this world. It is an eye-opener. It is a blessing in disguise. It infuses mercy in your heart and turns your mind towards God. It develops your will-power or power of endurance. It forces you to find out the way of escape from the clutches of Maya or the thraldom of matter.

Golmal: Why should there be evil in this world? Can He not create a world with pure bliss only? Why should there be mixture of pleasure and pain? Does this not go against His Omnipotent nature?

Ram: This universe is a mixture of good and evil. This is a relative plane. You cannot expect pure, unalloyed happiness here. You can find pure bliss in your innermost Self or Brahman only. Evil is not a distinct entity. Good and evil are the obverse and reverse sides of the same coin. Evil exists to glorify good. What is evil at one time is good at another time. What is evil for one is good for another. A rogue is a saint of the future. If you keep him in the company of a saint he will become a veritable Mahatma. Have you not studied the lives of Ratnakar, Jagai and Madhai? They became very good saints when they came in contact with great souls. The body of a man is the result of good and evil actions. Therefore he should reap the fruits of his good and evil actions, viz., pleasure and pain.

Golmal: O Ram! Thank you very much, indeed. My mind is slightly turned towards your side by your impressive instructions. Please give me some strong proofs for the existence of God. I am led to believe now that Supreme Intelligence or Power governs this universe.

Ram: God or Brahman is Svatah-Siddha (self-proved). The Self is the basis of the action of proving. Therefore, it is evident before the action of proving itself. It is therefore impossible to deny it. In denying the existence of Brahman, you deny your own existence, which is absurd. Brahman is the basis of all pre-suppositions, demonstrations and all notions.

Golmal: I have understood this point well. Doubtless the Self cannot be demonstrated. But it is possible to infer His existence from certain empirical facts. Please furnish me with those facts. Then I will have perfect conviction.

Ram: The existence of Brahman is known on the ground of its being the Self of everyone, because everyone is conscious of the existence of his Self. There is an inherent feeling in everybody, 'I exist-Aham Asmi.' Man never thinks, 'I am not.' This self of whose existence all are conscious is Brahman.

Golmal: Well said, indeed! I can understand this point very well. It appears to me nicely. Please teach me further in this direction.

Ram: Close your eyes and imagine for a moment that you are dead.

Golmal: Yes. I have closed my eyes now. I now imagine that I am dead.

Ram: What do you find now?

Golmal: I imagine that my dead body is lying down on the ground as a corpse and I am witnessing the dead body.

Ram: You can never imagine of your annihilation. You can never think that you do not exist after the physical body is thrown away. This itself clearly proves that you are always the witnessing subject (Sakshi, Drashta).

Golmal: This also convinces me to some extent. Please give me some more practical illustrations.

Ram: O Golmal! Here is a very practical illustration. You dream sometimes that you are dead and that your relatives are weeping. Even in that supposed death-state you see and hear them weeping. This clearly indicates that even after seeming death, life really persists. This also proves that immortality is an inherent attribute of the soul. You exist even after the physical sheath is thrown out. That existence is Brahman or Atma.

Golmal: Ram, this is really a wonderful illustration. My doubts about the existence of God or Self are dwindling. Please give me some instructions from the experiences in daily life.

Ram: A certain lady had a fall from the third story of her hou