Jnani does not Grasp, nor Hold
How does the jnani proceed when he needs something to be done? Does
decide about details and execute them?
understands a situation fully and knows at once what needs be done.
That is all.
rest happens by itself, and to a large extent unconsciously. The
jnani’s identity with all that is, is
complete, that as he responds to the universe, so does the universe
respond to him. He is
confident that once a situation has been cognised, events will move
The ordinary man is personally concerned, he counts his risks and
chances, while the
remains aloof, sure that all will happen as it must; and it does not
matter much what happens,
ultimately the return to balance and harmony is inevitable. The
heart of things is at peace.
I have understood that personality is an illusion, and alert
detachment, without loss of identity,
our point of contact with the reality. Will you, please, tell me --
at this moment are you a person or
I am both. But the real self cannot be described except in terms
supplied by the person, in terms
what I am not. All you can tell about the person is not the self,
and you can tell nothing about the
which would not refer to the person; as it is, as it could be, as it
should be. All attributes are
The real is beyond all attributes.
Are you sometimes the self and sometimes the person?
How can I be? The person is what I appear to be to other persons. To
myself I am the infinite
of consciousness in which innumerable persons emerge and disappear
How is it that the person, which to you is quite illusory, appears
real to us?
You, the self, being the root of all being, consciousness and joy,
impart your reality to whatever
perceive. This imparting of reality takes place invariably in the
at no other time, because past and future are only in the mind.
‘Being' applies to the now only.
Is not eternity endless too?
Time is endless, though limited, eternity is In the split moment of
We miss it because the mind is ever shuttling between the past and
the future. It will not stop to focus the
It can be done with comparative ease, if interest is aroused.
What arouses interest?
Earnestness, the sign of maturity.
And how does maturity come about?
By keeping your mind clear and clean, by living your life in full
awareness of every moment as it
by examining and dissolving one's desires and fears as soon as they
Is such concentration at all possible?
Try. One step at a time is easy. Energy flows from earnestness.
I find I am not earnest enough.
Self-betrayal is a grievous matter. It rots the mind like cancer.
The remedy lies in clarity and
of thinking. Try to understand that you live in a world of
illusions, examine them and
their roots. The very attempt to do so will make you earnest, for
there is bliss in right
Where will it lead me?
Where can it lead you if not to its own perfection? Once you are
well-established in the
you have nowhere else to go what you are timelessly, you express
Are you one or many?
I am one, but appear as many.
Why does one appear at all?
It is good to be, and to be conscious.
Life is sad.
Ignorance causes sorrow. Happiness follows understanding.
Why should ignorance be painful?
It is at the root of all desire and fear, which are painful states
and the source of endless errors.
I have seen people supposed to have realised, laughing and crying.
Does it not show that they
not free of desire and fear?
They may laugh and cry according to circumstances, but inwardly they
are cool and clear,
detachedly their own spontaneous reactions. Appearances are
misleading and more so in
case of a jnani.
I do not understand you.
The mind cannot understand, for the mind is trained for grasping and
holding while the jnani
is not-grasping and not holding.
What am I holding on to, which you do not?
You are a creature of memories; at least you imagine yourself to be
so. I am entirely
I am what I am, not identifiable with any physical or mental state.
An accident would destroy your equanimity.
The strange fact is that it does not. To my own surprise, I remain
as I am -- pure awareness,
to all that happens.
Even at the Moment of death?
What is it to me that the body dies?
Don't you need it to contact the world?
I do not need the world. Nor am I in one. The world you think of is
in your own mind. I can see it
your eyes and mind, but I am fully aware that it is a projection of
memories; it is touched by
real only at the point of awareness, which can be only now.
The only difference between us seems to be that while I keep on
saying that I do not know my
self, you maintain that you know it well; is there any other
difference between us?
There is no difference between us; nor can I say that I know myself,
I know that I am not
nor definable. There is a vastness beyond the farthest reaches of
the mind. That
is my home; that vastness is myself. And that vastness is also love.
You see love everywhere, while I see hatred and suffering. The
history of humanity is the
of murder, individual and collective. No other living being so
delights in killing.
If you go into the motives, you will find love, love of oneself and
of one's own. People fight for
they imagine they love.
Surely their love must be real enough when they are ready to die for
Love is boundless. What is limited to a few cannot be called love.
Do you know such unlimited love?
Yes, l do.
How does it feel?
All is loved and lovable. Nothing is excluded.
Not even the ugly and the criminal?
All is within my consciousness; all is my own. It is madness to
split oneself through likes and
I am beyond both. I am not alienated.
To be free from like and dislike is a state of indifference.
It may look and feel so in the beginning. Persevere in such
indifference and it will blossom into
all-pervading and all-embracing love.
One has such moments when the mind becomes a flower and a flame, but
they do not last and
life reverts to its daily greyness.
Discontinuity is the law, when you deal with the concrete: The
continuous cannot be
for it has no borders. Consciousness implies alterations, change
one thing or state comes to an end and another begins; that which
has no borderline cannot
experienced in the common meaning of the word. One can only be it,
without knowing, but one
know what it is not. It is definitely not the entire content of
consciousness which is always on
If the immovable cannot be known, what is the meaning and purpose of
To realise the immovable means to become immovable. And the purpose
is the good of all that
Life is movement. Immobility is death. Of what use is death to life?
I am talking of immovability, not of immobility. You become
immovable in reticence. You
a power which gets all things right. It may or may not imply intense
outward activity, but the
remains deep and quiet.
As I watch my mind I find it changing all the time, mood succeeding
mood in infinite variety,
you seem to be perpetually in the same mood of cheerful benevolence.
Moods are in the mind and do not matter. Go within, go beyond. Cease
being fascinated by the
of your consciousness. When you reach the deep layers of your true
being, you will find that
mind's surface-play affects you very little.
There will be play all the same?
A quiet mind is not a dead mind.
Consciousness is always in movement -- it is an observable fact.
Immovable consciousness is
contradiction. When you talk of a quiet mind, what is it? Is not
mind the same as consciousness?
We must remember that words are used in many ways, according to the
context. The fact is that
is little difference between the conscious and the unconscious ---
they are essentially the
The waking state differs from deep sleep in the presence of the
witness. A ray of awareness
a part of our mind and that part becomes our dream or waking
appears as the witness. The witness usually knows only
consists in the witness turning back first on his conscious, then
upon himself in his own awareness.
If awareness is all-pervading, then a blind man, once realised, can
You are mixing sensations with awareness. The jnani knows himself as
he is. He is also aware of
body being crippled and his mind being deprived of a range of
sensory perceptions. But he is
affected by the availability of eyesight, nor by its absence.
My question is more specific; when a blind man becomes a jnani will
his eyesight be restored to
Unless his eyes and brain undergo a renovation, how can he see?
But will they undergo a renovation?
They may or may not. It all depends on destiny and grace. But a
jnani commands a mode of
non-sensory perception, which makes him know things directly,
of the senses. He is beyond the perceptual and the conceptual,
beyond the categories
time and space, name and shape. He is neither the perceived nor the
perceiver, but the simple
the universal factor that makes perceiving possible. Reality is
within consciousness, but it is not
nor any of its contents.
What is false, the world, or my knowledge of it?
Is there a world outside your knowledge? Can you go beyond what you
know? You may
a world beyond the mind, but it will remain a concept, unproved and
experience is your proof, and it is valid for you only. Who else can
have your experience,
the other person is only as real as he appears in your experience?
Am I so hopelessly lonely?
You are. as a person. In your real being vow are the whole.
Are you a part of the world which I have in consciousness, or are
What you see is yours and what I see is mine. The two have little in
There must be some common factor which unites us.
To find the common factor you must abandon all distinctions. Only
the universal is in common.
What strikes me as exceedingly strange is that while you say that I
am merely a product of my
and woefully limited, I create a vast and rich world in which.
everything is contained,
you and your teaching. How this vastness is created and contained in
my smallness is
I find hard to understand. May be you are giving me the whole truth,
but I am grasping only a
part of it.
Yet, it is a fact -- the small projects the whole, but it cannot
contain the whole. However great
complete is your world it is self-contradictory and transitory and
It may be illusory yet it is marvellous. When I look and listen,
touch, smell and taste, think and
remember and imagine, I cannot but be astonished at my miraculous
creativity. I look through
microscope or telescope and see wonders, I follow the track of an
atom and hear the whisper of
stars. If I am the sole creator of all this, then I am God indeed!
But if I am God, why do I appear
small and helpless to myself?
You are God, but you do not know it.
If I am God, then the world I create must be true.
It is true in essence, but not in appearance. Be free of desires and
fears and at once your vision
clear and you shall see all things as they are. Or, you may say that
the satoguna creates the
the tamoguna obscures it and the rajoguna distorts.
This does not tell me much, because if I ask what are the gunas, the
answer will be: what
-- what obscures -- what distorts. The fact remains -- something
unbelievable happened to
and I do not understand what has happened, how and why.
Well, wonder is the dawn of wisdom. To be steadily and consistently
I am in a world which I do not understand and therefore, I am afraid
of it. This is everybody's
You have separated yourself from the world, therefore it pains and
frightens you. Discover your
and be free of fear.
You are asking me to give up the world, while I want to be happy in
If you ask for the impossible, who can help you? The limited is
bound to be painful and pleasant
turns. If you seek real happiness, unassailable and unchangeable,
you must leave the world with
pains and pleasures behind you.
How is it done?
Mere physical renunciation is only a token of earnestness, but
earnestness alone does not
There must be understanding which comes with alert perceptivity,
eager enquiry and deep
You must work relentlessly for your salvation from sin and sorrow.
What is sin?
All that binds you.