Archive for April, 2012


Tuesday, April 24th, 2012

(Rendered from Bengali)

A song I sing. A song I sing to Thee!

Nor care I for men’s comments, good or bad.

Censure or praise I hold of no account.

Servant am I, true servant of Thee Both,

Low at Thy feet, with Shakti, I salute!

Thou standest steadfast, ever at my back,

Hence when I turn me round, I see Thy face,

Thy smiling face. Therefore I sing again

And yet again. Therefore I fear no fear;

For birth and death lie prostrate at my feet.

Thy servant am I through birth after birth,

Sea of mercy, inscrutable Thy ways;

So is my destiny inscrutable;

It is unknown; nor would I wish to know.

Bhakti, Mukti, Japa, Tapas, all these,

Enjoyment, worship, and devotion too–

These things and all things similar to these,

I have expelled at Thy supreme command.

But only one desire is left in me–

An intimacy with Thee, mutual!

Take me, O Lord across to Thee;

Let no desire’s dividing line prevent. …

Like to the playing of a little child

Is every attitude of mine toward Thee.

Even, at times, I dare be angered with Thee;

Even, at times, I’d wander far away:–

Yet there, in greyest gloom of darkest night,

Yet there, with speechless mouth and tearful eyes,

Thou standest fronting me, and Thy sweet Face

Stoops down with loving look on face of mine.

Then, instantly, I turn me back to Thee,

And at Thy feet I fall on bended knees.

I crave no pardon at Thy gentle hands,

For Thou art never angry with Thy son.

Who else with all my foolish freaks would bear?…..

(CW. Vol.4- Page 511)


Sunday, April 15th, 2012

Religion is the realisation of Spirit as Spirit; not Spirit as matter.

Religion is a growth. Each one must experience it himself. The Christians believe that Jesus Christ died to save man. With you it is belief in a doctrine, and this belief constitutes your salvation. With us doctrine has nothing whatever to do with salvation. Each one may believe in whatever doctrine he likes; or in no doctrine.

What difference does it make to you whether Jesus Christ lived at a certain time or not? What has it to do with you that Moses saw God in the burning bush? The fact that Moses saw God in the burning bush does not constitute your seeing Him, does it? If it does, then the fact that Moses ate is enough for you; you ought to stop eating. One is just as sensible as the other. Records of great spiritual men of the past do us no good whatever except that they urge us onward to do the same, to experience religion ourselves. Whatever Christ or Moses or anybody else did does not help us in the least, except to urge us on.

Each one has a special nature peculiar to himself, which he must follow and through which he will find his way to freedom. Your teacher should be able to tell you what your particular path in nature is and to put you in it. He should know by your face where you belong and should be able to indicate it to you. You should never try to follow another’s path, for that is his way, not yours. When that path is found, you have nothing to do but fold your arms, and the tide will carry you to freedom. Therefore when you find it, never swerve from it. You way is the best for you, but that is no sign that it is the best for others.

The truly spiritual see Spirit as Spirit, not as matter. It is Spirit that makes nature move; It is the reality in nature. So action is in nature; not in the Spirit. Spirit is always the same, changeless, eternal. Spirit and matter are in reality the same; but Spirit, as such, never becomes matter; and matter, as such, never becomes Spirit.

The Spirit never acts. Why should it? It merely is, and that is sufficient. It is pure existence absolute and has no need of action.

You are not bound by law. That is in your nature. The mind is in nature and is bound by law. All nature is bound by law, the law of its own action; and this law can never be broken. If you could break a law of nature, all nature would come to an end in an instant. There would be no more nature. He who attains freedom breaks the law of nature, and for him nature fades away and has no more power over him. Each one will break the law but once and for ever; and that will end his trouble with nature.

Governments, societies, etc. are comparative evils. All societies are based on bad generalisation. The moment you form yourselves into an organissation, you begin to hate everybody outside of that organisation. When you join an organisation, you are putting bounds upon yourself, you are limiting your own freedom. The greatest goodness is the highest freedom. Our aim should be to allow the individual to move towards this freedom. More of goodness, less of artificial laws. Such laws are not laws at all. If it were a law, it could not be broken. The fact that these so-called laws are broken, shows clearly that they are not laws. A law is that which cannot be broken.

Whenever you suppress a thought, it is simply pressed down out of sight, in a coil like a spring, only to spring out again at a moment’s notice, with all the pent-up force resulting from the suppression, and do in a few moments what it would have done in a much longer period.

Every ounce of pleasure brings its pound of pain. It is the same energy that at one time manifests itself as pleasure, at another time as pain. As soon as one set of sensations stops, another begins. But in some cases, in more advanced persons, one may have two, yea, even a hundred different thoughts entering into active operation at the same time.

Mind is action of its own nature. Mind-activity means creation. The thought is followed by the word, and the word by the form. All of this creating will have to stop, both mental and physical, before the mind can reflect the soul.

(CW. Vol.6- Page 98)


Saturday, April 7th, 2012

The Vedic sacrificial altar was the origin of Geometry.

The invocation of the Devas, or bright ones, was the basis of worship. The idea is that one invoked is helped and helps.

Hymns are not only words of praise but words of power, being pronounced with the right attitude of mind.

Heaven are only other states of existence with added senses and heightened powers.

All higher bodies also are subject to disintegration as is the physical. Death comes to all forms of bodies in this and other lives. Devas are also mortal and can only give enjoyment.

Behind all Devas there is the Unit Being–God, as behind this body there is something higher that feels and sees.

The powers of creation, preservation, and destruction of the Universe, and the attributes, such as omnipresence, omniscience, and omnipotence, make God of gods.

“Hear ye children of Immortality! Hear ye Devas who live in higher spheres!” (Shvetashvatara, II.5). “I have found out a ray beyond all darkness, beyond all doubt. I have found the Ancient One” (ibid. III.8). The way to this is contained in the Upanishads.

On earth we die. In heaven we die. In the highest heaven we die. It is only when we reach God that we attain life and become immortal.

The Upanisads treat of this alone. The path of the Upanishads is the pure path. Many manners, customs, and local allusions cannot be understood


Through them, however, truth becomes clear. Heavens and Earth are all thrown off in order to come to Light.

The Upanisads declare:

“He the Lord has interpenetrated the universe. It is all His.”

“He the Omnipresent, the One without a second, the One without a body, pure, the great poet of the universe, whose metre is the suns and stars, is giving to each what he deserves” (Isha Upanishad, 8, adapted).

“They are groping in utter darkness who try to reach the Light by ceremonials. And they who think this nature is all are in darkness. They who wish to come out of nature through this thought are groping in still deeper darkness” (Isha, 9).

Are then ceremonials bad? No, they will benefit those who are coming on.

In one of the Upanishads (i.e. Katha) this question is asked by Nachiketa, a youth: “Some say of a dead man, he is gone; others, he is still living. You are Yama, Death.

You know the truth; do answer me.” Yama replied, “Even the Devas, many of them, know not–much less men. Boy, do not ask of me this answer.” But Nachiketa persists. Yama again replies, “The enjoyments of the gods, even these I offer you. Do not insist upon your query.” But Nachiketa was firm as a rock. Then the god of death said, “My boy, you have declined, for the third time, wealth, power, long life, fame, family. You are brave enough to ask the highest truth. I will teach you. There are two ways, one of truth, one of enjoyment. You have choosen the former.”

Now note here the conditions of imparting the truth. First, the purity–a boy, a pure, unclouded soul, asking the secret of the universe. Second, that he must take truth for truth’s sake alone.

Until the truth has come through one who has had realisation, from one who has perceived it himself, it cannot become fruitful. Books cannot give it, argument cannot establish it. Truth comes unto him who knows the secret of it.

After you have received it, be quiet. Be not ruffled by vain argument. Come to your own realisation. You alone can do it.

Neither happiness nor misery, vice nor virtue, knowledge nor non-knowledge is it. You must realise it. How can I describe it to you?

He who cries out with his whole heart, “O Lord, I want but Thee”–to him the Lord reveals Himself. Be pure, be calm; the mind when ruffled cannot reflect the Lord.

“He whom the Vedas declare, He, to reach whom, we serve with prayer and sacrifice, Om is the sacred name of that indescribable One. This word is the holiest of all words. He who knows the secret of this word receives that which he desires.” Take refuge in this word. Whoso takes refuge in this word, to him the way opens.

(CW. Vol.6- Page 86)


Monday, April 2nd, 2012

If the sun by the cloud is hidden a bit,

If the welkin shows but gloom,

Still hold on yet a while, brave heart,

          The victory is sure to come.


No winter was but summer came behind,

Each hollow crests the wave,

They push each other in light and shade;

          Be steady then and brave.


The duties of life are sore indeed,

And its pleasures fleeting, vain,

The goal so shadowy seems and dim,

Yet plod on through the dark, brave heart,

          With all thy might and main.


Not a work will be lost, no struggle vain,

Though hopes be blighted, powers gone;

Of thy loins shall come the heirs to all,

Then hold on yet a while, brave soul,

          No good is e’er undone.


Though the good and the wise in life are few,

Yet theirs are the reins to lead,

The masses know but late the worth;

          Heed none and gently guide.


With thee are those who see afar,

With thee is the Lord of might,

All blessings pour on thee, great soul,

          To thee may all come right!

(CW Vol 4. Page 389)